編輯許多年前曾經玩過 香港大學粵語辯論隊。當時的隊長是讀文學院的，然後常將「左膠」、什麼左左右右掛在口邊。現在編輯知道了，他應該是文學界KOL Uncle Chip 陶傑 的Fans，Uncle 也是這樣說話的 😂（Uncle 您看！您多麼有影響力！）

辯論隊裡面有「大佬Sec」 ，也有「Welfare Sec」，各司其職。

「Welfare Sec」負責打理雜務、慶祝隊員生日等等

「大佬Sec」的隊員則負責聯繫過去玩過辯論隊的「大佬」  ，通知他們賽事資訊和結果，邀請他們回來給意見。

說到這裡， 請 香港大學粵語辯論隊 幫我表揚一下今屆「大佬Sec」裡面的Marvin ，有禮貌、尊重、有誠意👍編輯也在這裡公開表揚他👍

當年玩辯論隊時，編輯仍是醫科生、「Freshman BB」 ，人人都叫編輯做「醫生」，有什麼醫學相關的問題就問編輯。但編輯才讀第一年，當然什麼都不懂。 然後當時有個「大佬」回來辯論隊給意見，聽到後就當眾「拆」編輯「招牌」😂，說：「不要盡信那些出來說話的醫生，而應該找那些把許多研究合在一起分析的「Meta-analysis」或者資料」

玩辯論的人，都有個特點，就是他們會把一個「概念」拆得很細、把一個議題分析得很詳盡、研究得很微細、知得很多、頭腦清晰。 要不然，拿什麼跟人辯論？ 如何發現對方話中的矛盾與破綻？如何確保自己所說的是正確的，然後對自己所說的有信心？

其實那位「大佬」是對的。他想帶出的是，不要盲信權威，而應該親自研究、尋求真相。

編輯的醫生朋友，其實都是跟‘guideline’ 辦事，跟 Uptodate裡面最新、有實證基礎（evidence-based）的醫學知識來作出判斷。

現在已經不是過去那種完全信賴醫學權威的年代了，有許多資訊大眾都能夠找得到，在看病前會自己做資料搜集，再來問醫生自己不明白的東西。這其實是好事，因為可以迫到現今時代的醫生真的精通於自己專業領域的知識，而且所說所做的醫學判斷都一定要依循實證、真實；有助提升醫療質素，保住醫生的專業性和尊嚴。

佛教中不時都會傳出受萬人敬仰的「大師」、「高僧」犯錯被捕的新聞，讓許多人失去對佛教的信心。 知道為什麼會失去信心嗎？ 因為我們沒有跟隨佛陀的教導而行。佛陀在臨終時，曾經對阿難尊者說，他般涅槃後，自己的法與律就是我們的導師（DN16）佛陀考慮到一切條件後，並沒有指定任何人作為佛教的新教主。除了佛陀以外，沒有人有佛陀的一切知智、無可限量的能力、不會犯錯的特質（Ptms,AN3.81， SN1.35）。

因此，所有對佛教認真的僧侶和佛教徒，都必須要跟隨佛陀的法與律而行，以祂們作為依歸。所謂弘法，只不過是把佛陀的法與律演繹給人明白而已。

學習佛法的佛教徒，也應該以佛陀的法與律作為依歸。

佛陀曾經教導，無論是從哪裡聽到的佛法--不論他們是「大師」、「師父」、「僧團」、「博學上座」--都不應立即歡喜或輕藐，而是和經、律對照，再下結論（DN16）

此為「依法不依人」。

而且，佛教並不是迷信的宗教。

「佛法」是可被驗證、親身體驗的。

有一次，佛陀對尊者舍利弗說：

「舍利弗，你相信嗎:信根...精進根..念根..定根...慧根 （即五根）如果好好修習、多多修習，就會深入不死（涅槃），以不死為方向，以不死為最終目標？」

舍利弗回答：

「世尊，在這件事上，我並不是因為對您的信仰才這樣接受。

那些還沒有親自知道、看見、明白、體證、用智慧觸及這件事的人，才需要依靠別人的信仰，去接受：信根……乃至慧根，好好修習、多多修習，就會深入不死，以不死為方向，以不死為最終目標。

但那些已經親自知道、看見、明白、體證、用智慧觸及這件事的人，對此就不再懷疑、不再猶豫：信根……乃至慧根，好好修習、多多修習，就會深入不死，以不死為方向，以不死為最終目標。

而我，世尊，已經親自知道、看見、明白、體證、用智慧觸及這件事。所以我對此不再懷疑、不再猶豫：信根……乃至慧根，好好修習、多多修習，就會深入不死，以不死為方向，以不死為最終目標。」

佛陀說：

「很好，很好，舍利弗！

那些還沒有親自知道、看見、明白、體證、用智慧觸及這件事的人，才需要依靠別人的信仰去接受這件事。

那些已經親自知道、看見、明白、體證、用智慧觸及這件事的人，對此就不再懷疑、不再猶豫。」(SN48.44)

又有一次，尼乾陀若提子（耆那教教主）來到摩醯迦散陀，帶著一大群尼乾陀弟子。

居士質多聽說：「聽說尼乾陀若提子已到摩醯迦散陀，還帶著一大群弟子。」於是，質多居士便和許多男居士一起，前往尼乾陀若提子那裡。到了之後，互相問候，寒暄過後，在一旁坐下。

尼乾陀若提子對坐在一旁的質多居士說：

「居士，你相信沙門喬達摩所說的嗎？——有一種沒有尋（心投向目標）、沒有伺（心依偎目標）的定；尋和伺是可以止息的？」

質多居士回答：

「尊者，在這件事上，我並不憑對世尊的信仰而認為：有一種沒有尋、沒有伺的定，尋和伺是可以止息的。」

聽他這樣說，尼乾陀若提子看了看自己的弟子們，說：

「諸位請看！這個質多居士多麼正直、多麼不狡猾、多麼不虛偽啊！如果有人認為可以把風用網兜住，才會認為尋和伺可以止息；如果有人認為可以用自己的拳頭擋住恒河的水流，才會認為尋和伺可以止息。」

質多居士接著問：

「尊者，您認為哪一樣更殊勝——是智慧，還是信仰？」

「居士，智慧當然比信仰更殊勝。」

質多居士說：

「尊者，只要我願意，我就能遠離欲樂、遠離不善法，進入有尋有伺、由遠離所生、有喜有樂的初禪而安住。

只要我願意，我就能止息尋和伺……進入第二禪而安住。

只要我願意，我就能離喜……進入第三禪而安住。

只要我願意，我就能捨離樂……進入第四禪而安住。

尊者，我既然這樣知道、這樣看見，還會再去憑對其他哪個沙門或婆羅門的信仰而接受嗎？確實有沒有尋、沒有伺的定，尋和伺確實可以止息。」

聽他這樣說，尼乾陀若提子又看了看自己的弟子們，說：

「諸位請看！這個質多居士多麼不正直、多麼狡猾、多麼虛偽啊！」

「尊者，剛才我們還聽到您說：『諸位請看！這個質多居士多麼正直、多麼不狡猾、多麼不虛偽啊！』

現在您又說：『諸位請看！這個質多居士多麼不正直、多麼狡猾、多麼虛偽啊！』

如果您前面說的是真的，後面說的就是假的；

如果您前面說的是假的，後面說的才是真的......」(SN41.8)

所以我們看到，佛陀時代的傑出弟子，也不是單憑信心而信仰佛法的，而是因為自己有所體證而對佛法再無任何疑惑。

佛教的核心教義是什麼？ 四聖諦。

我們是不用相信佛法的，而應該親自試試：假如跟隨八聖道/戒定慧而行，真的能夠去除痛苦、獲得快樂嗎？

任何人能親自體證四聖諦，因此而成功去除內心的煩惱和痛苦；就算有「大師」失誤還俗，他們也不會有所動搖的。因為自己已經親自嚐到佛法的滋味了。我們就會明白，那些失誤的僧侶，只是沒有進入到佛法核心、體證佛法的凡夫僧而已，他們不能代表佛教

## English

Years ago, the editor was on the University of Hong Kong Cantonese Debating Team. The captain at the time was from the Faculty of Arts, and was always talking about “leftist virtue-signallers” and this or that political “left” and “right.” The editor now realises he was probably a fan of the literary KOL Uncle Chip (Chip Tsao). Uncle talks like that too. (Uncle, see? How influential you are!)

On the team there was a “Dai Lo Sec” (alumni secretary) and a “Welfare Sec,” each with their own job. 

The Welfare Sec handled odd jobs and members’ birthday celebrations. 

The Dai Lo Sec’s members kept in touch with former members—“dai lo”—to tell them about competitions and results, and to invite them back to give advice.

Here, the editor would like the HKU Cantonese Debating Team to give a shout-out to Marvin on this year’s Dai Lo Sec team: polite, respectful, and sincere. The editor publicly praise him here as well.

Back then the editor was still a medical freshman—“Freshman BB.” Everyone called the editor “Doctor,” and came with any medical question. But it was only year one, so of course the editor knew nothing. Then a “dai lo” came back to give comments, and publicly took down the editor’s “signboard,” saying: “Don’t just believe doctors who come out and talk. Look for meta-analyses that put many studies together, or similar sources.”

People who debate share a trait: they break a concept into fine pieces, analyse an issue in detail, research it closely, know a lot, and keep a clear head. Otherwise, what would they debate with? How would they spot contradictions and holes in the other side’s words? How would they make sure what they themselves say is correct, and then have confidence in it?

That “dai lo” was right. What he meant was: do not blindly trust authority; study it yourself and seek the truth.

The editor’s doctor friends actually follow guidelines. They judge from the latest evidence-based medical knowledge in UpToDate.

This is no longer an age of total trust in medical authority. The public can find a great deal of information, do their own research before seeing a doctor, and then ask about what they do not understand. That is a good thing. It pushes today’s doctors to be truly expert in their field, and to make judgements that follow evidence and fact. It helps raise the quality of care and protect the profession’s integrity and dignity.

In Buddhism, news often appears of widely revered “masters” and “eminent monks” who err and are arrested, and many people lose faith in Buddhism. Why do they lose faith? Because we have not followed the Buddha’s teaching. Before his passing, the Buddha told Venerable Ānanda that after his parinibbāna, his Dhamma and Vinaya would be our teacher (DN 16). Having considered all conditions, the Buddha did not appoint anyone as a new head of the religion. Apart from the Buddha, no one has the Buddha’s omniscience, immeasurable capacity, and unerring nature (Paṭisambhidāmagga; AN 3.81; SN 1.35).

Therefore every monk and lay Buddhist who takes the teaching seriously must follow the Buddha’s Dhamma and Vinaya and take them as the standard. So-called “spreading the Dhamma” is only explaining the Buddha’s Dhamma and Vinaya so that people can understand them.

Those who study the Dhamma should likewise take the Buddha’s Dhamma and Vinaya as the standard. The Buddha taught that whatever Dhamma one hears—whether from a “great master,” a “teacher,” the “Sangha,” or a “learned elder”—one should not immediately rejoice in it or dismiss it, but compare it with the suttas and the Vinaya, and only then conclude (DN 16).

This is “relying on the Dhamma, not on persons.”

And Buddhism is not a religion of superstition. The Dhamma can be verified and experienced for oneself.

Once the Buddha said to Venerable Sāriputta:

“Sāriputta, do you believe that the faculty of faith… energy… mindfulness… samadhi (undistractability of mind)… wisdom—if developed and made much of—plunges into the Deathless, has the Deathless as its destination, and the Deathless as its final goal?”

Sāriputta replied:

“Bhante, in this matter I do not go by faith in the Blessed One.

Those who have not known, seen, understood, realised, or touched this with wisdom must go by others’ faith in accepting that the faculty of faith… up to the faculty of wisdom, developed and made much of, plunges into the Deathless, has the Deathless as its destination, and the Deathless as its final goal.

But those who have known, seen, understood, realised, and touched this with wisdom have no doubt or uncertainty about it: that the faculty of faith… up to the faculty of wisdom, developed and made much of, plunges into the Deathless, has the Deathless as its destination, and the Deathless as its final goal.

And I, Bhante, have known, seen, understood, realised, and touched this with wisdom. Therefore I have no doubt or uncertainty about it: that the faculty of faith… up to the faculty of wisdom, developed and made much of, plunges into the Deathless, has the Deathless as its destination, and the Deathless as its final goal.”

The Buddha said:

“Good, good, Sāriputta!

Those who have not known, seen, understood, realised, or touched this with wisdom must go by others’ faith in accepting it.

Those who have known, seen, understood, realised, and touched this with wisdom have no doubt or uncertainty about it.” (SN 48.44)

On another occasion, Nigaṇṭha Nāṭaputta (the Jain teacher) came to Macchikāsaṇḍa with a large following of Nigaṇṭhas.

The householder Citta heard: “Nigaṇṭha Nāṭaputta has arrived at Macchikāsaṇḍa with a large following.” So Citta went with many male lay followers to see him. They exchanged greetings, and Citta sat to one side.

Nigaṇṭha Nāṭaputta said to Citta sitting there:

“Householder, do you believe the ascetic Gotama when he says there is a samadhi (undistractability of mind) without applied attention and sustained attention, and that applied attention and sustained attention can cease?”

Citta replied:

“Bhante, in this matter I do not hold, by faith in the Blessed One, that there is a samadhi without applied attention and sustained attention , and that applied attention and sustained attention can cease.”

When he said this, Nigaṇṭha Nāṭaputta looked at his own following and said:

“See this, sirs! How straightforward this householder Citta is, how honest, how free from deceit! One might as well think the wind can be caught in a net as think applied attention and sustained attention can be made to cease; one might as well think the current of the Ganges can be stopped with one’s fist as think applied thought and sustained thought can be made to cease.”

Citta then asked:

“Bhante, which do you consider more excellent—wisdom, or faith?”

“Householder, wisdom is more excellent than faith.”

Citta said:

“Bhante, whenever I wish, secluded from sensual pleasures and unwholesome states, I enter and dwell in the first jhāna, with applied attention and sustained attention , rapture and pleasure born of seclusion.

Whenever I wish, with the stilling of applied attention and sustained attention … I enter and dwell in the second jhāna.

Whenever I wish, with the fading of rapture… I enter and dwell in the third jhāna.

Whenever I wish, with the abandoning of pleasure… I enter and dwell in the fourth jhāna.

Bhante, knowing and seeing thus, whose faith—among other ascetics or brahmins—would I go by? There is a samadhi without applied attention and sustained attention ; applied attention and sustained attention can cease.”

When he said this, Nigaṇṭha Nāṭaputta looked at his following again and said:

“See this, sirs! How crooked this householder Citta is, how dishonest, how deceitful!”

“Bhante, just now we heard you say: ‘See this, sirs! How straightforward this householder Citta is, how honest, how free from deceit!’

And now you say: ‘See this, sirs! How crooked this householder Citta is, how dishonest, how deceitful!’

If what you said first is true, what you said later is false; 

if what you said first is false, what you said later is true…” (SN 41.8)

So we see that outstanding disciples in the Buddha’s time did not believe the Dhamma by faith alone. They no longer had any doubt because they had realised it themselves.

What is the core teaching of Buddhism? The Four Noble Truths.

We do not need to “believe” the Dhamma. We should try it for ourselves: if we follow the Noble Eightfold Path—precept, samadhi, and wisdom—can suffering really be removed, and can happiness really be gained?

Anyone who personally realises the Four Noble Truths, and thereby succeeds in removing the defilements and suffering in the heart, will not be shaken even if a “great master” fails and disrobes. They have already tasted the Dhamma for themselves. Then we understand that those monks who fail are only ordinary monks who have not entered the core of the Dhamma or realised it. They do not represent Buddhism.

---

**Thai**

หลายปีก่อน บรรณาธิการเคยอยู่ทีมโต้วาทีภาษากวางตุ้งมหาวิทยาลัยฮ่องกง กัปตันทีมสมัยนั้นเรียนคณะอักษรศาสตร์ และชอบพูดถึง “ฝ่ายซ้ายศีลธรรมจอมปลอม” และซ้ายขวาทางการเมืองอยู่เสมอ ตอนนี้บรรณาธิการรู้แล้วว่าเขาคงเป็นแฟนของ Uncle Chip (Chip Tsao) คอลัมนิสต์วงการวรรณกรรม Uncle ก็พูดแบบนั้นเช่นกัน (Uncle เห็นไหมครับ ท่านมีอิทธิพลขนาดไหน!)

ในทีมมี “Dai Lo Sec” (ฝ่ายศิษย์เก่า) และ “Welfare Sec” คนละหน้าที่ 

Welfare Sec ดูแลงานจุกจิกและงานวันเกิดสมาชิก 

สมาชิกฝ่าย Dai Lo Sec ติดต่ออดีตสมาชิก—“พี่ใหญ่”—เพื่อแจ้งข่าวการแข่งขันและผล และชวนพวกเขากลับมาให้ความเห็น

ตรงนี้ บรรณาธิการอยากให้ทีมโต้วาทีภาษากวางตุ้งมหาวิทยาลัยฮ่องกงช่วยส่งเสียงชื่นชมมาร์วินในทีม Dai Lo Sec ปีนี้: สุภาพ ให้เกียรติ และจริงใจ บรรณาธิการก็ขอชมเขาต่อสาธารณะ ณ ที่นี้เช่นกัน

สมัยนั้นบรรณาธิการยังเป็นนักศึกษาแพทย์ปีหนึ่ง—“Freshman BB” ทุกคนเรียกบรรณาธิการว่า “หมอ” มีปัญหาเรื่องแพทย์ก็มาถาม แต่ปีหนึ่งย่อมยังไม่รู้อะไร แล้วมี “พี่ใหญ่” กลับมาให้ความเห็น จึง “รื้อป้าย” ของบรรณาธิการต่อหน้าคน ว่า “อย่าเพิ่งเชื่อหมอที่ออกมาพูดทั้งหมด ควรหาเมตา-อนาลิซิสที่รวบรวมงานวิจัยหลายชิ้นมาวิเคราะห์ หรือแหล่งข้อมูลแบบนั้น”

คนที่เล่นโต้วาทีมีลักษณะร่วมกัน คือแยกแนวคิดออกเป็นชิ้นเล็ก ๆ วิเคราะห์ประเด็นอย่างละเอียด ศึกษาอย่างใกล้ชิด รู้มาก และคิดชัด มิฉะนั้นจะเอาอะไรไปโต้กับคนอื่น จะเห็นข้อขัดแย้งและช่องโหว่ในคำพูดฝ่ายตรงข้ามได้อย่างไร จะมั่นใจได้อย่างไรว่าสิ่งที่ตนพูดถูกต้อง แล้วจึงมีความมั่นใจในสิ่งนั้น

พี่ใหญ่นั้นพูดถูก สิ่งที่เขาอยากสื่อคือ อย่าเชื่ออำนาจโดยไม่คิด ควรศึกษาเองและแสวงหาความจริง

เพื่อนแพทย์ของบรรณาธิการก็ทำงานตามแนวทางปฏิบัติ (guideline) และตัดสินจากความรู้ทางการแพทย์ล่าสุดที่มีหลักฐานใน UpToDate

ยุคนี้ไม่ใช่ยุคที่เชื่ออำนาจทางการแพทย์โดยสิ้นเชิงอีกแล้ว ประชาชนหาข้อมูลได้มาก ก่อนพบแพทย์ก็ค้นคว้าเอง แล้วค่อยถามสิ่งที่ไม่เข้าใจ นี่เป็นเรื่องดี เพราะบีบให้แพทย์ยุคนี้ชำนาญในสาขาของตนจริง ๆ และการตัดสินต้องอิงหลักฐานและความจริง ช่วยยกระดับคุณภาพการรักษา และรักษาความซื่อตรงกับศักดิ์ศรีของวิชาชีพ

ในพุทธศาสนา มักมีข่าว “อาจารย์ใหญ่” และ “พระผู้สูงศักดิ์” ที่ผู้คนนับถือ ทำผิดจนถูกจับ ทำให้หลายคนหมดศรัทธา เหตุใดจึงหมดศรัทธา เพราะเราไม่เดินตามคำสอนของพระพุทธเจ้า ก่อนปรินิพพาน พระองค์ตรัสกับพระอานนท์ว่า หลังจากพระองค์ปรินิพพานแล้ว พระธรรมวินัยจักเป็นศาสดาของเรา (ที.น. ๑๖) เมื่อพิจารณาเงื่อนไขทั้งปวงแล้ว พระองค์ไม่ได้แต่งตั้งใครเป็นศาสดาคนใหม่ นอกจากพระพุทธเจ้าแล้ว ไม่มีใครมีพระสัพพัญญุตญาณ ความสามารถอันประมาณไม่ได้ และลักษณะที่ไม่ผิดพลาดของพระองค์ (ปฏิสัมภิทามรรค, อัง.ติก. ๓.๘๑, สํ.ส. ๑.๓๕)

ดังนั้น พระและชาวพุทธที่จริงจังกับพระศาสนา ต้องดำเนินตามพระธรรมวินัยและยึดสิ่งนั้นเป็นมาตรฐาน การเผยแผ่ธรรมโดยแท้คือการอธิบายพระธรรมวินัยให้คนเข้าใจเท่านั้น

ผู้เรียนธรรมก็ควรยึดพระธรรมวินัยเป็นมาตรฐานเช่นกัน พระพุทธเจ้าทรงสอนว่า ธรรมที่ได้ยินจากที่ใด—ไม่ว่า “อาจารย์ใหญ่” “ครูบา” “สงฆ์” หรือ “พระเถระผู้ทรงความรู้”—ไม่ควรดีใจหรือดูถูกทันที แต่ให้นำไปเทียบกับพระสูตรและพระวินัย แล้วจึงลงข้อสรุป (ที.น. ๑๖)

นี่คือ “อิงธรรม ไม่อิงบุคคล”

และพุทธศาสนาไม่ใช่ศาสนาแห่งความงมงาย พระธรรมสามารถพิสูจน์และสัมผัสได้ด้วยตนเอง

ครั้งหนึ่ง พระผู้มีพระภาคตรัสกับพระสารีบุตรว่า

“สารีบุตร เธอเชื่อหรือว่า อินทรีย์คือศรัทธา… วิริยะ… สติ… สมาธิ (ความเป็นจิตที่ไม่ฟุ้งซ่าน)… ปัญญา ถ้าเจริญ ทำให้มากแล้ว หยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด”

พระสารีบุตรกราบทูลว่า

“ข้าแต่พระองค์ผู้เจริญ ในเรื่องนี้ ข้าพระองค์มิได้ยอมรับเพราะศรัทธาในพระผู้มีพระภาค

ผู้ที่ยังไม่รู้ ไม่เห็น ไม่เข้าใจ ไม่ประจักษ์ ไม่ถูกต้องด้วยปัญญาในเรื่องนี้ ย่อมต้องอาศัยศรัทธาของผู้อื่น จึงจะยอมรับว่า อินทรีย์คือศรัทธา… จนถึงปัญญา เจริญ ทำให้มากแล้ว หยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด

แต่ผู้ที่รู้ เห็น เข้าใจ ประจักษ์ และถูกต้องด้วยปัญญาแล้ว ย่อมไม่สงสัย ไม่ลังเลในเรื่องนั้นว่า อินทรีย์คือศรัทธา… จนถึงปัญญา เจริญ ทำให้มากแล้ว หยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด

ส่วนข้าพระองค์ได้รู้ เห็น เข้าใจ ประจักษ์ และถูกต้องด้วยปัญญาแล้ว จึงไม่สงสัย ไม่ลังเลว่า อินทรีย์คือศรัทธา… จนถึงปัญญา เจริญ ทำให้มากแล้ว หยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด”

พระผู้มีพระภาคตรัสว่า

“ดีละ ดีละ สารีบุตร

ผู้ที่ยังไม่รู้ ไม่เห็น ไม่เข้าใจ ไม่ประจักษ์ ไม่ถูกต้องด้วยปัญญา ย่อมต้องอาศัยศรัทธาของผู้อื่นจึงจะยอมรับ

ผู้ที่รู้ เห็น เข้าใจ ประจักษ์ และถูกต้องด้วยปัญญาแล้ว ย่อมไม่สงสัย ไม่ลังเลในเรื่องนั้น” (สํ.ม. ๔๘.๔๔)

อีกครั้ง นิครนถ์นาฏบุตร (ศาสดาศาสนาเชน) มาถึงมัจฉิกาสัณฑะ พร้อมหมู่สาวกนิครนถ์เป็นอันมาก

คฤหบดีจิตตะได้ยินว่า “นิครนถ์นาฏบุตรมาถึงมัจฉิกาสัณฑะ พร้อมหมู่สาวกเป็นอันมาก” จึงพาอุบาสกหลายคนไปหา หลังทักทายแล้วจิตตะนั่ง ณ ที่สมควร

นิครนถ์นาฏบุตรกล่าวกับจิตตะผู้นั่งอยู่ว่า

“คฤหบดี ท่านเชื่อสมณะโคดมหรือว่า มีสมาธิ (ความเป็นจิตที่ไม่ฟุ้งซ่าน) ที่ไม่มีวิตกและวิจาร และวิตกกับวิจารดับได้”

คฤหบดีจิตตะตอบว่า

“ท่านผู้เจริญ ในเรื่องนี้ ข้าพเจ้ามิได้ถือด้วยศรัทธาในพระผู้มีพระภาคว่า มีสมาธิที่ไม่มีวิตกและวิจาร และวิตกกับวิจารดับได้”

เมื่อได้ยินเช่นนั้น นิครนถ์นาฏบุตรหันไปดูสาวกแล้วกล่าวว่า

“ท่านทั้งหลายจงดูเถิด คฤหบดีจิตตะผู้นี้ซื่อตรง ไม่เจ้าเล่ห์ ไม่มีมายาเพียงใด ผู้ที่คิดว่าจับลมด้วยตาข่ายได้ จึงจะคิดว่าวิตกและวิจารดับได้ ผู้ที่คิดว่าใช้กำปั้นกั้นกระแสคงคาได้ จึงจะคิดว่าวิตกและวิจารดับได้”

คฤหบดีจิตตะจึงถามว่า

“ท่านผู้เจริญ ท่านเห็นว่าอย่างใดประณีตกว่ากัน—ปัญญา หรือศรัทธา”

“คฤหบดี ปัญญาประณีตกว่าศรัทธา”

คฤหบดีจิตตะกล่าวว่า

“ท่านผู้เจริญ เมื่อข้าพเจ้าปรารถนา ก็สงัดจากกาม จากอกุศลธรรม เข้าปฐมฌาน มีวิตกมีวิจาร มีปีติสุขเกิดจากวิเวกอยู่ได้

เมื่อปรารถนา ก็เข้าทุติยฌานด้วยการระงับวิตกและวิจาร… อยู่ได้

เมื่อปรารถนา ก็เข้าตติยฌานด้วยความจางคลายแห่งปีติ… อยู่ได้

เมื่อปรารถนา ก็เข้าจตุตถฌานด้วยการละสุข… อยู่ได้

ท่านผู้เจริญ เมื่อข้าพเจ้ารู้เห็นอย่างนี้แล้ว จะไปยอมรับด้วยศรัทธาในสมณะหรือพราหมณ์อื่นอีกหรือ มีสมาธิที่ไม่มีวิตกและวิจารจริง วิตกและวิจารดับได้จริง”

เมื่อได้ยินเช่นนั้น นิครนถ์นาฏบุตรหันไปดูสาวกอีกครั้งแล้วกล่าวว่า

“ท่านทั้งหลายจงดูเถิด คฤหบดีจิตตะผู้นี้ไม่ซื่อตรง เจ้าเล่ห์ มีมายาเพียงใด”

“ท่านผู้เจริญ เมื่อครู่นี้เรายังได้ยินท่านกล่าวว่า ‘ท่านทั้งหลายจงดูเถิด คฤหบดีจิตตะผู้นี้ซื่อตรง ไม่เจ้าเล่ห์ ไม่มีมายาเพียงใด’

บัดนี้ท่านกลับกล่าวว่า ‘ท่านทั้งหลายจงดูเถิด คฤหบดีจิตตะผู้นี้ไม่ซื่อตรง เจ้าเล่ห์ มีมายาเพียงใด’

ถ้าคำก่อนของท่านจริง คำหลังย่อมผิด 

ถ้าคำก่อนของท่านผิด คำหลังย่อมจริง…” (สํ.สฬา. ๔๑.๘)

ดังนั้นเราจึงเห็นว่า สาวกผู้เลิศในสมัยพุทธกาล มิได้เชื่อธรรมด้วยศรัทธาอย่างเดียว แต่หมดความสงสัยเพราะได้ประจักษ์ด้วยตนเอง

หัวใจคำสอนของพุทธศาสนาคืออะไร อริยสัจสี่

เราไม่จำเป็นต้อง “เชื่อ” พระธรรม แต่ควรลองด้วยตนเอง: ถ้าเดินตามมรรคมีองค์แปด คือ ศีล สมาธิ และปัญญา จริงหรือที่ความทุกข์จะถูกละได้ และความสุขจะเกิดขึ้นได้ 

ผู้ใดประจักษ์อริยสัจสี่ด้วยตนเอง จึงถอนกิเลสและความทุกข์ในใจได้ แม้ “อาจารย์ใหญ่” จะพลาดแล้วสึก ก็ไม่สั่นคลอน เพราะได้ลิ้มรสธรรมแล้วเอง เราจึงเข้าใจว่าพระที่พลาดเหล่านั้นเป็นเพียงปุถุชนที่ยังไม่เข้าถึงแก่นธรรม ยังไม่ประจักษ์ธรรม พวกเขาเป็นตัวแทนพระพุทธศาสนาไม่ได้

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**Vietnamese**

Nhiều năm trước, biên tập từng tham gia Đội tranh biện tiếng Quảng Đông Đại học Hồng Kông. Đội trưởng lúc ấy học Khoa Văn, và thường nói về “tả khuynh đạo đức giả” cùng đủ thứ “tả” “hữu” chính trị. Giờ biên tập mới biết, anh ấy hẳn là fan của KOL văn học Uncle Chip (Chip Tsao). Uncle cũng nói kiểu đó. (Uncle nhìn xem! Ảnh hưởng của ông lớn biết bao!)

Trong đội có “Dai Lo Sec” (thư ký cựu thành viên) và “Welfare Sec”, mỗi người một việc. 

Welfare Sec lo việc vụn vặt và tổ chức sinh nhật thành viên. 

Thành viên Dai Lo Sec liên lạc với các cựu thành viên—“đàn anh”—để báo tin giải đấu và kết quả, đồng thời mời họ về góp ý.

Nhân đây, biên tập muốn Đội tranh biện tiếng Quảng Đông Đại học Hồng Kông gửi lời khen Marvin trong Ban Dai Lo Sec năm nay: lịch sự, tôn trọng và chân thành. Biên tập cũng khen anh ấy công khai tại đây.

Hồi ấy biên tập vẫn là sinh viên y năm nhất—“Freshman BB”. Ai cũng gọi biên tập là “bác sĩ”, có câu hỏi y khoa là hỏi. Nhưng năm nhất thì dĩ nhiên chẳng biết gì. Rồi một “đàn anh” về góp ý, công khai “dỡ biển” của biên tập, nói: “Đừng tin hết những bác sĩ đứng ra phát biểu. Hãy tìm meta-analysis gom nhiều nghiên cứu lại phân tích, hoặc những nguồn tương tự.”

Người chơi tranh biện có một đặc điểm: họ tách một khái niệm rất nhỏ, phân tích một đề tài rất kỹ, nghiên cứu rất sát, biết rất nhiều, đầu óc tỉnh táo. Không thế thì lấy gì tranh biện với người khác? Làm sao phát hiện mâu thuẫn và sơ hở trong lời đối phương? Làm sao chắc điều mình nói là đúng, rồi mới có niềm tin vào lời mình?

Đàn anh ấy đúng. Ông muốn nói: đừng mê tín quyền uy; hãy tự nghiên cứu và tìm sự thật.

Bạn bác sĩ của biên tập thật ra làm theo guideline. Họ phán đoán theo kiến thức y khoa mới nhất, có cơ sở chứng cứ trên UpToDate.

Giờ không còn là thời tin tưởng tuyệt đối vào quyền uy y học. Công chúng tìm được nhiều thông tin, trước khi khám đã tự tra cứu, rồi hỏi bác sĩ những điều chưa rõ. Đó là việc tốt, vì thúc bác sĩ thời nay phải tinh thông chuyên môn, và mọi phán đoán phải theo chứng cứ, theo sự thật; giúp nâng chất lượng chăm sóc và bảo vệ sự chính trực cùng phẩm giá của nghề.

