【地獄界】

Luang Ta Siri曾說，地獄的時間一日等如人間的九百萬年。（2024.03.28）

大地獄有八座：

1.等活地獄（Sañjīvo）

2.黑繩地獄（Kāḷasutto）、

3.眾合地獄（Saṅghāto）

4-5兩座叫喚地獄（Roruvā）

6.大無間地獄（Mahāvīci）

7.炎熱地獄（Tāpano）

8.大炎熱（Patāpano） （JaA.530）

這些大地獄中四個角落各有四道門，周邊、頂部、地下都由鐵所建構，地面被熾熱燃燒到發亮，各處長100由旬（一由旬約15公里）

在最深、最痛苦的無間大地獄中，眾生會因應不同的罪業而會有不同的壽量，因此又分不同的無間地獄：

1. Abbuda（阿部陀）地獄 

2. Nirabbuda（尼剌部陀）地獄 

3. Ababa（阿婆婆）地獄 

4. Aṭaṭa（阿吒吒）地獄 

5. Ahaha（阿呵呵）地獄 

6. Kumuda（拘物頭／紅白蓮）地獄 

7. Sogandhika（香蓮）地獄 

8. Uppalaka（青蓮）地獄 

9. Puṇḍarīka（白蓮）地獄 

10. Paduma（紅蓮）地獄 

Abbuda（阿部陀）地獄眾生的壽命有多長？佛陀說，試想像有20 khāri份量的憍薩羅國芝麻車，過一百年便從那裡取出一粒芝麻，而耗盡它們所有芝麻的時間，比Abbuda（阿部陀）地獄眾生的壽命還要短

根據Grok 的計算，1 abbuda ≳ 10¹¹ 年

而Nirabbuda（尼剌部陀）地獄的壽量是Abbuda（阿部陀）地獄的20倍

Ababa（阿婆婆）地獄的壽量又是Nirabbuda（尼剌部陀）地獄  的20倍

…

如此類推，一直到Paduma（紅蓮）地獄 

Grok 估算paduma ≳ 5×10^22年 （AN10.89）

在這些大地獄中，有時會有火從東、南、西、北、上、下噴向對面

經過長時間（義注說百年、千年），東、南、西、北方位其中的一道門會打開，犯人就會迅速地跑去，弄到全身都被燒。當他快要到達時，門又關上了

又過了一段長時間，大地獄的東門打開，這次他逃離了，但卻漸次來到以下不同的小地獄（MN130）

有十六座小地獄環繞在大地獄的周圍。（JaA.530）

逃離大地獄後，犯人會漸次來到以下不同的地獄

1.大糞便地獄：在那裏被針口眾生切斷外皮、內皮、肉、筋、骨頭後，被啃骨頭

2大熱灰地獄：義注說犯人會跌落深100由旬的熱灰中

3.木棉樹林：要爬上一由旬高、有十六指長荊棘、熾熱的樹

4.劍葉林：那個樹林看來就像芒果林，當地獄的有情進入並想吃芒果時（Sn.v.673; SnA.ii.481）；那些被風吹動的葉片就會落下，切斷犯人的身體部位

5.石灰水河：在那裏漂浮

6.之後獄卒們以釣鉤拉起他到陸地，餓了就喂他吃熱鐵球，渴了就喝熱熔銅

一日他的業未消完，他都不會死，一直受劇烈的痛苦（MN130）

【鬼、畜生、人類】

鬼和畜生的壽命是不定的。 好像龍那樣，作為畜生，也可以壽命很長的。香蒲葉龍王就從迦葉佛年代一直活到我們這尊佛釋迦牟尼佛的年代（DhpA.182）

在迦葉佛年代，當時的平均人壽是2萬歲。（DN14）

人類的壽命是在十歲到無數歲之間徘徊的。會從無數歲逐漸跌倒十歲，之後又會從十歲增加到無數歲。 當時人類的道德水平越高，壽命就越長。而佛陀只會在人類平均壽命正在減損時出世 （DN26 及其義注）

所以那位龍王的壽命非常長：他的壽命是從人類平均壽命為二萬歲跌倒十歲，再增至無數歲，再跌到一百歲—這麼長的時間 （大佛史）

有些餓鬼的壽命和這位龍王的差不多。

《墻外經》的義注記載，在Pussa 佛年代，有一批人自己吃了供給僧團的食物，並把齋堂燒了。因為這個大惡業，他們投生到地獄，在九十二個大劫之中，從一個地獄輾轉投生到另一個地獄。在迦葉佛年代，他們投生為餓鬼，一直到釋迦牟尼佛年代獲得功德迴向後，才成功脫離困境。

【四天王天】

人間五十年是四王天的一日一夜；在四王天那裏，三十日為一個月，十二個月為一年。四王天的壽命有五百天年

=人間900 萬年

-----

【三十三天】

人間一百年是三十三天的一日一夜；在三十三天那裏，三十日為一個月，十二個月為一年。三十三天的壽命有一千天年

=人間3600萬年

------------

【夜摩天】

人間二百年是夜摩天的一日一夜；在夜摩天那裏，三十日為一個月，十二個月為一年

=人間1億4400萬年

-------------

【兜率陀天】

人間四百年是兜率天的一日一夜；在兜率天那裏，三十日為一個月，十二個月為一年

=人間5億7600萬

-------------

【化樂天】

人間八百年是化樂天的一日一夜；在化樂天那裏，三十日為一個月，十二個月為一年

=人間23 億400萬年

------------

【他化自在天】

人間一千六百年是他化自在天的一日一夜；在他化自在天那裏，三十日為一個月，十二個月為一年。他化自在天的壽命有一萬六千天年

=92 億1600萬年 （AN3.71）

【色界梵天】

Luang ta siri 說： ‘色界天那些梵天們，他們一天等於人間九百萬年’

在臨死時進入下品初禪，就會投生到梵眾天（Brahmapārisajja），壽量為三分之一劫。 

在臨死時進入中品初禪，就會投生到梵輔天（Brahmapurohita），壽量為半劫。 

在臨死時進入上品初禪，就會投生到大梵天（Mahābrahmā），壽量為一劫。

在臨死時進入下品第二禪，就會投生到少光天（Parittābhā），壽量為兩劫。 

在臨死時進入中品第二禪，就會投生到無量光天（Appamāṇābhā），壽量為四劫。 

在臨死時進入上品第二禪，就會投生到光音天（Ābhassarā），壽量為八劫。

在臨死時進入下品第三禪，就會投生到少淨天（Parittasubhā），壽量為十六劫。 

在臨死時進入中品第三禪，就會投生到無量淨天（Appamāṇasubhā），壽量為三十二劫。 

在臨死時進入上品第三禪，就會投生到遍淨天（Subhakiṇhā），壽量為六十四劫。

在臨死時進入第四禪，就會投生到廣果天（Vehapphalā），壽量為五百劫。 

在臨死時進入無想定者，就會投生到無想有情天（Asaññasattā），壽量同樣是五百劫。

色界淨居天只有三果聖者在臨死時進入第四禪才能往生：

- 無煩天（Avihā），壽量一千劫 

- 無熱天（Atappā），壽量二千劫 

- 善現天（Sudassā），壽量四千劫 

- 善見天（Sudassī），壽量八千劫 

- 色究竟天（Akaniṭṭhā），壽量一萬六千劫 

【無色界天】

- 空無邊處（Ākāsānañcāyatana），壽量二萬劫 

- 識無邊處（Viññāṇañcāyatana），壽量四萬劫 

- 無所有處（Ākiñcaññāyatana），壽量六萬劫 

- 非想非非想處（Nevasaññānāsaññāyatana），壽量八萬四千劫（Ref, Vibh.1024-1029）

這就是從最低的生命境界--地獄；到最高的生命境界—無色界天的一些描述了。希望大眾能夠得益、增長知識！

**English**

**The Hell Realm**

Luang Ta Siri once said that one day in hell is equal to nine million human years. (28 March 2024)

There are eight great hells:

1. the Revival Hell (Sañjīva) 

2. the Black-Cord Hell (Kāḷasutta) 

3. the Crushing Hell (Saṅghāta) 

4–5. the two Howling Hells (Roruva) 

6. the Great Unremitting Hell (Mahāvīci) 

7. the Burning Hell (Tāpana) 

8. the Great Burning Hell (Patāpana) 

(JaA 530)

In these great hells there are four gates at the four corners. The surroundings, the roof, and the ground are made of iron. The floor burns so hot that it glows. Each side is 100 yojanas long (one yojana is about 15 kilometres).

In the deepest and most painful Unremitting Great Hell (Mahāvīci)  , beings have different lifespans according to their different crimes. Hence it is further divided into different “unremitting” durations:

1. Abbuda Hell 

2. Nirabbuda Hell 

3. Ababa Hell 

4. Aṭaṭa Hell 

5. Ahaha Hell 

6. Kumuda (red-and-white lotus) Hell 

7. Sogandhika (fragrant lotus) Hell 

8. Uppalaka (blue lotus) Hell 

9. Puṇḍarīka (white lotus) Hell 

10. Paduma (red lotus) Hell 

How long do beings live in Abbuda Hell? The Buddha said: imagine a Kosalan cartload of twenty khāri of sesame seeds. Every hundred years one seed is taken out. The time needed to exhaust all those seeds is still shorter than the lifespan of beings in Abbuda Hell. 

According to Grok’s calculation, 1 abbuda ≳ 10¹¹ years.

The lifespan in Nirabbuda Hell is twenty times that of Abbuda Hell. 

The lifespan in Ababa Hell is twenty times that of Nirabbuda Hell. 

…and so on, all the way to Paduma Hell. 

Grok estimates paduma ≳ 5×10²² years. (AN 10.89)

In these great hells, fire sometimes shoots from the east, south, west, north, above, and below toward the opposite side. After a long time (the commentary says a hundred years, a thousand years), one of the gates in the east, south, west, or north opens. The condemned run toward it at once and are burned all over. Just as they are about to reach it, the gate shuts again. After another long time the eastern gate of the great hell opens. This time they escape—but they then come in succession to the following lesser hells. (MN 130)

Sixteen lesser hells surround the great hell. (JaA 530)

After escaping the great hell, the condemned come in turn to:

1. the Great Filth Hell: needle-mouthed beings there cut through the outer skin, inner skin, flesh, sinews, and bone, then gnaw the bones 

2. the Great Ember Hell: the commentary says they fall into hot ash a hundred yojanas deep 

3. the Silk-Cotton Forest: they must climb trees one yojana high, blazing hot, with thorns sixteen finger-breadths long 

4. the Sword-Leaf Forest: the wood looks like a mango grove; when hell-beings enter wanting to eat mangoes (Sn v. 673; SnA ii.481), the wind-blown leaves fall and cut off parts of the body 

5. the Caustic River: they drift there 

6. then the wardens hook them onto land; when hungry they are fed red-hot iron balls, when thirsty they drink molten copper 

For as long as that kamma is not exhausted, they do not die, but suffer intense pain. (MN 130)

**Ghosts, Animals, and Humans**

The lifespans of ghosts and animals are not fixed. Nāgas （dragons）, though animals, may live a very long time. The Bullrush-Leaf Nāga King lived from the time of Kassapa Buddha all the way to the time of our Buddha, Gotama. (DhpA 182)

In Kassapa Buddha’s time the average human lifespan was 20,000 years. (DN 14)

Human lifespan oscillates between ten years and an incalculable number of years. It gradually falls from the incalculable down to ten, then rises again from ten to the incalculable. The higher people’s morality, the longer the lifespan. A Buddha appears only while the average human lifespan is decreasing. (DN 26 and its commentary)

So that nāga king’s life was extremely long: from the time when the human average was 20,000 years, down to ten years, up to an incalculable number of years, and down again to one hundred years—that whole span. (The Great Chronicle of Buddhas)

Some hungry ghosts have a lifespan comparable to that of this nāga king.

The commentary on the *Tirokuḍḍa Sutta* records that, in the time of Pussa Buddha, a group of people ate the food that had been offered to the Sangha and burned down the refectory. Because of this grave unwholesome kamma, they were reborn in hell and, for ninety-two great aeons, passed from one hell to another. In the time of Kassapa Buddha they were reborn as hungry ghosts, and only in the time of Gotama Buddha, after receiving the dedication of merit, were they finally able to escape their plight.

**The Heaven of the Four Great Kings**

Fifty human years are one day and night among the Four Great Kings. There, thirty days make a month, twelve months a year. Their lifespan is five hundred celestial years 

= 9 million human years.

**The Thirty-Three Gods**

One hundred human years are one day and night among the Thirty-Three. There, thirty days make a month, twelve months a year. Their lifespan is one thousand celestial years 

= 36 million human years.

**The Yāma Heaven**

Two hundred human years are one day and night in the Yāma heaven. There, thirty days make a month, twelve months a year 

= 144 million human years.

**The Tusita Heaven**

Four hundred human years are one day and night in Tusita. There, thirty days make a month, twelve months a year 

= 576 million human years.

**The Heaven of Delight in Creation**

Eight hundred human years are one day and night in the Heaven of Delight in Creation. There, thirty days make a month, twelve months a year 

= 2.304 billion human years.

**The Heaven of Gods Who Wield Power over Others’ Creations**

Sixteen hundred human years are one day and night there. Thirty days make a month, twelve months a year. Their lifespan is sixteen thousand celestial years 

= 9.216 billion human years. (AN 3.71)

**The Form-Realm Brahma Worlds**

Luang Ta Siri said: “For those Brahmās of the form realm, one of their days equals nine million human years.”

If one dies having entered the first jhāna to a low degree, one is reborn among Brahma’s Retinue (Brahmapārisajja), lifespan one-third of an aeon. 

If one dies having entered the first jhāna to a middling degree, one is reborn among Brahma’s Ministers (Brahmapurohita), lifespan half an aeon. 

If one dies having entered the first jhāna to a superior degree, one is reborn among the Great Brahmās (Mahābrahmā), lifespan one aeon.

If one dies having entered the second jhāna to a low degree, one is reborn among the Gods of Limited Radiance (Parittābhā), lifespan two aeons. 

Middling second jhāna: Gods of Immeasurable Radiance (Appamāṇābhā), four aeons. 

Superior second jhāna: the Radiant Gods (Ābhassarā), eight aeons.

Low third jhāna: Gods of Limited Glory (Parittasubhā), sixteen aeons. 

Middling third jhāna: Gods of Immeasurable Glory (Appamāṇasubhā), thirty-two aeons. 

Superior third jhāna: the Utterly Glorious Gods (Subhakiṇhā), sixty-four aeons.

If one dies having entered the fourth jhāna, one is reborn among the Gods of Great Fruit (Vehapphalā), lifespan five hundred aeons. 

If one dies having entered the attainment of non-perception, one is reborn among the Non-percipient Beings (Asaññasattā), also five hundred aeons.

The Pure Abodes of the form realm are open only to non-returners who die having entered the fourth jhāna:

- Avihā, 1,000 aeons 

- Atappā, 2,000 aeons 

- Sudassā, 4,000 aeons 

- Sudassī, 8,000 aeons 

- Akaniṭṭhā, 16,000 aeons 

**The Formless Realms**

- Base of Infinite Space (Ākāsānañcāyatana), 20,000 aeons 

- Base of Infinite Consciousness (Viññāṇañcāyatana), 40,000 aeons 

- Base of Nothingness (Ākiñcaññāyatana), 60,000 aeons 

- Base of Neither-perception-nor-non-perception (Nevasaññānāsaññāyatana), 84,000 aeons 

(Vibh 1024–1029)

These are some descriptions from the lowest realm of life—hell—to the highest—the formless heavens. May this be of benefit and increase knowledge.

---

**ภาษาไทย**

**【นรกภูมิ】** 

หลวงตาสิริเคยกล่าวว่า เวลาหนึ่งวันในนรกเท่ากับเก้าล้านปีของมนุษย์ (28 มี.ค. 2024)

มหานรกมี 8 ขุม 

1. สัญชีวนรก (Sañjīva) 

2. กาฬสุตตนรก (Kāḷasutta) 

3. สังฆาตนรก (Saṅghāta) 

4–5. โรรุวนรกสองขุม (Roruva) 

6. มหาอเวจีนรก (Mahāvīci) 

7. ตาปนนรก (Tāpana) 

8. ปตาปนนรก (Patāpana) (JaA.530)

ในมหานรกเหล่านี้ แต่ละมุมทั้งสี่มีประตูสี่บาน รอบด้าน เพดาน และพื้นล่างสร้างด้วยเหล็ก พื้นดินร้อนจัดจนสุกแสง แต่ละด้านยาว 100 โยชน์ (1 โยชน์ประมาณ 15 กิโลเมตร)

ในอเวจีอันลึกและทุกข์ที่สุด สัตว์นรกมีอายุต่างกันตามกรรม จึงแบ่งอเวจีออกเป็น 

1. อัพพุทนรก (Abbuda) 

2. นิรัพพุทนรก (Nirabbuda) 

3. อพพนรก (Ababa) 

4. อฏฏฏนรก (Aṭaṭa) 

5. อหหนรก (Ahaha) 

6. กุมุทนรก (Kumuda) 

7. โสคันธิกนรก (Sogandhika) 

8. อุปฺปลกนรก (Uppalaka) 

9. ปุณฑรีกนรก (Puṇḍarīka) 

10. ปทุมนรก (Paduma)

อายุของสัตว์ในอัพพุทนรกยาวนานเพียงใด พระพุทธเจ้าตรัสว่า ลองนึกถึงเกวียนงาของแคว้นโกศลจำนวน 20 ขารี ทุก ๆ ร้อยปีหยิบงาออกมาหนึ่งเมล็ด เวลาที่งาหมดทั้งคันเกวียนยังสั้นกว่าอายุสัตว์ในอัพพุทนรก 

ตามการคำนวณของ Grok 1 abbuda ≳ 10¹¹ ปี

นิรัพพุทเท่ากับอัพพุท 20 เท่า 

อพพเท่ากับนิรัพพุท 20 เท่า 

… เป็นเช่นนี้ไปจนถึงปทุม 

Grok ประมาณ paduma ≳ 5×10²² ปี (AN 10.89)

ในมหานรกเหล่านี้ บางครั้งไฟพ่นจากทิศตะวันออก ใต้ ตก เหนือ บน ล่าง ไปยังด้านตรงข้าม 

เมื่อเวลาผ่านไปนาน (อรรถกถาว่า ร้อยปี พันปี) ประตูด้านใดด้านหนึ่งจะเปิด ผู้ถูกลงโทษวิ่งไปอย่างรวดเร็วจนตัวไหม้ทั้งร่าง พอใกล้ถึง ประตูก็ปิดอีก 

เมื่อเวลาผ่านไปอีกนาน ประตูตะวันออกของมหานรกเปิด คราวนี้เขาหนีออกได้ แต่ต้องไปสู่ขุมนรกเล็ก ๆ ตามลำดับ (MN 130)

มีขุมนรกรอง 16 ขุมล้อมรอบมหานรก (JaA.530) 

เมื่อหนีจากมหานรกแล้ว จะไปสู่ 

1. มหาคูถนรก: สัตว์ปากเข็มตัดหนังนอก หนังใน เนื้อ เอ็น กระดูก แล้วแทะกระดูก 

2. มหาอังคารนรก: อรรถกถาว่าตกลงในเถ้าถ่านร้อนลึก 100 โยชน์ 

3. ป่าไม้ฝ้าย: ต้องปีนต้นสูง 1 โยชน์ มีหนามยาว 16 นิ้ว ร้อนจัด 

4. ป่าใบดาบ: ดูคล้ายป่ามะม่วง เมื่อสัตว์นรกเข้าไปอยากกินมะม่วง (Sn.v.673; SnA.ii.481) ใบที่ลมพัดจะร่วงตัดอวัยวะ 

5. แม่น้ำน้ำปูน: ลอยไปมาในนั้น 

6. จากนั้นนายนิรยบาลเกี่ยวขึ้นบก หิวก็ป้อนลูกเหล็กร้อน กระหายก็ให้ดื่มทองแดงหลอม

ตราบใดที่กรรมยังไม่สิ้น เขาจะไม่ตาย ต้องทนทุกข์รุนแรงต่อไป (MN 130)

**【เปรต สัตว์เดรัจฉาน มนุษย์】** 

อายุของเปรตและสัตว์เดรัจฉานไม่แน่นอน เช่น นาคซึ่งเป็นเดรัจฉานก็มีอายุยืนได้ พญานาคใบกกมีชีวิตตั้งแต่สมัยพระกัสสปพุทธเจ้าจนถึงสมัยพระศากยมุนีของเรา (DhpA.182) 

ในสมัยพระกัสสป อายุขัยเฉลี่ยของมนุษย์คือ 20,000 ปี (DN 14) 

อายุมนุษย์วนเวียนระหว่าง 10 ปี ถึงอนันตปี จะค่อย ๆ ลดจากอนันตปีลงถึง 10 ปี แล้วค่อยเพิ่มกลับสู่อันนตปี ศีลธรรมสูงขึ้น อายุก็ยืนขึ้น พระพุทธเจ้าจะเสด็จอุบัติเมื่ออายุขัยมนุษย์กำลังลดลงเท่านั้น (DN 26 และอรรถกถา)