Trong Phật giáo thường có tin các “đại sư”, “cao tăng” được nhiều người kính trọng phạm lỗi rồi bị bắt, khiến nhiều người mất niềm tin. Vì sao mất niềm tin? Vì chúng ta không đi theo lời Phật dạy. Trước khi nhập diệt, Đức Phật từng nói với Tôn giả A-nan rằng sau khi Ngài nhập Niết-bàn, Pháp và Luật của Ngài chính là bậc Đạo sư của chúng ta (Trường Bộ 16). Sau khi cân nhắc mọi điều kiện, Đức Phật không chỉ định ai làm giáo chủ mới. Ngoài Đức Phật, không ai có trí nhất thiết trí, năng lực vô lượng và tính chất không sai lầm của Ngài (Vô Ngại Giải Đạo; Tăng Chi 3.81; Tương Ưng 1.35).

Vì thế, mọi tăng sĩ và Phật tử nghiêm túc với đạo phải theo Pháp và Luật của Đức Phật, lấy đó làm chuẩn. Cái gọi là hoằng pháp chẳng qua là diễn giải Pháp và Luật của Đức Phật cho người hiểu thôi.

Người học Pháp cũng nên lấy Pháp và Luật của Đức Phật làm chuẩn. Đức Phật dạy rằng dù nghe pháp từ đâu—dù là “đại sư”, “thầy”, “Tăng đoàn”, hay “thượng tọa bác học”—cũng không nên lập tức vui mừng hay khinh thường, mà đối chiếu với Kinh và Luật rồi mới kết luận (Trường Bộ 16).

Đó là “nương Pháp, không nương người”.

Và Phật giáo không phải tôn giáo mê tín. Pháp có thể được kiểm chứng và trải nghiệm trực tiếp.

Có lần Đức Phật nói với Tôn giả Xá-lợi-phất:

“Này Xá-lợi-phất, ông có tin không: tín căn… tinh tấn căn… niệm căn… định (sự không tán loạn của tâm)… tuệ căn, nếu được tu tập, được làm cho sung mãn, sẽ đi sâu vào Bất tử, lấy Bất tử làm hướng, lấy Bất tử làm cứu cánh?”

Xá-lợi-phất đáp:

“Bạch Thế Tôn, về việc này, con không chấp nhận vì đức tin nơi Thế Tôn.

Những ai chưa tự biết, chưa thấy, chưa hiểu, chưa chứng, chưa chạm đến việc ấy bằng tuệ, mới phải dựa vào đức tin của người khác để chấp nhận rằng tín căn… cho đến tuệ căn, được tu tập, được làm cho sung mãn, sẽ đi sâu vào Bất tử, lấy Bất tử làm hướng, lấy Bất tử làm cứu cánh.

Nhưng những ai đã tự biết, đã thấy, đã hiểu, đã chứng, đã chạm đến việc ấy bằng tuệ, thì không còn nghi, không còn do dự: tín căn… cho đến tuệ căn, được tu tập, được làm cho sung mãn, sẽ đi sâu vào Bất tử, lấy Bất tử làm hướng, lấy Bất tử làm cứu cánh.

Còn con, bạch Thế Tôn, đã tự biết, đã thấy, đã hiểu, đã chứng, đã chạm đến việc ấy bằng tuệ. Vì thế con không còn nghi, không còn do dự: tín căn… cho đến tuệ căn, được tu tập, được làm cho sung mãn, sẽ đi sâu vào Bất tử, lấy Bất tử làm hướng, lấy Bất tử làm cứu cánh.”

Đức Phật nói:

“Lành thay, lành thay, Xá-lợi-phất!

Những ai chưa tự biết, chưa thấy, chưa hiểu, chưa chứng, chưa chạm đến việc ấy bằng tuệ, mới phải dựa vào đức tin của người khác để chấp nhận.

Những ai đã tự biết, đã thấy, đã hiểu, đã chứng, đã chạm đến việc ấy bằng tuệ, thì không còn nghi, không còn do dự.” (Tương Ưng 48.44)

Lại có lần, Ni-kiền-đà Nhã-đề-tử (giáo chủ Kỳ-na) đến Macchikāsaṇḍa với đông đảo đệ tử Ni-kiền.

Cư sĩ Citta nghe: “Ni-kiền-đà Nhã-đề-tử đã đến Macchikāsaṇḍa với đông đảo đồ chúng.” Bèn cùng nhiều nam cư sĩ đến gặp. Sau khi chào hỏi, Citta ngồi sang một bên.

Ni-kiền-đà Nhã-đề-tử nói với Citta đang ngồi:

“Này gia chủ, ông có tin lời Sa-môn Gotama không?—rằng có một loại định (sự không tán loạn của tâm) không có tầm và tứ, và tầm cùng tứ có thể được chỉ tức?”

Citta đáp:

“Thưa tôn giả, về việc này, con không cho rằng—bằng đức tin nơi Thế Tôn—có một loại định không tầm không tứ, và tầm cùng tứ có thể được chỉ tức.”

Nghe vậy, Ni-kiền-đà nhìn đồ chúng và nói:

“Chư vị hãy xem! Gia chủ Citta này ngay thẳng, không gian trá, không xảo quyệt biết bao! Ai nghĩ có thể lấy lưới bắt gió mới nghĩ tầm và tứ có thể chỉ tức; ai nghĩ có thể dùng nắm đấm chặn dòng sông Hằng mới nghĩ tầm và tứ có thể chỉ tức.”

Citta hỏi tiếp:

“Thưa tôn giả, tôn giả cho cái nào thù thắng hơn—tuệ hay tín?”

“Này gia chủ, tuệ thù thắng hơn tín.”

Citta nói:

“Thưa tôn giả, hễ con muốn, con có thể ly dục, ly bất thiện pháp, chứng và trú sơ thiền, có tầm có tứ, hỷ lạc do ly sinh.

Hễ con muốn, con có thể chỉ tức tầm và tứ… chứng và trú nhị thiền.

Hễ con muốn, con có thể ly hỷ… chứng và trú tam thiền.

Hễ con muốn, con có thể xả lạc… chứng và trú tứ thiền.

Thưa tôn giả, đã biết vậy, thấy vậy, con còn đi chấp nhận bằng đức tin nơi sa-môn hay bà-la-môn nào khác nữa sao? Thật sự có định không tầm không tứ; tầm và tứ thật sự có thể chỉ tức.”

Nghe vậy, Ni-kiền-đà lại nhìn đồ chúng và nói:

“Chư vị hãy xem! Gia chủ Citta này không ngay thẳng, gian trá, xảo quyệt biết bao!”

“Thưa tôn giả, vừa rồi chúng con còn nghe tôn giả nói: ‘Chư vị hãy xem! Gia chủ Citta này ngay thẳng, không gian trá, không xảo quyệt biết bao!’

Giờ tôn giả lại nói: ‘Chư vị hãy xem! Gia chủ Citta này không ngay thẳng, gian trá, xảo quyệt biết bao!’

Nếu lời trước của tôn giả đúng, lời sau là sai; 

nếu lời trước sai, lời sau mới đúng…” (Tương Ưng 41.8)

Vậy ta thấy, các đệ tử xuất sắc thời Đức Phật cũng không tin pháp chỉ bằng đức tin. Họ không còn nghi ngờ nào vì đã tự mình chứng ngộ.

Giáo lý cốt lõi của Phật giáo là gì? Tứ Thánh Đế.

Chúng ta không cần phải “tin” Pháp. Chúng ta nên tự mình thử: nếu đi theo Bát Thánh Đạo—giới, định và tuệ—thì khổ có thật sự được trừ, và an lạc có thật sự đạt được không? 

Ai tự chứng Tứ Thánh Đế, nhờ đó trừ được phiền não và khổ trong tâm, thì dù “đại sư” sai lầm rồi hoàn tục, họ cũng không lay chuyển. Vì chính mình đã nếm vị của pháp. Ta sẽ hiểu rằng những tăng sĩ sai lầm kia chỉ là phàm tăng chưa vào được cốt lõi pháp, chưa chứng pháp. Họ không đại diện cho Phật giáo. 

我們佛教不會去乞討、祈求讓誰來幫我們的忙，我們要自主，要有自助的心。隆波從小時候就有自助的心。

小時候在學校讀書，在寺廟的學校讀書，就在曼谷讀書——不說名字比較好。那次是在小學，快畢業的時候，白天進到戒堂裏面打坐。那次那個戒堂很舊，裏面的佛像也是很舊的佛像，已經很久了。

小時候覺得自己特別愛佛陀，進去頂禮，頂在他膝蓋附近。他的膝蓋已經脫落了。那時候年紀小小，心想：佛陀不在了。

從戒堂往下看，看到出家人走來走去，心裏就知道：這些只是普通百姓，只是穿上了袈裟，依然不是真正的僧。那時候小時候的感覺是：佛陀也不在了，法是什麼樣子不知道，僧也不在，沒有看到聖者，看到的只是普通百姓穿着袈裟。

那時候心裏就想：沒有誰教我了，我就要靠自己來找。因此心裏想着，並沒有祈求天神來幫忙教我法，誰都不求。不覺得沒有佛、法、僧了---那就自己找，但是不願意投降。

作為修行人的心必須是這樣子的：必須要去戰鬥。

隆波不喜歡那種乞討、動不動就求這個求那個的心。

我們大家如果跟隆波學，就會了解隆波的性格。來求什麼，隆波沒有興趣聽。‘隆波、隆波、隆波……’

隆波不喜歡那種乞求、乞討的人---不喜歡。

必須要去戰鬥。我們佛教徒必須要強大，必須要去戰鬥，必須要忍耐。有時候戰鬥的時候也會氣餒，但氣餒也不要放棄。

## English

In our Buddhism we do not go around begging or praying for someone else to come and help us. We must stand on our own feet. We must have a mind of self-reliance. From childhood, Luang Por already had that mind of self-reliance.

As a child he studied at school—a temple school in Bangkok. Better not to name it. It was elementary school. When near graduation, during the day he went into the ordination hall to sit in meditation. That hall was very old, and the Buddha image inside was a very old image, from long ago.

As a child he felt he loved the Buddha very much. He went in to pay homage, bowing near the image’s knees. The knees had already broken off. He was still very small, and he thought: the Buddha is no longer here.

Looking down from the ordination hall, he saw monks walking back and forth, and he knew in his heart: these are just ordinary people who have put on robes; they are still not the true Sangha. The feeling of that child was: the Buddha is gone; what the Dhamma is like, I do not know; the Sangha is not here either. I see no noble ones—only ordinary people wearing robes.

Then the mind thought: there is no one left to teach me. I will have to find it myself. So he thought that way. He did not pray for a deity to come and teach him the Dhamma. He asked no one. He did not feel that because the Buddha, the Dhamma, and the Sangha were gone it was over—then find it yourself. But he was unwilling to surrender.

The mind of a practitioner must be like this: one must fight. 

Luang Por does not like the mind that begs, that keeps asking for this and asking for that.

If you study with Luang Por, you will understand his character. Come and beg for something—Luang Por has no interest in listening. “Luang Por, Luang Por, Luang Por…” 

Luang Por does not like people who plead and beg—does not like them. 

One must fight. We Buddhists must be strong. We must fight. We must endure. Sometimes in the fight we become discouraged, but even when discouraged, do not give up.

---

## ไทย

ในพระพุทธศาสนาของเรา เราไม่เดินไปขอทาน หรืออ้อนวอนให้ใครมาช่วยเรา เราต้องยืนด้วยเท้าของตนเอง ต้องมีใจที่พึ่งตนเอง หลวงพ่อมีใจพึ่งตนเองมาตั้งแต่เด็ก

ตอนเด็กท่านเรียนหนังสือ—โรงเรียนวัดในกรุงเทพฯ ไม่บอกชื่อดีกว่า เป็นชั้นประถม ใกล้จบแล้ว กลางวันท่านเข้าไปนั่งสมาธิในโบสถ์ โบสถ์นั้นเก่ามาก พระพุทธรูปข้างในก็เป็นพระเก่ามาก จากสมัยนานมาแล้ว

ตอนเด็กท่านรู้สึกว่ารักพระพุทธเจ้ามาก ท่านเข้าไปกราบ กราบใกล้พระชานุ พระชานุหลุดไปแล้ว ท่านยังเล็กมาก และคิดว่า พระพุทธเจ้าไม่อยู่ที่นี่แล้ว

มองลงจากโบสถ์ ท่านเห็นพระเดินไปเดินมา และรู้ในใจว่า พวกนี้เป็นแค่คนธรรมดาที่สวมจีวร ยังไม่ใช่สงฆ์แท้ ความรู้สึกของเด็กคนนั้นคือ พระพุทธเจ้าจากไปแล้ว ธรรมเป็นอย่างไรก็ไม่รู้ สงฆ์ก็ไม่อยู่ที่นี่เช่นกัน ไม่เห็นพระอริยะ—มีแต่คนธรรมดาที่สวมจีวร

แล้วจิตก็คิดว่า ไม่มีใครเหลือให้สอนเราแล้ว เราต้องหาเอง ท่านจึงคิดอย่างนั้น ท่านไม่ได้อ้อนวอนเทวดาให้มาสอนธรรม ไม่ขอใคร ไม่รู้สึกว่าเพราะพระพุทธ พระธรรม พระสงฆ์จากไปแล้วก็จบ—ก็หาเอง แต่ท่านไม่ยอมแพ้

ใจของนักปฏิบัติต้องเป็นอย่างนี้ ต้องสู้ 

หลวงพ่อไม่ชอบจิตที่ชอบขอทาน ที่คอยขอโน่นขอนี่

ถ้าเรียนกับหลวงพ่อ ท่านจะรู้นิสัยหลวงพ่อ มาขออะไร—หลวงพ่อไม่สนใจฟัง “หลวงพ่อ หลวงพ่อ หลวงพ่อ…” 

หลวงพ่อไม่ชอบคนที่อ้อนวอน ขอทาน—ไม่ชอบ 

ต้องสู้ พุทธศาสนิกชนต้องเข้มแข็ง เราต้องสู้ เราต้องอดทน บางครั้งในระหว่างสู้เราก็ท้อ แต่แม้ท้อก็อย่ายอมแพ้

---

## Tiếng Việt

Trong đạo Phật của chúng ta, chúng ta không đi van xin hay cầu khẩn cho người khác đến giúp. Chúng ta phải đứng bằng chính đôi chân mình. Chúng ta phải có tâm tự lực. Từ nhỏ, Lòng Bò đã có tâm tự lực ấy.

Lúc nhỏ ngài học ở trường—một trường chùa ở Bangkok. Không nói tên thì hơn. Đó là bậc tiểu học. Khi gần tốt nghiệp, ban ngày ngài vào giới đường ngồi thiền. Giới đường ấy rất cũ, và tượng Phật bên trong cũng là tượng rất cũ, từ lâu rồi.

Lúc nhỏ ngài cảm thấy mình rất thương Đức Phật. Ngài vào đảnh lễ, cúi gần đầu gối tượng. Đầu gối đã gãy mất. Ngài còn rất nhỏ, và nghĩ: Đức Phật không còn ở đây nữa.

Nhìn xuống từ giới đường, ngài thấy các vị tăng đi đi lại lại, và trong lòng biết: những người này chỉ là dân thường khoác áo cà-sa; họ vẫn chưa phải là Tăng thật. Cảm giác của đứa trẻ ấy là: Đức Phật đã đi; Pháp ra sao thì không biết; Tăng cũng không còn ở đây. Không thấy bậc Thánh—chỉ thấy dân thường mặc cà-sa.

Rồi tâm nghĩ: không còn ai để dạy mình nữa. Mình phải tự tìm. Ngài nghĩ như vậy. Ngài không cầu một vị thiên nào đến dạy Pháp. Ngài không cầu ai. Ngài không cảm thấy vì Phật, Pháp, Tăng đã không còn thì xem như hết—thì tự tìm. Nhưng ngài không chịu đầu hàng.

Tâm của người tu phải như thế này: phải chiến đấu. 

Lòng Bò không thích cái tâm van xin, cái tâm cứ cầu cái này cầu cái kia.

Nếu học với Lòng Bò, quý vị sẽ hiểu tính của Lòng Bò. Đến van xin điều gì—Lòng Bò không có hứng nghe. “Lòng Bò, Lòng Bò, Lòng Bò…” 

Lòng Bò không thích người van nài, cầu xin—không thích. 

Phải chiến đấu. Phật tử chúng ta phải mạnh mẽ. Chúng ta phải chiến đấu. Chúng ta phải nhẫn nại. Có lúc trong khi chiến đấu chúng ta nản, nhưng dù nản cũng đừng bỏ cuộc.

---Luang Por Pramote

2026.9.13

如果我們的心抵達真正的善，我們就可以離苦，而不僅僅只是有快樂。

但是要想離苦，這個地方，這個佛教的教導就很難理解了。一般的人追求的是快樂，但是佛陀教我們要滅苦。所以很多人以為佛教是很消極的看待世間，什麼什麼都苦。他並沒有從消極的看待世界，他是如實的看待這個世界。不停的去找快樂，誰都在找啊。這個貓狗雞鴨也在找。

我們從小時候，我們也希望有快樂。快樂就好像一直在未來、在前面等我們。大家有感覺，有沒有這樣的感覺？隆波道，但是龍婆從小時候就有這樣的感覺，說我們的生命是苦啊！如果我們把這一點通過了，這不就會快樂？比如小時候，沒有忍飢挨餓，家長很愛，然後大人相互之間在愛、搶着在愛，但是自己覺得作為小孩根本不舒服，根本靠不了自己。如果自己讀書畢業了之後、工作了、可以自立了，我就會有快樂。看到了嗎？很小的時候都覺得說生命沒有快樂，但是快樂在外面、在未來等着我們。

一旦長大了，去讀書。讀書了之後也很困難。自己就會覺得，哎呀，讀那麼多呀，這以後能不能用得上也不知道。但是依然沒有回答問題：在學生的過程中，依然還覺得很苦，有負擔啊。能夠這個考試及格還是不及格不知道。隆波不會不及格的，隆波的學習成績很好的，不會不及格，但是覺得是負擔。什麼時候畢業了之後，自己能獨立生活？一旦畢業了之後，必須要工作，生命又有負擔了。就會想着說：哎，有一天這個退休了可能會有快樂。

這個快樂是一直是在未來前面等着我們，但是當下的感覺是它是苦啊。但是別人會不會有這樣的感覺？隆波不知道呢。但是隆波從小時候就覺得苦。自己依然還不停地夢想到未來的快樂，就會欺騙自己，不停地追、不停地在找快樂。

直到遇到了隆波敦長老，遇到了高僧大德來訓練禪修。自己發現自己追着找的那個快樂，那個是我們自己的愚蠢。快樂就在我們的眼前當下，但是我沒有看到，我們只是一味的夢想到未來的快樂，所以才忽視了，沒有看到當下的快樂。一旦會修行了，呼氣有快樂，吸氣也有快樂。站着、走着、坐着、躺着都有快樂。動也有快樂，停止也有快樂。不停地學、不停地訓練下去，靠自己的念跟智慧，就開始明白越來越多的事實真相。

所有的一切全部都是來自於因。如果我們播種因，也就是如果有想要、有慾望，心就會是苦。比如在小時候就會有想要能夠靠自己，就會是小孩子的那種苦。長大了去賺錢，想有吃的、有穿的，又會是大人吃的苦。想維繫自己的這個家庭，每次有想要，每次都會有苦。一旦自己這麼照見，心就會從慾望裏慢慢開始鬆脫出來，就會看到每一次有想要，就會有苦。一旦這麼了解，心就會從想要裏面脫出來，知道因、知道果了。想要是因，有苦作為結果。如果想離苦，必須要去斷這個因，而不是直接去斷苦本身，而不是去斷這個結果。我們必須要斷因。我的因就是想要。想要源自於什麼？源自於我們不知道事實、不知道生命的實相，或者是源自於無明。

因此，如果我們要斷，有兩種形式。第一種是斷想要，它就會暫時的消失，然後再重新想要，又會重新再苦。如果斷的更深一層，我們斷想要的根，也就是斷無明、斷無知、斷邪見。我們能夠斷邪見，除非我們能夠徹見到四聖諦。這個‘集’，也就是慾望再也不會生起了。我們斷慾望，只斷一次，一斷永斷。在這個聖道生起的時候，只是生起一個心識剎那而已，不會生起很久。一旦一斷了之後就再也不需要斷了，因為沒有值得需要再斷的了。

我們來訓練毗婆舍那，訓練觀，我們來認識探究名色身心的實相，是為了能夠斷錯誤的見解。我們可以徹底的照見的是四聖諦。因此我們有念，覺知身，如身本來慢慢去覺知身；有念去如心本來慢慢去覺知心，不停地覺知下去。我們就會知道這個身體啊，生起了、停留還是滅去，它也是有因的。比如呼氣、吸氣，它是這個在當下在維繫我們的身體的。一旦呼吸停止，一旦呼吸止了，這個身體就會離散。我們的心也是有因的。有這個接觸，有根塵的接觸，一旦接觸了，每次接觸，心就會有動盪，就會動盪。因此，如果我們去觀察、去體會，我們就會知道，我們的心啊，充滿了無常。快樂的心只是暫時的存在，也會滅掉；苦的心也暫時的存在，也會滅掉。善的心暫時的存在也會滅掉，不善的心暫時的存在也會滅掉。去看，要真的看到，而不是去思維分析。如果看，直到看到實相，直到某一點，我們就會知道：有身也會苦，有心也會苦。有身也會因為身體而苦，有心也會因為心而苦。為什麼？因為這個身體本身就是苦，因為心本身就是苦。

這個我們修毗婆舍那、修觀，我們有念去持續的覺知，心覺知心去如實觀。最後一點，我們就會看到：身體本身就是苦，並不是什麼好的寶貝。這個心也本身就是苦，並不是什麼好的寶貝。如果這麼照見，這個稱之為我們知道聖諦了，已經徹底的照見苦。我們就會徹底地斷集。如果我們知道實相說這個身體本身就是苦，因為老、因為病、因為死，因為必須要離散，這個因為冷、因為熱，因為要離散。這個身體本身就是苦。原來我們真的知道了，就不再執著身體了。接下來身體要老，我們就不會覺得我們在老了。身體生病了，我們不會覺得說我們生病了。我們了解到事實上它是苦啊，然後正在被逼迫着要消失。身體要死，我們就會覺得很正常啊。有因就會生，無因就會滅，控制不了。這個心願意接受這個常態，願意接受生命身體的事實。一旦這個心了解到身體的事實，就可以斷慾望了。因為慾望源自於不了解身體的事實、不了解心的事實。我們不知道身體的事實，說它是無常、是苦、是空。我們想讓它是很長的，想一直是漂亮的，想一直是健康的，想這個很長壽、永無止境。因為我們覺得它是很寶貴的東西。但是如果我們修毗婆舍那、修觀，我們不停的探究名色身心的實相，我們知道說身體並不是什麼好的寶貝。它是苦，這個執著的地方有苦一直在逼迫它。

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### English 

If our mind arrives at true goodness, we can leave suffering, and not merely have happiness.

But if we want to leave suffering, this point — this teaching of Buddhism — is hard to understand. Ordinary people pursue happiness, but the Buddha teaches us to extinguish suffering. So many people think Buddhism looks at the world very pessimistically: everything is suffering, everything is suffering. He does not look at the world pessimistically; he looks at this world as it actually is. Constantly looking for happiness — everyone is looking. Cats, dogs, chickens, and ducks are looking too.

From the time we were small, we also hoped for happiness. Happiness seemed always to be waiting for us in the future, up ahead. Do you have that feeling? Does anyone have that feeling? Luang Por does. From the time he was small, Luang Por had this feeling: our life is suffering! If we get past this point, won’t there be happiness? For example, as a child there was no hunger; the parents loved us, and the adults loved one another, competing to love us — yet one felt that as a child one was not comfortable at all, one could not rely on oneself. If after graduating from school one worked and could stand on one’s own feet, then there would be happiness. See? Even when very small, one felt life had no happiness, but happiness was outside, waiting for us in the future.

Once grown up, one went to school. After going to school it was still difficult. One would think: oh, studying so much — who knows whether it will be of any use later. But the question still was not answered: while being a student, one still felt it was very hard; there was a burden. Would one pass the exams or not? Luang Por would not fail. Luang Por’s grades were very good; he would not fail — but it still felt like a burden. When would one graduate and be able to live independently? Once graduated, one had to work; life had a burden again. Then one would think: ah, one day when I retire there might be happiness.

This happiness is always waiting for us ahead in the future, but the feeling in the present is that it is suffering. Do other people have this feeling? Luang Por does not know. But from childhood Luang Por felt it was suffering. One still kept dreaming of future happiness, deceiving oneself, endlessly chasing, endlessly looking for happiness.

Until one met Luang Por Dune, met venerable masters who trained one in meditation. One discovered that chasing happiness was our own foolishness. Happiness is right here in the present before our eyes, but I did not see it. We only kept dreaming of future happiness, and so we overlooked it; we did not see the happiness of the present. Once one could practice, there was happiness in breathing out, happiness in breathing in. Standing, walking, sitting, lying down — all had happiness. Moving had happiness; stopping had happiness. Studying without pause, training without pause, relying on one’s own mindfulness and wisdom, one began to understand more and more of the true facts.

Everything whatsoever comes from causes. If we plant a cause — that is, if there is wanting, if there is desire — the mind will be suffering. For example, as a child there was the wanting to be able to rely on oneself; that was a child’s kind of suffering. Grown up, going to earn money, wanting food and clothing — that is again an adult’s suffering. Wanting to maintain one’s family: every time there is wanting, every time there is suffering. Once one sees this, the mind gradually begins to loosen from desire; one sees that every time there is wanting, there is suffering. Once one understands this, the mind comes out from wanting; one knows cause and knows effect. Wanting is the cause; suffering is the result. If one wants to leave suffering, one must cut this cause, not cut suffering itself directly, not cut the result. We must cut the cause. The cause is wanting. Where does wanting come from? It comes from not knowing the facts, not knowing the true nature of life — or it comes from ignorance.

Therefore, if we are to cut it, there are two forms. The first is to cut wanting: it disappears for a time, then wanting arises again, and suffering arises again. If we cut at a deeper level, we cut the root of wanting — that is, we cut ignorance, cut not-knowing, cut wrong view. We can cut wrong view only if we can thoroughly see the Four Noble Truths. Then this “origin” — that is, desire — will never arise again. We cut desire only once; once cut, it is cut forever. When the Noble Path arises, it arises for only one mind-moment; it does not arise for long. Once it has been cut, there is no need to cut again, because there is nothing left worth cutting.

We train in vipassanā, we train in insight, we come to know and investigate the true nature of nāma-rūpa, of body and mind, in order to be able to cut wrong views. What we can thoroughly see are the Four Noble Truths. Therefore we have mindfulness: knowing the body, knowing the body slowly as the body actually is; having mindfulness to know the mind slowly as the mind actually is, knowing continuously. We will know that this body — whether it arises, remains, or ceases — also has causes. For example, breathing out and breathing in: in the present they are what sustain our body. Once breathing stops, once the breath ceases, this body will break apart. Our mind also has causes. There is contact — contact of the sense bases with their objects. Once there is contact, every time there is contact the mind is agitated; it is agitated. Therefore if we observe and experience this, we will know that our mind is full of impermanence. A happy mind exists only temporarily and will also cease; a painful mind exists only temporarily and will also cease. A wholesome mind exists only temporarily and will also cease; an unwholesome mind exists only temporarily and will also cease. Look — really see it, do not merely think and analyze. If we look until we see reality, until a certain point, we will know: having a body there is suffering; having a mind there is suffering. Having a body, one suffers because of the body; having a mind, one suffers because of the mind. Why? Because this body itself is suffering, because the mind itself is suffering.

When we practice vipassanā, practice insight, we have mindfulness to know continuously; the mind knows the mind and contemplates as it actually is. At the last point we will see: the body itself is suffering; it is not some precious treasure. The mind itself is also suffering; it is not some precious treasure. If we see this, this is called knowing the Noble Truths; we have thoroughly seen suffering. Then we will thoroughly cut the origin. If we know the reality that this body itself is suffering — because of aging, because of illness, because of death, because it must break apart, because of cold, because of heat, because it must break apart — this body itself is suffering. Originally, once we truly know this, we no longer cling to the body. Then when the body grows old, we will not feel that *we* are growing old. When the body is sick, we will not feel that *we* are sick. We understand that in fact it is suffering, and it is being forced toward disappearance. When the body is going to die, we will feel that it is quite normal. Where there is a cause it arises; where there is no cause it ceases; it cannot be controlled. The mind is willing to accept this normality, willing to accept the facts of life and of the body. Once this mind understands the facts of the body, desire can be cut. Because desire comes from not understanding the facts of the body, not understanding the facts of the mind. We do not know the facts of the body: that it is impermanent, that it is suffering, that it is empty. We want it to last long, want it always to be beautiful, want it always to be healthy, want this long life without end. Because we feel it is something very precious. But if we practice vipassanā, practice insight, and continually investigate the true nature of nāma-rūpa, of body and mind, we know that the body is not some precious treasure. It is suffering. In this place of clinging, suffering is constantly pressing upon it.