ดังนั้นพญานาคองค์นั้นมีอายุยืนมาก: จากมนุษย์อายุเฉลี่ย 20,000 ปี ลดลงถึง 10 ปี แล้วเพิ่มถึงอนันตปี แล้วลดลงมาถึง 100 ปี — ยาวนานถึงเพียงนั้น (มหาพุทธวงศ์)

เปรตบางพวกมีอายุใกล้เคียงพญานาคองค์นี้ 

อรรถกถาแห่งพระสูตรกำแพงนอกบันทึกว่า ในสมัยพระปุสสพุทธเจ้า มีกลุ่มคนกินอาหารที่ถวายสงฆ์แล้วเผาโรงฉัน เพราะกรรมหนักนี้ไปเกิดในนรก นาน 92 มหากัป เวียนจากนรกขุมหนึ่งไปอีกขุม ในสมัยพระกัสสปจึงเกิดเป็นเปรต จนถึงสมัยพระศากยมุนีได้รับส่วนบุญที่อุทิศให้ จึงพ้นจากทุกข์

**【จาตุมหาราชิกา】** 

50 ปีมนุษย์ = 1 วัน 1 คืนของจาตุมหาราชิกา ที่นั่น 30 วันเป็น 1 เดือน 12 เดือนเป็น 1 ปี อายุ 500 ปีทิพย์ 

= 9 ล้านปีมนุษย์

**【ดาวดึงส์】** 

100 ปีมนุษย์ = 1 วัน 1 คืนของดาวดึงส์ ที่นั่น 30 วันเป็น 1 เดือน 12 เดือนเป็น 1 ปี อายุ 1,000 ปีทิพย์ 

= 36 ล้านปีมนุษย์

**【ยามา】** 

200 ปีมนุษย์ = 1 วัน 1 คืนของยามา ที่นั่น 30 วันเป็น 1 เดือน 12 เดือนเป็น 1 ปี 

= 144 ล้านปีมนุษย์

**【ดุสิต】** 

400 ปีมนุษย์ = 1 วัน 1 คืนของดุสิต ที่นั่น 30 วันเป็น 1 เดือน 12 เดือนเป็น 1 ปี 

= 576 ล้านปีมนุษย์

**【นิมมานรดี】** 

800 ปีมนุษย์ = 1 วัน 1 คืนของนิมมานรดี ที่นั่น 30 วันเป็น 1 เดือน 12 เดือนเป็น 1 ปี 

= 2,304 ล้านปีมนุษย์

**【ปรนิมมิตวสวัตตี】** 

1,600 ปีมนุษย์ = 1 วัน 1 คืนของปรนิมมิตวสวัตตี ที่นั่น 30 วันเป็น 1 เดือน 12 เดือนเป็น 1 ปี อายุ 16,000 ปีทิพย์ 

= 9,216 ล้านปีมนุษย์ (AN 3.71)

**【รูปพรหม】** 

หลวงตาสิริกล่าวว่า “วันหนึ่งของพรหมในรูปภพเท่ากับเก้าล้านปีของมนุษย์”

ในวาระสุดท้าย หากเข้าฌานที่ 1 ชั้นต่ำ จะไปเกิดเป็นพรหมปาริสัชชา อายุ 1/3 กัป 

ชั้นกลาง เป็นพรหมปุโรหิต อายุ 1/2 กัป 

ชั้นสูง เป็นมหาพรหม อายุ 1 กัป

ในวาระสุดท้าย หากเข้าฌานที่ 2 ชั้นต่ำ จะไปเกิดเป็นปริตตาภา อายุ 2 กัป 

ชั้นกลาง เป็นอัปปมาณภา อายุ 4 กัป 

ชั้นสูง เป็นอาภัสสรา อายุ 8 กัป

ในวาระสุดท้าย หากเข้าฌานที่ 3 ชั้นต่ำ จะไปเกิดเป็นปริตตสุภา อายุ 16 กัป 

ชั้นกลาง เป็นอัปปมาณสุภา อายุ 32 กัป 

ชั้นสูง เป็นสุภกิณหา อายุ 64 กัป

ในวาระสุดท้าย หากเข้าฌานที่ 4 จะไปเกิดเป็นเวหัปผลา อายุ 500 กัป 

ผู้เข้าสัญญาวิราคฌาน จะไปเกิดเป็นอสัญญสัตตา อายุ 500 กัปเช่นกัน

สุทธาวาสเกิดได้เฉพาะพระอนาคามีที่ในวาระสุดท้ายเข้าฌานที่ 4 

- อวิหา อายุ 1,000 กัป 

- อตัปปา อายุ 2,000 กัป 

- สุทัสสา อายุ 4,000 กัป 

- สุทัสสี อายุ 8,000 กัป 

- อกนิฏฐา อายุ 16,000 กัป 

【อรูปภพ  】

- อากาสานัญจายตนะ อายุ 20,000 กัป 

- วิญญาณัญจายตนะ อายุ 40,000 กัป 

- อากิญจัญญายตนะ อายุ 60,000 กัป 

- เนวสัญญานาสัญญายตนะ อายุ 84,000 กัป (Vibh.1024–1029)

นี่คือคำอธิบายบางส่วนจากภูมิต่ำสุดคือนรก ถึงภูมิสูงสุดคืออรูปพรหม ขอให้ทุกท่านได้ประโยชน์และเพิ่มพูนความรู้

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**Tiếng Việt**

**【Cõi địa ngục】** 

Luang Ta Siri từng nói: một ngày ở địa ngục bằng chín triệu năm của cõi người (28.03.2024).

Có tám đại địa ngục: 

1. Đẳng hoạt (Sañjīva) 

2. Hắc thằng (Kāḷasutta) 

3. Chúng hợp (Saṅghāta) 

4–5. Hai gọi hống (Roruva) 

6. Đại vô gián (Mahāvīci) 

7. Viêm nhiệt (Tāpana) 

8. Đại viêm nhiệt (Patāpana) (JaA.530)

Trong các đại địa ngục này, bốn góc đều có bốn cửa; xung quanh, nóc và dưới đất đều làm bằng sắt; mặt đất cháy nóng đến phát sáng; mỗi cạnh dài 100 do-tuần (một do-tuần khoảng 15 km).

Trong đại vô gián sâu nhất, thống khổ nhất, chúng sanh có thọ lượng khác nhau tùy nghiệp, nên lại chia thành các vô gián: 

1. Abbuda (A-bộ-đà) 

2. Nirabbuda (Ni-lạt-bộ-đà) 

3. Ababa (A-bà-bà) 

4. Aṭaṭa (A-trá-trá) 

5. Ahaha (A-ha-ha) 

6. Kumuda (Câu-vật-đầu / sen đỏ trắng) 

7. Sogandhika (Hương liên) 

8. Uppalaka (Thanh liên) 

9. Puṇḍarīka (Bạch liên) 

10. Paduma (Hồng liên)

Thọ mạng chúng sanh ở Abbuda dài bao nhiêu? Đức Phật dạy: hãy tưởng tượng một xe mè xứ Kiều-tát-la chứa 20 khāri; cứ một trăm năm lấy ra một hạt; thời gian hết sạch số mè ấy còn ngắn hơn thọ mạng chúng sanh ở địa ngục Abbuda. 

Theo tính của Grok, 1 abbuda ≳ 10¹¹ năm.

Nirabbuda gấp 20 lần Abbuda. 

Ababa gấp 20 lần Nirabbuda. 

… Cứ thế đến Paduma. 

Grok ước lượng paduma ≳ 5×10²² năm (AN 10.89).

Trong các đại địa ngục này, đôi khi lửa phun từ đông, nam, tây, bắc, trên, dưới sang phía đối diện. 

Sau thời gian rất lâu (sớ giải nói trăm năm, nghìn năm), một cửa ở đông, nam, tây hoặc bắc mở ra; tội nhân chạy thật nhanh, thân bị thiêu cháy. Khi sắp tới thì cửa lại đóng. 

Lại sau thời gian rất lâu, cửa đông của đại địa ngục mở; lần này hắn thoát ra, nhưng lần lượt đi vào các tiểu địa ngục (MN 130).

Có mười sáu tiểu địa ngục bao quanh đại địa ngục (JaA.530). 

Sau khi thoát đại địa ngục, tội nhân lần lượt đến: 

1. Đại phân tiện: chúng sanh miệng kim cắt da ngoài, da trong, thịt, gân, xương rồi gặm xương. 

2. Đại nhiệt khôi: sớ giải nói rơi xuống tro nóng sâu 100 do-tuần. 

3. Rừng gòn: phải trèo cây cao một do-tuần, gai dài mười sáu ngón tay, nóng cháy. 

4. Rừng lá kiếm: trông như rừng xoài; khi hữu tình địa ngục vào muốn ăn xoài (Sn.v.673; SnA.ii.481), lá bị gió thổi rơi xuống cắt đứt thân phần. 

5. Sông nước vôi: trôi nổi trong đó. 

6. Sau đó ngục tốt dùng móc kéo lên bờ; đói thì cho nuốt viên sắt nóng, khát thì cho uống đồng nấu chảy.

Một ngày nghiệp chưa hết thì không chết, cứ chịu khổ dữ dội (MN 130).

**【Ngạ quỷ, súc sanh, loài người】** 

Thọ mạng ngạ quỷ và súc sanh không nhất định. Như long vương thuộc súc sanh vẫn có thể sống rất lâu. Long vương lá hương bồ sống từ thời Đức Phật Ca-diếp đến thời Đức Thích-ca Mâu-ni của chúng ta (DhpA.182). 

Thời Đức Phật Ca-diếp, tuổi thọ trung bình của người là 20.000 năm (DN 14). 

Tuổi thọ loài người dao động giữa mười tuổi và vô số tuổi: từ vô số tuổi dần giảm xuống mười tuổi, rồi lại tăng từ mười tuổi lên vô số tuổi. Đạo đức càng cao thì thọ càng dài. Đức Phật chỉ xuất hiện khi tuổi thọ trung bình của người đang giảm (DN 26 và sớ giải).

Vì vậy thọ mạng long vương ấy rất dài: từ lúc người thọ trung bình 20.000 năm giảm xuống mười tuổi, rồi tăng đến vô số tuổi, rồi lại giảm xuống một trăm tuổi — dài đến thế (Đại Phật sử).

Một số ngạ quỷ có thọ mạng gần bằng long vương này. 

Sớ giải *Kinh Ngoài Tường* ghi: thời Đức Phật Pussa, một nhóm người ăn thức ăn đã cúng tăng đoàn rồi đốt nhà trai. Do đại ác nghiệp ấy, họ đọa địa ngục, trong chín mươi hai đại kiếp luân chuyển từ địa ngục này sang địa ngục khác. Thời Đức Phật Ca-diếp họ sanh làm ngạ quỷ, đến thời Đức Thích-ca Mâu-ni nhận được hồi hướng công đức mới thoát khổ.

**【Tứ Thiên Vương Thiên】** 

Năm mươi năm cõi người = một ngày một đêm cõi Tứ Thiên Vương; ở đó ba mươi ngày thành một tháng, mười hai tháng thành một năm. Thọ năm trăm thiên niên. 

= 9 triệu năm cõi người

**【Đao-lợi Thiên】** 

Một trăm năm cõi người = một ngày một đêm Đao-lợi; ở đó ba mươi ngày thành một tháng, mười hai tháng thành một năm. Thọ một nghìn thiên niên. 

= 36 triệu năm cõi người

**【Dạ-ma Thiên】** 

Hai trăm năm cõi người = một ngày một đêm Dạ-ma; ở đó ba mươi ngày thành một tháng, mười hai tháng thành một năm. 

= 144 triệu năm cõi người

**【Đâu-suất Thiên】** 

Bốn trăm năm cõi người = một ngày một đêm Đâu-suất; ở đó ba mươi ngày thành một tháng, mười hai tháng thành một năm. 

= 576 triệu năm cõi người

**【Hóa Lạc Thiên】** 

Tám trăm năm cõi người = một ngày một đêm Hóa Lạc; ở đó ba mươi ngày thành một tháng, mười hai tháng thành một năm. 

= 2 tỷ 304 triệu năm cõi người

**【Tha Hóa Tự Tại Thiên】** 

Một nghìn sáu trăm năm cõi người = một ngày một đêm cõi Tha Hóa Tự Tại; ở đó ba mươi ngày thành một tháng, mười hai tháng thành một năm. Thọ mười sáu nghìn thiên niên. 

= 9 tỷ 216 triệu năm cõi người (AN 3.71)

**【Sắc giới Phạm thiên】** 

Luang Ta Siri nói: “Một ngày của các Phạm thiên sắc giới bằng chín triệu năm cõi người.”

Lúc lâm chung, nếu nhập sơ thiền hạ phẩm thì sanh Phạm Chúng Thiên (Brahmapārisajja), thọ một phần ba kiếp. 

Trung phẩm thì sanh Phạm Phụ Thiên (Brahmapurohita), thọ nửa kiếp. 

Thượng phẩm thì sanh Đại Phạm Thiên (Mahābrahmā), thọ một kiếp.

Lúc lâm chung, nếu nhập nhị thiền hạ phẩm thì sanh Thiểu Quang Thiên (Parittābhā), thọ hai kiếp. 

Trung phẩm thì sanh Vô Lượng Quang Thiên (Appamāṇābhā), thọ bốn kiếp. 

Thượng phẩm thì sanh Quang Âm Thiên (Ābhassarā), thọ tám kiếp.

Lúc lâm chung, nếu nhập tam thiền hạ phẩm thì sanh Thiểu Tịnh Thiên (Parittasubhā), thọ mười sáu kiếp. 

Trung phẩm thì sanh Vô Lượng Tịnh Thiên (Appamāṇasubhā), thọ ba mươi hai kiếp. 

Thượng phẩm thì sanh Biến Tịnh Thiên (Subhakiṇhā), thọ sáu mươi bốn kiếp.

Lúc lâm chung, nếu nhập tứ thiền thì sanh Quảng Quả Thiên (Vehapphalā), thọ năm trăm kiếp. 

Người nhập vô tưởng định thì sanh Vô Tưởng Hữu Tình Thiên (Asaññasattā), thọ cũng năm trăm kiếp.

Tịnh Cư Thiên chỉ thánh giả Tam quả lúc lâm chung nhập tứ thiền mới sanh được:

- Vô Phiền (Avihā), thọ một nghìn kiếp 

- Vô Nhiệt (Atappā), thọ hai nghìn kiếp 

- Thiện Hiện (Sudassā), thọ bốn nghìn kiếp 

- Thiện Kiến (Sudassī), thọ tám nghìn kiếp 

- Sắc Cứu Cánh (Akaniṭṭhā), thọ mười sáu nghìn kiếp 

【Vô sắc giới】

- Không Vô Biên Xứ (Ākāsānañcāyatana), thọ hai vạn kiếp 

- Thức Vô Biên Xứ (Viññāṇañcāyatana), thọ bốn vạn kiếp 

- Vô Sở Hữu Xứ (Ākiñcaññāyatana), thọ sáu vạn kiếp 

- Phi Tưởng Phi Phi Tưởng Xứ (Nevasaññānāsaññāyatana), thọ tám vạn bốn nghìn kiếp (Vibh.1024–1029)

Đó là một số mô tả từ cảnh giới thấp nhất — địa ngục — đến cảnh giới cao nhất — vô sắc thiên. Nguyện mọi người được lợi ích và tăng trưởng tri thức.

【各梵天界】

關於梵天，大家都知道，只要我們臨終時進入禪那，就能投生到那裡了

但是，大家又知道梵天界的世界架構是怎麼樣的嗎？

梵天界有很多層。

初禪天有三層：梵眾天（Brahmapārisajjā）、梵輔天（Brahmapurohitā）、大梵天 / 梵天王（Mahābrahmā）

二禪天有三層：少光天（Parittābhā）、無量光天（Appamāṇābhā）、光音天（Ābhassarā）

三禪天有三層：少淨天（Parittasubhā）、無量淨天（Appamāṇasubhā）、遍淨天（Subhakiṇhā）

四禪天有七層。包括有廣果天（Vehapphalā）、無想天（Asaññasattā）。其餘五層為凈居天，只有三果聖者能投生到這裡。這裡有：無煩天（Avihā）、無熱天（Atappā）、善見天（Sudassā）、善現天（Sudassī）、色究竟天（Akaniṭṭhā）

以上這些是色界梵天

無色界梵天則有四層：空無邊處天、識無邊處天、無所有處天、非想非非想處天。

【初禪梵天】

我們今天要重點介紹的，就是初禪的梵天。

就如剛才所提到，初禪梵天有分三層：梵眾天（Brahmapārisajjā）、梵輔天（Brahmapurohitā）、大梵天 / 梵天王（Mahābrahmā）

梵眾天（Brahmapārisajjā）是最低層的梵天眾，相當於梵天界中的「隨從、侍者」階層。他們壽命較短，是群體的存在。

梵輔天（Brahmapurohitā）是屬於中層階級，相當於「大臣、輔臣、親近者」。更接近統治核心，協助大梵天

而每個梵天界，都有一位大梵天，或者說大梵天王（Mahābrahmā）去統治

佛陀說，他們的壽命大概有一劫（一個宇宙週期生滅一次的時間） （AN4.123）

但當然，容色（容貌光輝）、名聲（yasasā）及壽命（āyunā）來說：梵眾天（Brahmapārisajjā）<梵輔天（Brahmapurohitā）<大梵天王

【有無數個梵天界】

這個宇宙有不可計量的圍輪世界。

佛陀提到，這個宇宙有至起碼1000^3=十億個圍輪世界 –這就是所謂的‘三千大千世界’；了。但當然實際上整個宇宙的圍輪世界的數目，比這個要多許多。（AN3.81）

而整個宇宙，每次只有一位佛陀（DNA20）

所以在《大集會經》中佛陀和諸位阿羅漢弟子的那次集會，吸引了整個宇宙中許多圍輪世界的天神來。那時有一千位大梵天王過來拜訪佛陀。

義注說，他們都是以一指能照亮一千世界、以十指能照亮一萬世界的大梵天王。

其中有十位特別有權勢的大梵天王被佛陀特別提到。他們之中最頂尖者是位名為 Hārita 的大梵天王，他率領著十萬梵天眷屬自他的梵天之中前來。

【大梵天王的權勢】

一位大梵天王，至起碼能統治一個初禪梵天界。

但其實這是權勢最小的梵天王而已。

他就像一個村長那樣

有些權勢比較大的大梵天王，可以一個統治一千個、二千個、三千個、四千個、五千個、一萬個、乃至於十萬個初禪梵天界（MN120）他們就像州長、省長、國家元首般。

是否讓大家大開眼界呢？

那我們這個圍輪世界的梵天界，是由哪位大梵天王來統治呢？

大家都認為是大梵天王Sahampati 。

為什麼這樣說呢？

因為當佛陀初覺悟而不想說法時，就是由大梵天王Sahampati去邀請佛陀說法的了（SN6.1）

自己管的圍輪世界發生重大事情，自己當然比其他大梵天王還要著緊。而且這個世界屬於自己的統治權範圍，相信其他大梵天王也不好意思插手吧！

大梵天王Sahampati的威勢應該沒有以上提到的那些大威力的大梵天王厲害。為什麼？ 因為他十隻手指只能照亮十個圍輪世界（DhpA.70）。這表示他的統治權可能只遍佈十個圍輪世界

而大梵天王Sahampati的前身又是什麼呢？

據義注所說，這位祂在過去迦葉佛的教法中，是一位名叫 Sahaka 的長老，修得初禪，後來轉生在初禪天界，成為壽命長達一劫的梵天。（SNA6.1）

祂的地位、權勢甚至是比帝釋天等所有欲界天神還要厲害的（DN18）

看完是否覺得做梵天神、甚至是大梵天王很吸引呢~

如果想要做這樣的大梵天王，也不是很難的事情。

佛陀說，只需要具備信、施、戒、聞、慧這些善的特質然後在這個願望上放置、站穩、修習心、頻繁修習，就能成願了（MN120）

但當然，投生到初禪天的近因就是在臨死時進入初禪。所以我們也要頻繁去修習禪那，尤其是初禪。

不過要提醒大家，雖然梵天神一直都維持在禪那的狀態，內心很飽滿、愉悅、清爽，但他們仍有煩惱，仍有不夠清爽的時候。他們的快樂並不及阿羅漢般殊勝。

所以，還是不要想那麼多，快快證悟涅槃吧！如果我們成了阿羅漢，地位甚至比祂們這些大梵天王還要高（DhpA.70， 406）當時舍利佛快要入滅時，連帝釋天、大梵天王也來侍候呢！（SNA46.13）

證悟涅槃的利益：

一來，可以得到完美的精神健康和快樂

二來，可以得到最崇高的尊敬、供養、名聲

可想言之這是多麼的難得啊！

**The Brahma Realms in General** 

Everyone knows that if we enter jhāna at the moment of death, we can be reborn in the Brahma realms. 

But do you know the structure of these Brahma worlds? 

The Brahma realms have many levels. 