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### ไทย

ถ้าจิตของเราถึงความดีที่แท้จริง เราก็พ้นทุกข์ได้ ไม่ใช่มีแต่ความสุขอย่างเดียว

แต่ถ้าเราอยากพ้นทุกข์ จุดนี้ — คำสอนของพระพุทธศาสนานี้ — เข้าใจยาก คนทั่วไปแสวงหาความสุข แต่พระพุทธเจ้าสอนให้เราดับทุกข์ จึงมีคนมากมายคิดว่าพระพุทธศาสนามองโลกในแง่ร้าย: อะไร ๆ ก็ทุกข์ อะไร ๆ ก็ทุกข์ ท่านไม่ได้มองโลกในแง่ร้าย ท่านมองโลกนี้ตามที่เป็นจริง แสวงหาความสุขไม่หยุด — ใคร ๆ ก็แสวงหา แมว หมา ไก่ เป็ด ก็แสวงหาเช่นกัน

ตั้งแต่วัยเด็ก เราก็หวังจะมีความสุข ความสุขเหมือนรอเราอยู่ข้างหน้า ในอนาคตเสมอ มีใครรู้สึกอย่างนั้นไหม มีใครรู้สึกอย่างนั้นบ้างไหม หลวงพ่อย่อมรู้สึก หลวงพ่อตั้งแต่เด็กก็รู้สึกอย่างนี้ว่า ชีวิตของเราเป็นทุกข์! ถ้าเราผ่านจุดนี้ไปได้ จะไม่มีความสุขหรือ เช่น ตอนเด็กไม่ต้องอดอยาก พ่อแม่รักเรา และผู้ใหญ่รักกัน แย่งกันรักเรา — แต่ก็รู้สึกว่าเป็นเด็กแล้วไม่สบายเลย พึ่งตัวเองไม่ได้ ถ้าเรียนจบแล้ว ทำงานแล้ว พึ่งตัวเองได้ ก็จะมีความสุข เห็นไหม แม้ตอนเล็ก ๆ ก็รู้สึกว่าชีวิตไม่มีความสุข แต่ความสุขอยู่ข้างนอก รอเราอยู่ในอนาคต

พอโตขึ้น ก็ไปเรียน เรียนแล้วก็ยังยาก จะคิดว่า โอ้ เรียนตั้งมากมาย — ต่อไปจะได้ใช้หรือไม่ก็ไม่รู้ แต่คำถามก็ยังไม่ได้รับคำตอบ: ระหว่างเป็นนักเรียน ก็ยังรู้สึกว่ายาก มีภาระ จะสอบผ่านหรือไม่ผ่าน หลวงพ่อไม่สอบตก ผลการเรียนของหลวงพ่อดีมาก ไม่สอบตก — แต่ก็ยังรู้สึกว่าเป็นภาระ เมื่อไรจะจบแล้วอยู่ได้ด้วยตัวเอง พอจบแล้วต้องทำงาน ชีวิตก็มีภาระอีก แล้วก็จะคิดว่า เออ สักวันเกษียณแล้วอาจจะมีความสุข

ความสุขนี้รอเราอยู่ข้างหน้าในอนาคตเสมอ แต่ความรู้สึกในปัจจุบันมันเป็นทุกข์ คนอื่นจะรู้สึกอย่างนี้ไหม หลวงพ่อไม่รู้ แต่หลวงพ่อตั้งแต่เด็กก็รู้สึกว่าเป็นทุกข์ ตัวเองก็ยังฝันถึงความสุขในอนาคต ไม่หยุดหลอกตัวเอง ไม่หยุดไล่ตาม ไม่หยุดแสวงหาความสุข

จนได้พบหลวงปู่ดูลย์ ได้พบพระเถระผู้ใหญ่ที่มาฝึกสมาธิภาวนา จึงพบว่าการไล่ตามความสุขนั้นคือความโง่ของเราเอง ความสุขอยู่ตรงนี้ ในปัจจุบัน ต่อหน้าต่อตา แต่เราไม่เห็น เราแต่ฝันถึงความสุขในอนาคตอย่างเดียว จึงมองข้ามไป ไม่เห็นความสุขในปัจจุบัน พอปฏิบัติเป็น หายใจออกก็มีความสุข หายใจเข้าก็มีความสุข ยืน เดิน นั่ง นอน — ล้วนมีความสุข เคลื่อนไหวก็มีความสุข หยุดก็มีความสุข เรียนไม่หยุด ฝึกไม่หยุด พึ่งสติและปัญญาของตนเอง ก็เริ่มเข้าใจความจริงมากขึ้นเรื่อย ๆ

ทุกสิ่งทั้งปวงล้วนมาจากเหตุ ถ้าเราเพาะเหตุ — คือถ้ามีความอยาก มีตัณหา — จิตก็จะเป็นทุกข์ เช่น ตอนเด็กมีความอยากที่จะพึ่งตัวเองได้ นั่นคือทุกข์แบบเด็ก พอโตไปหาเงิน อยากมีกินมีใส่ — นั่นก็เป็นทุกข์แบบผู้ใหญ่ อยากเลี้ยงครอบครัว: ทุกครั้งที่มีความอยาก ทุกครั้งก็มีทุกข์ พอเห็นอย่างนี้ จิตก็ค่อย ๆ คลายออกจากตัณหา จะเห็นว่าทุกครั้งที่มีความอยาก ก็มีทุกข์ พอเข้าใจอย่างนี้ จิตก็หลุดออกจากความอยาก รู้เหตุ รู้ผล ความอยากเป็นเหตุ ทุกข์เป็นผล ถ้าอยากพ้นทุกข์ ต้องตัดเหตุนี้ ไม่ใช่ไปตัดทุกข์โดยตรง ไม่ใช่ไปตัดผล เราต้องตัดเหตุ เหตุคือความอยาก ความอยากมาจากไหน มาจากที่ไม่รู้ความจริง ไม่รู้สภาวะตามความเป็นจริงของชีวิต — หรือมาจากอวิชชา

ดังนั้นถ้าจะตัด มีสองแบบ แบบแรกคือตัดความอยาก: มันหายไปชั่วคราว แล้วความอยากก็เกิดใหม่ ทุกข์ก็เกิดใหม่ ถ้าตัดในระดับที่ลึกกว่า เราตัดรากของความอยาก — คือตัดอวิชชา ตัดความไม่รู้ ตัดมิจฉาทิฏฐิ เราตัดมิจฉาทิฏฐิได้ก็ต่อเมื่อเห็นอริยสัจสี่อย่างถ่องแท้ แล้ว “สมุทัย” นี้ — คือตัณหา — จะไม่เกิดอีก เราตัดตัณหาเพียงครั้งเดียว ตัดครั้งเดียวขาดตลอด เมื่ออริยมรรคเกิด เกิดเพียงจิตขณะเดียว ไม่ได้นาน เมื่อตัดแล้วก็ไม่ต้องตัดอีก เพราะไม่มีอะไรเหลือที่ควรตัดอีก

เรามาฝึกวิปัสสนา ฝึกการเห็นแจ้ง เรามารู้ มาพิจารณาสภาวะตามความเป็นจริงของนามรูป ของกายและใจ เพื่อจะตัดทิฏฐิผิดได้ สิ่งที่เราเห็นได้อย่างถ่องแท้คืออริยสัจสี่ ดังนั้นเรามีสติ: รู้กาย รู้กายไปเรื่อยตามที่เป็นจริงของกาย มีสติรู้ใจไปเรื่อยตามที่เป็นจริงของใจ รู้ต่อไปไม่ขาดสาย เราจะรู้ว่ากายนี้ — จะเกิด จะตั้งอยู่ หรือจะดับ — ก็มีเหตุเช่นกัน เช่น หายใจออก หายใจเข้า: ในปัจจุบันมันคือสิ่งที่ค้ำจุนร่างกายเรา พอหายใจหยุด พอลมหายใจดับ กายนี้ก็สลาย จิตของเราก็มีเหตุ มีผัสสะ — การกระทบของอายตนะกับอารมณ์ พอกระทบ ทุกครั้งที่กระทบ จิตก็หวั่นไหว ก็หวั่นไหว ดังนั้นถ้าเราสังเกต น้อมดู เราจะรู้ว่าจิตของเราเต็มไปด้วยความไม่เที่ยง จิตที่เป็นสุขมีอยู่เพียงชั่วคราว แล้วก็ดับ จิตที่เป็นทุกข์มีอยู่เพียงชั่วคราว แล้วก็ดับ จิตที่เป็นกุศลมีอยู่เพียงชั่วคราว แล้วก็ดับ จิตที่เป็นอกุศลมีอยู่เพียงชั่วคราว แล้วก็ดับ ดู — ต้องดูให้เห็นจริง ไม่ใช่เพียงคิดวิเคราะห์ ถ้าดูจนเห็นสภาวะ ตามถึงจุดหนึ่ง เราจะรู้ว่า: มีกายก็มีทุกข์ มีใจก็มีทุกข์ มีกาย ก็ทุกข์เพราะกาย มีใจ ก็ทุกข์เพราะใจ ทำไม เพราะกายนี้เป็นทุกข์เอง เพราะใจนี้เป็นทุกข์เอง

เมื่อเราเจริญวิปัสสนา เจริญการเห็นแจ้ง เรามีสติรู้ต่อเนื่อง จิตรู้จิต และพิจารณาตามที่เป็นจริง จุดสุดท้ายเราจะเห็นว่า: กายเองเป็นทุกข์ ไม่ใช่สมบัติอันประเสริฐ ใจเองก็เป็นทุกข์ ไม่ใช่สมบัติอันประเสริฐ ถ้าเห็นอย่างนี้ เรียกว่าเรารู้อริยสัจแล้ว ได้เห็นทุกข์อย่างถ่องแท้ แล้วเราจะตัดสมุทัยอย่างถ่องแท้ ถ้าเรารู้ความจริงว่ากายนี้เป็นทุกข์เอง — เพราะแก่ เพราะเจ็บ เพราะตาย เพราะต้องสลาย เพราะหนาว เพราะร้อน เพราะต้องสลาย — กายนี้เป็นทุกข์เอง เดิมทีเมื่อเรารู้จริงแล้ว เราก็ไม่ยึดกายอีก พอต่อไปกายแก่ เราจะไม่รู้สึกว่า *เรา* กำลังแก่ กายเจ็บ เราจะไม่รู้สึกว่า *เรา* เจ็บ เราเข้าใจว่าตามจริงมันเป็นทุกข์ และกำลังถูกบีบให้หายไป เมื่อกายจะตาย เราจะรู้สึกว่าเป็นเรื่องปกติ มีเหตุก็เกิด ไม่มีเหตุก็ดับ ควบคุมไม่ได้ จิตยอมรับภาวะปกตินี้ ยอมรับความจริงของชีวิตและของกาย เมื่อจิตเข้าใจความจริงของกาย ก็ตัดตัณหาได้ เพราะตัณหาเกิดจากการไม่เข้าใจความจริงของกาย ไม่เข้าใจความจริงของใจ เราไม่รู้ความจริงของกาย: ว่ามันไม่เที่ยง เป็นทุกข์ เป็นสุญญตา เราอยากให้มันอยู่นาน อยากให้งามตลอด อยากให้แข็งแรงตลอด อยากให้อายุยืนไม่มีที่สิ้นสุด เพราะเรารู้สึกว่ามันเป็นของมีค่า แต่ถ้าเราเจริญวิปัสสนา เจริญการเห็นแจ้ง และพิจารณาสภาวะตามความเป็นจริงของนามรูป ของกายและใจอย่างต่อเนื่อง เรารู้ว่ากายไม่ใช่สมบัติอันประเสริฐ มันเป็นทุกข์ ในที่ยึดนี้ ทุกข์บีบคั้นมันอยู่ตลอด

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### Tiếng Việt

Nếu tâm chúng ta đạt đến thiện thật sự, chúng ta có thể ly khổ, chứ không chỉ có vui mà thôi.

Nhưng nếu muốn ly khổ, chỗ này — lời dạy của Phật giáo — rất khó hiểu. Người thường theo đuổi vui sướng, nhưng Đức Phật dạy chúng ta diệt khổ. Vì vậy nhiều người nghĩ Phật giáo nhìn đời rất tiêu cực: cái gì cũng khổ, cái gì cũng khổ. Ngài không nhìn thế giới một cách tiêu cực; Ngài nhìn thế giới này như thật. Không ngừng đi tìm vui — ai cũng tìm. Mèo, chó, gà, vịt cũng tìm.

Từ nhỏ chúng ta cũng mong có vui. Vui dường như luôn ở tương lai, ở phía trước chờ chúng ta. Bạn có cảm giác ấy không? Có ai có cảm giác ấy không? Sư phụ có. Từ nhỏ Sư phụ đã có cảm giác này: đời sống chúng ta là khổ! Nếu vượt qua điểm này, chẳng phải sẽ có vui sao? Ví như hồi nhỏ không phải chịu đói; cha mẹ thương yêu, rồi người lớn thương nhau, tranh nhau thương — thế mà vẫn thấy làm trẻ con căn bản không dễ chịu, căn bản không tự dựa được. Nếu học xong, đi làm, đứng được trên đôi chân mình, rồi sẽ có vui. Thấy không? Dù còn rất nhỏ cũng thấy đời không có vui, nhưng vui ở bên ngoài, ở tương lai chờ chúng ta.

Một khi lớn lên thì đi học. Học rồi vẫn khó. Sẽ nghĩ: trời ơi, học nhiều thế — sau này dùng được không cũng chẳng biết. Nhưng câu hỏi vẫn chưa được trả lời: trong thời gian làm học sinh, vẫn thấy rất khổ, có gánh nặng. Thi đậu hay rớt? Sư phụ không rớt. Thành tích của Sư phụ rất tốt; không rớt — nhưng vẫn thấy là gánh nặng. Bao giờ tốt nghiệp rồi mới sống độc lập được? Một khi tốt nghiệp phải đi làm; đời lại có gánh nặng. Rồi sẽ nghĩ: ôi, có ngày về hưu có lẽ sẽ có vui.

Vui ấy luôn ở phía trước, ở tương lai chờ chúng ta, nhưng cảm giác hiện tại là nó khổ. Người khác có cảm giác ấy không? Sư phụ không biết. Nhưng từ nhỏ Sư phụ đã thấy là khổ. Vẫn không ngừng mơ đến vui ở tương lai, tự lừa mình, không ngừng đuổi, không ngừng tìm vui.

Cho đến khi gặp Luang Por Dune, gặp các bậc tôn đức huấn luyện thiền. Mới phát hiện việc đuổi theo vui chính là ngu si của chính mình. Vui ở ngay đây, trong hiện tại, trước mắt, nhưng tôi không thấy. Chúng ta chỉ một mực mơ vui ở tương lai, nên mới bỏ qua; không thấy vui của hiện tại. Một khi biết tu, thở ra có vui, thở vào cũng có vui. Đứng, đi, ngồi, nằm — đều có vui. Động có vui; dừng cũng có vui. Không ngừng học, không ngừng luyện, dựa vào niệm và trí tuệ của chính mình, bắt đầu hiểu ngày càng nhiều sự thật.

Tất cả mọi thứ đều đến từ nhân. Nếu chúng ta gieo nhân — tức là nếu có muốn, nếu có dục — tâm sẽ là khổ. Ví như hồi nhỏ muốn tự dựa được; đó là khổ kiểu trẻ con. Lớn lên đi kiếm tiền, muốn có ăn có mặc — lại là khổ của người lớn. Muốn duy trì gia đình: mỗi lần có muốn, mỗi lần đều có khổ. Một khi thấy như vậy, tâm dần nới ra khỏi dục; thấy mỗi lần có muốn thì có khổ. Một khi hiểu như vậy, tâm thoát ra khỏi muốn; biết nhân, biết quả. Muốn là nhân; khổ là quả. Nếu muốn ly khổ, phải đoạn nhân này, không trực tiếp đoạn khổ, không đoạn quả. Chúng ta phải đoạn nhân. Nhân chính là muốn. Muốn từ đâu đến? Từ không biết sự thật, không biết thực tướng của đời sống — hoặc từ vô minh.

Vì vậy nếu muốn đoạn, có hai hình thức. Thứ nhất là đoạn muốn: nó tạm biến mất, rồi muốn lại sinh, khổ lại sinh. Nếu đoạn ở tầng sâu hơn, chúng ta đoạn gốc của muốn — tức đoạn vô minh, đoạn không biết, đoạn tà kiến. Chúng ta đoạn được tà kiến chỉ khi chiếu kiến triệt để Tứ Thánh Đế. Khi ấy “Tập” này — tức dục — sẽ không còn sinh khởi nữa. Chúng ta đoạn dục chỉ một lần; một đoạn là đoạn mãi. Khi Thánh đạo sinh khởi, chỉ sinh khởi một sát-na tâm; không sinh khởi lâu. Một khi đã đoạn rồi thì không cần đoạn nữa, vì không còn gì đáng phải đoạn.

Chúng ta luyện vipassanā, luyện tuệ quán, đến nhận biết và thẩm sát thực tướng danh sắc, của thân và tâm, để đoạn được tà kiến. Điều chúng ta có thể chiếu kiến triệt để chính là Tứ Thánh Đế. Vì vậy chúng ta có niệm: biết thân, biết thân từ từ như thân vốn là; có niệm biết tâm từ từ như tâm vốn là, biết không gián đoạn. Chúng ta sẽ biết thân này — dù sinh, trụ hay diệt — cũng có nhân. Ví như thở ra thở vào: ngay hiện tại chúng đang duy trì thân. Một khi hơi thở dừng, một khi hơi thở dứt, thân này sẽ tan rã. Tâm chúng ta cũng có nhân. Có xúc — sự tiếp xúc của căn với trần. Một khi có xúc, mỗi lần xúc tâm đều dao động; đều dao động. Vì vậy nếu quan sát và thể nghiệm, chúng ta sẽ biết tâm đầy vô thường. Tâm vui chỉ tạm có rồi cũng diệt; tâm khổ chỉ tạm có rồi cũng diệt. Tâm thiện chỉ tạm có rồi cũng diệt; tâm bất thiện chỉ tạm có rồi cũng diệt. Hãy nhìn — phải thật sự thấy, đừng chỉ tư duy phân tích. Nếu nhìn đến khi thấy thực tướng, đến một điểm nào đó, chúng ta sẽ biết: có thân thì có khổ; có tâm thì có khổ. Có thân thì khổ vì thân; có tâm thì khổ vì tâm. Vì sao? Vì thân này tự nó là khổ, vì tâm tự nó là khổ.

Khi tu vipassanā, tu tuệ quán, chúng ta có niệm để biết liên tục; tâm biết tâm và quán như thật. Đến điểm cuối cùng sẽ thấy: thân tự nó là khổ; không phải bảo vật quý. Tâm tự nó cũng là khổ; không phải bảo vật quý. Nếu thấy như vậy, gọi là biết Thánh Đế; đã chiếu kiến khổ một cách triệt để. Rồi chúng ta sẽ đoạn Tập một cách triệt để. Nếu biết sự thật rằng thân này tự nó là khổ — vì già, vì bệnh, vì chết, vì phải tan rã, vì lạnh, vì nóng, vì phải tan rã — thân này tự nó là khổ. Vốn dĩ, một khi thật sự biết, chúng ta không còn chấp thân. Rồi khi thân già, chúng ta sẽ không thấy rằng *chúng ta* đang già. Khi thân bệnh, chúng ta sẽ không thấy rằng *chúng ta* đang bệnh. Chúng ta hiểu rằng sự thật nó là khổ, và đang bị bức phải biến mất. Khi thân sắp chết, chúng ta sẽ thấy rất bình thường. Có nhân thì sinh; không nhân thì diệt; kiểm soát không được. Tâm chịu nhận sự thường tình ấy, chịu nhận sự thật của đời sống và của thân. Một khi tâm hiểu sự thật của thân, dục có thể được đoạn. Vì dục đến từ không hiểu sự thật của thân, không hiểu sự thật của tâm. Chúng ta không biết sự thật của thân: rằng nó vô thường, là khổ, là không. Chúng ta muốn nó bền lâu, muốn luôn đẹp, muốn luôn khỏe, muốn trường thọ không cùng. Vì chúng ta thấy nó là thứ rất quý. Nhưng nếu tu vipassanā, tu tuệ quán, và không ngừng thẩm sát thực tướng danh sắc, của thân và tâm, chúng ta biết thân không phải bảo vật quý. Nó là khổ. Ở chỗ chấp ấy, khổ luôn bức bách nó.

----Luang Por Pramote

2026.9.13

現在，一旦有比較亂的新聞。出家人之類的新聞。我們作為佛教徒，我們就不會動搖。因為法是真品，它是真理，是實相，這個不會因為個人的所作所為而有所褪色。

那些動搖的人，並不是真正的佛教。比如去買那些佛牌，然後相互之間在吵，然後買賣。希望什麼？希望發財。這種乞討的習慣，求這求那、求發財、求好運，求這求那的。依然與作為真正的佛教徒非常的遙遠。那個不是佛教。

因此那些特別動搖的人不是佛教徒

我們作為佛教徒，是不會動搖的。我們知道，因為有這樣的因，就會有這樣的結果。

如果我們想作為真正的佛教徒，能真正作為佛陀的弟子，我們就會對因果法則非常恭敬。業果法則其實就是因果法則：

因為有這個因，就會有那個結果。

因為有這個，所以才會那個；

因為這個沒有，所以那個就沒有。

比如我們來學法、來學習，我們來提升戒、定、慧，把它提升上來，獲得的結果就是滅苦。我們有次第地可以離苦，直到最後的階段，來到苦的徹底止息。

我們提升戒、定、慧，有智慧作為清除煩惱的工具，尤其是無明。沒有徹底見到這個四聖諦。只要我們還沒有徹底照見四聖諦，或者是如果更細一點的話，那就是緣起法。如果我們還沒有徹底的照見，我們就依然還會不停的生死輪迴。

我們來修行，我們拼命地來修行，並不是為了快樂、寧靜、好之類的。我們修行，是為了生起正見，生起正確的領悟、正確的明白。對於我們生命的實相，能夠生起正確的領悟、正確的明白：我們生命中所有的一切，在我們眼前所呈現的一切，全部都有因的：有因就會生起，沒有因就會滅去。並不在於控制的範圍，不在任何人的控制範圍之內。

### English 

Now, whenever there is relatively chaotic news — news about monastics and the like — we, as Buddhists, will not be shaken. Because the Dhamma is the genuine article; it is truth, it is reality. It will not fade because of any individual’s actions.

Those who are shaken are not practicing true Buddhism. For example, going to buy amulets, then arguing with one another, then buying and selling. Hoping for what? Hoping to get rich. This habit of begging — asking for this and that, asking for wealth, asking for good luck, asking for this and that. That is still very far from being a true Buddhist. That is not Buddhism.

Therefore those who are especially shaken are not Buddhists.

We as Buddhists will not be shaken. We know that because there is such a cause, there will be such a result.

If we want to be true Buddhists, to truly be disciples of the Buddha, we will hold the law of cause and effect in deep respect. The law of kamma and its fruit is in fact the law of cause and effect: 

Because there is this cause, there will be that result. 

Because this exists, that comes to be; 

Because this does not exist, that does not come to be.

For example, we come to study the Dhamma, to learn. We cultivate sīla （preceept）, samādhi (unification of mind), and paññā (wisdom), raising them up. The result obtained is the cessation of suffering. We can leave suffering in stages, until the final stage — the complete cessation of suffering.

We cultivate sīla, samādhi, and paññā, using wisdom as the tool to clear away defilements, especially ignorance. We have not yet thoroughly seen the Four Noble Truths. As long as we have not thoroughly seen the Four Noble Truths — or, if we look more finely, dependent origination — if we have not thoroughly seen them, we will still continue endlessly in saṃsāra.

We practice, we practice with all our effort, not for pleasure, peace, or anything nice like that. We practice in order to give rise to right view, to give rise to correct understanding and correct seeing. Toward the true nature of our life, we can give rise to correct understanding and correct seeing: everything in our life, everything that appears before our eyes, all has causes. When there is a cause, it arises; when there is no cause, it ceases. It is not within the scope of control; it is not within anyone’s control.

---

### ไทย 

บัดนี้ เมื่อมีข่าวที่ค่อนข้างวุ่นวาย — ข่าวเกี่ยวกับพระภิกษุสงฆ์เป็นต้น — เราในฐานะพุทธศาสนิกชนจะไม่หวั่นไหว เพราะธรรมเป็นของแท้ เป็นความจริง เป็นสภาวะตามความเป็นจริง สิ่งนี้จะไม่ซีดจางไปเพราะการกระทำของบุคคลใดบุคคลหนึ่ง

ผู้ที่หวั่นไหวนั้น ไม่ใช่พระพุทธศาสนาที่แท้จริง เช่น ไปซื้อพระเครื่อง แล้วทะเลาะกัน แล้วซื้อขาย หวังอะไร? หวังร่ำรวย นี่คือนิสัยของการขอ — ขอโน่นขอนี่ ขอร่ำรวย ขอโชคดี ขอโน่นขอนี่ ยังห่างไกลจากความเป็นพุทธศาสนิกชนที่แท้จริงมาก นั่นไม่ใช่พระพุทธศาสนา

ดังนั้น ผู้ที่หวั่นไหวเป็นพิเศษ จึงไม่ใช่พุทธศาสนิกชน

เราในฐานะพุทธศาสนิกชนจะไม่หวั่นไหว เรารู้ว่า เพราะมีเหตุเช่นนี้ จึงมีผลเช่นนั้น

ถ้าเราอยากเป็นพุทธศาสนิกชนที่แท้จริง เป็นสาวกของพระพุทธเจ้าอย่างแท้จริง เราจะเคารพกฎแห่งเหตุและผลอย่างยิ่ง กฎแห่งกรรมและผลของกรรมนั้นก็คือกฎแห่งเหตุและผลนั่นเอง: 

เพราะมีเหตุนี้ จึงมีผลนั้น 

เพราะมีสิ่งนี้ สิ่งนั้นจึงเกิด 

เพราะไม่มีสิ่งนี้ สิ่งนั้นจึงไม่มี

เช่น เรามาเรียนธรรม มาศึกษา เรายกระดับศีล สมาธิ ปัญญา ให้สูงขึ้น ผลที่ได้คือการดับทุกข์ เราสามารถพ้นทุกข์ได้เป็นลำดับ จนถึงขั้นสุดท้าย คือการดับทุกข์โดยสิ้นเชิง

เรายกระดับศีล สมาธิ ปัญญา ใช้ปัญญาเป็นเครื่องมือชำระกิเลส โดยเฉพาะอวิชชา เรายังไม่ได้เห็นอริยสัจสี่อย่างถ่องแท้ ตราบใดที่เรายังไม่ได้เห็นอริยสัจสี่อย่างถ่องแท้ — หรือถ้าดูละเอียดกว่านั้น คือปฏิจจสมุปบาท — ถ้าเรายังไม่ได้เห็นอย่างถ่องแท้ เราก็ยังคงเวียนว่ายตายเกิดต่อไปไม่ขาดสาย

เรามาปฏิบัติ เราพยายามปฏิบัติอย่างเต็มที่ ไม่ใช่เพื่อความสุข ความสงบ หรือสิ่งดี ๆ อย่างนั้น เราปฏิบัติเพื่อให้เกิดสัมมาทิฏฐิ เพื่อให้เกิดความเข้าใจที่ถูกต้อง ความรู้ที่ถูกต้อง ต่อความเป็นจริงของชีวิตของเรา ให้เกิดความเข้าใจที่ถูกต้อง ความรู้ที่ถูกต้องว่า ทุกสิ่งในชีวิตของเรา ทุกสิ่งที่ปรากฏต่อหน้าเรา ล้วนมีเหตุทั้งสิ้น มีเหตุก็เกิด ไม่มีเหตุก็ดับ ไม่ได้อยู่ในขอบเขตของการควบคุม ไม่ได้อยู่ในอำนาจควบคุมของใครเลย

---

### Tiếng Việt 

Hiện nay, mỗi khi có tin tức khá hỗn loạn — tin tức về xuất gia và những việc tương tự — chúng ta, với tư cách là Phật tử, sẽ không dao động. Vì Pháp là hàng thật, là chân lý, là thực tướng. Điều này sẽ không phai nhạt vì hành vi của bất kỳ cá nhân nào.

Những người dao động không phải là Phật giáo chân chính. Ví dụ như đi mua Phật bài, rồi tranh cãi với nhau, rồi mua bán. Hy vọng điều gì? Hy vọng phát tài. Đó là thói quen van xin — cầu cái này cái kia, cầu phát tài, cầu may mắn, cầu cái này cái kia. Vẫn còn rất xa với việc trở thành Phật tử chân chính. Đó không phải là Phật giáo.

Vì vậy, những người đặc biệt dao động không phải là Phật tử.

Chúng ta với tư cách là Phật tử sẽ không dao động. Chúng ta biết rằng vì có nhân như vậy thì sẽ có quả như vậy.

Nếu chúng ta muốn trở thành Phật tử chân chính, thực sự trở thành đệ tử của Đức Phật, chúng ta sẽ hết sức cung kính đối với luật nhân quả. Luật nghiệp quả thực ra chính là luật nhân quả: 

Vì có nhân này nên sẽ có quả kia. 

Vì có cái này nên mới có cái kia; 

Vì cái này không có nên cái kia cũng không có.

Ví dụ chúng ta đến học Pháp, đến tu học. Chúng ta nâng cao giới, định, tuệ, đưa chúng lên. Kết quả đạt được chính là diệt khổ. Chúng ta có thể ly khổ theo thứ lớp, cho đến giai đoạn cuối cùng — sự chấm dứt hoàn toàn của khổ.

Chúng ta nâng cao giới, định, tuệ, lấy trí tuệ làm công cụ thanh trừ phiền não, đặc biệt là vô minh. Chúng ta chưa thấy rõ Tứ Thánh Đế một cách triệt để. Chỉ cần chúng ta chưa chiếu kiến Tứ Thánh Đế một cách triệt để — hoặc nếu nhìn tinh tế hơn thì đó là duyên khởi pháp — nếu chúng ta chưa chiếu kiến triệt để, chúng ta vẫn sẽ tiếp tục sinh tử luân hồi không ngừng.

Chúng ta đến tu hành, chúng ta cố gắng tu hành hết sức, không phải vì vui sướng, thanh tịnh, hay những điều tốt đẹp kiểu đó. Chúng ta tu hành là để sinh khởi chánh kiến, sinh khởi sự lãnh ngộ đúng đắn, sự hiểu biết đúng đắn. Đối với thực tướng của đời sống chúng ta, có thể sinh khởi sự lãnh ngộ đúng đắn, sự hiểu biết đúng đắn: tất cả mọi thứ trong đời sống chúng ta, tất cả những gì hiện ra trước mắt chúng ta, đều có nhân. Có nhân thì sinh khởi, không có nhân thì diệt mất. Không nằm trong phạm vi kiểm soát, không nằm trong phạm vi kiểm soát của bất kỳ ai.

----Luang Por Pramote

2026.9.13

吶，所以我們不要太信AI 😂

親身經歷：昨天編輯問AI 路，然後去到後問人才發現被AI fake 了

來到佛教也一樣，不要太信AI ，AI 僅供參考

也不要太信、過份依賴任何‘大師’、資深師兄姐--他們是有機會錯的

任何資訊也要理性分析，不要信佛信到丟掉自己的智慧

佛陀曾經教導比丘四大法教

1.從比丘那裏聽來的佛語，不應立即歡喜或輕藐，而是和經、律對照，再下結論。

2.從僧團那裏聽來之法與律，不應立即歡喜或輕藐，而是和經、律對照，再下結論。

3.從某博學上座眾之語那裡聽來的法與律，不應立即歡喜或輕藐，而是和經、律對照，再下結論

4.從比丘那裏聽來的博學上座之語，不應立即歡喜或排斥，而是和經、律對照，再下結論 （DN16）

什麼是經和律？ 這對應現在的《巴利三藏》--全部都是出自於佛陀和聖弟子之口，由記憶力第一大弟子阿難尊者誦出資料量極龐大的《經藏》（AN1.220），由持律第一的大弟子優波離尊者誦出《律藏》（AN1.228）

由智慧第一大弟子舍利佛尊者把佛陀給予的《論藏》大綱延伸解釋，形成《論藏》

並不是指義注、複注---因為這些也只是僅供參考，裡面也有東西是錯的

**English**

See? So we shouldn’t trust AI too much 😂 

Personal experience: yesterday an editor asked AI for directions, arrived, asked people, and found out the AI had faked it.

It’s the same when we come to Buddhism. Don’t trust AI too much. AI is for reference only. 

Don’t trust or over-rely on any “great master” or senior Dharma sibling either—they can be wrong. 

Any information should be examined rationally. Don’t believe in Buddism so hard that you throw away your own wisdom.

The Buddha once taught the bhikkhus the Four Great References:

1. Words of the Buddha heard from a bhikkhu should not be immediately welcomed or dismissed. Compare them with the Suttas and the Vinaya, then decide. 

2. Dhamma and Vinaya heard from the Sangha should not be immediately welcomed or dismissed. Compare them with the Suttas and the Vinaya, then decide. 

3. Dhamma and Vinaya heard from a group of learned elder monks should not be immediately welcomed or dismissed. Compare them with the Suttas and the Vinaya, then decide. 

4. Words of learned elders heard from a bhikkhu should not be immediately welcomed or rejected. Compare them with the Suttas and the Vinaya, then decide. (DN 16)

What are the Suttas and the Vinaya? They correspond to the present Pali Tipiṭaka—all of it coming from the mouths of the Buddha and the noble disciples. The enormous body of the Sutta Piṭaka was recited by Ānanda, the disciple foremost in memory (AN 1.220). The Vinaya Piṭaka was recited by Upāli, the disciple foremost in the Vinaya (AN 1.228).

It was Venerable Sāriputta, the foremost disciple in wisdom, who elaborated on the outline of the Abhidhamma given by the Buddha, and thereby formed the Abhidhamma Piṭaka.

This does not refer to the commentaries (Atthakathā) or sub-commentaries (Ṭīkā)—those are only for reference, because they also contain things that are wrong.

---

**ภาษาไทย**

น่ะ ดังนั้นอย่าเชื่อ AI มากนัก 😂 

ประสบการณ์ตรง: เมื่อวานบรรณาธิการถามทางจาก AI แล้วพอไปถึงที่จริง ค่อยถามคนถึงรู้ว่า AI มั่วให้

มาถึงพระพุทธศาสนาก็เหมือนกัน อย่าเชื่อ AI มากนัก AI เป็นแค่ข้อมูลประกอบ 

ก็อย่าเชื่อหรือพึ่งพา “อาจารย์ใหญ่” หรือพี่น้องผู้มีประสบการณ์มากเกินไป—พวกเขาก็มีโอกาสผิดได้ 

ข้อมูลใด ๆ ก็ต้องวิเคราะห์ด้วยเหตุผล อย่าเชื่อพระพุทธเจ้าจนทิ้งปัญญาของตนเอง

พระพุทธเจ้าเคยทรงสอนภิกษุเรื่องมหาปเทส ๔ (หลักอ้างอิงใหญ่ ๔ ข้อ)

1. คำที่ฟังมาจากภิกษุว่าเป็นพระพุทธพจน์ ไม่ควรดีใจหรือดูถูกทันที แต่ให้นำไปเทียบกับพระสูตรและพระวินัย แล้วจึงลงข้อสรุป 

2. ธรรมวินัยที่ฟังมาจากสงฆ์ ไม่ควรดีใจหรือดูถูกทันที แต่ให้นำไปเทียบกับพระสูตรและพระวินัย แล้วจึงลงข้อสรุป 

3. ธรรมวินัยที่ฟังมาจากคณะพระเถระผู้ทรงความรู้ ไม่ควรดีใจหรือดูถูกทันที แต่ให้นำไปเทียบกับพระสูตรและพระวินัย แล้วจึงลงข้อสรุป 

4. คำของพระเถระผู้ทรงความรู้ที่ฟังมาจากภิกษุ ไม่ควรดีใจหรือปฏิเสธทันที แต่ให้นำไปเทียบกับพระสูตรและพระวินัย แล้วจึงลงข้อสรุป (ที.ม. ๑๖ / DN 16)

พระสูตรและพระวินัยคืออะไร? ในปัจจุบันตรงกับพระไตรปิฎกบาลี—ทั้งหมดมาจากพระโอษฐ์ของพระพุทธเจ้าและพระอริยสาวก 

พระอานนท์เถระ ผู้เป็นเอตทัคคะด้านความทรงจำ ทรงสวดพระสุตตันตปิฎกซึ่งมีปริมาณมหาศาล (อง.เอก. ๑.๒๒๐) 

พระอุบาลีเถระ ผู้เป็นเอตทัคคะด้านการทรงจำพระวินัย ทรงสวดพระวินัยปิฎก (อง.เอก. ๑.๒๒๘) 

ส่วนพระสารีบุตรเถระ ผู้เป็นเอตทัคคะด้านปัญญา ได้ขยายและอธิบายโครงร่างอภิธรรมที่พระพุทธเจ้าประทานไว้ จนเกิดเป็นพระอภิธรรมปิฎก

นี่ไม่ได้หมายถึงอรรถกถาหรือฎีกา—เพราะสิ่งเหล่านี้เป็นเพียงข้อมูลประกอบเท่านั้น และข้างในก็มีสิ่งที่ผิดอยู่ด้วย

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**Tiếng Việt**

Nè, vậy nên đừng tin AI quá 😂 

Trải nghiệm thật: hôm qua biên tập hỏi AI đường đi, đến nơi rồi hỏi người mới biết bị AI bịa.