**First Jhāna Heavens** have three levels: 

- Brahma’s Retinue (Brahmapārisajjā) 

- Brahma’s Ministers (Brahmapurohitā) 

- Great Brahma / Brahma King (Mahābrahmā) 

**Second Jhāna Heavens** have three levels: 

- Limited Radiance (Parittābhā) 

- Immeasurable Radiance (Appamāṇābhā) 

- Streaming Radiance (Ābhassarā) 

**Third Jhāna Heavens** have three levels: 

- Limited Purity (Parittasubhā) 

- Immeasurable Purity (Appamāṇasubhā) 

- Pervading Purity (Subhakiṇhā) 

**Fourth Jhāna Heavens** have seven levels, including: 

- Vehapphala (Fruitful) 

- Asaññasatta (Non-percipient beings) 

The remaining five are the Pure Abodes (Suddhāvāsa), accessible only to Non-returners (third stage of enlightenment). They are: 

- Avihā (No Affliction) 

- Atappā (No Torment) 

- Sudassā (Beautiful Appearance) 

- Sudassī (Clear-sighted) 

- Akaniṭṭhā (Highest) 

These are the Form-realm (Rūpāvacara) Brahma heavens. 

**Formless-realm (Arūpāvacara) Brahma heavens** have four levels: 

- Sphere of Infinite Space 

- Sphere of Infinite Consciousness 

- Sphere of Nothingness 

- Sphere of Neither-perception-nor-non-perception 

**First Jhāna Brahma Realms** 

Today we will focus on the first jhāna Brahma realms. 

As mentioned, the first jhāna has three levels: 

- Brahmapārisajjā (Brahma’s Retinue) 

- Brahmapurohitā (Brahma’s Ministers) 

- Mahābrahmā (Great Brahma King) 

**Brahmapārisajjā** is the lowest level — like attendants or followers in the Brahma world. They have shorter lifespans and exist as a collective group. 

**Brahmapurohitā** is the middle level — like ministers or close advisors. They are closer to the ruling core and assist the Great Brahma. 

Each Brahma realm has one Great Brahma (or Brahma King, Mahābrahmā) who rules over it. 

The Buddha said their lifespan is about one kappa (one full cosmic cycle of world arising and ceasing) (AN 4.123). 

Of course, in terms of appearance (radiance), fame (yasas), and lifespan (āyu), it goes: 

Brahmapārisajjā < Brahmapurohitā < Mahābrahmā. 

**There Are Countless Brahma Realms** 

This universe has immeasurable world-systems (cakkavāḷa). 

The Buddha mentioned that there are at least 1,000³ = one billion world-systems — this is what is called the “three thousand great thousand worlds.” But in reality, the total number of world-systems in the entire universe is far greater (AN 3.81). 

In the entire universe, only one Buddha appears at a time (DN 20). 

Therefore, during the Great Assembly in the *Mahāsamaya Sutta*, the Buddha and his Arahant disciples attracted devas from many world-systems across the universe. At that time, a thousand Great Brahma Kings came to pay respects to the Buddha. 

The commentary says they were Great Brahmas who could illuminate one thousand worlds with one finger and ten thousand worlds with ten fingers. Among them, ten particularly powerful Great Brahma Kings were specially mentioned by the Buddha. The most prominent was a Great Brahma named Hārita, who came with one hundred thousand Brahma retinue from his own Brahma realm. 

**The Power of a Great Brahma King** 

A Great Brahma King rules at least one first-jhāna Brahma realm. 

But this is actually the smallest kind of Brahma King — like a village head. 

Some more powerful Great Brahma Kings can rule one thousand, two thousand, three thousand, four thousand, five thousand, ten thousand, or even one hundred thousand first-jhāna Brahma realms (MN 120). They are like governors, provincial leaders, or heads of state. 

Does this open your eyes? 

**Who Rules the Brahma Realm of Our World-System?** 

Everyone believes it is the Great Brahma Sahampati. 

Why? Because when the Buddha first attained enlightenment and was hesitant to teach, it was Great Brahma Sahampati who came to invite the Buddha to teach the Dhamma (SN 6.1). 

When a major event happens in one’s own world-system, of course one cares more than other Great Brahmas. Moreover, this world falls under his authority, so other Great Brahmas would probably not interfere. 

The power of Great Brahma Sahampati is probably not as great as those extremely powerful Brahmas mentioned earlier. Why? Because with ten fingers he can only illuminate ten world-systems (DhpA 70). This suggests his dominion may cover only about ten world-systems. 

**What Was the Previous Life of Great Brahma Sahampati?** 

According to the commentary, in the dispensation of the previous Buddha Kassapa, he was a senior monk named Sahaka. He attained the first jhāna and was later reborn in the first-jhāna Brahma realm, becoming a Brahma with a lifespan of one kappa (SNA 6.1). 

His status and power are even greater than Sakka (King of the Thirty-three Gods) and all the sensual-realm devas (DN 18). 

After reading this, do you find becoming a Brahma god — or even a Great Brahma King — very attractive? 

**Becoming a Great Brahma King Is Not Extremely Difficult** 

The Buddha said: If one possesses the good qualities of faith, generosity, virtue, learning, and wisdom, and then places one’s aspiration firmly on this wish, stands by it, cultivates the mind, and frequently practices it, the aspiration can be fulfilled (MN 120). 

Of course, the direct cause for rebirth in the first-jhāna Brahma realm is entering the first jhāna at the time of death. So we should also frequently practice jhāna, especially the first jhāna. 

**A Reminder** 

Although Brahma gods remain continuously in jhāna, with minds that are very fulfilled, joyful, and clear, they still have defilements and moments when the mind is not perfectly pure. Their happiness is not as supreme as that of an Arahant. 

Therefore, don’t think too much about it — quickly strive to realize Nibbāna! If we become Arahants, our status is even higher than these Great Brahma Kings (DhpA 70, 406). When Venerable Sāriputta was about to pass away, even Sakka and the Great Brahma Kings came to attend upon him! (SNA 46.13). 

**Benefits of Realizing Nibbāna** 

1. One attains perfect mental health and happiness. 

2. One receives the highest respect, offerings, and fame. 

Think about how rare and precious this is!

---

**พรหมโลกโดยทั่วไป** 

ทุกคนรู้ดีว่า หากเราเข้าฌานในขณะใกล้ตาย เราก็สามารถไปเกิดในพรหมโลกได้ 

แต่ทุกคนรู้ไหมว่า โครงสร้างของพรหมโลกเป็นอย่างไร? 

พรหมโลกมีหลายชั้น 

**พรหมโลกชั้นปฐมฌาน** มี 3 ชั้น: 

- พรหมปาริสัชชา (Brahmapārisajjā) 

- พรหมปุโรหิตา (Brahmapurohitā) 

- มหาพรหม / พรหมราชา (Mahābrahmā) 

**พรหมโลกชั้นทุติยฌาน** มี 3 ชั้น: 

- ปริตตาภา (Parittābhā) 

- อัปปมาณาภา (Appamāṇābhā) 

- อาภัสสรา (Ābhassarā) 

**พรหมโลกชั้นตติยฌาน** มี 3 ชั้น: 

- ปริตตสุภา (Parittasubhā) 

- อัปปมาณสุภา (Appamāṇasubhā) 

- สุภกิณหา (Subhakiṇhā) 

**พรหมโลกชั้นจตุตถฌาน** มี 7 ชั้น รวมถึง: 

- เวหัปผลา (Vehapphalā) 

- อสัญญสัตตา (Asaññasattā) 

อีก 5 ชั้นที่เหลือคือ สุทธาวาส (Suddhāvāsa) ซึ่งมีเพียงพระอริยเจ้าโสดาบันขึ้นไป (ผลที่ 3) เท่านั้นที่เกิดได้ ได้แก่: 

- อวิหา (Avihā) 

- อตัปปา (Atappā) 

- สุทัสสา (Sudassā) 

- สุทัสสี (Sudassī) 

- อกนิฏฐา (Akaniṭṭhā) 

เหล่านี้คือพรหมโลกในรูปาวจร 

**พรหมโลกอรูปาวจร** มี 4 ชั้น: 

- อากาสานัญจายตนะ 

- วิญญาณัญจายตนะ 

- อากิญจัญญายตนะ 

- เนวสัญญานาสัญญายตนะ 

**พรหมโลกชั้นปฐมฌาน** 

วันนี้เราจะเน้น介绍ชั้นปฐมฌานเป็นหลัก 

อย่างที่กล่าวไปแล้ว ปฐมฌานมี 3 ชั้น: 

- พรหมปาริสัชชา (Brahmapārisajjā) 

- พรหมปุโรหิตา (Brahmapurohitā) 

- มหาพรหม (Mahābrahmā) 

**พรหมปาริสัชชา** เป็นชั้นต่ำสุด — เหมือนผู้ติดตามหรือบริวารในพรหมโลก มีอายุสั้นกว่า และมีลักษณะเป็นหมู่คณะ 

**พรหมปุโรหิตา** เป็นชั้นกลาง — เหมือนเสนาบดีหรือที่ปรึกษาใกล้ชิด ใกล้กับศูนย์กลางการปกครองมากขึ้น ช่วยเหลือมหาพรหม 

**แต่ละพรหมโลก** จะมีมหาพรหม หรือพรหมราชา (Mahābrahmā) ปกครองหนึ่งองค์ 

พระพุทธเจ้าตรัสว่า อายุของพวกเขาประมาณหนึ่งกัปป์ (หนึ่งรอบจักรวาลเกิด-ดับ) (AN 4.123) 

แน่นอนว่า ในด้านรัศมี (ความงาม), ชื่อเสียง (ยศ) และอายุ: 

พรหมปาริสัชชา < พรหมปุโรหิตา < มหาพรหม 

**พรหมโลกมีนับไม่ถ้วน** 

จักรวาลนี้มีโลกธาตุ (จักรวาล) นับไม่ถ้วน 

พระพุทธเจ้าตรัสว่า มีอย่างน้อย 1,000³ = พันล้านโลกธาตุ — นี่คือ “สหัสสโลกธาตุ” หรือ “สามพันมหาสหัสโลกธาตุ” แต่จริง ๆ แล้วจำนวนโลกธาตุทั้งหมดในจักรวาลมีมากกว่านั้นมาก (AN 3.81) 

ในจักรวาลทั้งหมด แต่ละยุคมีพระพุทธเจ้าเพียงองค์เดียว (DN 20) 

ดังนั้นในการประชุมครั้งใหญ่ใน *มหาสมัยสูตร* พระพุทธเจ้าและพระอรหันต์ศิษย์ดึงดูดเทวดาจากโลกธาตุหลายแห่งทั่วจักรวาล ครั้งนั้นมีมหาพรหมราชา 1,000 องค์มาเฝ้าพระพุทธเจ้า 

อรรถกถากล่าวว่า พวกเขาเป็นมหาพรหมที่สามารถส่องสว่าง 1,000 โลกด้วยนิ้วเดียว และ 10,000 โลกด้วยสิบนิ้ว ในจำนวนนี้มีมหาพรหม 10 องค์ที่มีอานุภาพพิเศษ พระพุทธเจ้าได้ทรงกล่าวถึงโดยเฉพาะ องค์ที่เด่นที่สุดชื่อ Hārita มาพร้อมด้วยพรหมบริวาร 100,000 จากพรหมโลกของตน 

**อานุภาพของมหาพรหมราชา** 

มหาพรหมราชาองค์หนึ่งปกครองอย่างน้อยหนึ่งพรหมโลกชั้นปฐมฌาน 

แต่แท้จริงแล้วนี่คือมหาพรหมที่มีอานุภาพน้อยที่สุด — เหมือนผู้ใหญ่บ้าน 

บางองค์ที่มีอานุภาพมากกว่าสามารถปกครอง 1,000, 2,000, 3,000, 4,000, 5,000, 10,000 หรือแม้แต่ 100,000 พรหมโลกชั้นปฐมฌาน (MN 120) พวกเขาเหมือนผู้ว่าราชการจังหวัด หรือประมุขแห่งรัฐ 

น่าทึ่งไหม? 