Vào Phật giáo cũng vậy, đừng tin AI quá. AI chỉ để tham khảo. 

Cũng đừng tin hay phụ thuộc quá mức vào bất kỳ “đại sư” hay sư huynh sư tỷ kỳ cựu nào—họ cũng có thể sai. 

Mọi thông tin đều phải phân tích bằng lý trí. Đừng tin Phật đến mức vứt bỏ trí tuệ của chính mình.

Đức Phật từng dạy các vị tỳ-kheo Bốn Đại Giáo Pháp (Tứ đại giáo / Mahāpadesa):

1. Lời Phật được nghe từ một vị tỳ-kheo không nên vui mừng hay khinh thường ngay, mà phải đối chiếu với Kinh và Luật rồi mới kết luận. 

2. Pháp và Luật nghe từ Tăng đoàn không nên vui mừng hay khinh thường ngay, mà phải đối chiếu với Kinh và Luật rồi mới kết luận. 

3. Pháp và Luật nghe từ nhóm các vị trưởng lão uyên bác không nên vui mừng hay khinh thường ngay, mà phải đối chiếu với Kinh và Luật rồi mới kết luận. 

4. Lời của vị trưởng lão uyên bác được nghe từ một vị tỳ-kheo không nên vui mừng hay bác bỏ ngay, mà phải đối chiếu với Kinh và Luật rồi mới kết luận (Trường Bộ 16 / DN 16).

Kinh và Luật là gì? Hiện nay tương ứng với Tam tạng Pāli—tất cả đều xuất phát từ kim khẩu Đức Phật và các vị Thánh đệ tử. 

Tôn giả A-nan, đệ tử đệ nhất về trí nhớ, đã tụng ra Kinh tạng với khối lượng cực lớn (Tăng Chi 1.220). 

Tôn giả Ưu-bà-ly, đệ tử đệ nhất về trì Luật, đã tụng ra Luật tạng (Tăng Chi 1.228). 

Tôn giả Xá-lợi-phất, đệ tử đệ nhất về trí tuệ, đã triển khai và giải thích đại cương A-tỳ-đàm do Đức Phật ban, từ đó hình thành Luận tạng.

Đây không phải chỉ chú giải (Atthakathā) hay phụ chú (Ṭīkā)—vì những thứ ấy cũng chỉ để tham khảo, trong đó cũng có chỗ sai.

Image cred. to @bijihk

佛教有一個很大的特色

就是，您不用信佛😂

真的。

不信不會下地獄

佛陀說，他只是指路者而已（MN107）

有一次，佛陀對比丘們說：

‘各位比丘！就像有兩間房子，每間都有門。一個視力好的人站在中間，就能清楚看到有人從這間進出、從那間進出，也看得出他們正往哪一間走。

同樣地，我用清淨、遠超常人的天眼，能看見眾生死亡和投生的情況：有的處境低劣、有的高尚；有的相貌端正、有的醜陋；有的幸福、有的不幸。我明白他們是隨著自己所做的業在流轉——

那些身、口、意都做好事、不毀謗聖者、見解正確的人，死後會投生到好的去處，例如天上或人間。

那些身、口、意都做壞事、毀謗聖者、見解錯誤的人，死後會投生到不好的去處，例如餓鬼、畜生或地獄。’（MN130）

佛陀只是觀察到、完全知道宇宙的運作機制，然後提醒一下我們而已

大家都是業的繼承人

誰人作惡，就得痛苦的果報；而且那個惡業在臨終時成熟，他會就墮落畜生、餓鬼、地獄道

誰人行善，就得快樂的果報；而且那個善業在臨終時成熟，他就會投生為人類或者天神

這是無關宗教的~

而且，大家很容易就不用下惡道（餓鬼、畜生或地獄道）了

任何人只要【確信】或者【經過智慧一定沉思後接受】以下道理，佛陀保證，我們當下已經永久關閉了惡道之門，今後只會投生為人類或天神，最終肯定能證悟涅槃---痛苦的徹底熄滅，永不退轉的最高快樂：

身體不斷在變，會老、病、死。

心--這個覺知之流--不斷在變、流動，不斷去感知不同的目標，例如影像、聲音、氣味、味道、觸感、思想、情緒。醒和睡着的時候，狀態已經不同了（SN25.1）

看！佛都不用信，就已經能從佛教中取得益處了。

這就是佛教

**English**

A big distinctive feature of Buddhism is this: 

you don’t have to believe in the Buddha 😂

Really.

Not believing will not send you to hell. 

The Buddha said he is only someone who points out the way (MN 107).

Once the Buddha said to the monks:

“Monks, it’s like two houses, each with a door. A person with good eyesight standing in the middle can clearly see people going in and out of this house and that house, and can also see which house they are heading toward.

In the same way, with the purified divine eye that surpasses the human, I see beings passing away and being reborn: some in lowly conditions, some in high ones; some beautiful, some ugly; some fortunate, some unfortunate. I understand that they move on according to their own actions—

Those who do good with body, speech and mind, who do not speak ill of the noble ones, and who hold right view, after death are reborn in good destinations, such as the heavenly worlds or the human world.

Those who do evil with body, speech and mind, who speak ill of the noble ones, and who hold wrong view, after death are reborn in bad destinations, such as the realm of hungry ghosts, the animal realm, or hell.” (MN 130)

The Buddha simply observed and fully understood how the universe works, then reminded us of it.

Everyone is the heir of their own actions（kamma）. 

Whoever does evil receives painful results; and if that unwholesome action ripens at the time of death, they fall into the animal, hungry-ghost or hell realms. 

Whoever does good receives pleasant results; and if that wholesome action ripens at the time of death, they are reborn as a human or a heavenly being.

This has nothing to do with religion~

And it is quite easy not to fall into the lower realms (hungry ghosts, animals or hell). 

Anyone who is **convinced**, or who **accepts after wise and careful reflection** the following principle, is guaranteed by the Buddha that, at that very moment, the door to the lower realms is permanently closed. From then on they will only be reborn as humans or heavenly beings, and will definitely eventually realize Nibbāna—the complete extinguishing of suffering, the highest happiness that never declines:

The body is constantly changing; it ages, falls ill and dies. 

The mind—this stream of awareness—is constantly changing and flowing, continually perceiving different objects: sights, sounds, smells, tastes, bodily sensations, thoughts and emotions. Even the state of being awake and the state of being asleep are already different. (SN 25.1)

See? You don’t even need to believe in the Buddha, and you can already gain benefit from Buddhism.

That is Buddhism.

---

**ไทย**

พุทธศาสนามีลักษณะเด่นอย่างหนึ่งคือ 

คุณไม่จำเป็นต้องเชื่อพระพุทธเจ้า 😂

จริงๆ นะ

ไม่เชื่อก็ไม่ได้ตกนรก 

พระพุทธเจ้าตรัสว่า พระองค์เป็นเพียงผู้ชี้ทางเท่านั้น (MN 107)

ครั้งหนึ่งพระพุทธเจ้าตรัสกับภิกษุทั้งหลายว่า

“ภิกษุทั้งหลาย เหมือนบ้านสองหลัง แต่ละหลังมีประตู คนตาดียืนอยู่ตรงกลาง จะเห็นคนเข้าออกบ้านนี้บ้านนั้นได้ชัดเจน และยังเห็นว่าเขากำลังมุ่งไปบ้านไหนด้วย

ในทำนองเดียวกัน ด้วยทิพยจักษุอันบริสุทธิ์เหนือมนุษย์ เราเห็นสัตว์ทั้งหลายตายแล้วเกิดใหม่ บางพวกอยู่ในภาวะต่ำ บางพวกสูง บางพวกสวย บางพวกอัปลักษณ์ บางพวกโชคดี บางพวกโชคร้าย เรารู้ว่าพวกเขาเวียนว่ายไปตามกรรมของตน—

ผู้ที่ทำดีทางกาย วาจา ใจ ไม่กล่าวร้ายพระอริยะ และมีความเห็นชอบ หลังจากตายแล้วย่อมไปเกิดในสุคติ เช่นเทวโลกหรือมนุษยโลก

ผู้ที่ทำชั่วทางกาย วาจา ใจ กล่าวร้ายพระอริยะ และมีความเห็นผิด หลังจากตายแล้วย่อมไปเกิดในทุคติ เช่นเปรต เดรัจฉาน หรือนรก” (MN 130)

พระพุทธเจ้าเพียงแต่สังเกตและรู้กลไกการทำงานของจักรวาลอย่างสมบูรณ์ แล้วเตือนเราเท่านั้น

ทุกคนเป็นทายาทแห่งกรรมของตนเอง 

ใครทำชั่ว ย่อมได้รับผลทุกข์ และถ้ากรรมชั่วนั้นสุกงอมตอนใกล้ตาย เขาย่อมตกไปในกำเนิดเดรัจฉาน เปรต หรือนรก 

ใครทำดี ย่อมได้รับผลสุข และถ้ากรรมดีนั้นสุกงอมตอนใกล้ตาย เขาย่อมไปเกิดเป็นมนุษย์หรือเทวดา

เรื่องนี้ไม่เกี่ยวกับศาสนาเลย~

และคนทั่วไปก็ปิดประตูนรกได้ง่ายๆ 

ใครก็ตามที่ **มั่นใจ** หรือ **ยอมรับหลังจากพิจารณาด้วยปัญญาอย่างรอบคอบ** ในหลักต่อไปนี้ พระพุทธเจ้าทรงรับประกันว่า ณ ขณะนั้นประตูสู่ทุคติถูกปิดอย่างถาวรแล้ว ต่อไปจะเกิดเป็นมนุษย์หรือเทวดาเท่านั้น และในที่สุดจะต้องตรัสรู้พระนิพพาน—การดับทุกข์โดยสิ้นเชิง ความสุขสูงสุดที่ไม่เสื่อมถอย

ร่างกายเปลี่ยนแปลงอยู่ตลอด แก่ เจ็บ ตาย 

จิต—สายธารแห่งการรู้ตัวนี้—ก็เปลี่ยนแปลงและไหลไปตลอด รับรู้วัตถุต่างๆ ไม่หยุด เช่น รูป เสียง กลิ่น รส สัมผัส ความคิด อารมณ์ แม้แต่ตอนตื่นกับตอนหลับ สภาพก็ต่างกันแล้ว (SN 25.1)

เห็นไหม ไม่ต้องเชื่อพระพุทธเจ้า ก็ได้รับประโยชน์จากพุทธศาสนาได้แล้ว

นี่แหละคือพุทธศาสนา

---

**Tiếng Việt**

Một đặc điểm lớn của Phật giáo là: 

Bạn không cần phải tin Phật 😂

Thật đấy.

Không tin cũng không bị đọa địa ngục. 

Đức Phật nói Ngài chỉ là người chỉ đường thôi (MN 107).

Có lần Đức Phật nói với các vị Tỳ-kheo:

“Này các Tỳ-kheo! Giống như có hai căn nhà, mỗi căn đều có cửa. Một người mắt sáng đứng ở giữa có thể thấy rõ người ta ra vào căn nhà này, căn nhà kia, và cũng thấy họ đang đi về căn nào.

Cũng vậy, với thiên nhãn thanh tịnh vượt hơn mắt người thường, Ta thấy chúng sanh chết đi rồi sanh lại: kẻ thì thấp kém, kẻ thì cao quý; kẻ đẹp, kẻ xấu; kẻ hạnh phúc, kẻ bất hạnh. Ta biết họ lưu chuyển theo nghiệp của chính mình—

Những người thân, khẩu, ý làm thiện, không hủy báng bậc Thánh, giữ chánh kiến, sau khi chết sẽ sanh vào cõi lành như cõi trời hoặc cõi người.

Những người thân, khẩu, ý làm ác, hủy báng bậc Thánh, giữ tà kiến, sau khi chết sẽ sanh vào cõi dữ như ngạ quỷ, súc sanh hoặc địa ngục.” (MN 130)

Đức Phật chỉ quan sát và hoàn toàn hiểu cơ chế vận hành của vũ trụ, rồi nhắc nhở chúng ta thôi.

Ai cũng là người thừa kế nghiệp của chính mình. 

Ai làm ác thì nhận quả khổ; và nếu nghiệp ác ấy chín muồi lúc lâm chung, người ấy sẽ đọa vào cõi súc sanh, ngạ quỷ hoặc địa ngục. 

Ai làm thiện thì nhận quả vui; và nếu nghiệp thiện ấy chín muồi lúc lâm chung, người ấy sẽ sanh làm người hoặc chư thiên.

Điều này chẳng liên quan gì đến tôn giáo~

Và mọi người rất dễ không phải xuống ác đạo (ngạ quỷ, súc sanh hay địa ngục). 

Bất kỳ ai **tin chắc** hoặc **chấp nhận sau khi suy xét kỹ bằng trí tuệ** nguyên lý sau đây, Đức Phật bảo đảm rằng ngay lúc ấy cửa ác đạo đã bị đóng vĩnh viễn. Từ đó về sau chỉ sanh làm người hoặc chư thiên, và cuối cùng chắc chắn chứng ngộ Niết-bàn—sự dập tắt hoàn toàn khổ đau, hạnh phúc tối thượng không bao giờ thối thất:

Thân thể luôn biến đổi, sẽ già, bệnh, chết. 

Tâm—dòng nhận biết này—luôn biến đổi, luôn trôi chảy, luôn nhận biết những đối tượng khác nhau như hình ảnh, âm thanh, mùi, vị, xúc chạm, suy nghĩ, cảm xúc. Ngay cả lúc thức và lúc ngủ trạng thái đã khác nhau rồi. (SN 25.1)

Thấy chưa? Không cần tin Phật cũng đã có thể hưởng lợi từ Phật giáo rồi.

Đó chính là Phật giáo.

看到 香港警察 Hong Kong Police 這個 Post ，讓編輯想起一篇經文

佛陀時代，給瑟目大的葛拉嘛人慕名見佛陀

他們對佛陀說，有些宗教師去到他們那裡，說明自己的教理，而貶抑其他教派的理論，他們便問佛陀說，究竟他們之中誰對誰錯呢？

佛陀便回答，在對於讓人困惑的地方生起疑惑是正常的

他提醒葛拉嘛人，不要因為以下的理由而相信、接受 （根據義注和複注而整理）：

1.長久流傳的傳聞

2.長輩的傳承

3.聽說的

4.學了自己宗教的經典後便依照它來作為原則而比對眼前的資訊

5.在心裡想一件事時，並沒有去核對事實，只是自己一想，就立刻斷定：「必定就是那樣。」

6.先抓住一個「道理／理則」（yutti、naya），再心想：「憑這個道理，這就是真的。」然後純粹靠推論、靠把這個理則套上去就接受了。

7.先在心裡構想一個結論

構想的過程中，忽然浮現「一個理由」。
這個理由不是親自驗證得來的，而是他自己想出來、用來撐住那個猜想的

他立刻憑這個理由而斷定自己開頭的結論

8.先有自己構想出來的義理，反覆審察那個理由，直到它「看起來像親眼看見」，這個見解讓他滿意，於是接受

9.對方看上去好像很能幹

10.因為這是自己尊敬的宗教師

佛陀說，只要知道這些法是

1.不善的

2.有過失的

3.受智者所斥責

4.完成後導向不利、苦

-就應捨斷

反之，如果知道這些法是

1.善的

2.無過失的

3.不受智者所斥責

4.完成後導向利益、快樂的

-就應實行

然後佛陀繼續教導

我們內心生起的貪慾、嗔怒、癡迷是無益的。

我們會因為被貪慾、嗔怒、癡迷打敗，而去殺人（包括打人）、偷盜、和別人的妻子通姦、說謊，也教人這樣做，而導向長久的不利和痛苦。

（例如我們很生氣，控制不住自己，而去打人，或者教人去打人；最後便可能要被罰款、坐牢等）

然後佛陀誘導葛拉嘛人明白

這些煩惱、行為都是不善的、有罪過的、受智者所譴責的、做了後會帶來不利和痛苦的

反之，假如我們不帶著貪慾、嗔怒和癡迷而去行事，這是有益的

我們不會因此而殺生、偷盜、和別人的妻子通姦、說謊；也不會教人這樣做，從而獲得長久的利益和快樂

因此這樣的法是

1.善的

2.無過失的

3.不受智者所斥責

4.完成後導向利益、快樂的

當我們能夠受持這樣的善法後，我們便修習無量無邊的

1.慈心：希望別人快樂

2.悲心：希望別人離苦、憐憫他們

3.喜心：為別人感到高興

4.捨心：當別人不如己意、傷害我們時，我們保持情緒穩定、平靜、中立、不起情緒

這樣修持的人當生就會得到四種慰籍：

1.如果有來世、善惡報。那麽死後我會再生到好的去處，比如說天堂

2.如果沒有來世、善惡報，我也能在當生保持無敵意、無煩惱、無痛苦、保持自身的快樂

3.如果惡報會落於作惡者，而自己不作惡，苦怎樣會觸達自己呢？

4.如果惡報不落於作惡者，那麽無論在什麼情況底下我都是安全的

說完後他們非常佩服佛陀，並且皈依佛陀（AN3.66）

### English 

Seeing a post by the Hong Kong Police reminded the editor of a discourse.

In the Buddha’s time, the Kālāmas of Kesamutta came to see the Buddha because of his reputation. They told him that some religious teachers who came to them explained their own doctrines while disparaging the theories of other schools. They then asked the Buddha: among those teachers, who was right and who was wrong?

The Buddha replied that it is normal for doubt to arise about matters that cause perplexity.

He reminded the Kālāmas not to believe or accept something for the following reasons (arranged according to the commentary and sub-commentary):

1. Long-circulated hearsay 

2. Transmission from elders 

3. What one has merely heard said 

4. After studying the scriptures of one’s own religion, using them as a principle to measure the information before one’s eyes 

5. While thinking about something, not checking the facts, but immediately concluding from one’s own thought: “It must be so.” 

6. First seizing a “reason / principle” (yutti, naya), then thinking: “By this principle, this is true,” and accepting it purely by inference, by fitting that principle onto the case 

7. First conceiving a conclusion in the mind; in the process of conceiving, a “reason” suddenly appears. That reason was not verified in person; it was invented by oneself to prop up the conjecture. One then immediately uses that reason to confirm the original conclusion 

8. First having a meaning conceived by oneself, then repeatedly examining that reason until it “looks as if one had seen it with one’s own eyes”; the view then satisfies one, so one accepts it 

9. The other person appears very capable 

10. Because this is a religious teacher one respects 

The Buddha said: whenever you know that these things are 

1. unwholesome 

2. blameworthy 

3. censured by the wise 

4. and, when carried through, lead to harm and suffering 

—you should abandon them.

Conversely, whenever you know that these things are 

1. wholesome 

2. blameless 

3. not censured by the wise 

4. and, when carried through, lead to benefit and happiness 

—you should practise them.

The Buddha then continued to teach:

Greed, aversion and delusion that arises in the mind is unbeneficial. Overcome by greed, aversion , and delusion, we may kill (including striking others), steal, commit adultery with another’s wife, and lie, and we may also teach others to do the same, leading to long-term harm and suffering.

(For example, when we are very angry and cannot control ourselves, we hit someone, or tell others to hit someone; in the end we may be fined or imprisoned.)

The Buddha then led the Kālāmas to see that such defilements and actions are unwholesome, blameworthy, censured by the wise, and, when done, bring harm and suffering.

Conversely, if we act without greed, aversion, and delusion, that is beneficial. We will not on that account kill, steal, commit adultery with another’s wife, or lie; nor will we teach others to do so. Thus we obtain long-term benefit and happiness.

Therefore such qualities are 

1. wholesome 

2. blameless 

3. not censured by the wise 

4. and, when carried through, lead to benefit and happiness 

When we can take up and keep such wholesome qualities, we cultivate boundless 

1. loving-kindness: wishing others to be happy 

2. compassion: wishing others to be free from suffering, and feeling pity for them 

3. empathetic joy: rejoicing in others’ good fortune 

4. equanimity: when others go against our wishes or harm us, we remain emotionally steady, calm, neutral, and unshaken 

One who practises in this way gains four consolations in this very life:

1. If there is a next life and results of good and evil, then after death I shall be reborn in a good destination, such as a heavenly realm. 

2. If there is no next life and no results of good and evil, I can still in this life remain without enmity, without trouble, without suffering , and keep my own happiness. 

3. If evil results fall upon those who do evil, and I myself do no evil, how could suffering reach me? 

4. If evil results do not fall upon those who do evil, then I am safe in every case.

After this teaching they were deeply impressed by the Buddha and went for refuge to him (AN 3.66).

---

### ไทย

เมื่อเห็นโพสต์ของ Hong Kong Police ทำให้บรรณาธิการนึกถึงพระสูตรบทหนึ่ง

ในสมัยพุทธกาล ชาวกาลามะแห่งเกสมุตตะเดินทางมาเฝ้าพระพุทธเจ้าเพราะเลื่อมใสในพระเกียรติคุณ 

พวกเขาทูลว่า มีศาสดาบางพวกมาถึงถิ่นของตน แล้วชี้แจงคำสอนของตนเอง พร้อมทั้งตำหนิทฤษฎีของสำนักอื่น จากนั้นจึงถามพระพุทธเจ้าว่า ในหมู่ศาสดาเหล่านั้น ใครถูก ใครผิด

พระพุทธเจ้าตรัสตอบว่า การที่ความสงสัยเกิดขึ้นในเรื่องที่ทำให้คนงุนงงนั้น เป็นเรื่องปกติ

พระองค์เตือนชาวกาลามะไม่ให้เชื่อหรือยอมรับเพราะเหตุต่อไปนี้ (เรียบเรียงตามอรรถกถาและฎีกา):

1. คำเล่าลือที่เล่าสืบกันมานาน 

2. การสืบทอดจากผู้ใหญ่ 

3. สิ่งที่ได้ยินมา 

4. เมื่อเรียนคัมภีร์ของศาสนาตนแล้ว ใช้คัมภีร์นั้นเป็นหลักไปเทียบข้อมูลที่อยู่ตรงหน้า 

5. เมื่อคิดเรื่องใดในใจ ไม่ได้ตรวจสอบข้อเท็จจริง เพียงคิดขึ้นมาเองก็รีบตัดสินทันทีว่า “ต้องเป็นอย่างนั้นแน่” 

6. จับ “เหตุผล / หลักตรรกะ” (ยุตติ, นยะ) ไว้ก่อน แล้วคิดว่า “ด้วยหลักนี้ สิ่งนี้จึงจริง” แล้วรับเอาเพียงด้วยการอนุมาน และการเอาหลักนั้นไปสวมเข้ากับเรื่อง 

7. คิดสรุปไว้ในใจก่อน ในระหว่างที่คิด “เหตุผลหนึ่ง” ผุดขึ้นมา เหตุผลนั้นไม่ได้มาจากการพิสูจน์ด้วยตนเอง แต่เป็นสิ่งที่ตนคิดขึ้นมาเพื่อค้ำจุนข้อสันนิษฐานนั้น จากนั้นก็ใช้เหตุผลนั้นตัดสินข้อสรุปตอนต้นทันที 

8. มีความหมายที่ตนคิดขึ้นเองก่อน แล้วพิจารณาเหตุผลนั้นซ้ำแล้วซ้ำอีก จนมัน “ดูราวกับได้เห็นกับตา” ทิฏฐินั้นทำให้ตนพอใจ จึงยอมรับ 

9. อีกฝ่ายดูเหมือนมีความสามารถมาก 

10. เพราะผู้นั้นเป็นศาสดาที่ตนเคารพ 

พระพุทธเจ้าตรัสว่า เมื่อใดรู้ว่าธรรมเหล่านี้ 

1. เป็นอกุศล 

2. มีโทษ 

3. ถูกวิญญูชนติเตียน 

4. เมื่อทำสำเร็จแล้วนำไปสู่สิ่งไม่เป็นประโยชน์และความทุกข์ 

—ก็ควรละเสีย

ในทางกลับกัน เมื่อใดรู้ว่าธรรมเหล่านี้ 

1. เป็นกุศล 

2. ไม่มีโทษ 

3. ไม่ถูกวิญญูชนติเตียน 

4. เมื่อทำสำเร็จแล้วนำไปสู่ประโยชน์และความสุข 

—ก็ควรปฏิบัติ

ต่อมาพระพุทธเจ้าทรงแสดงต่อไปว่า 

ความอยาก ความโกรธ และความหลงที่เกิดขึ้นในใจเป็นสิ่งไม่เป็นประโยชน์ 

เมื่อถูกความอยาก ความโกรธ และความหลงครอบงำ เราอาจไปฆ่าคน (รวมถึงการทำร้ายร่างกาย) ลักทรัพย์ ผิดประเวณีกับภรรยาของผู้อื่น และพูดเท็จ ทั้งยังสอนให้ผู้อื่นทำเช่นนั้นด้วย ซึ่งนำไปสู่โทษและความทุกข์ระยะยาว

(เช่น เมื่อโกรธจัด ควบคุมอารมณ์ไม่ได้ จึงไปตีคน หรือสอนให้คนอื่นไปตีคน สุดท้ายอาจต้องเสียค่าปรับหรือติดคุก)

แล้วพระพุทธเจ้าทรงชี้ให้ชาวกาลามะเห็นว่า กิเลสและการกระทำเหล่านี้เป็นอกุศล มีโทษ ถูกวิญญูชนติเตียน และเมื่อทำแล้วย่อมนำมาซึ่งสิ่งไม่เป็นประโยชน์และความทุกข์

ในทางกลับกัน ถ้าเราไม่ทำการด้วยความอยาก ความโกรธ และความหลง นั่นเป็นสิ่งมีประโยชน์ 

เราจะไม่ไปฆ่า ลักทรัพย์ ผิดประเวณีกับภรรยาของผู้อื่น หรือพูดเท็จ และจะไม่สอนให้ผู้อื่นทำเช่นนั้น จึงได้ประโยชน์และความสุขระยะยาว

ดังนั้น ธรรมเช่นนี้จึง 

1. เป็นกุศล 

2. ไม่มีโทษ 

3. ไม่ถูกวิญญูชนติเตียน 

4. เมื่อทำสำเร็จแล้วนำไปสู่ประโยชน์และความสุข 

เมื่อเราสามารถสมาทานกุศลธรรมเช่นนี้ได้แล้ว เราย่อมเจริญอย่างหาประมาณมิได้ซึ่ง 

1. เมตตา: หวังให้ผู้อื่นมีความสุข 

2. กรุณา: หวังให้ผู้อื่นพ้นทุกข์ และสงสารเขา 

3. มุทิตา: พลอยยินดีเมื่อผู้อื่นได้ดี 

4. อุเบกขา: เมื่อผู้อื่นไม่เป็นไปตามที่ตนต้องการ หรือทำร้ายเรา เรายังคงมีอารมณ์มั่นคง สงบ เป็นกลาง ไม่หวั่นไหว 

ผู้ปฏิบัติเช่นนี้ย่อมได้รับความปลอบประโลมสี่ประการในชาตินี้เอง:

1. ถ้ามีปรโลกและผลของกรรมดีกรรมชั่ว หลังจากตายเราจะไปเกิดในสุคติ เช่น สวรรค์ 

2. ถ้าไม่มีปรโลกและไม่มีผลของกรรมดีกรรมชั่ว เราก็ยังสามารถอยู่ในชาตินี้โดยปราศจากความอาฆาต ปราศจากกิเลส ปราศจากความทุกข์ และรักษาความสุขของตนไว้ได้ 

3. ถ้าผลชั่วตกแก่ผู้ทำชั่ว และตนเองไม่ได้ทำชั่ว ความทุกข์จะมาถึงได้อย่างไร 

4. ถ้าผลชั่วไม่ตกแก่ผู้ทำชั่ว ไม่ว่าในกรณีใดเราก็ปลอดภัย 

เมื่อตรัสจบ พวกเขาเลื่อมใสพระพุทธเจ้าอย่างยิ่ง และถึงพระรัตนตรัยเป็นสรณะ (อังคุตตรนิกาย ๓.๖๖)

---

### Tiếng Việt

Nhìn thấy bài đăng của Hong Kong Police, biên tập viên nhớ đến một bài kinh.

Thời Đức Phật, những người Kālāma ở Kesamutta vì ngưỡng mộ danh tiếng mà đến yết kiến Đức Phật. 

Họ bạch rằng có một số vị đạo sư đến chỗ họ, giảng rõ giáo lý của mình đồng thời chê bai lý thuyết của các tông phái khác. Rồi họ hỏi Đức Phật: trong số những vị ấy, ai đúng, ai sai?

Đức Phật đáp rằng, đối với những chỗ khiến người ta bối rối mà sanh nghi là điều bình thường.

Ngài nhắc những người Kālāma đừng tin, đừng chấp nhận vì những lý do sau (được sắp xếp theo chú giải và sớ giải):

1. Lời đồn đã lưu truyền lâu dài 

2. Sự truyền thừa từ bậc trưởng thượng 

3. Điều chỉ nghe nói 

4. Sau khi học kinh điển của tôn giáo mình, lấy đó làm nguyên tắc để đối chiếu thông tin trước mắt 

5. Khi nghĩ về một việc trong tâm, không kiểm chứng sự thật, chỉ nghĩ một cái rồi lập tức kết luận: “Nhất định phải là như vậy.” 

6. Trước hết nắm lấy một “lý / nguyên tắc” (yutti, naya), rồi nghĩ: “Nhờ nguyên tắc này, điều ấy là thật,” rồi chấp nhận thuần túy bằng suy luận, bằng cách gắn nguyên tắc ấy vào sự việc 

7. Trước hết hình dung một kết luận trong tâm; trong lúc hình dung, “một lý do” chợt hiện ra. Lý do ấy không do tự mình kiểm chứng, mà do chính mình nghĩ ra để chống đỡ cho phỏng đoán ấy. Rồi lập tức dùng lý do đó để khẳng định kết luận ban đầu 

8. Trước hết có một nghĩa lý do chính mình hình dung, rồi xét đi xét lại lý do ấy cho đến khi nó “trông như đã thấy tận mắt”; kiến giải ấy làm mình vừa ý, rồi chấp nhận 

9. Đối phương trông có vẻ rất có năng lực 

10. Vì đó là vị đạo sư mà mình kính trọng 

Đức Phật dạy: hễ biết những pháp ấy là 

1. bất thiện 

2. có lỗi 

3. bị người trí quở trách 

4. khi làm xong thì đưa đến bất lợi và khổ 

—thì nên từ bỏ.

Ngược lại, nếu biết những pháp ấy là 

1. thiện 

2. không có lỗi 

3. không bị người trí quở trách 

4. khi làm xong thì đưa đến lợi ích và an lạc 

—thì nên thực hành.

Rồi Đức Phật tiếp tục dạy: 

Tham dục, sân hận và si mê sanh khởi trong tâm là vô ích. 

Vì bị tham dục, sân hận và si mê chế ngự, chúng ta có thể giết người (kể cả đánh người), trộm cắp, thông dâm với vợ người khác, nói dối, và cũng dạy người khác làm như vậy, đưa đến bất lợi và khổ đau lâu dài.

(Ví dụ khi rất giận, không kiềm chế được mình, rồi đánh người, hoặc bảo người khác đi đánh; cuối cùng có thể bị phạt tiền, ngồi tù.)

Đức Phật rồi hướng dẫn những người Kālāma thấy rõ rằng những phiền não và hành vi ấy đều là bất thiện, có tội, bị người trí khiển trách, và làm rồi sẽ đem lại bất lợi cùng khổ đau.

Ngược lại, nếu chúng ta hành sự không mang theo tham dục, sân hận và si mê, điều ấy là hữu ích. 

Chúng ta sẽ không vì thế mà sát sanh, trộm cắp, thông dâm với vợ người khác, nói dối; cũng không dạy người khác làm như vậy, nhờ đó được lợi ích và an lạc lâu dài.