**พรหมโลกของจักรวาลเรา ปกครองโดยใคร?** 

ทุกคนเชื่อว่าเป็นมหาพรหม Sahampati 

ทำไม? เพราะเมื่อพระพุทธเจ้าเพิ่งตรัสรู้และยังไม่ต้องการแสดงธรรม ก็คือมหาพรหม Sahampati ที่มาเชิญพระองค์แสดงธรรม (SN 6.1) 

เมื่อเกิดเหตุการณ์สำคัญในจักรวาลที่ตนปกครอง แน่นอนว่าต้องใส่ใจมากกว่ามหาพรหมองค์อื่น ๆ และเนื่องจากโลกนี้อยู่ในเขตอำนาจของตน มหาพรหมองค์อื่นคงไม่กล้าแทรกแซง 

อานุภาพของมหาพรหม Sahampati คงไม่เท่ากับมหาพรหมที่มีอานุภาพยิ่งใหญ่ที่กล่าวถึงก่อนหน้า ทำไม? เพราะสิบนิ้วของพระองค์ส่องสว่างได้เพียง 10 โลกธาตุ (DhpA 70) แสดงว่าอำนาจปกครองอาจครอบคลุมเพียง 10 โลกธาตุ 

**มหาพรหม Sahampati ในชาติก่อนเป็นใคร?** 

ตามอรรถกถา ในสมัยพระกัสสปพุทธเจ้า พระองค์เคยเป็นพระเถระชื่อ Sahaka บรรลุปฐมฌาน ต่อมาไปเกิดในปฐมฌานพรหมโลก เป็นพรหมที่มีอายุหนึ่งกัปป์ (SNA 6.1) 

ฐานะและอานุภาพของพระองค์ยิ่งใหญ่ยิ่งกว่าท้าวสักกะและเทวดาทั้งหมดในกามโลก (DN 18) 

อ่านแล้วรู้สึกอยากเป็นพรหม หรือแม้แต่มหาพรหมไหม? 

**การเป็นมหาพรหมราชาไม่ยากเกินไป** 

พระพุทธเจ้าตรัสว่า เพียงแต่มีคุณสมบัติดีคือ ศรัทธา, ทาน, ศีล, การฟังธรรม, ปัญญา แล้วตั้งจิตอธิษฐานมั่นคงในความปรารถนานี้ เสริมสร้างจิต และหมั่นเพียรฝึกฝน ก็สามารถสมปรารถนาได้ (MN 120) 

แน่นอนว่า เหตุใกล้สำหรับการเกิดในปฐมฌานพรหมโลกคือ การเข้าปฐมฌานในขณะใกล้ตาย ดังนั้นเราควรหมั่นฝึกฌาน โดยเฉพาะปฐมฌาน 

**แต่ต้องเตือน** 

แม้พรหมเทพจะอยู่ในฌานตลอดเวลา จิตเต็มเปี่ยม สุข สดชื่น แต่พวกเขายังมีกิเลส ยังมีช่วงที่จิตไม่บริสุทธิ์สมบูรณ์ ความสุขของพวกเขาไม่เท่าเทียมอรหันต์ 

ดังนั้น อย่าคิดมาก — รีบเร่งตรัสรู้พระนิพพานเถิด! ถ้าเราเป็นอรหันต์ ฐานะจะสูงยิ่งกว่ามหาพรหมราชาเหล่านี้ (DhpA 70, 406) 

ตอนที่พระสารีบุตรใกล้จะนิพพาน แม้ท้าวสักกะและมหาพรหมราชาก็ยังมาเฝ้าดูแล! (SNA 46.13) 

**ประโยชน์ของการตรัสรู้พระนิพพาน** 

1. ได้รับสุขภาพจิตที่สมบูรณ์และความสุขที่แท้จริง 

2. ได้รับการเคารพ การบูชา และชื่อเสียงอันสูงสุด 

คิดดูสิว่านี่หายากเพียงใด!

梵天神心裏面的苦是很難看的，不像我們居士（不像哪位居士記不住了），他說變爲梵天神了，心很快樂。但是呢，如果念和智慧夠圓滿，就會看到，即便是快樂，即便是寧靜，即便是好，也依然是屬於心的負擔。依然還在苦呀！

能夠入得了禪定，非常非常快樂、寧靜，有各種各樣的好啊。但是事實上依然還是負擔，依然還是在退失的，能寧靜就能夠會失。能夠心情舒暢，心情舒暢也可能會消失，它依然是在生滅的。三果的聖者，他如果上那個地方，如果他的念夠的話，他就會切斷那個微細的煩惱習氣，再也不黏着於梵天界，他就涅槃了。

大部分梵天依然不能夠在梵天界證悟阿羅漢，他必須要重新回來。非常多的梵天神都會去到惡道。那你上到很高了，但依然還會去到惡道。我們大家感覺到了嗎？在我們打坐的時候，哪段時間我們修很多的禪定，我們心有快樂，一旦我們的禪定退失，我們的心就會非常非常的壞。然後很容易爆炸。就類似於煩惱習氣會讓我們擺到另外一個極端，因爲壓制它時間的時間很久，一旦沒有力氣壓他，就會擺到另外一極端的。因此打坐的那些人有時候情緒會很壞。

這也依然很好，但是好的還不夠，必須要繼續訓練，慢慢的去觀察。

The suffering in the minds of Brahma gods is very hard to see. It is not like what one layperson said (I can’t recall which one) — that when one becomes a Brahma god, the mind becomes very happy. However, if one’s mindfulness and wisdom are sufficiently complete, one will see that even though it is pleasant, even though it is peaceful, and even though it seems good, it is still a burden on the mind. It is still suffering!

Being able to attain stillness brings extreme joy and peace, along with all kinds of wonderful experiences. But in reality, it is still a burden and is still subject to decline. Whatever can become calm can also be lost. Whatever brings a comfortable mind can also disappear. It is still impermanent — arising and passing away.

If a Non-Returner (Anāgāmī) is reborn in that realm and his mindfulness is strong enough, he can cut off those subtle defilement habits. He will no longer cling to the Brahma world and can attain Nibbāna right there.

However, most Brahma gods are still unable to realize Arahantship while in the Brahma realm. They must return to this world again. A great many Brahma gods eventually fall into the woeful realms. Even though you have risen very high, you can still fall into the bad destinations. Do we all feel this?

When we sit in meditation and develop a lot of stillness, our minds are happy. But once the stillness fades, our minds become extremely bad-tempered and can easily explode. It is as if the latent defilements swing us to the other extreme. Because we suppressed them for a long time, once the suppressing power weakens, they swing to the opposite extreme. That is why people who meditate sometimes have very bad moods.

This is still good, but “good” is not enough. We must continue training and gradually observe with insight.

ความทุกข์ในใจของพรหมเทพนั้นมองเห็นได้ยากมาก ไม่เหมือนที่คฤหัสถ์รูปหนึ่งพูด (จำไม่ได้ว่าเป็นรูปไหน) ว่า เมื่อกลายเป็นพรหมเทพแล้ว ใจจะมีความสุขมาก แต่หากสติและปัญญาเพียงพอ เราจะเห็นว่า แม้จะมีความสุข แม้จะสงบ แม้จะดีงาม แต่ก็ยังเป็นภาระของใจอยู่ดี ยังเป็นทุกข์อยู่!

การเข้าฌานได้นั้นมีความสุขและความสงบอย่างยิ่ง มีความดีงามหลากหลาย แต่ความจริงแล้วมันก็ยังเป็นภาระ ยังเสื่อมได้ สิ่งที่สงบได้ก็สูญเสียได้ ความสบายใจก็อาจหายไปได้ มันยังคงเป็นธรรมชาติเกิดดับอยู่

พระอนาคามี ถ้าไปเกิดในพรหมโลกและมีสติพอ เขาจะตัดกิเลสนิสัยละเอียดนั้นได้ ไม่ยึดติดในพรหมโลกอีก และนิพพานที่นั่นเลย

แต่พรหมเทพส่วนใหญ่ยังบรรลุอรหันต์ในพรหมโลกไม่ได้ ต้องกลับมาเกิดใหม่ พรหมเทพจำนวนมากสุดท้ายตกไปสูทุคติ แม้จะขึ้นไปสูงมากแล้ว แต่ก็ยังสามารถตกอบายภูมิได้ เราทุกคนสังเกตเห็นกันไหม?