Do đó, những pháp như vậy là 

1. thiện 

2. không có lỗi 

3. không bị người trí quở trách 

4. khi làm xong thì đưa đến lợi ích và an lạc 

Khi có thể thọ trì những thiện pháp như vậy, chúng ta tu tập vô lượng vô biên 

1. từ tâm: mong người khác được vui 

2. bi tâm: mong người khác lìa khổ, thương xót họ 

3. hỷ tâm: vui theo sự tốt đẹp của người khác 

4. xả tâm: khi người khác không như ý mình, hoặc làm tổn hại mình, ta vẫn giữ tâm ổn định, bình tĩnh, trung lập, không khởi xúc động 

Người tu tập như vậy ngay đời này được bốn sự an ủi:

1. Nếu có đời sau và quả báo thiện ác, thì sau khi chết ta sẽ tái sanh vào chỗ tốt, ví như cõi trời. 

2. Nếu không có đời sau và quả báo thiện ác, ta vẫn có thể ngay đời này giữ tâm không thù hận, không phiền não, không đau khổ, và giữ được an lạc của chính mình. 

3. Nếu ác báo rơi xuống kẻ làm ác, mà mình không làm ác, thì khổ làm sao chạm đến mình được? 

4. Nếu ác báo không rơi xuống kẻ làm ác, thì trong mọi trường hợp ta vẫn được an ổn.

Nói xong, họ vô cùng kính phục Đức Phật và quy y Đức Phật (AN 3.66).

這位是誰呢？

哦~原來是 HKU Medicine 港大醫學院的院長、且編輯尊敬的劉澤星教授🙏🙏（圖是 AI 造的）

最近他出了一篇文章寫關於 AI 的，他這樣寫：【今天，使用人工智能愈趨普遍，可是濫用、誤用的消息卻也不時聽聞。我想，如要善用人工智能（如這項解讀古籍的挑戰賽，就是絕佳例子），就得依循卷軸作者的提醒：切勿衝動行事，要多思考、多發問、保持求知的熱忱。唯有這樣，我們才可真正發揮人工智能的長處，從而增長自己的智慧，我稱之為augmented intelligence。假如我們放棄思考，過分倚賴科技，那充其量只是「另類智能」（alternative intelligence）罷了。到底人工智能可否增長我們的智慧，且看我們如何抉擇。】（2026.8.17 HKU Medicine Post）

劉教授啊，是位很出色的人物、社會賢達。他被公認為香港以至亞洲風濕病學的先驅。

他擁有的榮譽包括有：

1.EULAR（歐洲風濕病學聯盟）榮譽會員（2022）

2.歐洲科學院院士（2023）

3.格拉斯哥大學名譽科學博士（2024）

4.銅紫荊星章（BBS）、太平紳士（JP）

他把香港從幾乎沒有風濕專科，發展成有國際地位的研究與臨床中心。主導了大型跨國隊列研究，產出可直接應用於臨床的治療目標。而且入選為 Stanford 全球前 2% 科學家。

研究的特色是什麼？ 創新！！

一位出色的研究員、科學家，一定是精通於創新的。而怎樣可以創新？ 就是先把那個領域的知識完全掌握，再在其之上以智慧整合、加添新元素

就如佛陀所說，博學多聞者擁有審慮、考慮的力量

而賢智者擁有了解領悟力 。義注解釋為：知道「這件事並不是這樣,而是應當如此。」能夠辨明何者合理、何者不合理,這種審察抉擇的能力,就是他們的力量。（AN8.27）

作為風濕病學的權威，劉教授肯定在這個領域上知道 AI 不知道的東西！而且還能生產出新的Idea !--這是劉教授的博學多聞力。

而且作為一位受醫學界、政府、國家認可的智者（可見他身兼多個公職），劉教授也肯定能夠辨識出哪些AI 資訊是 'Fake New' ，哪些不是。 --這是劉教授的領悟理解力

我們不可以完全信賴AI的。

為什麼？

AI 僅僅只是整合現有的資訊而說給我們聽而已，但網絡世界裡面有些資訊是錯的。而且編輯聽過，有律師用 AI寫論文，但裡面所引用的論文是不存在的😂 查無此 source😂

再者，AI 並不能取代人類的創意。

例如蘋果創辦人喬布斯那樣，他那時也沒有Chat GPT , Grok, Deepseek , Poe.com 啊😂； 還不是能夠發明出好像Iphone 那樣的成功產品？

令他有那麼多的創作力的其中一個原因，就是他那時有禪修、訓練禪定。

當我們的心遠離五蓋，具有禪定，智慧就開了(AN5.51)

有許多高僧大德可以預知未來、讀心等等----有所謂的超能力，這些都是透過禪定而來的（AN5.23）

說到佛教，我們當然也不能隨意信 AI ，也不能隨意信任何人---就算是很有名氣的法師也是。

為什麼？

佛陀曾經說過，那些具備聖慧眼的眾生和無知癡昧的眾生的數量相比，就如沾在指甲尖的微小塵土和大地相比 （SN56.63）

絕大部分佛教徒、出家人都是凡夫，都不掌握核心的佛法。所以我們永遠不能隨便相信任何人，而應該親自閱讀三藏經，且了解佛陀的核心教導—四聖諦---並且把其實踐。

四聖諦是什麼呢？

苦聖諦： 所有負面情緒、不好的遭遇是痛苦來的，老病死也是痛苦來的；簡而言之，這個可以被我們執著的身心就是不讓人滿意的—因為有它們，我們才要受這些苦。

苦集聖諦：內心的渴求是痛苦的原因。渴求一得不到滿足，就產生精神上的痛苦。渴求如果得到滿足，就會生起喜悅，然後導致我們再次出生，獲取新的身心去受苦。

苦滅聖諦：渴求的止息就是痛苦的止息

苦滅之道聖諦：八聖道是導向痛苦熄滅之道。把八聖道濃縮下來，就是戒、定、慧

戒是不傷害自己、不傷害別人。 當我們行為上無任何過失，就能光明正大、無愧於心、不易後悔。這樣內心就容易生起喜悅、平靜、集中起來。內心的集中就是‘定’

我們就透過佛陀所教導的四十多種禪修方法去禪修，進一步加深這個內心的集中力（定）

禪修方法如下：

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

當我們內心不再散亂，能夠平靜、集中起來，我們就可以覺察或思維這個世界一切的無常、苦、無我，以放下對它們的執著、去除渴求

然後我們可以覺察或思維這個身體的無常、苦、無我，以放下對它的執著、去除渴求

然後我們可以覺察或思維這個心的無常、苦、無我，以放下對它的執著、去除渴求。

以上是‘慧’的修習。

如果我們能夠根除一切渴求，我們就抵達涅槃---永不退轉的最高快樂、痛苦的徹底止息了。

任何人能對這四聖諦沒有疑惑，他就是初果聖者，永不墮惡道，未來已經確定，肯定會證悟涅槃 （Ref. SN24）

佛陀說，有一次，佛陀對比丘們說：

任何修行人或宗教師，如果沒有真正如實知道「四聖諦」，就會一直抬頭看別人的臉，心想：「這位老師一定是明白人，他知道，他看見了。」 

這樣的人，就像木棉花或棉花纖維，風往哪吹，他就往哪飄。

相反，任何修行人或宗教師如果真正如實知道四聖諦，就不會再這樣仰望別人的臉（把判斷交給別人）。 

他們像一根地基打得很深、埋得很穩、動也不動的鐵柱（或稱因陀羅柱）：即使四方風雨一起打過來，也不會搖晃。（SN56.39）

又有一次，佛陀對比丘們說：

任何比丘如果真正如實知道四聖諦，就算四面八方來了愛辯論、專門找人辯的修行人或宗教師，揚言「我要推翻他的道理」，也不可能依法把他駁倒、讓他動搖。

就像一根地基打得很深的石柱，暴風雨打過來也不會晃。原因很簡單：柱子的根基夠深。（SN56.40）

**English**

Who is this? 

Oh—it’s Professor Chak-sing Lau, Dean of HKU Medicine, whom the editor respects. (The picture is AI-generated.) 

He recently wrote an article on AI:

> Today, the use of artificial intelligence is becoming ever more common, yet news of its misuse and abuse is also heard from time to time. I think that if we are to use AI well (this challenge of interpreting ancient texts is an excellent example), we should follow the reminder of the scroll’s author: do not act on impulse; think more, ask more, and keep a zeal for learning. Only then can we truly bring out AI’s strengths and thereby grow our own wisdom—what I call *augmented intelligence*. If we give up thinking and rely too much on technology, that is at best only “alternative intelligence.” Whether AI can increase our wisdom depends on how we choose. 

> (HKU Medicine Post, 17 August 2026)

Professor Lau is an outstanding figure and a person of standing in society. He is widely recognised as a pioneer of rheumatology in Hong Kong and Asia.

His honours include: 

1. Honorary Member of EULAR (European Alliance of Associations for Rheumatology) (2022) 

2. Member of the Academia Europaea (2023) 

3. Honorary Doctor of Science, University of Glasgow (2024) 

4. Bronze Bauhinia Star (BBS) and Justice of the Peace (JP)

He helped take Hong Kong from having almost no rheumatology specialty to an internationally recognised clinical and research centre. He has led large multinational cohort studies that produced treatment targets usable in the clinic. He has also been listed among Stanford’s top 2% scientists worldwide.

What is distinctive about research? Innovation!! 

An outstanding researcher or scientist must be skilled at innovating. How does one innovate? First master the knowledge of that field completely, then integrate it with wisdom and add something new.

As the Buddha said, the widely learned have the power of reflection and consideration; the wise have the power of understanding. The commentary explains: knowing “this is not so; it should be like this”—the ability to discern what is reasonable and what is not, that examining and deciding—is their strength. (AN 8.27)

As an authority in rheumatology, Professor Lau certainly knows things in this field that AI does not know, and can still produce new ideas—this is his power of wide learning. 

And as a wise person recognised by the medical profession, the government, and the country (he holds many public offices), he can surely tell which AI information is fake news and which is not—this is his power of understanding.

We cannot trust AI completely. 

Why? 

AI only integrates existing information and tells it to us. Some information on the internet is wrong. The editor has also heard of lawyers using AI to write papers that cite papers which do not exist—no such source!

Moreover, AI cannot replace human creativity.

Take Apple’s founder Steve Jobs: in his day there was no ChatGPT, Grok, DeepSeek, or Poe.com—yet he could still create a successful product like the iPhone. 

One reason he had so much creativity was that he practised Zen meditation and trained in samadhi (undistractability of mind).

When the mind is free from the five hindrances and has samadhi, wisdom opens. (AN 5.51) 

Many accomplished monastics can foresee the future, read minds, and so on—so-called supernormal powers. These come through samadhi. (AN 5.23)

Speaking of Buddhism, we of course cannot casually trust AI, nor casually trust anyone—even a famous teacher. 

Why? 

The Buddha once said that the number of beings with the noble eye of wisdom, compared with ignorant, deluded beings, is like the tiny bit of dust on the tip of a fingernail compared with the great earth. (SN 56.63) 

The vast majority of Buddhists and monastics are still common wordlings and do not grasp the core of the Dhamma. So we must never casually believe anyone. We should read the Tipiṭaka ourselves, understand the Buddha’s core teaching—the Four Noble Truths—and practise it.

What are the Four Noble Truths?

**The noble truth of suffering:** All negative emotions and unfortunate events are suffering; ageing, sickness, and death are also suffering. In short, this body-and-mind that we can cling to is unsatisfactory—because of them, we undergo this suffering.

**The noble truth of the origin of suffering:** Craving in the mind is the cause of suffering. When craving is not fulfilled, mental pain arises. When craving is fulfilled, delight arises, which leads us to be born again and take up a new body-and-mind with which to suffer.

**The noble truth of the cessation of suffering:** The cessation of craving is the cessation of suffering.

**The noble truth of the path leading to the cessation of suffering:** The Noble Eightfold Path is the way to the ending of suffering. Condensed, it is Precept, samadhi, and wisdom.

Precept means not harming oneself and not harming others. When our conduct is without fault, we can stand upright, without guilt, and are less prone to regret. Then joy, calm, and collectedness easily arise in the mind. That collectedness of mind is samadhi.

We then use the forty-plus meditation methods taught by the Buddha to deepen this samadhi: 

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

When the mind is no longer scattered, but calm and collected, we can observe or contemplate the impermanence, suffering, and not-self of everything in the world, so as to let go of clinging and remove craving. 

Then we can observe or contemplate the impermanence, suffering, and not-self of this body, so as to let go of clinging and remove craving. 

Then we can observe or contemplate the impermanence, suffering, and not-self of this mind, so as to let go of clinging and remove craving. 

This is the cultivation of wisdom.

If we can uproot all craving, we reach Nibbāna—the unshakeable highest happiness, the complete ending of suffering.

Anyone who is without doubt regarding these Four Noble Truths is a stream-enterer, never again falling into the lower realms; the future is already settled, and they will certainly realise Nibbāna. (cf. SN 24)

The Buddha said: once he told the bhikkhus—

Any ascetic or brahmin who does not truly know the Four Noble Truths will keep looking up into others’ faces, thinking: “This teacher must be one who knows; he knows, he sees.” 

Such a person is like kapok fluff or cotton fluff, blown wherever the wind takes it. 

But any ascetic or brahmin who truly knows the Four Noble Truths will no longer look up into others’ faces in that way (handing judgement over to others). 

They are like an iron pillar (or Indra’s pillar) with a deep foundation, well planted and unmoving: even if storms come from all four directions, it does not shake. (SN 56.39)

And on another occasion the Buddha told the bhikkhus:

Any bhikkhu who truly knows the Four Noble Truths—even if ascetics or brahmins who love debate and seek debate come from all four directions, saying “I will refute his doctrine”—there is no possibility that they will, in accordance with the Dhamma, shake him. 

It is like a stone pillar with a deep foundation, unmoved by the storm. The reason is simple: the pillar’s foundation is deep. (SN 56.40)

---

**ไทย**

นี่เป็นใคร? 

โอ้—คือศาสตราจารย์จัก-สิง เลา คณบดีคณะแพทยศาสตร์มหาวิทยาลัยฮ่องกง (HKU Medicine) ที่บรรณาธิการเคารพนับถือ (ภาพนี้สร้างด้วย AI) 

เมื่อไม่นานมานี้ท่านเขียนบทความเกี่ยวกับ AI ว่า:

> ทุกวันนี้การใช้ปัญญาประดิษฐ์แพร่หลายขึ้นเรื่อย ๆ แต่ข่าวเรื่องการใช้ผิดและการใช้ในทางที่ผิดก็ได้ยินเป็นครั้งคราว ข้าพเจ้าคิดว่าหากจะใช้ AI ให้ดี (เช่นการประกวดตีความคัมภีร์โบราณครั้งนี้เป็นตัวอย่างที่ยอดเยี่ยม) ก็ควรทำตามคำเตือนของผู้เขียนม้วนคัมภีร์: อย่าทำด้วยความหุนหัน พึงคิดให้มากขึ้น ถามให้มากขึ้น และรักษาความกระตือรือร้นใฝ่รู้ไว้ มีเช่นนั้นเราจึงจะดึงจุดแข็งของ AI ออกมาได้จริง และเพิ่มพูนปัญญาของตนเอง ซึ่งข้าพเจ้าเรียกว่า *augmented intelligence* หากเราเลิกคิดและพึ่งเทคโนโลยีมากเกินไป นั่นอย่างดีก็เป็นเพียง “ปัญญาอีกแบบหนึ่ง” (*alternative intelligence*) เท่านั้น AI จะเพิ่มพูนปัญญาของเราได้หรือไม่ ขึ้นอยู่กับว่าเราเลือกอย่างไร 

> (HKU Medicine Post, 17 สิงหาคม 2026)

ศาสตราจารย์เลาเป็นบุคคลที่โดดเด่นและเป็นผู้มีเกียรติในสังคม ท่านได้รับการยอมรับอย่างกว้างขวางว่าเป็นผู้บุกเบิกโรคข้อและรูมาติสซั่มในฮ่องกงและเอเชีย

เกียรติยศของท่านมีดังนี้ 

1. สมาชิกกิตติมศักดิ์ EULAR (สหพันธ์โรคข้อยุโรป) (2022) 

2. สมาชิก Academy of Europe (2023) 

3. ดุษฎีบัณฑิตกิตติมศักดิ์สาขาวิทยาศาสตร์ มหาวิทยาลัยกลาสโกว์ (2024) 

4. เหรียญดาวบัวแดงทองแดง (BBS) และผู้พิพากษาสันติภาพ (JP)

ท่านช่วยพาฮ่องกงจากที่แทบไม่มีสาขาโรคข้อ กลายเป็นศูนย์วิจัยและคลินิกที่มีสถานะระดับนานาชาติ ท่านนำการศึกษาแบบกลุ่มใหญ่ข้ามชาติ ซึ่งให้เป้าการรักษาที่นำไปใช้ในคลินิกได้โดยตรง และยังติดอันดับนักวิทยาศาสตร์ 2% แรกของโลกโดยสแตนฟอร์ด

จุดเด่นของการวิจัยคืออะไร? นวัตกรรม!! 

นักวิจัยหรือนักวิทยาศาสตร์ที่โดดเด่นต้องชำนาญในการสร้างสิ่งใหม่ จะสร้างนวัตกรรมได้อย่างไร? ต้อง掌握ความรู้ในสาขานั้นให้ครบก่อน แล้วจึงบูรณาการด้วยปัญญาและเติมองค์ประกอบใหม่

ดังที่พระพุทธเจ้าตรัส ผู้ที่ได้ฟังมามากมีกำลังแห่งการพิจารณาไตร่ตรอง ส่วนผู้ฉลาดมีกำลังแห่งการเข้าใจ อรรถกถาอธิบายว่า รู้ว่า “เรื่องนี้ไม่เป็นเช่นนั้น แต่ควรเป็นเช่นนี้”—ความสามารถแยกแยะสิ่งที่สมเหตุกับสิ่งที่ไม่สมเหตุ การพิจารณาตัดสินเช่นนี้คือกำลังของเขา (อง.อฏฺฐก. 8.27)

ในฐานะผู้ทรงคุณวุฒิด้านโรคข้อ ศาสตราจารย์เลาย่อมรู้สิ่งที่ AI ไม่รู้ในสาขานี้ และยังสร้างไอเดียใหม่ได้—นี่คือกำลังแห่งการได้ฟังมามากของท่าน 

และในฐานะผู้มีปัญญาที่วงการแพทย์ รัฐบาล และประเทศยอมรับ (ท่านดำรงตำแหน่งสาธารณะหลายตำแหน่ง) ท่านย่อมแยกได้ว่าข้อมูลจาก AI ใดเป็นข่าวปลอม ข้อมูลใดไม่ใช่—นี่คือกำลังแห่งความเข้าใจของท่าน

เราไม่อาจเชื่อ AI อย่างสิ้นเชิง 

เพราะเหตุใด? 

AI เพียงรวบรวมข้อมูลที่มีอยู่แล้วมาเล่าให้เราฟัง แต่ในโลกอินเทอร์เน็ตมีข้อมูลที่ผิด บรรณาธิการยังเคยได้ยินว่าทนายใช้ AI เขียนบทความ แต่เอกสารที่อ้างนั้นไม่มีอยู่จริง—หาต้นทางไม่เจอ!

ยิ่งกว่านั้น AI ไม่อาจแทนที่ความคิดสร้างสรรค์ของมนุษย์

เช่นผู้ก่อตั้งแอปเปิล สตีฟ จ็อบส์ ในสมัยนั้นยังไม่มี ChatGPT, Grok, DeepSeek หรือ Poe.com แต่ก็ยังประดิษฐ์ผลิตภัณฑ์สำเร็จอย่างไอโฟนได้ 

เหตุหนึ่งที่ท่านมีความคิดสร้างสรรค์มาก คือสมัยนั้นท่านฝึกเซนและฝึกสมาธิ (จิตที่ไม่ฟุ้งซ่าน)

เมื่อจิตห่างจากนิวรณ์ห้าและมีสมาธิ ปัญญาย่อมเปิด (อง.ปญฺจก. 5.51) 

พระเถระผู้บรรลุหลายท่านสามารถรู้ล่วงหน้า อ่านใจ ฯลฯ—ที่เรียกว่าอภิญญา สิ่งเหล่านี้มาจากสมาธิ (อง.ปญฺจก. 5.23)

เมื่อพูดถึงพระพุทธศาสนา เราก็ย่อมไม่อาจเชื่อ AI ตามใจชอบ และไม่อาจเชื่อใครตามใจชอบ—แม้พระอาจารย์ที่มีชื่อเสียง 

เพราะเหตุใด? 

พระพุทธเจ้าเคยตรัสว่า จำนวนสัตว์ผู้มีจักษุอันประเสริฐ เทียบกับสัตว์ผู้เขลาหลง เหมือนธุลีเล็กน้อยที่ปลายเล็บเทียบกับแผ่นดินใหญ่ (สํ.ม. 56.63) 

พุทธศาสนิกชนและบรรพชิตส่วนใหญ่ยังเป็นปุถุชน ยังไม่ nắmแก่นธรรม เราจึงไม่อาจเชื่อใครง่าย ๆ ควรอ่านพระไตรปิฎกด้วยตนเอง เข้าใจคำสอนแก่นของพระพุทธเจ้า—อริยสัจสี่—แล้วปฏิบัติ

อริยสัจสี่คืออะไร?

**ทุกขสัจ:** อารมณ์ด้านลบและเหตุการณ์ไม่ดีล้วนเป็นทุกข์ แก่ เจ็บ ตายก็เป็นทุกข์ โดยย่อ กายใจที่เรายึดติดได้นี้ไม่น่าพอใจ—เพราะมีสิ่งเหล่านี้ เราจึงต้องรับทุกข์เหล่านี้

**สมุทัยสัจ:** ความอยากในใจเป็นเหตุแห่งทุกข์ ความอยากไม่สมหวัง เกิดทุกข์ทางใจ ความอยากสมหวัง เกิดความยินดี แล้วนำไปสู่การเกิดใหม่ ได้กายใจชุดใหม่ไปรับทุกข์อีก

**นิโรธสัจ:** ความดับแห่งตัณหาคือความดับแห่งทุกข์

**มัคคสัจ:** อริยมรรคมีองค์แปดเป็นทางสู่ความดับทุกข์ ย่อแล้วคือ ศีล สมาธิ ปัญญา

ศีลคือไม่ทำร้ายตน ไม่ทำร้ายผู้อื่น เมื่อความประพฤติไม่มีโทษ เราย่อมองอาจ ไม่มีผิดหวังในใจ ไม่ง่ายที่จะเดือดร้อนใจ จากนั้นความยินดี ความสงบ ความตั้งมั่นจึงเกิดในใจได้ง่าย ความตั้งมั่นของใจคือสมาธิ

เราใช้วิธีเจริญกรรมฐานกว่าสี่สิบวิธีที่พระพุทธเจ้าทรงสอน เพื่อทำให้สมาธินี้ลึกขึ้น: 

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

เมื่อจิตไม่ฟุ้งซ่าน สงบและตั้งมั่นแล้ว เราจึงพิจารณความไม่เที่ยง ทุกข์ อนัตตาของสิ่งทั้งปวงในโลก เพื่อวางความยึด ถอนตัณหา 

แล้วพิจารณความไม่เที่ยง ทุกข์ อนัตตาของกายนี้ เพื่อวางความยึด ถอนตัณหา 

แล้วพิจารณความไม่เที่ยง ทุกข์ อนัตตาของจิตนี้ เพื่อวางความยึด ถอนตัณหา 

นี่คือการอบรมปัญญา

หากถอนตัณหาได้ทั้งหมด เราก็ถึงนิพพาน—ความสุขสูงสุดที่ไม่เสื่อม ทุกข์ดับโดยสิ้นเชิง

ผู้ใดไม่มีสงสัยในอริยสัจสี่ ผู้นั้นเป็นพระโสดาบัน ไม่ตกอบาย อนาคตกำหนดแล้ว จะตรัสรู้นิพพานอย่างแน่นอน (เทียบ สํ.ข. 24)

พระพุทธเจ้าตรัสว่า ครั้งหนึ่งพระองค์ตรัสกับภิกษุทั้งหลายว่า 

สมณะหรือพราหมณ์ใดไม่รู้ทั่วถึงอริยสัจสี่ตามความเป็นจริง ย่อมแหงนหน้ามองใบหน้าผู้อื่นว่า “ท่านผู้นี้คงเป็นผู้รู้ ผู้เห็น” 

คนเช่นนั้นเหมือนนุ่นนุ่นหรือสำลี ลมพัดไปทางใดก็ปลิวไปทางนั้น 

ส่วนสมณะหรือพราหมณ์ใดรู้ทั่วถึงอริยสัจสี่ตามความเป็นจริง ย่อมไม่แหงนหน้ามองใบหน้าผู้อื่นเช่นนั้น (ไม่มอบการตัดสินให้ผู้อื่น) 

เขาเหมือนเสาเหล็ก (หรือเสาอินทร์) ที่ฐานลึก ฝังมั่น ไม่ไหว แม้พายุจากทั้งสี่ทิศก็ไม่สั่นคลอน (สํ.ม. 56.39)

และอีกครั้งพระองค์ตรัสกับภิกษุทั้งหลายว่า 

ภิกษุใดรู้ทั่วถึงอริยสัจสี่ตามความเป็นจริง แม้สมณะหรือพราหมณ์ผู้ชอบโต้แย้ง แสวงหาการโต้แย้ง จะมาจากทั้งสี่ทิศว่า “เราจะล้มล้างวาทะของเขา” ก็ไม่มีทางที่จะทำให้เขาไหวได้ตามธรรม 

เหมือนเสาหินที่ฐานลึก พายุพัดมาก็ไม่ไหว เหตุก็ง่าย: ฐานของเสาลึก (สํ.ม. 56.40)

---

**Tiếng Việt**

Đây là ai vậy? 

À—đó là Giáo sư Chak-sing Lau, Viện trưởng Trường Y Đại học Hồng Kông (HKU Medicine), người mà biên tập viên kính trọng. (Ảnh do AI tạo.) 

Gần đây ông viết một bài về AI:

> Ngày nay việc dùng trí tuệ nhân tạo ngày càng phổ biến, nhưng tin về dùng sai và lạm dụng cũng thỉnh thoảng nghe thấy. Tôi nghĩ muốn dùng AI cho tốt (như cuộc thi diễn giải cổ tịch này là ví dụ tuyệt vời) thì phải theo lời nhắc của tác giả cuốn thư: đừng hành động hấp tấp; hãy nghĩ nhiều hơn, hỏi nhiều hơn, giữ nhiệt thành cầu học. Chỉ vậy ta mới phát huy được sở trường của AI, nhờ đó tăng trưởng trí tuệ của chính mình—tôi gọi là *augmented intelligence*. Nếu bỏ suy nghĩ, dựa quá vào công nghệ, thì cùng lắm chỉ là “trí tuệ kiểu khác” (*alternative intelligence*). AI có tăng được trí tuệ của ta hay không, tùy cách ta chọn. 

> (HKU Medicine Post, 17 tháng 8 năm 2026)

Giáo sư Lau là nhân vật xuất sắc, bậc có địa vị trong xã hội. Ông được công nhận rộng rãi là người tiên phong của khoa thấp khớp ở Hồng Kông và châu Á.

Các danh dự của ông gồm: 

1. Hội viên danh dự EULAR (Liên minh Thấp khớp châu Âu) (2022) 

2. Viện sĩ Viện Hàn lâm Châu Âu (2023) 

3. Tiến sĩ Khoa học danh dự, Đại học Glasgow (2024) 

4. Huân chương Sao Tử Kinh Đồng (BBS) và Hòa bình Thân sĩ (JP)

Ông đã đưa Hồng Kông từ chỗ gần như không có chuyên khoa thấp khớp thành trung tâm nghiên cứu và lâm sàng có vị thế quốc tế. Ông chủ trì các nghiên cứu đoàn hệ đa quốc gia lớn, cho ra mục tiêu điều trị dùng được ngay trên lâm sàng. Ông cũng được列入 danh sách 2% nhà khoa học hàng đầu thế giới của Stanford.

Đặc sắc của nghiên cứu là gì? Đổi mới!! 

Một nhà nghiên cứu hay nhà khoa học xuất sắc ắt tinh thông đổi mới. Làm sao đổi mới? Trước hết nắm trọn tri thức của lĩnh vực đó, rồi lấy trí tuệ mà tích hợp, thêm yếu tố mới.

Như Đức Phật dạy, người đa văn có sức suy xét, cân nhắc; người hiền trí có sức hiểu thấu. Sớ giải: biết rằng “việc này không phải vậy, mà phải như thế”—khả năng phân biệt điều hợp lý và không hợp lý, sự thẩm sát quyết trạch ấy chính là sức mạnh của họ. (AN 8.27)

Là权威 trong thấp khớp, Giáo sư Lau chắc chắn biết những điều trong lĩnh vực này mà AI không biết, và còn sản sinh ý tưởng mới—đó là sức đa văn của ông. 

Và với tư cách bậc trí được giới y khoa, chính phủ và quốc gia công nhận (ông kiêm nhiều chức vụ công), ông cũng chắc chắn phân biệt được thông tin AI nào là tin giả, thông tin nào không—đó là sức hiểu thấu của ông.

Ta không thể tin AI hoàn toàn. 

Vì sao? 

AI chỉ tổng hợp thông tin sẵn có rồi nói lại cho ta. Trong thế giới mạng có thông tin sai. Biên tập viên từng nghe luật sư dùng AI viết bài, nhưng các bài được trích dẫn không tồn tại—không có nguồn ấy!

Hơn nữa, AI không thay thế được sáng tạo của con người.

Như Steve Jobs, người sáng lập Apple: thời ông cũng chưa có ChatGPT, Grok, DeepSeek hay Poe.com, vậy mà vẫn tạo ra sản phẩm thành công như iPhone. 

Một lý do ông có sức sáng tạo lớn là thời ấy ông thiền Zen và luyện samadhi (tâm không tán loạn).

Khi tâm xa năm triền cái và có samadhi, trí tuệ mở ra. (AN 5.51) 

Nhiều bậc cao tăng có thể biết trước tương lai, đọc tâm v.v.—gọi là thần thông; những điều ấy đến từ samadhi. (AN 5.23)

Nói đến Phật giáo, ta cũng không thể tùy tiện tin AI, cũng không thể tùy tiện tin ai—dù là vị thầy nổi tiếng. 

Vì sao? 

Đức Phật từng nói, số chúng sinh có thánh tuệ nhãn so với chúng sinh ngu si mê muội, như chút bụi trên đầu móng tay so với đại địa. (SN 56.63) 

Phần lớn Phật tử và người xuất gia vẫn là phàm phu, chưa nắm cốt lõi Pháp. Vì thế ta không bao giờ nên tin ai một cách tùy tiện, mà nên tự đọc Tam tạng, hiểu lời dạy cốt lõi của Đức Phật—Tứ Thánh Đế—và thực hành.

Tứ Thánh Đế là gì?

**Khổ Thánh Đế:** Mọi cảm xúc tiêu cực và việc không hay đều là khổ; già, bệnh, chết cũng là khổ. Nói ngắn, thân tâm này mà ta có thể chấp trước là không vừa ý—vì có chúng, ta mới chịu những khổ ấy.

**Tập Thánh Đế:** Sự khao khát trong tâm là nhân của khổ. Khao khát không được thỏa thì sinh khổ tinh thần. Khao khát được thỏa thì sinh hỷ, rồi dẫn ta tái sinh, nhận thân tâm mới để tiếp tục khổ.

**Diệt Thánh Đế:** Sự chấm dứt khao khát là sự chấm dứt khổ.

**Đạo Thánh Đế:** Bát Thánh Đạo là con đường đưa đến diệt khổ. Cô đọng lại là Giới, samadhi và tuệ.

Giới là không hại mình, không hại người. Khi hành vi không có lỗi, ta ngay thẳng, không thẹn với lòng, ít hối. Khi ấy hỷ, tĩnh và sự thu nhiếp dễ sinh trong tâm. Sự thu nhiếp của tâm chính là samadhi.

Ta dùng hơn bốn mươi pháp thiền Đức Phật dạy để làm sâu thêm samadhi này: 

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

Khi tâm không còn tán loạn, được tĩnh và thu nhiếp, ta có thể quán hoặc tư duy vô thường, khổ, vô ngã của mọi sự trên đời, để buông chấp, trừ khao khát. 

Rồi quán hoặc tư duy vô thường, khổ, vô ngã của thân này, để buông chấp, trừ khao khát. 

Rồi quán hoặc tư duy vô thường, khổ, vô ngã của tâm này, để buông chấp, trừ khao khát. 

Đó là tu tuệ.

Nếu nhổ hết mọi khao khát, ta đến Nibbāna—an lạc tối thượng không lay chuyển, khổ diệt tận.

Ai đối với Tứ Thánh Đế không còn nghi, người ấy là bậc Dự lưu, không còn đọa ác đạo; tương lai đã định, ắt chứng Nibbāna. (tham chiếu SN 24)

Đức Phật nói: có lần Ngài bảo các tỷ-kheo— 

Bất kỳ sa-môn hay bà-la-môn nào không như thật biết Tứ Thánh Đế, sẽ cứ ngẩng mặt nhìn mặt người khác, nghĩ: “Vị tôn sư này chắc là người biết; ông ấy biết, ông ấy thấy.” 

Người như thế giống bông gòn hay tơ bông, gió thổi đâu thì bay đó. 

Trái lại, sa-môn hay bà-la-môn nào như thật biết Tứ Thánh Đế thì không còn ngẩng mặt nhìn người khác như thế (không giao sự phán đoán cho người khác). 

Họ như cột sắt (hay cột Đế Thích) móng sâu, chôn chắc, không lay: dù bão từ bốn phương ập tới cũng không rung. (SN 56.39)

Lại có lần Đức Phật bảo các tỷ-kheo:

Bất kỳ tỷ-kheo nào như thật biết Tứ Thánh Đế—dù sa-môn hay bà-la-môn ham biện luận, tìm biện luận từ bốn phương kéo đến, nói “ta sẽ bác thuyết của ông”—cũng không thể đúng Pháp làm ông ấy lay chuyển. 

Như cột đá móng sâu, bão đến không chuyển. Lý do đơn giản: móng cột đủ sâu. (SN 56.40)

Photo cred. to The University of Hong Kong

佛陀、獨覺佛、阿羅漢是怎樣死的？ 

是「笑死」的😂

當然沒有這隻青蛙那麼誇張 

但因為祂們已經根除了貪、嗔、癡 

所以祂們不可能會有悲傷、憂鬱、擔憂、害怕、壓力、後悔、憤怒等等的嗔心

從圓滿覺悟開始，祂們的心就始終保持清爽、愉悅、平靜、集中、滿足 

就算到死那一刻都是這樣

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**English**

How do Buddhas, Paccekabuddhas, and Arahants die? 

They “Laugh to death” 😂

Of course, not as exaggerated as this frog. 

But because they have completely eradicated greed, aversion, and delusion, 

they cannot possibly experience sadness, depression, worry, fear, stress, regret, anger, or any other form of  aversionl.

From the moment of full enlightenment onward, their minds remain continuously clear, joyful, peaceful, concentrated, and content— 

even up to the very moment of death.

---

**ไทย**

พระพุทธเจ้า พระปัจเจกพุทธเจ้า และพระอรหันต์ สิ้นชีวิตอย่างไร?

ท่าน “หัวเราะจนสิ้นลม” 😂

แน่นอนว่าไม่ได้เกินจริงแบบกบตัวนี้

แต่เพราะท่านได้ถอนรากถอนโคนกิเลส คือ โลภะ โทสะ และโมหะ ออกไปจนหมดสิ้นแล้ว 

ท่านจึงไม่สามารถเกิดความเศร้า ความซึมเศร้า ความกังวล ความกลัว ความเครียด ความเสียใจ ความโกรธ หรือความไม่พอใจในรูปแบบใด ๆ ได้เลย

นับตั้งแต่บรรลุธรรมอย่างสมบูรณ์เป็นต้นมา จิตของท่านยังคงผ่องใส เบิกบาน สงบ สมาธิ และอิ่มเอมอยู่ตลอดเวลา 

แม้กระทั่งในวินาทีสุดท้ายของชีวิตก็ตาม

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**Tiếng Việt**

Chư Phật, Độc Giác Phật và các vị A-la-hán viên tịch như thế nào?

Các ngài “cười đến chết” 😂

Tất nhiên không phải phóng đại như con ếch này.

Nhưng vì các ngài đã đoạn trừ hoàn toàn tham, sân và si, 

nên các ngài không thể nào trải nghiệm nỗi buồn, trầm cảm, lo âu, sợ hãi, căng thẳng, hối tiếc, sân hận hay bất kỳ hình thức sân nào khác.

Từ khoảnh khắc giác ngộ hoàn toàn trở đi, tâm các ngài luôn trong sáng, vui vẻ, an tịnh, định tĩnh và mãn nguyện— 

ngay cả đến tận giây phút cuối cùng của cuộc đời.

阿姜查

「你看到這個高腳杯嗎？」泰國禪修大師阿姜查問道。「對我來說，這隻杯子已經破了。我享受它；我用它喝水。它完美地盛著我的水，有時甚至映照出陽光美麗的圖案。如果我輕敲它，它會發出悅耳的響聲。但當我把這隻杯子放在架子上，風把它吹倒，或我的手肘把它從桌上掃落，掉到地上摔得粉碎時，我會說：『當然。』當我明白這隻杯子已經破了，與它共處的每一刻都變得珍貴。」

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**English**

by Ajahn Chah

“You see this goblet?” asks Ajahn Cha, the Thai meditation master. “For me this glass is already broken. I enjoy it; I drink out of it. It holds my water admirably, sometimes even reflecting the sun in beautiful patterns. If I should tap it, it has a lovely ring to it. But when I put this glass on the shelf and the wind knocks it over or my elbow brushes it off the table and it falls to the ground and shatters, I say, ‘Of course.’ When I understand that the glass is already broken, every moment with it is precious.”

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**泰文 (ภาษาไทย)**

โดย อาจารย์ชา

“คุณเห็นแก้วใบนี้ไหม?” อาจารย์ชา อาจารย์สมาธิชาวไทยถาม “สำหรับผม แก้วใบนี้แตกไปแล้ว ผมเพลิดเพลินกับมัน ผมดื่มน้ำจากมัน มันบรรจุน้ำได้ดีเยี่ยม บางครั้งยังสะท้อนแสงอาทิตย์เป็นลวดลายสวยงาม ถ้าผมเคาะมัน มันจะมีเสียงกังวานไพเราะ แต่เมื่อผมวางแก้วนี้บนชั้นวาง แล้วลมพัดมันล้ม หรือศอกผมปัดมันจากโต๊ะให้ตกลงพื้นแตกเป็นเสี่ยง ๆ ผมก็พูดว่า ‘แน่นอน’ เมื่อผมเข้าใจว่าแก้วนี้แตกไปแล้ว ทุกขณะกับมันจึงล้ำค่า”

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**越南文 (Tiếng Việt)**

của Ajahn Chah

“Bạn thấy cái ly này chứ?” hỏi Achaan Chaa, thiền sư Thái Lan. “Đối với tôi, cái ly này đã vỡ rồi. Tôi tận hưởng nó; tôi uống nước từ nó. Nó đựng nước của tôi thật tuyệt vời, đôi khi còn phản chiếu ánh mặt trời thành những họa tiết đẹp mắt. Nếu tôi gõ nhẹ vào nó, nó phát ra tiếng vang dễ chịu. Nhưng khi tôi đặt cái ly này lên kệ và gió thổi làm nó đổ, hoặc khuỷu tay tôi va phải khiến nó rơi xuống đất vỡ tan, tôi nói: ‘Tất nhiên rồi.’ Khi tôi hiểu rằng cái ly này đã vỡ rồi, mỗi khoảnh khắc bên nó đều quý giá.”

「……佛陀的法是清涼的、輕鬆的、安穩舒適的，一點都不沉重。

什麼帶來清涼？什麼帶來輕安？就是戒。從五戒、八戒、十戒，到二百二十七條比丘戒；布施，懂得分享與分給他人；以及修習禪定。

修習慈心觀，觀察自己的心，省察苦的本質。什麼是苦？出生是苦、老是苦、病是苦、死是苦。從在母胎中開始，一直到死亡都是苦；死後因為惡業還要繼續受苦——墮入地獄油鍋之中受苦；從地獄出來又生為口細如針孔、無法進食的餓鬼，也是苦；從餓鬼再因剩餘的業力生為阿修羅；從阿修羅再轉生為畜生；從畜生再轉生為身體殘缺不全、不具三十二身分的人……就這樣不斷輪迴，直到惡業受盡為止。因為惡業推動著我們去承受這些苦，所以說它是熱的、沉重的。

而佛陀的戒德與教法，卻是清涼的、輕安的，不熱、不重，兩者截然不同……」

—— 佛使僧王摩訶瓦吉拉塔瑪  

隆普布恩瑪・坎披拉塔摩  

巴帕西帕儂寺，沙旺達恩丁縣，沙功那空府

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**English**

“…The Dhamma of the Buddha is cool, light, and comfortable — it is not heavy at all.

What brings coolness? What brings lightness? It is morality (sīla) — starting from the Five Precepts, the Eight Precepts, the Ten Precepts, up to the 227 monastic precepts; generosity (dāna), knowing how to share and give; and mental development (bhāvanā).

Practising loving-kindness meditation, observing one’s own mind, and contemplating suffering. What is suffering? Birth is suffering, ageing is suffering, illness is suffering, death is suffering. Suffering begins from the time in the womb until the day of death; and even after death, suffering continues because of unwholesome kamma — being pushed into the cauldrons of hell. Emerging from hell, one is reborn as a hungry ghost with a mouth as small as a needle’s eye, unable to eat — that too is suffering. From the hungry ghost realm, residual kamma leads to rebirth as an asura. From the asura realm, one is reborn as an animal. From the animal realm, one may be reborn as a human with incomplete or deformed body, lacking the full thirty-two parts… cycling like this until the unwholesome kamma is exhausted. Because unwholesome kamma drives one to experience these sufferings, it is said to be hot and heavy.

In contrast, the morality and teachings of the Buddha are cool and light — not hot, not heavy. They are completely different…”

— Phra Rajamongkolvajiradhamma  

Luang Pu Boonma Kamphiradhammo  

Wat Pa Si Phanoms, Sawang Daen Din District, Sakon Nakhon Province

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**泰文**（原文）

"..ธรรมของพระพุทธเจ้าเป็นของเย็น เป็นของเบา เป็นของสบายไม่หนัก

อะไร? พาเย็น อะไรพาเบา ก็ศีล นับแต่ศีลห้า ศีลแปด ศีลสิบ ศีลสองร้อยยี่สิบเจ็ด ทานรู้จักแบ่งรู้จักปัน ภาวนา

การเจริญเมตตาภาวนาดูจิตดูใจตนของตน พิจารณาให้เห็นถึงทุกข์ อะไรทุกข์ การเกิดนี่กะทุกข์ การแก่นี่กะทุกข์ การเจ็บนี่กะทุกข์ การตายนี่กะเป็นทุกข์ ทุกข์ตั้งแต่อยู่ในท้องฮอดมื้อตาย ตายไปกะยังทุกข์อีก ทุกข์เพราะกรรมชั่วพาไปรับในหม้อนรก พ้นจากหม้อนรกมาเกิดเป็นเปรตปากเท่ารูเข็มกินบ่ได้นี่กะทุกข์ พ้นจากเปรตเศษของกรรมนั้นพามาเกิดเป็นอสุรกาย พ้นจากอสุรกายมาเกิดเป็นสัตว์เดรัจฉาน พ้นมาเดรัจฉานมาเกิดเป็นคนพิกลพิการ ร่างกายบ่ครบ ๓๒ หมุนเวียนอยู่จั่งซั่นจนเหมิ๊ดกรรม เพราะกรรมชั่วมันผลักดันให้รับทุกข์ จึงว่ามันเป็นของร้อน เป็นของหนัก ศีลธรรมคำสอนของพระพุทธเจ้าเป็นของเย็น เป็นของเบา ไม่ร้อน ไม่หนักต่างกัน.."

พระราชมงคลวชิรธรรม วิ.

 หลวงปู่บุญมา คัมภีรธัมโม

วัดป่าสีห์พนม อ.สว่างแดนดิน จ.สกลนคร

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**越南文**

“…Pháp của Đức Phật là mát mẻ, nhẹ nhàng, dễ chịu, không hề nặng nề.

Điều gì mang lại sự mát mẻ? Điều gì mang lại sự nhẹ nhàng? Chính là giới. Từ ngũ giới, bát giới, thập giới, cho đến 227 giới của Tỳ-kheo; bố thí, biết chia sẻ và phân phát cho người khác; và tu tập thiền định.

Tu tập từ tâm quán, quán chiếu tâm mình, quán xét khổ. Khổ là gì? Sinh là khổ, già là khổ, bệnh là khổ, chết là khổ. Khổ bắt đầu từ khi còn trong bụng mẹ cho đến ngày chết; và sau khi chết vẫn còn khổ vì nghiệp ác đẩy đi chịu khổ trong nồi dầu địa ngục. Thoát khỏi nồi dầu địa ngục lại sinh làm ngạ quỷ miệng nhỏ như lỗ kim, không thể ăn uống — đó cũng là khổ. Thoát khỏi ngạ quỷ, phần nghiệp còn lại đưa đến sinh làm a-tu-la. Thoát khỏi a-tu-la lại sinh làm súc sinh. Thoát khỏi súc sinh lại sinh làm người tàn tật, thân thể không đủ 32 phần… cứ luân hồi như thế cho đến khi hết nghiệp. Vì nghiệp ác thúc đẩy phải chịu những khổ ấy, nên nói rằng nó nóng bức, nặng nề.

Còn giới đức và lời dạy của Đức Phật thì mát mẻ, nhẹ nhàng, không nóng, không nặng — hoàn toàn khác biệt…”

— Hòa thượng Phra Rajamongkolvajiradhamma  

Luang Pu Boonma Kamphiradhammo  

Chùa Wat Pa Si Phanoms, huyện Sawang Daen Din, tỉnh Sakon Nakhon

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

各位不同宗教的人士

佛教其實是很開放的

完全不用您來信

不信不用下地獄

只需要了解以下合情合理的道理：

身體不斷在變，會老病死

感受不斷在變，有時開心、有時不開心、有時平淡

認知不斷在變，我們不斷接收到新的資訊

思想不斷在變

覺知不斷在變，醒的時候和熟睡的狀態已經不同了

如果您經過沉思後接受這個道理

那麼佛陀保證您永遠不用下地獄、做畜生、做鬼，您的道德已經是有保障了，您未來肯定會滅除一切痛苦（SN25.10） 

別人用地獄來嚇唬我們，我們也不用怕了（笑）

佛陀用他的全知之智來擔保！

是嗎？完全也不用信佛教，只是思維一下而已就有保障了。

所以佛教是很開放的

To people of different religions,

Buddhism is actually very open.

You don’t need to believe in it at all.

If you don’t believe, you won’t go to hell.

You only need to understand the following reasonable principles:

The body is constantly changing, it will age, get sick, and die.

Feelings are constantly changing, sometimes happy, sometimes unhappy, sometimes neutral/flat.

Perception is constantly changing, we constantly receive new information.

Thoughts are constantly changing.

Consciousness is constantly changing; the state when awake and when deeply asleep is already different.

If after contemplation you accept this principle,

Then the Buddha guarantees that you will never have to go to hell, become an animal, or become a ghost. Your morality is already safeguarded, and in the future you will definitely eradicate all suffering (SN25.10).

When others use hell to scare us, we don’t need to be afraid anymore (laugh).

The Buddha guarantees it with his omniscient wisdom!

Is that so? You don’t need to believe in Buddhism at all; just thinking about it a little provides the safeguard.

Therefore, Buddhism is very open.

要達成目標，我們務必盡全力做好當下自己的本分。當我們已經盡了全力，但結果不如預期時，就必須接受它

而不是想要成就什麼，就哭求佛陀或神靈幫忙。這樣的做法並不符合佛法的原則。

To achieve our goals, we must do our best to fulfill our present responsibilities. When we have done our utmost, but the outcome is not as expected, we must accept it.

It is not about crying out to the Buddha or deities for help whenever we want something to succeed. Such an approach does not conform to the principles of the Dhamma.

佛教給許多人的印象都是沉悶、刻板、痛苦的

其實不是的！！

如果我們是這樣想的話，證明我們還沒有遇過真正有修證的修行人

比如說，我們和Ajahn Brahm 和 Ajahn Golf 兩位大師父在一起時，常常都會有笑聲

為什麼？

這就是修行的結果！！

越修行，貪嗔癡應該會越少

貪嗔癡是痛苦的同義詞，它們遮蔽了心靈上的快樂

一旦一個人的貪嗔癡淡薄，或者完全沒有貪嗔癡的時候

就算他們不表露出來，他們都是平靜和快樂到極點的！！

佛教=/=痛苦

佛教=快樂！！

**Buddhism often gives people the impression of being dull, rigid, and painful.** 

**Actually, it's not!!**

If we think this way, it shows we haven’t yet met truly accomplished practitioners. 

For example, when we are with teachers like **Ajahn Brahm** and **Ajahn Golf**, there is often laughter around.

Why is that? 

This is the result of practice!!

The more one practices, the less greed, aversion, and delusion there should be. 

Greed, aversion, and delusion are synonyms for suffering—they obscure the joy within the heart.

Once a person’s greed, aversion, and delusion fade, or when they are completely free from them, 

even if they don’t show it outwardly, they are profoundly calm and joyful!!

**Buddhism ≠ suffering** 

**Buddhism = joy!!**

佛教給一般人的印象，是沉悶、孤獨的

所以人們通常望而卻步

相反地，天主教、基督教這些比較吸引

為什麼？ 他們逢星期天就會去教會。他們有緊密的小組互動。

小朋友們特別喜歡上教會，因為可以見朋友、唱歌、玩遊戲、聊天、聽故事

大人就可以分享喜憂、同甘共苦、互相扶持、一起聊天、交朋友、建構商業互助的網絡、讓小朋友升讀學校時可以加分，有些就找伴侶😂

其實也沒有錯。

畢竟我們一般人都有這些社交需要、私利的尋求

而教會就提供了一個平台去讓大家互相滿足需求

然而，如果是帶有私求的話，許多時候都有很多問題

比如說，我們佛教徒去寺院啦！

我們不是為了行善修心，而是為了交朋友、找伴侶、聊天、找利益

漸漸就會發生許多事端

這個人和那個人絕交，

這個人說那個人是非，

這個寺院的人拉群結黨，明爭暗鬥

這個寺院的人爭做老大

這個人和那個人談戀愛了，但現在分手了，他們兩個都尷尬得不再去寺院了

大家原本一起去寺院，變成去唱卡拉OK、去喝酒了😂

這就是和人過份交雜的危險，會滋生煩惱和痛苦。

其實不只是寺院會發生這些事情，有人的地方就會有這些問題。甚至教會也會發生這樣的事情。

大家都有煩惱，大家都有貪嗔癡；我們能期望些什麼？

所以佛教的核心是超越這些的

人們會說佛教是沉悶的，其實不是。當我們契入佛法的核心，修習戒定慧、去除煩惱，此時禪悅佈滿自心

當我們透過禪修而獲得快樂，我們是滿足到什麼都不想要，本自具足

所有那些人際關係問題啊、權鬥問題啊，都不復存在

我們不需要和人建立親密的關係，不需要在有成就時有人為我們驕傲，也不需要在不幸發生時找人訴苦。

因為實踐佛法的效益就是快樂到極點，快樂到什麼都不需要，不會有任何孤獨感

如果我們能嚐到法的甜味，就會知道佛法的殊勝

The general impression people have of Buddhism is that it’s dull and lonely, 

so most people tend to keep their distance.

In contrast, Catholicism and Christianity seem much more attractive. 

Why? Because every Sunday they go to church. They have close-knit small groups and lots of interaction. 

Children especially love going to church — they get to meet friends, sing songs, play games, chat, and listen to stories. 

Adults can share their joys and sorrows, go through thick and thin together, support one another, chat, make friends, build business networks, get bonus points when applying to schools for their kids, and some even find romantic partners 😂

And honestly, there’s nothing wrong with that. 

After all, ordinary people like us do have social needs and personal interests to pursue, 

and the church provides a platform where everyone can fulfill those needs together.

However, when people come with personal motives and selfish desires, problems almost always arise. 

For example, when some Buddhists go to a temple! 

They don’t go to practise virtue or cultivate the mind — they go to make friends, find partners, chat, or seek benefits. 

Gradually, all sorts of conflicts start appearing: 

- This person stops talking to that person, 

- Someone spreads gossip about someone else, 

- Factions form inside the temple, with open and hidden power struggles, 

- People fight to become the “boss” of the temple, 

- Two people start dating, then break up, and now both feel too awkward to ever return to the temple, 

- The whole group that used to go to the temple together ends up going to karaoke or out drinking instead 😂

This is the danger of getting overly entangled with people — it breeds defilements, pain, and suffering.

In reality, this doesn’t only happen in temples. Wherever there are people, these problems appear. Even churches are not immune. 

Everyone has defilements; everyone has greed, aversion, and delusion. What more can we expect?

That’s why the core of Buddhism is to transcend all of this.

People say Buddhism is boring, but it’s not. 

When we truly enter the heart of the Dharma and practise precepts, stillness, and wisdom (sīla, samādhi, paññā), removing the mental defilements, joy from meditation fills the mind. 

When we gain happiness through meditation , we become so content that we want nothing else — we are complete in ourselves.

All those interpersonal dramas and power struggles simply cease to exist.

We no longer need close relationships with others, we don’t need someone to be proud of us when we succeed, and we don’t need someone to complain to when things go wrong. 

Because the fruit of genuinely practising the Dharma is happiness to the max— a happiness so complete that nothing else is needed, and no trace of loneliness remains.

Once we taste the sweet flavour of the Dharma, we naturally realise how extraordinary and precious Buddhism truly is.

佛教的獨特之處，就是不需要等到死後就能驗證佛陀所說，達證苦的熄滅

第二聖諦：渴愛是痛苦的原因

第三聖諦：渴愛的熄滅是痛苦的熄滅

一旦我們當下能夠熄滅內心的渴求，精神上的痛苦立即熄滅

而怎樣能夠達證痛苦的熄滅呢？

第四聖諦： 八聖道是苦滅之道

簡單來說，八聖道僅僅只是心正確、語言正確、行為正確

如果我們真的依循八聖道而行，隨著內心的渴求不斷淡薄，精神上的痛苦也會不斷減輕

沒有任何迷信的成份

當下就能得到驗證

The unique aspect of Buddhism is that one does not need to wait until after death to verify the Buddha's teachings and realize the cessation of suffering.

The Second Noble Truth: Craving is the cause of suffering.

The Third Noble Truth: The cessation of craving is the cessation of suffering.

The moment we can extinguish the craving within our minds, our mental suffering ceases immediately.

And how can one realize the cessation of suffering?

The Fourth Noble Truth: The Noble Eightfold Path is the path to the cessation of suffering.

Simply put, the Noble Eightfold Path is merely having right mind, right speech, and right action.

If we truly follow the Noble Eightfold Path, as our inner craving continually diminishes, our mental suffering will also continuously lessen.

There is no element of superstition.

It can be verified here and now.

Actually, if a person's goal is to eradicate all suffering and defilements, they will inevitably arrive at Buddhism.

No matter how much exercise one does, how much one confides in friends, how one entertains oneself, how one travels, how one seeks solace in religion, or how one practices stillness—these only provide temporary relief. 

Soon enough, suffering returns with full force.

Only through understanding and comprehending the Four Noble Truths can suffering be gradually uprooted. 

What are the Four Noble Truths? 

1. The Noble Truth of Suffering: Various negative emotions are suffering, and the nature of life is inherently unsatisfactory. 

2. The Noble Truth of the Origin of Suffering: Craving is the cause of suffering. 

3. The Noble Truth of the Cessation of Suffering: The cessation of craving is the cessation of suffering. 

4. The Noble Truth of the Path to the Cessation of Suffering: The Noble Eightfold Path is the way to end suffering. 

其實假如一個人的目標是去除所有痛苦和煩惱，最後他一定會來到佛教這裡

無論他怎樣做運動，怎樣和朋友傾訴、怎樣遊玩、怎樣去旅行、怎樣尋求宗教的慰藉、怎樣修習禪定，這些通通只是暫時的緩解

很快痛苦又會捲土從來

唯有透過認識和了解到四聖諦，痛苦才得以慢慢根除

什麼是四聖諦呢？

苦聖諦：種種負面情緒是痛苦，人生的本質是不讓人滿意的

苦集聖諦：渴愛是痛苦的原因

苦滅聖諦：渴愛的止息是痛苦的止息

苦滅之道聖諦：八聖道是苦滅之道

佛教給一般人的印象，是隨便、慵懶、得過且過、苦悶

但是否真的？

當然不是！

一個人真正落手去實修，不斷去除貪嗔癡，其實會發現自己將會變得越來越勤奮、有責任感、有道德、慷慨、善良、慈悲、睿智、聰敏、勇敢、做事更有效率、爽快、快樂、平靜、更通情達理、更知曉人情世故

這些都是不斷去除煩惱能看見的效益

可想而知，如果一個人能夠永久地根斷一切煩惱，那是多厲害啊！

The general impression people have of Buddhism is that it is casual, lazy, complacent, and gloomy. 

But is that really the case? 

Of course not! 

When one truly engages in practice and continuously eliminates greed, hatred, and delusion, they will actually find themselves becoming more diligent, responsible, ethical, generous, kind, compassionate, wise, intelligent, courageous, efficient, decisive, happy, peaceful, more reasonable, and more socially aware. 

These are the observable benefits of continually reducing defilements. 

One can imagine how remarkable it would be if a person could permanently eradicate all defilements! 

禪那並不是佛教獨有的

帕奧禪林有禪修者看自己過去世，誒，發現有一世自己是信耶穌的，然後臨死時進入禪那，投生到梵天了😂 

隆波帕默也說過，道教有些也有禪那

本生經我們處處看到；有時我們的菩薩會率領一眾隱士禪修，他們都證得禪那，然後投生到梵天

只要是初禪、二禪、三禪、四禪，就被佛陀歸類為正定（MN141）；而且證得它們的門檻不太高，只需遠離感官欲樂

那佛陀和聖弟子的正定和外道的正定有什麼分別呢？

佛教的正定是有東西支撐的，它們是正見、正思維、正語、正業、正命、正精進、正念（MN117） 

正思維、正語、正業、正命其實外道都做到；其實就是身口意遠離貪嗔癡，有戒律的規範

但正見、正精進、正念唯有在佛教中才能被修習得圓滿

正見就是知道四聖諦：

這個五蘊和種種不如意的情緒和事情就是苦

渴愛就是導致苦生起的原因

渴愛的滅就是苦的滅

要滅苦就要修習八聖道

佛教以外，應該沒多少人認為五蘊身心本身就是苦；所以他們會不斷希望能夠讓這副身心快樂，然後逃避痛苦；因此他們不能脫離輪迴；死後最多投生到梵天界

正精進也不能在外道中發揮到極致。正精進就是：

努力削減已生起的不善

努力不讓還沒生起的不善不再生起

努力讓還未有的善法生起

努力讓已有的善法增生

就算外道怎樣嘗試，他們也會發現煩惱總會不斷湧現；因為他們不知道根除煩惱的方法--八聖道。

外道的正念也不是佛教的正念。

佛教的正念，就是憶念身、受、心、法，覺察或思維它們的生滅，無常、苦、無我，以達到放下執著的效果。

外道的禪那沒有前面七個聖道的支撐；所以不能導向厭離世間、放下、涅槃

唯有這八聖道修習圓滿，才能脫離輪迴，體證涅槃的極樂

Jhāna Is Not Exclusive to Buddhism

At Pa-Auk tradition, some meditators recall their past lives and discover amusing things—like having been a Christian in one life, entering jhāna at the moment of death, and being reborn in a Brahmā realm. 😂

Luang Por Pramote has also mentioned that certain Daoist practitioners attain jhāna.

In the Jātaka tales, we often see stories where the Bodhisatta (the Buddha in past lives) leads groups of ascetics in meditation—many of them attain jhāna and are reborn in Brahmā worlds.

As long as it’s the first, second, third, or fourth jhāna, the Buddha classifies it as Right stillness (sammā-samādhi, MN 141). The threshold isn’t very high—it just requires abandoning sensual pleasures.

So, What’s the Difference Between Buddhist and Non-Buddhist Right stillness?

Buddhist Right stillness is supported by other factors:

Right View

Right Intention

Right Speech

Right Action

Right Livelihood

Right Effort

Right Mindfulness(MN 117)

Non-Buddhists can practice Right Intention, Right Speech, Right Action, and Right Livelihood—these essentially mean avoiding greed, hatred, and delusion in body, speech, and mind, following precepts.

But Right View, Right Effort, and Right Mindfulness can only be perfected within the Buddha’s teaching.

1. Right View: Knowing the Four Noble Truths

This body and mind (the five aggregates) and all unsatisfactory experiences are suffering (dukkha).

Craving (taṇhā) is the cause of suffering.

The cessation of craving is the cessation of suffering.

The path to end suffering is the Noble Eightfold Path.

Outside Buddhism, few recognize that the five aggregates themselves are suffering. Thus, people keep chasing happiness for this body-mind and running from pain—they can’t escape saṃsāra. At best, they’re reborn in Brahmā realms.

2. Right Effort Can’t Be Fully Developed Outside Buddhism

Right Effort means:

strive Abandoning unwholesome states that have arisen.

strive  Preventing unwholesome states that haven’t arisen.

strive Cultivating wholesome states that haven’t arisen.

strive Maintaining and strengthening wholesome states that have arisen.

No matter how hard non-Buddhists try, defilements keep resurfacing—because they don’t know the method to uproot them: the Noble Eightfold Path.

3. Non-Buddhist Mindfulness ≠ Buddhist Mindfulness

Buddhist mindfulness means recollecting the body, feelings, mind, and phenomena (dhammas), observing or contemplating their impermanence, unsatisfactoriness, and non-self to let go of clinging.

Why Non-Buddhist Jhāna Doesn’t Lead to Liberation?

Without the support of the other seven path factors, jhāna alone can’t lead to dispassion, letting go, and Nibbāna.

Only when the entire Noble Eightfold Path is perfected can one break free from the samsara and realize the ultimate bliss of Nibbāna.

如果說不慕名利，外道都做到，一般人都做到

那佛教徒和一般人有什麼分別？

就算是不慕名利，一般人遇到病痛時仍然會痛苦呻吟

但如果是真正明白法的佛教徒，如果遇到病痛，心卻不會痛苦，也不會呻吟

為什麼？佛陀及聖弟子教導，這個身體不是我們的：它無法被掌控，只是大自然元素、父母精卵的聚合

僅僅是身體在病痛，不是‘我’在病痛

就算是不慕名利，一般人仍然怕死

但如果是真正明白法的佛教徒，連死也不怕

為什麼？佛陀及聖弟子教導，身體不是我們的，連心也不是我們的；它們生起而後滅去，根本不存在一個本體實我，僅僅只是條件組合的產物

身體死去，但不是‘我’死去

佛教徒不怕老、 不怕病、不怕痛、 不怕死，無所畏懼，無所痛苦

他們鬆開了對世間一切的執著

這就是一般人和佛教徒的分別.......

Not craving fame and gain—even non-Buddhists and ordinary people could do it—

then what sets Buddhists apart from others?

Even without craving fame and gain, ordinary people still groan in pain when illness strikes.

But a true Dhamma-understanding Buddhist, even when sick, suffers no mental anguish, no cries of distress.

Why? The Buddha and his noble disciples taught: This body is not ours—it cannot be controlled, merely an aggregation of natural elements, of parental sperm and egg.

Only the body is in pain, not "me."

Even without craving fame and gain, ordinary people still fear death.

But a true Dhamma-understanding Buddhist fears not even death.

Why? The Buddha taught: Neither body nor mind belongs to us—they arise and cease, with no enduring self, only conditioned phenomena.

The body dies, but no "I" dies.

A Buddhist fears not aging, illness, pain, or death—free from dread, free from suffering.

They release all clinging to the world.

This is the difference between ordinary people and Buddhists...

佛教一向給人的印象是嚴肅、死板、苦悶、不苟言笑

怎麼會呢😂

只是我們遇到的人還未真正體證佛法

真正體證佛法的人，不論是否表露出來，內心都是清涼、喜悅、平靜的

我們遇一下Ajahn Brahm , Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

就知道了

肯定會顛覆我們三觀的

People often perceive Buddhism as stern, rigid, gloomy, and humorless...

How could that be? 😂

It's simply because we haven't met those who've truly realized the Dhamma.

Those who genuinely embody the teachings - whether they show it outwardly or not - maintain hearts that are:

• Refreshingly cool 🍃

• Radiantly joyful ☀️

• Deeply peaceful 🕊️

Just spend time with Ajahn Brahm or Ajahn Golf (อาจารย์กอล์ฟ),

and you'll understand -

it'll completely revolutionize your worldview!