ตอนที่เรานั่งสมาธิ เจริญฌานมาก ๆ ใจมีความสุข แต่พอฌานเสื่อมลง ใจเราก็จะแย่มาก ง่ายต่อการระเบิดอารมณ์ เหมือนกิเลสนิสัยที่ถูกกดไว้นาน ๆ พอหมดแรงกด มันก็แกว่งไปอีกขั้วหนึ่ง ดังนั้น คนที่ปฏิบัติสมาธิจึงบางครั้งมีอารมณ์ร้ายมาก

นี่ก็ยังดีอยู่ แต่ “ดี” ยังไม่พอ เราต้องฝึกฝนต่อไป และค่อย ๆ พิจารณาให้เห็นด้วยวิปัสสนา

---Luang Por Pramote

2026.7.12

在整個宇宙之中，有許多天神也是佛陀的信徒。祂們當中有初果聖者、二果聖者、三果聖者，甚至是阿羅漢。

然而，仍有些天神是不服佛陀、不信佛陀的，好像這個故事那樣：

有一夜，一班專門來找碴的天神來到佛陀身邊。註解特別說明：並沒有一個名叫「懷譏嫌想天界」的獨立天界；祂們之所以被叫作「挑毛病者」或「懷譏嫌想者」，是因為看不慣佛陀受用四種生活所需——衣服、飲食、住處、醫藥。祂們心裡這樣想：「沙門喬達摩常向比丘稱讚：穿人家丟棄的破布縫成的糞掃衣、挨家挨戶次第乞食、在樹下坐臥、用由排泄物或被遺棄之物所製成的藥物，並且把這種知足講得像終極標準，好像能這樣就到了頭、不該再求更好；自己卻穿精緻織錦、細麻等上等衣服，吃得上國王等級的飲食，躺在香室裡像天宮一樣的好床具，還服用酥油、新鮮酥等藥物，白天又對大眾說法。嘴上一套，行為另一套。」懷著這份譏嫌，祂們前來了。結集經典的長老們因此給她們這個名稱。

祂們不落地，站在空中對佛陀說話。註解說：這本身就是很沒禮貌的表現。

第一位天神說：

「一個人自己一套、嘴上講的又是另一套， 

就是會騙人的騙子；他享用的東西，等於是偷來的。」

註解解釋這句話的意思：就像捕鳥的人，本來那裡不是叢林，卻用枝葉遮起來，裝成叢林，等孔雀、鷓鴣靠近就下手殺害，拿鳥肉養家。偽善者也是這樣——外表用糞掃衣把自己包起來，靠巧言令色騙過大眾，一邊吃一邊到處走。天神這話是衝著佛陀說的：在祂們看來，佛陀對四種資具的一切受用，都可以叫作「用偷竊得來的受用」。

另一位天神接著說：

「怎樣做，就該怎樣說；沒做到，就不要那樣講。 

只會說、做不到的人，有智慧的人一看就分得出來。」

註解說：所謂「智者都能清楚辨認」，是指智者看得出這人是真做的，還是只說不做。這些天神自以為：「且不論如來，我們才是智者」，才會這樣講。

佛陀回答：

「重點不在會說，也不在只會聽， 

而在能不能真的走這條穩當、堅固的路。 

能這樣走，有智慧的人就能解脫；禪修的人也能脫離魔王的束縛。 

看清世間的規律之後，智者不會那樣做。 

他已經明白，煩惱熄滅了，也就跨過世間種種緊抓不放的依附。」

（也表示，佛陀不是出於貪慾而享用那些品質上好的物質的。而是有什麼就滿足於什麼。剛巧別人供養給自己，自己也為了讓他們得到功德而接受、享用）

說完，那些天神落到地上表示懺悔。佛陀卻露出微笑——註解描述是露出上排牙齒、現出歡喜的樣子。為什麼笑？據說祂們並非真心求寬恕，還把世間大眾，以及有天神在內的世間中最上的人——如來——看成同一類。複注說得更直白：即使知道別人在想什麼，卻仍把如來跟那些不知道、沒覺悟的人擺在同一層。於是佛陀心想：「等她們把話再說下去，先顯現佛力，然後再寬恕。」便先微笑。

天神見佛陀笑，覺得自己沒被「接受」，更生氣，又飛回空中繼續挑毛病：

「別人認錯了，你卻不接受； 

內心發怒、越怒越重，就被敵意綁住了。」

佛陀回應：

「如果這裡根本沒有過錯，也沒有人違犯， 

敵意卻還平息不了，這裡還談什麼善呢？」

天神又問：

「那誰才沒有過錯？誰從來沒違犯？ 

誰不迷惑？哪個智者時時刻刻都清醒有念（記得、不忘失當下的狀態）？」

註解說：佛陀剛才微笑，正是為了引出祂們這一句。現在要向祂們顯現佛力，然後再寬恕，於是說出「如來」「佛」這些名號來回答。

佛陀說：

「對如來、對佛來說，他憐憫一切生命。 

他沒有過錯，也沒有違犯； 

他不迷惑，這位智者一直保持正念。 

你們說：別人認錯，若不接受，內心就會被憤怒和敵意綁住—— 

那種敵意，我不認可。 

你們今晚這樣越界冒犯，我寬恕你們。」（SN1.35）

**English**

Throughout the universe there are many deities who are also disciples of the Buddha. Among them are stream-enterers, once-returners, non-returners, and even arahants. 

Yet there are still deities who do not submit to the Buddha and do not believe in him—as in this story.

One night a group of deities who specialized in finding fault came to the Buddha. The commentary explains in particular that there is no separate heaven called the “Realm of Those with Perceptions of Disdain.” They were called “fault-finders” or “those with perceptions of disdain” because they could not stand the way the Buddha made use of the four requisites of life—clothing, food, lodging, and medicine. They thought: “The ascetic Gotama often praises to the monks the wearing of rag-robes sewn from discarded cloth, going for alms from house to house in order, sitting and lying at the foot of a tree, and using medicine made from excrement or discarded things; and he speaks of this contentment as if it were the ultimate standard, as if once one can live like that one has reached the limit and should not seek anything better. Yet he himself wears fine brocade, linen, and other excellent robes, eats food fit for a king, lies on a fine couch in a scented chamber like a heavenly mansion, and uses ghee, fresh butter, and the like as medicine, while by day he teaches the Dhamma to the crowd. One thing from the mouth, another in conduct.” Holding this disdain, they came. The elders who compiled the scriptures therefore gave them this name.

They did not come down to the ground, but stood in the air and spoke to the Buddha. The commentary says that this in itself was a very rude display.

The first deity said: 

“One who is one thing in himself and another thing in speech 

is a deceiver who deceives; what he enjoys is as good as stolen.”

The commentary explains the meaning: like a bird-catcher who, though the place is not a thicket, covers it with branches and leaves to make it look like one, then kills peacocks and partridges when they come near, and feeds his family with the birds’ flesh. A hypocrite is the same—he wraps himself outwardly in a rag-robe, fools the crowd with clever talk, and goes about eating as he walks. The deities directed this at the Buddha: in their view, all his use of the four requisites could be called “use obtained by theft.”

Another deity continued: 

“Speak as you would act; if you have not done it, do not speak that way. 

Those who only talk and cannot do—the wise can tell them at a glance.”

The commentary says that “the wise clearly discern” means the wise can see whether a person truly practices or only talks. These deities thought of themselves, “Never mind the Tathāgata—we are the wise ones,” and so they spoke thus.

The Buddha replied: 

“The point is not in being able to speak, nor in only listening, 

but in whether one can actually walk this steady, firm path. 

Those who walk it, the wise, are freed; meditators are released from Māra’s bonds. 

Having seen the way of the world, the wise do not act like that. 

They have understood; with defilements extinguished they have crossed the world’s clinging attachments.”

(This also means that the Buddha did not enjoy those fine material things out of greed. He was content with whatever was there. It happened that others offered them to him, and he accepted and used them so that the donors might gain merit.)

When he had spoken, those deities came down to the ground to confess. The Buddha, however, smiled—the commentary describes him as showing the upper teeth and a look of gladness. Why did he smile? It is said they were not sincerely asking pardon, and they classed ordinary people of the world together with the foremost person in the world with its deities—the Tathāgata. The subcommentary is even more direct: even while knowing what others were thinking, they still placed the Tathāgata on the same level as those who do not know and are not awakened. So the Buddha thought: “Wait until they speak further; first I will display the Buddha’s power, then I will pardon.” And he smiled first.

Seeing him smile, the deities felt they had not been “accepted,” grew angrier, flew back into the air, and went on finding fault:

“When others admit a fault, you do not accept it; 

anger arises within, grows heavier with anger, and one is bound by hostility.”

The Buddha answered: 

“If here there is no fault at all, and no one has transgressed, 

yet hostility still cannot be stilled—what goodness can one speak of here?”

The deities asked again: 

“Then who has no fault? Who has never transgressed? 

Who is not confused? Which wise one is mindful at every moment (remembering, not losing the present state)?”

The commentary says that the Buddha’s smile just now was precisely to draw out this line from them. Now, in order to display the Buddha’s power to them and then pardon, he answered by uttering the names “Tathāgata” and “Buddha.”

The Buddha said: 

“As for the Tathāgata, the Buddha, he has compassion for all living beings. 

He has no fault and has not transgressed; 

he is not confused; this wise one continually keeps mindfulness. 

You say: if another admits a fault and one does not accept it, the heart is bound by anger and hostility— 

that hostility I do not approve. 

For your overstepping and offending tonight, I pardon you.” 

(SN 1.35)

---

**ไทย**

ในสากลจักรวาลมีเทวดามากมายที่เป็นสาวกของพระพุทธเจ้าด้วย ในหมู่พวกนั้นมีพระโสดาบัน พระสกทาคามี พระอนาคามี ไปจนถึงพระอรหันต์ 

แต่ก็ยังมีเทวดาที่ไม่ยอมรับพระพุทธเจ้า ไม่เชื่อพระพุทธเจ้า อย่างเรื่องนี้

คืนหนึ่ง คณะเทวดาที่ชอบจับผิดโดยเฉพาะได้มาหาพระพุทธเจ้า อรรถกถาชี้ชัดว่า ไม่มีสวรรค์แยกต่างหากชื่อว่า “เทวโลกของผู้มีสัญญาด้วยการติเตียน” ที่ถูกเรียกว่า “ผู้จับผิด” หรือ “ผู้มีสัญญาด้วยการติเตียน” เพราะทนไม่ได้ที่พระพุทธเจ้าเสวยปัจจัยสี่ คือ ผ้า อาหาร ที่อยู่ และยา พวกเขาคิดว่า “สมณะโคดมมักสรรเสริญแก่ภิกษุทั้งหลายว่าให้นุ่งห่มผ้าบังสุกุลที่เย็บจากผ้าเก่าที่เขาทิ้ง เที่ยวบิณฑบาตเรือนต่อเรือน นั่งนอนใต้ต้นไม้ และใช้ยาที่ทำจากสิ่งขับถ่ายหรือของที่ถูกทิ้ง และพูดถึงความสันโดษนี้ราวกับเป็นมาตรฐานขั้นสุด ราวกับว่าทำได้อย่างนี้ก็ถึงที่สุดแล้ว ไม่ควรแสวงหาอะไรที่ดีกว่า แต่ตัวเองกลับนุ่งห่มผ้าแพรพรรณ ผ้าป่านละเอียด และผ้าอย่างดีอื่น ๆ ฉันอาหารระดับพระราชา นอนบนที่นอนอย่างดีในคันธกุฎีดุจวิมานเทวดา ทั้งยังฉันเนยใส เนยสด เป็นต้น เป็นยา กลางวันก็แสดงธรรมแก่มหาชน ปากอย่างหนึ่ง การกระทำอีกอย่างหนึ่ง” ด้วยความติเตียนนี้ พวกเขาจึงมา เหล่าเถระผู้สังคายนาพระธรรมจึงตั้งชื่อให้เช่นนั้น