不論是阿羅漢、獨覺佛或佛陀，他們所證悟的涅槃都是一樣的

成佛所需的波羅蜜和時間最長，

其次是獨覺佛，

最短的是阿羅漢

志向於成為阿羅漢的凡夫，一日還未證得初果，仍可轉肽改為志向於成為獨覺佛或佛陀

志向於成獨覺佛的凡夫，只要沒有累積到不可逆轉的成獨覺佛傾向，還可以轉肽成佛或阿羅漢

志向於成佛的凡夫，只要沒有累積到不可逆轉的成佛傾向，還可以轉肽成為獨覺佛或阿羅漢

The nibanna realized by Arahants, Paccekabuddhas (Solitary Buddhas), and Sammāsambuddhas (Fully Enlightened Buddhas) is identical in nature. 

However, the path to attain these states differs in terms of paramis (perfections) required and time taken:

1. Becoming a Sammāsambuddha requires the most paramis and the longest time

2. Becoming a Paccekabuddha requires intermediate paramis and time

3. Becoming an Arhat requires the least paramis and shortest time

- Ordinary beings initially aspiring to Arahantship can change their aspiration to Paccekabuddhahood or Buddhahood until they attain stream-entry (sotāpanna)

- Those aspiring to Paccekabuddhahood can still shift their goal to either Buddhahood or Arahantship, unless they've developed irreversible tendencies toward Paccekabuddhahood

- Those aspiring to Buddhahood may change their path to Paccekabuddhahood or Arahantship unless they've cultivated irreversible bodhisatta tendencies

完全無私的人，在佛教以外並不能找到

因為除了佛陀以外，沒有人能精準地說出：‘我不存在’

一旦認為有一個靈魂實體叫’我‘ ， 永遠不能離開自私心

因為有’我‘，就有’我的‘

就算一時三刻無私，也不能維持；因為很快就重回’我‘和’我的‘

透過八聖道的修習，一個人才能永久地去除自我

達致完全的無私

A completely selfless person cannot be found outside of Buddhism

Because apart from the Buddha, no one can accurately declare: "I" do not exist.

Once a person believes in a soul-entity called "I," they can never truly escape selfishness.

Where there is "I," there is "mine."

Even if one is momentarily selfless, it cannot last—because they soon return to "I" and "mine."

Only through the practice of the Noble Eightfold Path can a person permanently eradicate the ego

and achieve complete selflessness.

"Do not think that being a woman or a layperson means you cannot cultivate the virtues of the monastic path—the qualities of merit, the Noble Path, the Fruits, and Nibbāna—that we aspire to realize within ourselves. Such thinking is mistaken and will only become an obstacle.

The Four Noble Truths do not discriminate—they do not favor men over women, laypeople over monastics, or monks over nuns. These truths exist universally in all sentient beings. Whoever wisely contemplates these Four Noble Truths is one who walks the path, following in the footsteps of the Buddha.

The Four Noble Truths are:

Suffering (Dukkha)

The Cause of Suffering (Samudaya)

The Cessation of Suffering (Nirodha)

The Path Leading to the Cessation of Suffering (Magga)"

「不要認為自己是女性或在家眾，就無法修持出家之道——無法成就功德、道、果與涅槃。這種想法是錯誤的，只會成為自己的障礙。

四聖諦並無分別，不會區分男女、在家出家、比丘或沙彌。這些真理存在於一切有靈性的眾生之中。無論是誰，只要以智慧思惟四聖諦，就是在跟隨佛陀的腳步，一步步邁向覺悟。

四聖諦即是：

苦諦（生命的本質是苦）

集諦（苦的起因）

滅諦（苦的止息）

道諦（滅苦之道）」

••••••••••••••••••••••••••••••••••••••••••••••••••

Dharma Teaching

Venerable Luang Ta Maha Bua Ñāṇasampanno

Wat Pa Ban Tat, Mueang District, Udon Thani Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

So-called "transcending the world" (lokuttara), means leaving this world behind. 

It does not mean "whoosh~" and then fly to Mars. 

Why? Mars is still part of the world. 

What the world represents is turbulence, chaos, unrest, and suffering. 

The more someone’s mind is immersed in the world, the more they follow the world’s turbulence, chaos, unrest, and suffering. 

If someone’s mind begins to loosen and detach from this world, they will have less and less turbulence, chaos, unrest, and suffering. 

The so-called Stream-Enterer (Sotāpanna), Once-Returner (Sakadāgāmī), Non-Returner (Anāgāmī), and Arahant— 

Are in fact merely degrees of detachment from the world. 

Once valued wealth, now no longer values it. 

Once valued status, now no longer values it. 

Once valued reputation, now no longer values it. 

Once valued face (pride), now no longer values it. 

Once valued views and opinions, now no longer values them. 

Once valued the body, now no longer values it. 

Once valued the mind, now no longer values it. 

Just imagine—how utterly steady, peaceful, blissful, and joyful the Buddha and Arahants are, having completely transcended the world! 

所謂的出世間，就是出離這個世界

並不是表示biu~ 然後飛到火星

為什麼？火星仍是世間

世間所代表的，就是動盪、混亂、不安、痛苦

當誰人的心越投入世間，就越是跟著世間動盪、混亂、不安、痛苦

如果誰人的心開始鬆脫離開這個世間，就會越來越少動盪、混亂、不安、痛苦

所謂初果、二果、三果、阿羅漢

其實僅僅只是出離世間的程度

原本看重財富，現在不看重了

原本看重地位，現在不看重了

原本看重名譽，現在不看重了

原本看重面子，現在不看重了

原本看重見解，現在不看重了

原本看重身體，現在不看重了

原本看重心，現在不看重了

想像一下，完全出離世間的佛陀和阿羅漢是多麼的安穩、平靜、安樂、喜悅啊！

佛陀會教的東西，就是四聖諦，因為離苦得樂最重要

佛陀不會教的東西，就是和離苦得樂沒有關係的東西

人類知識總和，就在擁有一切之智的佛陀心中…

Image cred. To ig tiredthandog

What the Buddha teaches is the four noble truth , because gaining happiness and eliminating suffering is the most important  issue

What the Buddha does not teach is things that are not related to gaining happiness and eliminating suffering

The total of human knowledge  is in the mind of the omniscient Buddha

Image cred. To IG @tiredthandog

佛教最大的賣點是什麼？為什麼會有人信？

這是因為，我們不用等到死後，在今生就能得到一種永久的極樂

佛陀說，這種極樂啊，勝過一切我們體驗到的感官享樂（眼睛接觸到怡人的影像，耳朵聽到好聽的聲音，鼻子嗅到好嗅的味道，舌頭嚐到好吃的東西，身體接觸到很好的觸感，心想到快樂的情緒、 思維和目標），以至是天界的快樂 。

人間和天界的快樂，都不及這種極樂的十六份之一（Ud.12)

Ajahn Suchart 形容，那是‘24小時，無論在站立、行走、坐著、躺著，一直在體驗最高的快樂，不需要再做任何事情；吃飽了’ 

這種極樂是什麼呢？就是涅槃之樂。

涅槃就是一切煩惱的永久熄滅。

有什麼方法可以體驗到他呢？ 就是修習八聖道。如果沒有佛陀教導，根本沒人能覺悟出這條路來。

但佛陀從來沒有強迫過任何人要相信，而是邀請大家來品嚐這種親身體驗的快樂；並不只仰賴信仰

誰人越能削減自己的煩惱，就越開心，就越貼近這種極樂

無數個嚐到極樂的人出於慈愛和悲憫，便把他分享出來，延續這個教導下去幫助世人

僅此而已.......

What is Buddhism's Biggest Selling Point? Why Do People Believe in It?

It's because we don't have to wait until after death—in this very life, we can attain a permanent, supreme bliss.

The Buddha said this bliss surpasses all the sensory pleasures we experience (pleasant sights seen by the eyes, delightful sounds heard by the ears, fragrant smells sensed by the nose, delicious tastes enjoyed by the tongue, pleasant touches felt by the body, and happy thoughts, emotions, and objects conceived by the mind)—even surpassing the pleasures of the heavenly realms.

The happiness of humans and gods doesn’t even come close to one-sixteenth of this bliss (Ud. 1.2).

Ajahn Suchart describes it as "24 hours a day, whether standing, walking, sitting, or lying down, continuously experiencing the highest happiness—no need to do anything else; completely fulfilled."

What is this bliss? It is the happiness of Nibbāna.

Nibbāna is the permanent extinguishing of all defilements.

How can we experience it? By practicing the Noble Eightfold Path. Without the Buddha’s teaching, no one could have discovered this path on their own.

But the Buddha never forced anyone to believe. Instead, he invited people to taste this firsthand happiness—not relying on blind faith.

The more one reduces their defilements, the happier they become, and the closer they draw to this bliss.

Countless individuals who have tasted this bliss, out of love and compassion, have shared it with others, passing on these teachings to help the world.

That’s all there is to it...

佛教的四聖諦老是談苦，讓人覺得一點都不吸引

其實四聖諦是這樣的：

苦

苦的原因

終極極樂

導向終極極樂之道

佛法僅僅只是離苦得極樂的教導而已...

People often find the Four Noble Truths in Buddhism unappealing because they focus so much on suffering.

But in reality, the Four Noble Truths are like this:

Suffering

The cause of suffering

Ultimate bliss (the cessation of suffering)

The path leading to ultimate bliss

The Dharma is simply a teaching on how to transcend suffering and attain ultimate bliss...

修行啊，做什麼都有正念，都有在覺知自己，並沒有去迎合自己的煩惱習氣。

迎合煩惱習氣有好多種方式：第一種，完全迎合煩惱習氣；另外一種，去跟煩惱習氣抗爭，就是排斥、跟它對抗。

第一種是迎合它，另外一種是屬於跟它對抗。明白嗎？也就是想吃，我就是不吃；想睡，我就是不睡，一輩子就這麼做。那是耆那教，並不是佛教。

我們吃是因為值得吃、應該吃；我們睡是因為應該睡，有必要睡，那才是佛教徒。

-----隆波帕默

2025.02.02 

In practice, whatever we do, we maintain mindfulness and remain aware of ourselves, without indulging our habitual defilements.

Indulging habitual defilements can take many forms. The first is completely giving in to them. Another way is resisting them—rejecting and fighting against them.

The first is indulging them, the other is opposing them. Understand? For example, if you want to eat, you refuse to eat; if you want to sleep, you refuse to sleep—doing this your whole life. That’s Jainism, not Buddhism.

We eat because it’s worthwhile and appropriate to eat; we sleep because we should sleep, because there’s a need to sleep. That’s how a Buddhist should be.

— Luang Por Pramote

2025.02.02

Nowadays, news about monks causing problems keeps surfacing in waves—it happens from time to time, and in truth, it has always been this way. Some cases are real, some are false.

Some people grow tired of hearing it and even say, "From now on, I don’t believe in Buddhism anymore… because there are bad monks."

But then, why don’t people say, "I won’t be Thai anymore!" when they encounter bad lay followers? (Laughs)

We often treat "monks" as the representatives of Buddhism, but the true representation of Buddhism is actually the Dhamma (the Teaching).

The Dhamma is the undisputed truth—pure, timeless, unchanging, and imperishable.

Those who say, "I don’t believe anymore, I reject Buddhism, I won’t practice, I’ve lost faith," are not true Buddhists.

A true Buddhist knows: Our Buddha still exists—that is the Dhamma-Vinaya (the Teaching & Discipline) itself.

We become Buddhists to move toward the Buddha, toward the Buddha’s teachings, not because of who our teacher is or because we’re disciples of a certain master. That kind of thinking is very foolish.

We’re not wise enough to discern which teachers are good and which are not—sometimes we choose well, sometimes poorly.

Some people have nothing to do with real practice; they just hear the news and declare, "I don’t believe in Buddhism anymore."

In truth, they never truly believed in the first place.

They’ve never even kept the basic Five Precepts, yet they criticize monks for not upholding all 227 monastic rules.

They’ve never practiced generosity, never observed precepts, never tried meditation, yet they call themselves Buddhists and even claim to "represent Buddhists", voicing opinions left and right.

So, for us true Buddhists, what matters is the Dhamma-Vinaya.

We must ask ourselves:

Have we started practicing?

Are we following the Buddha’s teachings?

Is our mind truly freeing itself from suffering?

Are we genuinely reducing our defilements (kilesa)?

The misconduct of monks is actually a problem of defilements (kilesa), not a problem with the Dhamma.

The Dhamma is never wrong.

— Luangpor Pramote Pamojjo

July 7, 2023

chi translation cred. to judge

現在關於僧人出問題的新聞一波接一波地出現，時不時就有，其實一直以來都有，有些是真的，有些是假的。

有些人聽了覺得厭煩，甚至說：「從今以後不信佛教了……因為有壞僧人。」

可是，為什麼面對壞信徒時，卻不會說「我不做泰國人了」呢？（笑）

我們常把「僧人」當作佛教的代表，但佛教真正的代表其實是「法」。

「法」是無可爭議的真理——純淨、恆常、不變、不衰。

那些說「我不要信了，不信佛教了，不修行了，心灰意冷」的人，其實不是真正的佛教徒。

真正的佛教徒明白：我們的佛陀依然存在，那就是「法與律」（Dhamma-Vinaya）本身。

我們成為佛教徒，是為了 走向佛陀、走向佛陀的教導，而不是因為誰是我們的老師或我們是某位師父的弟子——那樣的想法是非常愚痴的。

我們並沒有智慧到可以分辨哪個老師好、哪個不好，有時候選對老師，有時候選錯。

有些人根本與修行無關，只是聽到新聞就說「不信佛教了」。實際上，他們從來就沒有真正信過。

連最基本的 五戒 都沒持守，卻常常指責僧人沒守好 227條戒律。

自己 從未布施、從未持戒、從未禪修，卻自稱佛教徒，還出來「代表佛教徒」說三道四。

所以，我們這些 真正的佛教徒，要看的是 法與律，要看我們是否已經開始實踐、是否按照佛陀的教導去做，我們的心是否真的能從痛苦中解脫？我們是否真的能減少煩惱？

僧人們的過失，其實都是 煩惱（kilesa） 的問題，而不是「法」的問題。

法，永遠不會出錯。

—— 隆波帕默（Luangpor Pramote Pamojjo）

2023年7月7日

cred. to judge

佛教的厭世和會導致自殺的厭世不同

會導致自殺的厭世，是心不想要，所以把某些東西推開

這種推開會構成反作用力，讓心痛苦、難過、憔悴、無力

增添內心的壓力

佛教的厭世，是透過認識和了解世間的真相

所以把之前執著的東西放下

把壓力從心中剝離

削減內心的痛苦

一種是沒有智慧的厭世，一種是有智慧的厭世

一種是導向痛苦的厭世，一種是導向快樂的厭世

The World-Weariness in Buddhism and the Suicide-Inducing World-Weariness are totally different

The world-weariness that leads to suicide comes from a mind that rejects and pushes things away. This rejection creates a counterforce, striking the heart with pain, sorrow, exhaustion, and helplessness—adding more inner pressure. 

In contrast, the world-weariness in Buddhism arises from *recognizing and understanding the truth of existence*.

It allows us to let go of what we once clung to, peeling away the pressure from the heart and reducing inner suffering. 

One is world-weariness *without wisdom*; the other is world-weariness *with wisdom*. 

One leads to *more suffering*; the other leads to *liberation and peace*. 

看過有些宗教團體，他們的宣傳策略很過癮的😂 

開一個帖子， 然後不知道是假account 還是教內信徒；不斷留言：

’說得好！‘ 

’沒錯！‘

’太有道理了！‘

😂 😂 😂 😂

別人怎會看不出？😂 

有些騙徒也是這樣的。加您入群，然後有幾十個人留言：

’感謝！我收到錢了！‘

’哇，沒想過收到錢！‘

’一開始還以為是假的，直至我收到錢！‘

然後傻人就上鉤了

他們會用這樣的伎倆，因為世間大多數人都是蠢人，所以才不斷會有人上鉤相信😂 

隆波帕默提醒：’我們不盲從多數，我們相信因果。必須有憑有據，有因有果，

而不是因他人這麼說而相信，或是因大多數人相信而相信。

我們不是牛，不是水牛，不是黃牛……

比如：水牛、黃牛，它們的領頭只有一隻，其他牛隻全跟著它走。我們不是牛，因此必須有因有果。‘

佛陀也提醒過我們，不要人講就信，也不要只相信自己的思維、推論。不要因為對方好像很能幹、對方是導師就隨意相信。

佛陀說，只要知道一些教導是不善的、有過失的、受智者所斥責的、完成後會導向不利和苦的，就應該捨斷它們。

反之就應該實行

例如說，內心生起任何貪嗔癡都是沒有好處的

因為我們被貪嗔癡征服時，會殺生、偷盜、發生不正當的性關係、說謊，也會教唆別人這樣去做；這樣必然會導向長久的不利與痛苦。

所以這些都是有過失的、受到智者的斥責的

反之，假如我們斷除自己的貪嗔癡

我們就會避免傷害自他，只會利益自他，這樣只會導向長久的快樂與利益

這些都是沒有過失、不受智者所斥責的

一旦我們內心安住於慈悲喜捨，我們當生就會得到四種慰籍：

1. 如果有來世、善惡報。那麽死後我會生善道

2. 如果沒有來世、沒有善惡報，我也能在當生無敵意、無傷害、無痛苦、保持自身的快樂

3. 如果惡落於作惡者，而自己不作惡，苦怎樣會觸達自己呢？

4. 如果惡不落於作惡者，那麽無論是什麼情況，我都會是安全的（AN3.66)

佛教是智者的宗教，不是傻人的宗教......

There are some religious groups with quite entertaining marketing tactics. 😂

They’ll make a post, and then—whether using fake accounts or actual followers—they’ll flood the comments with:

"So true!"

"Exactly!"

"This makes perfect sense!"

😂 😂 😂 😂

Do they really think people don’t notice? 😂

Scammers use the same trick. They’ll add you to a group, and suddenly dozens of people start commenting:

"Thank you! I got my money!"

"Wow, I can’t believe it actually worked!"

"At first I thought it was fake, but then the payment came through!"

And that’s how gullible people take the bait.

They use these tricks because most people in this world are foolish, which is why these scams keep working. 😂

Luangpor Pramote Warns: "We Don’t Blindly Follow the Crowd—We Follow Cause and Effect."

"There must be proof, reason, and discernible results—not just belief because someone said so, or because the majority believes it.

We are not cattle—not water buffalo, not oxen…

For example: A herd of buffalo follows a single leader. We are not buffalo, so we must rely on cause and effect."

The Buddha warned us:

Don’t believe something just because someone says it.

Don’t believe something just because it aligns with your own reasoning.

Don’t believe something just because the speaker seems impressive or is a teacher.

Instead, the Buddha taught:

If a teaching is unskillful, flawed, condemned by the wise, and leads to harm and suffering—discard it.

If a teaching is skillful, blameless, praised by the wise, and leads to welfare and happiness—practice it.

When we’re overcome by greed, hatred, or delusion, we Kill, steal, engage in sexual misconduct, lie, and encourage others to do the same.

This inevitably leads to long-term harm and suffering.

Such actions are flawed and condemned by the wise.

But if we abandon greed, hatred, and delusion:

We avoid harming ourselves and others, bringing only benefit.

This leads to lasting happiness and well-being.

Such actions are blameless and praised by the wise.

Once our Mind is Established in Loving-Kindness, compassion, empathetic joy and equanimity, there will be  Four Assurances : 

1.If there is an afterlife and karmic results, then after death, I will be reborn in a good realm.

2.If there is no afterlife or karmic results, then in this very life, I will live free of hostility, harm, and suffering, abiding in happiness.

3.If evil befalls the wicked, but I do no evil, how can suffering touch me?

4.If evil does not befall the wicked, then in any case, I remain safe.(AN 3.66)

Buddhism Is the Religion of the Wise, Not the Foolish...

冬天的時候，大家去到郊外，都喜歡圍爐取暖

同樣地，世間的智者們都喜歡‘圍爐取暖’

世間充斥著寒冷難耐的痛苦

恰巧佛陀出世了，便為自己和眾生生火取暖

這團火不太熱、 不太冷，所以人們都說佛陀生得好。同樣地，佛法離開苦行和縱慾的兩種極端，人們都形容佛法是善說的（svākkhāto）

這團火引導別人獲得溫暖。同樣地，佛法也引導眾生進入最高的快樂--涅槃（opaneyyiko ）

誰人走近這團火，都能親自體驗到它的溫暖。同樣地，誰人修習佛法，都能自己體驗到煩惱的熄滅（sandiṭṭhiko ）（ paccattaṃ veditabbo viññūhī ）

這團火不像世俗的火那樣，很快就熄滅，它是永恆存在的。同樣地，佛法是沒有時間限制的，誰人修習他，都能體驗到煩惱的熄滅。（akāliko ）

因為這團火太溫暖了，所以從中獲得溫暖的人都會邀請其他人來取暖。 同樣地， 佛法是千真萬確的，誰人能夠從中體驗到清涼和快樂，都忍不住要邀請別人來體驗 （ehipassiko ）

In winter, when everyone goes to the countryside, they love to gather around a fire to keep warm.

Similarly, the wise ones in the world enjoy "gathering around the fire." 

The world is filled with unbearable cold and suffering. 

Coincidentally, the Buddha was born, and he kindled a fire for himself and all beings. 

This fire is neither too hot nor too cold, which is why people say the Buddha had kindles it well. 

Likewise, the teachings of the Buddha avoid the extremes of asceticism and indulgence; people describe the Dharma as well-spoken (svākkhāto).

This fire guides others to warmth. Similarly, the Dharma leads beings to the highest happiness—nibanna(opaneyyiko). 

Anyone who approaches this fire can personally experience its warmth. Likewise, anyone who practices the Dharma can experience the extinguishing of suffering and defilements (sandiṭṭhiko) (paccattaṃ veditabbo viññūhī).

This fire does not extinguish quickly like worldly fire; it exists eternally. Similarly, the Dharma has no time constraints; anyone who practices it can experience the extinguishing of suffering at any time (akāliko). 

Because this fire is so warm, those who receive warmth from it invite others to join. Likewise, the Dharma is undeniably true; anyone who can experience its coolness and joy cannot help but invite others to share in that experience (ehipassiko).

這張圖在幾年前很heat

在說一個概念，叫‘佛系’

’緣分到了，xx就自然來‘ --對嗎？大家都這樣插文😂

其實並沒有錯。因為佛系就是無論做什麼事情，最重要是開心、不起煩惱、不執著

佛系並不是什麼都不做。

哇，我們看看佛陀，《經集》 義註記載，他一天只睡兩個小時，其餘時間都在禪修和幫助世人

佛系的人實際上比任何人還要做得多，因為他們不執著。一顆不執著的心是很輕鬆，很適合工作，辦事很有效率的（AN5.23)

因為不執著，所以沒有煩惱，心非常清明和心思細密，非常聰明有智慧

只不過他們不是為了私慾而去做，而是為了別人、這個世界的利益而去行事。

’緣分到了，xx就自然來‘ ，這其實並沒有錯。

大家想想，我們之所以擁有，都只是因為眾多條件所促成而已。

比方說，我們想要當下立即成為全球首富，做到嗎？

不～

因為緣份未到😂

實際上我們的成敗得失根本就不由我們去選擇

我們根本沒得選擇任何東西！

全部都是大自然給一些條件我們，給一些外境我們；然後我們跟隨著去反應而已。

好像大家讀到這篇文章，也不是大家有得選擇的。是什麼條件？

Facebook/ IG 的推介？

過去的業力讓我們對佛法有興趣？

過去接觸過佛教的資訊？

有朋友轉寄給我們？

工作太累促成我們無聊上來看到？

我們以為是我們在選擇，其實根本不是我們在選擇。

我們的選擇還是由條件所組合而成的

所以其實所有東西，都是緣份到了，我們才會擁有

但當然，要達成目標，帕奧禪師說還是需要三個因素：

1.努力

2.智慧

3.業力

最重要的是：不要起煩惱！要開心！

然後我們就有較大的機會可以達成目標了

誒！但如果我們因為努力而達成目標了，千萬不要認為是自己的功勞

您可能是讀了這篇文章，或者被其他人以某種方式去洗腦；然後才會去努力

就算我們努力，也不是我們有得選的😂

還是條件組合的事情😂

這就是佛系

何謂’英雄‘？

中國三國時代的文學家劉劭在《人物誌》中給出了答案：

“聰明秀出謂之英，膽力過人為之雄”

“英可以為相，雄可以為將，若一人之身兼有英雄，則能長久也。”

誰是真正的大英雄？

佛陀和阿羅漢。

為什麼？ 佛陀和諸位阿羅漢撲滅一切煩惱；因為完全清明的心，他們既知道自己的利益，也知道別人的利益。（AN1.45)

他們有圓滿的正念，因此心思極度細密，行事非常細心，記憶力非常強，才智高超。

佛陀更具有一切之智，一經思索便能夠知道他想知道的東西。

而且佛陀說法，文采與內容兼備。每場開示的開頭是美善的，中間也是美善的，結尾也是美善的；以此說明教授完全圓滿、完全純潔的高潔生命（DN3）

因此他們是英

因為已經根斷一切貪嗔癡等的煩惱；佛陀和阿羅漢無所畏懼。 不怕失去些什麼，不怕碰見不悅意的事情，也不怕死；連鬼魅也不怕，大威力的天神也不怕。心靈平靜強大。

佛陀更有四無畏：

1.佛陀不怕任何人、天神、魔、梵天神以正當的理由而責難：‘你宣稱是圓滿覺悟者，但還有一些東西沒有覺悟！’

2. 佛陀不怕任何人、天神、魔、梵天神以正當的理由而責難：‘你宣稱清除各種煩惱，但還有一些煩惱沒有徹底清除！ ’

3.佛陀不怕任何人、天神、魔、梵天神以正當的理由而責難：‘你說有一些事情會造成障礙，但人們做那些事情卻沒有造成障礙！ ’

4.佛陀不怕任何人、天神、魔、梵天神以正當的理由而責難：‘你說的法義不能使行踐的人將苦徹底盡除！  ’

佛陀不見有任何可以給人責難的地方，所以安穩，無畏無懼。（MN12)

所以佛陀和阿羅漢是雄

他們即是英，也是雄

所以又稱為大英雄！

如果一個地方是佛教的地方，

但卻在打仗

那個地方就是有佛教沒佛法

如果我們信仰佛教

但卻充斥煩惱

那我們也是有佛教沒佛法

讓我們有佛教也有佛法吧！

誰想以最快速度獲得最多智慧？

學Deep Seek 這樣囖～

約2600年前，當菩薩在菩提樹證悟佛果時，他通了～

完全通了一切的知識，知道一切的東西，他證得了全知之智

有一次，佛陀拿起了一點點申恕樹葉後問比丘:‘你們怎麼想?我手中的樹葉多還是樹林的多呢?’

比丘答後者

佛陀便說，自己證悟而知道的東西，比他說出來教導我們的東西更多。（SN56.31)

為什麼？其他的知識對我們取得的利益不是很大。

雖然其他多種多樣的知識佛陀也有教導或略略涉獵，例如：心怎樣運作、物質粒子的構成、連貫宇宙萬物的條件關係、宇宙的構成、業力的運作、生活軟技巧、怎樣賺錢理財、怎樣經營夫妻關係、怎樣交朋友、超能力、管理學、健康長壽的要訣、不同的生命境界、怎樣滿願、怎樣讓人人見人愛、怎樣平息爭論、文學、怎樣說話、邏輯推論、相學、社會現象

但佛教的核心就是怎樣將苦完全滅掉，怎樣取得最高永恆的快樂。

而人生在世，我們的目標都是離苦得樂；所以這樣的智慧已經夠了，對嗎？

所以我們學習佛陀的教導，就等於已經在喝智慧的精華液了。

Who wants to gain the most wisdom at the fastest speed?

Learn Deep Seek!

About 2,600 years ago, when the Bodhisattva attained Buddhahood under the Bodhi tree, he understood everything—

He comprehended all knowledge and knew all things; he attained the wisdom of omniscience.

Once, the Buddha picked up a few leaves from a tree and asked the monks: "What do you think? Are there more leaves in my hand or in the forest?"

The monks replied, "In the forest."

The Buddha then said that what he had realized and understood was far greater than what he had teach us. (SN 56.31)

Why? Other knowledge does not provide us with significant benefits.

Although the Buddha taught or touched upon various types of knowledge—such as how the mind operates, the composition of material particles, the conditional relationships connecting all things in the universe, the makeup of the universe, the workings of kamma, soft skills for living, how to earn and manage money, how to maintain marital relationships, how to make friends, supernatural abilities, management, secrets to health and longevity, different realms of existence, how to fulfill wishes, how to be loved by all, how to settle disputes, literature, how to speak, logical reasoning, physiognomy, social phenomena—

the core of Buddhism is how to completely extinguish suffering and achieve the highest eternal happiness.

In life, our goal is to be free from suffering and attain happiness; thus, this wisdom is already sufficient, right?

So, learning the Buddha's teachings is like drinking the essence of wisdom.

有許多人誤以為，南傳佛教就等於小乘佛教

哦～其實不是

小乘就是聲聞阿羅漢乘

中乘就是獨覺佛乘

大乘就是佛乘

南傳佛教其實是佛教經典、佛陀教導保存得比較嚴謹的傳承

佛陀沒有說的，就不加進去三藏裡面。

2600年來不敢說是完完全全，但至起碼是比較嚴謹的傳承

佛陀的教導本來就已經很完整了，不需要加

三藏裡面就已經教導了如何成初果，二果，三果，阿羅漢的方法

也教導了如何成獨覺佛

也教導了如何成佛

無論要成佛，還是成獨覺佛，還是成阿羅漢

都需要十波羅蜜

但十波羅蜜太複雜了，簡單歸納下來，Ajahn Golf 說：【我們去累積這個波羅蜜，就是去累積布施，持戒，修定，修慧而已。】

無論意向如何，大家一樣要這樣修，一樣要圓滿波羅蜜

不是說成佛就一種修法

成獨覺佛又另一種修法

成阿羅漢又另一種修法

只不過如果發願要成獨覺佛或佛陀，

那麼今生永遠不能證得道果涅槃

最多只會卡在行捨智的智慧階段

直到獨覺菩薩出生到無佛時代，在波羅蜜圓滿時成獨覺佛，但不會主動開示佛法

直到圓滿覺悟者菩薩出生到無佛時代，在波羅蜜圓滿時成佛，然後創立佛教，受大梵天王邀請後主動開示佛法

而如果是想成阿羅漢的，今生是有機會透過聽聞佛陀的教導實踐，而證得道果，成為初果，二果，三果，阿羅漢的！

就看大家的意向。

如果想成阿羅漢所需波羅蜜就少一點，想成一般阿羅漢就時間不定，想成大弟子就十萬個大劫，想成上首弟子就1個阿僧祇劫又十萬大劫（Luang por lersi lingdam 說一個阿僧祇劫等於100億個大劫。一個大劫是宇宙生滅一次）

如果想成獨覺佛所需波羅蜜就多一點，至起碼需時2個阿僧祇劫又十萬大劫

如果想成佛所需波羅蜜就最多，需要至起碼四大阿僧祇劫又十萬個大劫。而我們的釋迦牟尼佛由起初想成佛開始，一共用了20個阿僧祇劫

他們有什麼分別？ 其實他們的心是沒有分別的，都一樣清淨，斷除了一切煩惱，包括無明和渴愛，即斷除了輪迴的種子。只不過能力不同而已

表示什麼？

無論是阿羅漢、獨覺佛、佛陀死後都不會再投生，證入無餘涅槃。

有讀過十二因緣嗎？

1.無明-->2.行-->3.識-->4.名色-->5.六入-->6.觸-->7.受-->8.愛-->9.取-->10.有-->11.生-->12.老死

沒有無明，何來會繼續造業（行），何來繼續生起結生投胎的有限識？

沒有渴愛，何來會有執取，又何來會造業（有），又何來會出生？

阿羅漢和獨覺佛；和佛陀一樣也不會再投胎了

當煩惱被阿羅漢道完全斬斷時，不會再退轉了

因為無論是阿羅漢，獨覺佛，和佛陀；他們到達清淨無染的心，都是要次第生起須陀洹道和果；斯陀含道和果；阿那含道和果；最後阿羅漢道和果

每一個聖道都斬斷某些煩惱，到阿羅漢道時已經一點煩惱都不剩了

只不過獨覺佛和佛陀是一次過經歷，咔嚓一聲就一次過證到了

阿羅漢就未必

所以當今世代，初果聖者，二果聖者，三果聖者；還是可能存在的

南傳沒有想成佛的菩薩嗎？

也認識不少。

比如說吉祥尊者，他就是發願成佛的

阿姜曼原本也是發願成佛的，但後來在此生放棄而成阿羅漢了

南傳沒有想成獨覺佛的菩薩嗎？

也有

隆波敦原本也是想成獨覺佛的；只不過後來在此生放棄而成阿羅漢而已

所以南傳其實不是小乘

小乘也不是南傳

北傳也不一定是大乘

大乘也不一定是北傳

什麼乘什麼乘；僅僅只是看我們自己的心而已.

什麼是皈依？

皈依這個詞源自於巴利語 saraṇaṃ gacchāmi

如果翻譯成易懂的語言，就是尋求保護，去到庇護處。

再簡單來說，就是認大佬，認老大（笑）

這個世界誰最大？當然是佛陀、佛法、聖僧最大啦！

為什麼？佛陀已經根斷一切煩惱，不會貪婪、傲慢、憤怒、傷心、後悔、恐懼、憂鬱、散亂、昏沉、愚蠢，具備一切美德，擁有全知的智慧，充滿正能量和喜悅。連天帝都尊敬，連大梵天王都尊敬；來謙卑地侍奉佛陀；還不是最大？

佛法導向苦的完全熄滅。佛陀成佛都是因為證悟了佛法，所以連佛陀都尊敬佛法（AN4.21) 佛法還不是最大？

聖僧眾就是那些跟隨佛陀教導而行的聖者，他們不會傷害自他，煩惱輕薄，甚至如佛陀那樣都根斷了一切煩惱。他們也是充滿正能量和快樂的一群。天神和人類都尊敬他們，還不是最大？

所以這個世界有三大老大，就是佛陀、佛法、和聖僧眾。

那些天神見到我們認了三寶做老大，都要給面子

如果我們作為佛教徒，卻認其他東西做老大，這不是很傻嗎？

佛法僧三寶已經是最大了

"On Taking Refuge in the Triple Gem"

What is taking refuge?

The term "refuge" comes from the Pali word saraṇaṃ gacchāmi.

If translated into simpler language, it means seeking protection, going to a place of refuge.

In simpler terms, it’s about recognizing the great leader, acknowledging the boss (laugh).

Who is the greatest in this world? Of course, it’s the Buddha, the Dharma, and the Sangha!

Why? Because the Buddha has completely severed all defilements and does not experience greed, arrogance, anger, sadness, regret, fear, depression, restlessness, sloth, or ignorance.

He possesses all virtues, has omniscient wisdom, and is filled with positive energy and joy. Even the the king of god Sakkha respect him; even the great Brahma venerates him and humbly serves the Buddha. Isn’t he the greatest?

The Dhamma leads to the complete cessation of suffering. The Buddha attained Buddhahood by realizing the Dharma, which is why even the Buddha respects the Dharma (AN 4.21). Isn’t the Dharma the greatest?

The Sangha consists of those noble beings who follow the Buddha's teachings. They do not harm themselves or others, are free from thick defilements, and some, like the Buddha, have completely severed all defilements. They are also filled with positive energy and happiness. Both gods and humans respect them. Aren’t they the greatest?

Thus, in this world, there are three great boss: the Buddha, the Dhamma, and the Sangha.

When the gods see that we recognize the Triple Gem as our leaders, they have to give us face.

If we, as Buddhists, acknowledge other things as our boss, isn’t that rather foolish?

The Buddha, Dhamma, and Sangha are already the greatest.

“…Why does religion decline?

Because we do not practice it properly.

We lack respect for the qualities of the Buddha,

we lack respect for the qualities of the Dhamma,

we lack respect for the qualities of the Noble Sangha,

we lack respect in giving,

we lack respect in keeping precepts,

we lack respect in meditation,

and we lack respect in welcoming others.

When we do not respect these seven aspects of Dhamma,

it leads to the decline of religion.

If we still have firm respect

for these seven aspects,

then religion will flourish…”

——————————————————————

Teachings of Luang Pu Fan Ajaro

Wat Pa Udom Somporn, Sakon Nakhon Province

“…宗教為何會衰退？

因為我們沒有正確地實踐。

我們對佛陀的德行缺乏尊重，

對法的德行缺乏尊重，

對聖僧的德行缺乏尊重，

對布施缺乏尊重，

對守戒缺乏尊重，

對禪修缺乏尊重，

對迎接他人的行為缺乏尊重。

當我們不尊重這七個法的方面時，

就會導致宗教的衰退。

如果我們對這七個方面仍然保持堅定的尊重，

那麼宗教就會繁榮發展…”

----Luang Pu Fan Ajaro

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

我們有些佛教徒都有一個誤解，

就是認為佛陀是全能的。

其實不是，佛陀從來沒有說過。

佛陀是有一切知智，想知道些什麼，一經思索就能立即知道（《彌蘭王問經》）；但並不是全能的

為什麼？全能根本就不合邏輯

試想像，如果我們是全能的話，那麼我們可以變出一個我們搬不動的石頭嗎？

我們搬不動的話，在那一刻，我們就不是全能囖~

所以這是自相矛盾的。

佛陀從來沒有說過祂自己是全能的

Some Buddhists hold a misconception: they believe the Buddha is omnipotent.

Actually, this is not the case. The Buddha never made such a claim. 

The Buddha possesses the wisdom of omniscience, meaning that whatever He wishes to know, He can instantly comprehend upon reflection (*The Questions of King Milinda*). However, this does not equate to being omnipotent.

Why? Omnipotence is fundamentally illogical.

Imagine if we were omnipotent—could we create a stone so heavy that we ourselves could not lift it?

If we were unable to lift it, at that moment, we would no longer be omnipotent. 

Thus, this creates a logical contradiction.

The Buddha never claimed to be omnipotent.

阿姜蘇查：從佛教的觀點來看，我們不會為了吃肉而去殺生，但如果肉是別人殺的，然後賣給我們，我們是可以吃的。

信徒：可是我們買肉，不也等於是依賴別人去殺生嗎？

阿姜蘇查：不是。我們買肉只是因為它已經在那裡可以買。如果沒有肉賣，我們就不吃肉，僅此而已。

信徒：那牛奶呢？

阿姜蘇查：牛奶可以，因為我們並沒有殺那隻動物。

信徒：但最後我們還是從母牛身上取肉，而且也會把牠殺掉啊？

阿姜蘇查：那不是你殺的。佛教絕對不允許我們殺任何生命。但如果那頭牛自然死亡了，你就可以吃牠的肉。你可以處理屍體──埋了、燒掉，或煮來吃。一旦牛是自然死亡，就跟「殺生」完全無關了。

信徒：所以是屠夫在殺生，而不是買肉的人？

阿姜蘇查：這要看你有沒有特別要求屠夫為你殺。如果今天你去跟屠夫說：「我明天要兩隻雞」，那你其實等同親自參與殺生。無論是自己動手殺，或是叫別人替你殺，都犯了第一條殺生戒。所以如果你想買肉，就只買今天已經死了的肉，不要預訂明天的肉。因為預訂就等於要求對方替你去殺。

信徒：可是如果大家都沒有需求，屠夫就不會去殺了啊？

阿姜蘇查：如果世上沒有一個人殺生，那所有人都直接往生涅槃了啦！哈哈。

Ajahn Suchart: from buddhism point of view, we don't kill for the meat, but we can eat it if it is killed by somebody else and sell it to us

Devotee: but we depend on her to get meat also?

Ajahn suchart: no. we buy meat because it is available for us to buy. If there is no meat to buy, then we don't eat meat, that's all

Devotee: how about milk?

Ajahn Suchart: milk is ok, because we are not killing the animal.

Devotee: But in the end we get meat from her and we kill her as well.

Ajahn Suchart: You didn't kill her. Buddhism does not allow us to kill anybody. But we can eat the meat of that cow if it happens to die naturally.  You can dispose it, bury it, burn it or cook some food for yourself.  It has nothing to do with killing anymore when the cow dies by itself, by natural cause

Devotee: So it is the butcher to kill but not the buyer?

Ajahn Suchart: well, it depends on whether you tell the butcher to kill or not for you. If you go and tell the butcher, 'I want two chicken tommorow, you are actually commiting the killing yourself also. Whether you tell others to kill it for you or you do it yourself is breaking the first precept of killing.  So if you want to buy meat, just buy the dead meat that's available today, but not the meat for tommorrow. Because if you ask them, you are asking the person to kill it for you.

Devotee: but if no demand then the butcher won't kill

Ajahn Suchart:  if there is no a single human that kills , everybody goes to nibanna. haha

佛陀在《大念住經》保證說：

任何人修習四念住七年，便可以證得阿羅漢果或三果

但為何我們有很多人已經超過了七年，依然什麼都沒有？

很簡單~

因為我們根本不想要涅槃😂

難道不對嗎？

大部份人還想要名譽、財富、權力、地位、異性、家庭、朋友；涅槃？之後再算！

好一些的就要功德、天堂、梵天界

真正只想要涅槃的，又有多少個？

不想證涅槃的話，怎樣可以證到道、果、涅槃？

所以我們不要投訴了😂

The Buddha guaranteed in the *Mahāsatipaṭṭhāna Sutta*: 

Anyone who practices the Four Foundations of Mindfulness for seven years can expect to attain Arahantship or the third stage of awakening.

But why is it that many of us have practiced for more than seven years yet seem to have attained nothing?

The answer is simple — 

Because we don’t truly want Nibbāna 😂 

Isn’t that true? 

Most people still desire fame, wealth, power, status, romantic relationships, family, and friends. Nibbāna? Maybe later! 

Those who are somewhat better may seek merit, heavenly rebirth, or Brahma realms.

But how many truly want nothing other than Nibbāna?

If one does not genuinely aspire toward Nibbāna, how could we possibly realize the Path, its Fruits, or Nibbāna itself?

So let’s not complain 😂 

葷腥經

在世尊（釋迦牟尼佛）尚未出世之前，有一位名為「葷腥」的婆羅門，與五百弟子出家為苦行僧後，就進入了喜馬拉雅山苦修；他們在山中自建茅棚，每天都以根果為食物—-自此從未曾食用任何的魚肉類。但也由於此，苦行者們的身體缺乏鹼性與酸性的食物，導致每一位都得了黃疸病。於是他們自忖：為了攝取鹼性和酸性類的食物，就必須得要暫時離開喜馬拉雅山，到有人群的聚落中，乞食所欠缺的營養食物。

   於是苦行者們就暫時離開喜馬拉雅山，來到有人群的聚落。當到達村落的邊境時，住在村落裡的人看到了，紛紛歡喜地出來的邀請及供養這些苦行者；在用餐完畢後，人們又提供苦行者們床、用品、食物、器具等一切日常生活用品，並說：「師父啊，請安心的留下來住在這裡，無需為生活食物及用品擔憂、操煩！」說完，村人便走了。

   翌日，村人又來供養苦行者們，而且從此每天都有村人來供養………就這樣不知不覺過了四個月；苦行者們因為攝取了足夠的營養，身體慢慢恢復元氣，變的健康起來了！於是就對村人說：「朋友們！我們已經恢復健康了，該是離開的時候了！」村人也準備了許多的油、米….等類，讓苦行者們帶回到他們所住的茅棚中食用。

   就這樣年復一年，苦行者們到了一定的時間，都會下山來到這個村落應供、乞食（因為營養不良的緣故）；村人也很有默契，知道苦行者們會再度的蒞臨的時間，都早已準備好用最恭敬的心及食物，等候苦行者們的駕臨及應供。

   在某一個時候，世尊（釋迦牟尼佛）終於誕生在人間了。當他證悟成道後，說完第一部《轉法輪經》時，隨即就來到舍衛城，暫住在那裡。世尊觀察到那些苦行者的得渡因緣已經成熟了，於是比丘僧團圍繞著世尊離開舍衛城，前往苦行者們所乞食的村落。

   村人看到莊嚴的世尊及其聖弟子們，隨即就歡喜的大供養一番。接受供養後，就對恭敬供養的村人們開示說法；村人由於聽了世尊所說的那些法，有些人得到初果──須陀洹；有些人得到一來果──斯陀含；有些人變成不來果──阿那含；更有些人因此出家後，證得了阿羅漢果的境界──真的是令人法喜充滿。

   然而世尊只停留一天的時間接受供養及說法，隔日就返回舍衛城了。在世尊走後不久，那些苦行者也來到了這個村落，準備要接受村人的供養。但是在應供的過程中，苦行者們覺得很不對勁：因為不再像之前那樣熱情款款的相待？於是納悶的問其中一些村人：「朋友啊！為什麼你們不再像從前那樣熱絡的迎接、招待我們了？

   們的村民受國王責罰而有所苦惱？還是因為鬧飢荒了？再不然，就是有其他比我們更俱戒德成就的出家人來此處？」他們回應說：「師父！不是因為王罰，也不是因為飢荒困擾著村人；而是佛陀出生在這世間，那位佛陀來到這裡開示後，令很多人受到佛法利益的因素。」

   此時「葷腥」苦行者聽了這件事後就問：「你們是說『佛陀』來到這裡嗎？

   「是啊！師父，我們是說『佛陀』」

   苦行者三確認「佛陀」，心想：世間難得聽到有「佛陀」！於是心滿意足的又問：「那位佛陀有吃葷腥類嗎？」

   村人疑惑不解地反問：「什麼是葷腥呢？」

   「居士！所謂葷腥是指魚肉。」

   「師父，佛陀有受用魚肉。」

   葷腥聽了，心中很難過，心想：那可能不是真的「佛陀」。但又作意想想：諸佛名號在世上是很難聽聞到的；也許我去會會他，與他交談一下，或許就可以知道是否真的佛陀了！於是便起身往佛陀所駐足的地方出發。

   而「葷腥」渴望見到佛陀的心情──就好像母牛要生小牛一般的急迫。在四處探尋與趕路的關係，好不容易終於達到了舍衛城。葷腥帶著自己的隨眾進入竹林精舍。此時看見世尊正準備為大眾說法；苦行者們就慢慢地前往靠近，保持沉默而不禮拜的坐在一旁觀看。

   世尊看到了葷腥等人的到來，就以平常親切的方式寒喧問候；苦行者「葷腥」於是就問世尊說：「尊者喬達摩，你是否有吃葷腥呢？」

   世尊反問：「什麼叫做葷腥？葷腥是什麼？」

   「葷腥就是魚肉類啊！」

   世尊說：「婆羅們啊，魚肉不是葷腥；真正的葷腥是指一切惡行，及一切不善法的雜染。」

   接著又說：「婆羅門！其實像你這樣問我關於葷腥食物的問題，早在上古時代，就有一名叫低舍的婆羅門也同樣詢問過迦葉佛關於葷腥食物的問題，而迦葉佛所解說的答案，也和我對你所說的一樣。」……自此，就是《葷腥經》的典故由來。

《葷腥經》偈頌的由來────

   在很久很久以前，迦葉菩薩修滿八萬大劫(待考證)種種波羅蜜後，最後一生在波羅奈婆羅門家中投生。而迦葉菩薩未來成佛後的第一個弟子—低舍，也同樣在這一天投生於婆羅門的家中。從小，他們倆個就一起玩、一起長大……有一天，低舍的父親告訴低舍一個預言：「迦葉以後會出家修行證悟成佛；而你也將會在他的坐下出家，然後離苦

解脫…」低舍聽了父親所說的預言之後，就跑去找迦葉菩薩並說：「朋友！我們兩個同樣都出家好不好？」迦葉菩薩允諾答應了。

   時光過的非常的快，他們兩個都長大了。有一天，低舍告訴菩薩：「走吧，朋友！我們該去出家修行了吧？」

   菩薩此時並未答應，於是低舍心想：「也許是菩薩心智未開，所以不想離開。」然後就自己一個人到仙人墮處出家，之後就在森林的山腳下蓋茅棚自修。

   菩薩雖然沒有出家，但卻在自己的家中用功，他勤修數息法，然後達到四禪定得神通。直到有一天，他來到皇宮外的菩提道場出家，出家後僅用七天的時間就證得了無上正等正覺—佛陀。成佛之後的迦葉佛，來到仙人墮為二萬個苦行者初轉法輪，而這二萬個苦行者聽了佛法後就在迦葉佛坐下出家，也證得阿羅漢境界。當時有一位名為期期（kik²）的迦尸王，供養侍奉這二萬位出家眾的四資具（衣服、飲食、醫藥、臥具等日常生活用品）。

   有一天，仙人墮處來了一位找藥草的波羅奈居民，當他來到了苦行者所居住的茅棚時，就禮敬茅棚裡的苦行者，然後站在一旁。

   苦行者看到他，便問他：「你從哪裡來的？」

   居民說：「師父，我從波羅奈來的。」苦行者又問：「在那裡有什麼特別消息嗎？」居民回答：「師父！在那裡有一位名為迦葉的修行人，已經成佛了！」

   成佛？苦行者聽到世間難得的名號（佛號），心中生起莫名的喜悅與歡喜，脫口就問：「他有沒有食用葷腥類呢？」

   居民疑惑的問苦行者：「什麼是葷腥？」

   苦行者說：「就是魚肉阿。」

   居民回答：「師父。世尊有吃魚肉。」

   苦行者聽到世尊有食用葷腥，心中非常難過；於是決定要去迦葉佛那裡去求證與阻止其食用魚肉類的葷腥。

   苦行者隨手帶了簡單的資具用品，然後日以繼夜的趕路，終於在一天傍晚，抵達了波羅奈而進入仙人墮處。此時苦行者看到世尊坐在座位上正準備為大眾開示說法；苦行者於是靠近世尊，保持沉默而不禮拜的站在一旁觀看。世尊看到了苦行者，就以平常親切的方式寒喧問候；然後苦行者就問世尊：「尊者迦葉，您是否有吃葷腥呢？」

   迦葉佛回答：「婆羅門，我不吃葷腥。」苦行者聽了就隨口讚嘆：「太好了，尊者迦葉！您沒有吃別人的屍體，真是太好了、太美妙了！這樣對您的出生背景、姓氏和家庭（婆羅門種族），是一切恰當的事。」顯然苦行者所指的葷腥，與迦葉佛所謂的葷腥是不一樣的、是有差落的！但是迦葉佛不當場點破說明的原因，是因為決定翌日不托缽而接受期期國王的供養時，藉著這樣的因緣對苦行者低舍探討及說明有關葷腥的定義。

   隔日，期期國王看到為乞食而遊行的比丘僧團中，沒有見到世尊時，就上前詢問世尊的下落；當他知道世尊還在寺裡時，於是就準備了許多種肉製品的食物及稀飯，送到寺院供養世尊！此時世尊早已鋪好坐具及座位等待迦尸王的供養，在一旁的苦行者自己也煮了葉子來吃。

   當旗旗國王帶來供養世尊的食物時，苦行者不敢相信自己眼前所見到的事實：他看到世尊喝了肉類所熬的粥後，竟然一片接一片、一口接一口的把肉往口中塞。

   苦行者覺得自己好像被耍、被騙，於是憤慨地質疑兼罵的說：「迦葉！你說謊，你打妄語；你說你不吃葷腥的，但是你現在手裡及口中的是什麼？你這樣的言行舉止不一，是被諸佛所批評苛斥的！」接著又說：「而且那些住在山腳下吃森林樹木根果草葉維生的賢人們是不說妄語的！那麼迦葉你呢？這算什麼嘛？」

   於是苦行者低舍連續說了三個偈頌諷刺、辱罵、反問迦葉佛：『那些食用正當取得的娑摩迦（芝麻、粟栗類）、金古羅迦（瓜子類）、支那迦（山上的豆類）和葉果、根果、藤果的人，他們不會為了感官欲望而說謊。』

   『吃別人施捨的、精心製作的精美食物，吃稻米製作的食品，迦葉啊！這樣的人吃葷腥。』

   『迦葉你說道：「葷腥對我不適宜。」梵天的親屬啊！而你又吃精心製作的鳥肉米飯。迦葉啊！我倒要問問看：你說的葷腥是什麼？』

   面對低舍情緒忿怒所說出的諷刺、辱罵及反問，迦葉佛回答如下的偈頌：『毀滅生命，殺、砍、捆、偷盜、說謊、行騙、欺詐、虛偽、與他人之妻同居。葷腥是這些，而不是食肉。』

　  『放縱愛欲，貪食美味，沾染污垢，信奉虛無，不公正，難順應。葷腥是這些，而不是食肉。』

   『粗暴，魯莽，背後罵人， 背叛朋友，冷酷，驕傲，吝嗇，不肯向任何人施捨。葷腥是這些，而不是食肉。』

   『忿怒，迷醉，固執，偏頗，欺誑，忌妒，吹牛，驕傲自大，與惡人交往。葷腥是這些，而不是肉食。』

   『那些卑鄙的人在世上作惡，他們品行惡劣，負債累累，造謠毀謗，弄虛作假。葷腥是這些，而不是魚肉。』

   『魚肉，齋戒，裸體，削髮，束髮，身上塗灰，穿粗皮衣，侍奉祭火，世上許多不朽的苦行、頌詩、供奉、祭祀、順應節氣，所有這些都不能淨化一個沒有擺脫疑惑的人。』

   『那些人在世上對眾生肆無忌憚，取人之物又傷人之身，邪惡，殘忍，粗暴，無禮。葷腥是這些，而不是食肉。』

   『那些人貪婪，充滿殺機，經常作惡。因此，他們死後走向黑暗，頭朝下墬入地獄。葷腥是這些，而不是魚肉。』

   『智者守護感官，控制感官，立足於正法，喜歡正直和溫和。他擺脫束縛，拋卻一切痛苦，不執著所見所聞。』

    世尊就這樣反覆地講述這個道理，這位擺脫葷腥、無所執著、難以效仿的牟尼用鉻種偈頌闡明這個道理，這位通曉頌詩者明白了這個道理。

   聽了佛陀講述的這些擺脫葷腥、排除痛苦的妙語，他謙恭地向如來致敬，當場選擇出家。

   本文共有十四個偈頌，前三個偈頌是為苦行者低舍諷刺、辱罵、反問迦葉佛；而中間九個則為迦葉佛回答低舍的答案；最後二頌則為結集經典的長老撰述而成。根據註解書中的記載：當葷腥苦行者聽了佛陀所講述的這些道理之後，請求在佛的座下出家，其五百位苦行者也跟隨葷腥出家──葷腥出家不久便成就阿羅漢的境界。

巴利原文

Āmagandhasutta.

Devotee: dear Ajahn Brahmh. On vegetarian. Isn't killing a seed makes us guilty?

Ajahn Brahm : No, it doesn't. The Buddha wasn't a vegetarian anyway.

Just last night, for instance, we saw a cockroach in the microwave. It was in the glass inside the microwave. So, does anyone have anything crunchy for breakfast or lunch this morning? Are you sure you know what that was in your porridge? It could have been a cockroach. Cockroach on toast? You had porridge this morning, and maybe that wasn't a raisin or something. Perhaps you thought it was a date, but maybe it was the cockroach.

So, they're kidding.

But don't call killing a sin—that's a Christian thing.

Killing animals is against our precepts, but because of the nature of our life, sometimes people do eat meat, and I eat meat as well. The reason I do that is because I tried being a vegetarian as a young man. When I became a monk, they had to eat so much gross stuff. The non-vegetarian food I ate as a young monk was things like crickets, ants, red ants, ants eggs, buffalo afterbirth—a placenta—and what else? Frogs, lizards, rats.

I never had this, but one of my monk friends was once given a bat's head, boiled. Oh, and he had frog soup very often. By frog soup, it literally was: you opened up the saucepan and it was just boiling water—no salt, no soy sauce, no garlic, no chilli, nothing. Just boiled water with all the frogs. You could take as many as you liked; it was boiled frog with your sticky rice, no salt, nothing. You'd put a big spoonful in your mouth, and it went crunch. That's no exaggeration because that's all we had. It was a very poor part of the world. There was no vegetarian food there at that time of year, the hot season. That's all there was; you had to just eat what they ate—no vegetables, nothing, don't even need fruit. But anyway, so if you can be vegetarian, that's wonderful. But if you can't, you can't. 

信徒：親愛的阿姜布拉姆大師。關於素食，殺害一顆種子難道不會使我們犯罪嗎？

阿姜布拉姆：不會。佛陀本身也不是素食者。

舉例來說，就在昨晚，我們在微波爐裡看到一隻蟑螂。牠就在微波爐的玻璃轉盤上。所以，今天早上有誰的早餐或午餐吃了什麼脆脆的東西嗎？你確定你知道你粥裡的那個東西是什麼嗎？那有可能是一隻蟑螂。蟑螂吐司？你今天早上吃了粥，也許那東西不是葡萄乾之類的。也許你以為那是顆棗子，但說不定那就是那隻蟑螂。

所以，在開玩笑而已。

但別把殺生稱為一種「罪」——那是基督教的觀念。

殺害動物是違反我們的戒律的，但由於生活的現實，有時人們確實會吃肉，而我也吃肉。我這麼做的原因是因為我年輕時曾嘗試過素食。當我成為比丘時，他們必須吃很多令人不適的東西。我年輕時作為比丘所吃的非素食食物，包括蟋蟀、螞蟻、紅螞蟻、蟻卵、水牛的胎盤——還有什麼呢？青蛙、蜥蜴、老鼠。

我沒吃過這個，但我的一位比丘朋友有一次被分到一顆煮過的蝙蝠頭。哦，他還經常喝青蛙湯。所謂的青蛙湯，字面上就是：你打開鍋蓋，裡面就只是沸水——沒有鹽、沒有醬油、沒有大蒜、沒有辣椒，什麼都沒有。就只有沸水和裡面所有的青蛙。你想吃多少都可以；就是水煮青蛙配糯米飯，沒有鹽，什麼調味都沒有。你舀一大匙放進嘴裡，然後會聽到「嘎吱」一聲。這毫不誇張，因為那就是我們所有的食物。那是世界上一個非常貧窮的地區。在那個季節，也就是熱季，那裡沒有任何蔬菜食物。只有這些東西；你只能吃他們吃的——沒有蔬菜，什麼都沒有，連水果都談不上。但總之，如果你能夠吃素，那很好。但如果你不能，那也無可奈何。

2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-15 3.QA

https://www.youtube.com/watch?v=yVYKPnkoXuc&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=6

Devotee: Is it okay to eat fish and meat? What has Buddha said about this subject?

Ajahn Brahm: There was one occasion when somebody tried to convince the Buddha to make sure that no one eats meat, none of the monks or nuns--- and the Buddha refused. And it was also the case with the nun Uppalavannā, who was fully enlightened. It's an interesting case for the monks and nuns because one of her disciples was a robber, a thief. Have you had any disciples who've been robbers and thieves? I have. You know, these people who went to jail—and you talk to them afterwards and ask why they did such things. I still remember as a kid reading a great French novel, *Les Misérables*—yes—and why, basically, the hero was committed to so many years in jail because he'd stolen. And they said, "Why did you steal?" He said, "Because my kids were hungry." I just remember reading it, wow—the way that was written was so powerful.

So anyway, if somebody is giving some food or anything out of a good heart--in those days the good karma of giving somebody an opportunity to make good karma was respected so much, even if it was stolen. You gave them the benefit of the doubt and you accept it. These days you can't, but anyway, I understood that they were trying their very, very best to make some good karma; will be greater if they could make their good karma some other way, but anyway, this robber gave this meat to Uppalavannā and Uppalavannā thought, "I'm going to go and give this to the Buddha." And so, I think she cooked it or something, but then the Buddha was staying about 300 km away. So she rose into the air, flew to see the Buddha, and offered him the meat. And that was something—which you see, I think the origin story in the sakipatitti 14 , other things happened afterwards, but that was something which, oh, that's pretty clear. Why the Buddha did that, It made a lot of sense to me when I became a young monk in northeast Thailand.

I was a vegetarian before I became a monk, and I still remember the first little prawn which I ate. That was traumatic. And they said, "You have to eat this because that's all we have." And then the other stuff which I ate was much, much worse. Okay, the frog story—oh, it's true. People need to know. Yeah, you could hear it. One day, this is in the northeast of Thailand almost 50 years ago, and they were just subsistence diets. They just ate what they could. And so, you always knew what you were going to eat the following morning because when it rained very hard, just like it rained this afternoon, in the nighttime you’d see all the villagers or hear them trying to catch the frogs. It made it sound sort of good fun, but I knew what I was going to have to eat the following morning. It wasn't nice.

And so in the morning, they gave you the best frogs. I remember, honestly, they did. And one day we had a ball of sticky rice with a frog on top. That's all we had to eat for that day. That's all the villagers had to offer to the monks. So I remember the head monk at this monastery said, "Well, you have to eat it." And I tell this story so that you can tell your kids about how important it is at school to pay attention, especially during biology class. So when you started eating that frog and the sticky rice—and it wasn't fried, it wasn't baked, it was boiled, hardly any seasoning, there was no seasoning at all—just boiled frog, disgusting. So he started eating it. But at least I knew one part of a frog from another part of a frog. That's what I say: even though you think it doesn't apply to you, always pay attention. Know one part from another. The monk sitting next to me didn't know one part of a frog from another. The monk sitting next to me pressed the frog's bladder—it still had urine in it—and that frog peed all over his rice even though it was dead. And he couldn't eat anything even though he was really hungry. That was it. We only had one meal a day then. So that's, you know, sometimes that rule was there to make sure that you could survive.

Did I convince you? No. Wait till you get hungry.(laugh)

2025 October (5/18) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=_4W5W5EuPGM&list=PLf9HOK_Rf1M64DjGAtJ-I0-xNRgPiP3Sr&index=7

**信眾：** 吃魚和肉可以嗎？佛陀對這個問題是怎麼說的？

**阿姜布拉姆：** 有一次，有人試圖說服佛陀，要確保沒有人吃肉，無論是比丘還是比丘尼——但佛陀拒絕了。還有關於蓮花色比丘尼（Uppalavannā）的例子，她是一位完全覺悟者。這個例子對僧尼來說很有趣，因為她的一位弟子曾是強盜、小偷。你有過曾是強盜或小偷的弟子嗎？我有。你知道，這些進過監獄的人——你後來和他們談話，問他們為什麼做這樣的事。我小時候還記得讀過一本偉大的法國小說，《悲慘世界》——對——基本上，主角因為偷竊被判入獄多年。他們問：「你為什麼偷竊？」他說：「因為我的孩子們餓了。」我至今記得讀到那裡時的震撼——那種寫法太有力了。

總之，如果有人出於善心給予食物或任何東西——在那個時代，給予他人一個行善積德機會所產生的善業是極受尊重的，即使那東西是偷來的。你會給予他們疑點利益，接受它。現在你不能這樣做了，但無論如何，我理解他們當時是在竭盡全力試圖行善積德；如果能用其他方式行善當然更好，但總之，這個強盜把這肉給了蓮花色比丘尼，而蓮花色比丘尼想：「我要去把這個供養給佛陀。」於是，我想她煮了它或做了些處理，但那時佛陀住在約300公里外。於是，她升到空中，飛去見佛陀，並將肉供養給他。而這件事——你看，我認為起源故事（《律藏》sakipatitti 14 ），之後還發生了其他事，但這件事，哦，相當清楚。佛陀為什麼那樣做，當我成為泰國東北部的一名年輕比丘時，這對我來說意義重大。

我在出家前是素食者，我仍然記得我吃下的第一隻小蝦。那是一次創傷經歷。他們說：「你必須吃這個，因為我們只有這個。」然後我吃的其他東西要糟糕得多。好吧，青蛙的故事——哦，這是真的。人們需要知道。是的，你可以聽聽。有一天，這是在差不多50年前的泰國東北部，他們只是維持生計的飲食。有什麼就吃什麼。所以，你總是知道第二天早上要吃什麼，因為當雨下得很大時，就像今天下午下雨一樣，晚上你會看到或聽到所有村民試圖抓青蛙。聽起來好像挺有趣，但我知道第二天早上我得吃什麼。那並不好受。

於是，早上，他們會給你最好的青蛙。我記得，真的，他們是這樣做的。有一天，我們得到一團糯米飯，上面放著一隻青蛙。那就是我們那一天所有的食物。那就是村民能供養給僧人的所有東西。所以我記得這座寺院的首座說：「嗯，你必須吃掉它。」我講這個故事，是為了讓你可以告訴你的孩子，在學校專心聽課有多重要，尤其是在生物課上。所以當你開始吃那隻青蛙和糯米飯時——它不是炸的，不是烤的，是煮的，幾乎沒有調味，根本沒有調味料——只是水煮青蛙，令人作嘔。於是他開始吃。但至少我知道青蛙的一個部位和另一個部位的區別。這就是我要說的：即使你認為這與你無關，也要始終專心。知道各個部位的區別。坐在我旁邊的那位比丘就分不清青蛙的不同部位。坐在我旁邊的那位比丘按壓了青蛙的膀胱——裡面還有尿液——而那隻青蛙儘管已經死了，還是尿得他滿飯都是。結果他什麼也吃不了，儘管他真的很餓。就是這樣。那時我們一天只吃一餐。所以，你知道，有時那些戒律的存在是為了確保你能生存下去。

我說服你了嗎？沒有？等到你餓的時候就知道了。（笑）

2025年10月（5/18）| 9日禪修 | 阿姜布拉姆