พวกเขาไม่ลงสู่พื้น ยืนอยู่กลางอากาศแล้วพูดกับพระพุทธเจ้า อรรถกถากล่าวว่า นี่เองเป็นการแสดงที่ไม่สุภาพอย่างยิ่ง

เทวดาองค์แรกกล่าวว่า 

“คนที่เป็นอย่างหนึ่งในตัว แต่พูดอีกอย่าง 

คือคนหลอกลวงที่หลอกคน สิ่งที่เขาบริโภคก็เท่ากับขโมยมา”

อรรถกถาอธิบายความว่า เหมือนนายพรานนก ที่ที่นั้นไม่ใช่พงหญ้า แต่ใช้กิ่งใบปิดบังให้ดูเหมือนพง เมื่อนกยูง นกกระทาเข้าใกล้ก็ฆ่า เอาเนื้อนกเลี้ยงครอบครัว คนเจ้าเล่ห์ก็เช่นกัน—ภายนอกห่มผ้าบังสุกุลกลบเกลื่อนตัว พูดจาฉลาดหลอกมหาชน กินไปเดินไป เทวดาพูดมุ่งตรงถึงพระพุทธเจ้า ในสายตาของพวกเขา การเสวยปัจจัยสี่ทั้งปวงของพระองค์เรียกได้ว่า “การเสวยที่ได้มาด้วยการขโมย”

เทวดาอีกองค์กล่าวต่อว่า 

“ทำอย่างไร ก็ควรพูดอย่างนั้น ยังไม่ได้ทำ ก็อย่าพูดอย่างนั้น 

คนที่พูดได้อย่างเดียว ทำไม่ได้ คนมีปัญญาเห็นก็แยกออกทันที”

อรรถกถากล่าวว่า “บัณฑิตย่อมรู้ทั่ว” หมายถึงบัณฑิตเห็นได้ว่าคนนี้ทำจริง หรือพูดอย่างเดียวไม่ทำ เทวดาเหล่านี้สำคัญตนว่า “จะพระตถาคตก็ตาม พวกเราต่างหากที่เป็นบัณฑิต” จึงพูดเช่นนั้น

พระพุทธเจ้าตรัสตอบว่า 

“สาระไม่ได้อยู่ที่พูดเป็น ไม่ได้อยู่ที่ฟังอย่างเดียว 

แต่อยู่ที่เดินทางอันมั่นคง แน่นหนา这条นี้ได้จริงหรือไม่ 

ผู้เดินได้อย่างนี้ คือผู้มีปัญญา ย่อมหลุดพ้น ผู้เพ่งฌานก็พ้นจากเครื่องผูกของมาร 

เมื่อเห็นความเป็นไปของโลกแล้ว ผู้มีปัญญาจะไม่ทำเช่นนั้น 

เขารู้แล้ว กิเลสดับแล้ว จึงข้ามพ้นความยึดติดอันเหนียวแน่นในโลก”

(นัยนี้ยังแสดงว่า พระพุทธเจ้ามิได้เสวยวัตถุอย่างดีเหล่านั้นเพราะความโลภ แต่สันโดษในสิ่งที่มีอยู่พอดี บังเอิญผู้อื่นถวายแก่พระองค์ พระองค์ก็รับและเสวยเพื่อให้เขาได้บุญ)

ตรัสจบ เทวดาเหล่านั้นลงสู่พื้นดินเพื่อสารภาพผิด พระพุทธเจ้ากลับทรงแย้มพระสรวล—อรรถกถาบรรยายว่า ทรงเผยพระทนต์บน แสดงอาการยินดี เหตุใดจึงทรงยิ้ม มีคำกล่าวว่า พวกเขามิได้ขอขมาด้วยใจจริง ทั้งยังจัดมหาชนในโลก กับบุคคลผู้สูงสุดในโลกพร้อมทั้งเทวดา คือพระตถาคต ให้อยู่ระดับเดียวกัน ฎีกากล่าวตรงกว่านั้นอีก แม้รู้ว่าคนอื่นคิดอะไร ยังวางพระตถาคตไว้ชั้นเดียวกับผู้ไม่รู้ ผู้ยังไม่ตรัสรู้ พระพุทธเจ้าจึงทรงดำริว่า “คอยให้พวกเขาพูดต่อไปก่อน จะแสดงพุทธพละก่อน แล้วจึงให้อภัย” จึงทรงยิ้มก่อน

เทวดาเห็นพระองค์ยิ้ม รู้สึกว่าตนไม่ถูก “รับ” จึงโกรธยิ่งขึ้น บินกลับสู่อากาศ แล้วจับผิดต่อ

“คนอื่นสารภาพแล้ว ท่านไม่รับ 

ความโกรธเกิดในภายใน โกรธยิ่งหนักขึ้น ก็ถูกเวรผูกไว้”

พระพุทธเจ้าตรัสตอบว่า 

“ถ้าที่นี่ไม่มีโทษเลย และไม่มีใครล่วงเกิน 

แต่เวรยังสงบไม่ได้ ที่นี่จะพูดถึงความดีได้อย่างไร”

เทวดาถามอีก 

“ถ้าอย่างนั้นใครเล่าที่ไม่มีโทษ ใครไม่เคยล่วงเกิน 

ใครไม่หลง บัณฑิตองค์ไหนมีสติทุกขณะ (ระลึกได้ ไม่หลงลืมภาวะในขณะนั้น)”

อรรถกถากล่าวว่า ที่พระพุทธเจ้าทรงยิ้มเมื่อกี้ ก็เพื่อชักให้พวกเขากล่าวประโยคนี้ บัดนี้จะแสดงพุทธพละแก่พวกเขา แล้วจึงให้อภัย จึงตรัสตอบด้วยพระนามว่า “ตถาคต” และ “พุทธะ”

พระพุทธเจ้าตรัสว่า 

“สำหรับพระตถาคต พระพุทธเจ้า พระองค์ทรงเอ็นดูสรรพสัตว์ 

พระองค์ไม่มีโทษ ไม่ล่วงเกิน 

พระองค์ไม่หลง บัณฑิตนี้ทรงมีสติตลอด 

พวกท่านกล่าวว่า คนอื่นสารภาพ หากไม่รับ ใจจะถูกความโกรธและเวรผูกไว้— 

เวรเช่นนั้น เราไม่ยินดี 

ที่พวกท่านล่วงเกินรุกล้ำในคืนนี้ เรายกโทษให้” 

(สํ.นิ. ๑.๓๕)

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**Tiếng Việt**

Trong toàn vũ trụ có nhiều vị thiên cũng là đệ tử của Đức Phật. Trong số họ có bậc Dự lưu, Nhất lai, Bất lai, cho đến A-la-hán. 

Tuy vậy, vẫn có những vị thiên không phục Đức Phật, không tin Đức Phật—như câu chuyện này.

Một đêm, một nhóm thiên chuyên đi bắt bẻ đến bên Đức Phật. Chú giải nêu rõ: không có một cõi trời riêng tên “Thiên giới của những vị có tưởng do sự chê bai.” Họ bị gọi là “kẻ bắt lỗi” hay “những vị có tưởng do sự chê bai” vì không chịu được việc Đức Phật thọ dụng bốn nhu yếu—y phục, ẩm thực, chỗ ở, thuốc men. Họ nghĩ: “Sa-môn Gotama thường khen ngợi với các tỷ-kheo việc mặc y phấn tảo may từ vải người ta vứt, khất thực tuần tự nhà này sang nhà khác, ngồi nằm dưới gốc cây, dùng thuốc làm từ vật bài tiết hoặc vật bị bỏ; và nói sự tri túc ấy như tiêu chuẩn tối hậu, như thể làm được vậy là đã đến đỉnh, không nên cầu gì tốt hơn. Bản thân Ngài lại mặc gấm vóc tinh tế, vải gai mịn và các y thượng hạng, ăn thức ăn xứng với bậc vua, nằm giường tốt trong hương thất như thiên cung, lại dùng bơ đặc, bơ tươi làm thuốc, ban ngày thuyết pháp cho đại chúng. Miệng một đường, việc làm một nẻo.” Ôm lòng chê bai ấy, họ đến. Các trưởng lão kết tập kinh điển vì thế đặt cho họ tên này.

Họ không đáp xuống đất, đứng giữa không trung nói với Đức Phật. Chú giải bảo: bản thân điều ấy đã là một sự thể hiện rất thiếu lễ độ.

Vị thiên thứ nhất nói: 

“Người tự mình một vẻ, miệng nói một vẻ khác, 

là kẻ lừa dối biết lừa; những gì người ấy thọ hưởng cũng như đồ ăn cắp.”

Chú giải giải thích: như người bắt chim, chỗ ấy vốn không phải rừng rậm, lại lấy cành lá che thành rừng, chờ công, gà gô lại gần thì giết, lấy thịt nuôi nhà. Kẻ giả nhân giả nghĩa cũng vậy—bên ngoài lấy y phấn tảo che thân, khéo miệng lừa đại chúng, vừa ăn vừa đi. Lời thiên hướng thẳng vào Đức Phật: theo họ, mọi sự thọ dụng bốn nhu yếu của Ngài đều có thể gọi là “thọ dụng do ăn cắp.”

Một vị thiên khác tiếp: 

“Làm thế nào thì nên nói thế ấy; chưa làm được thì đừng nói vậy. 

Kẻ chỉ nói mà không làm—người có trí nhìn là phân biệt được.”

Chú giải nói “bậc trí rõ biết” nghĩa là bậc trí thấy được người ấy thật sự hành, hay chỉ nói không làm. Các vị thiên tự cho rằng: “Dù Như Lai thế nào, chính chúng ta mới là bậc trí,” nên mới nói vậy.

Đức Phật đáp: 

“Điểm chính không ở biết nói, cũng không ở chỉ biết nghe, 

mà ở có thật sự đi con đường vững chắc, kiên cố này hay không. 

Đi được như vậy, người có trí được giải thoát; người thiền cũng thoát khỏi sự trói buộc của Ma vương. 

Thấy rõ quy luật thế gian rồi, bậc trí không làm như thế. 

Người ấy đã hiểu; phiền não tắt, liền vượt qua mọi sự bám víu chặt chẽ ở đời.”

(Cũng có nghĩa Đức Phật không thọ hưởng những vật chất tốt đẹp ấy vì tham dục. Ngài tri túc với những gì đang có. Vừa lúc người khác cúng dường cho Ngài, Ngài nhận và thọ dụng để họ được phước.)

Nói xong, các vị thiên đáp xuống đất tỏ lòng sám hối. Đức Phật lại mỉm cười—chú giải tả là lộ răng hàm trên, hiện vẻ hoan hỷ. Vì sao cười? Tương truyền họ không thật lòng cầu tha thứ, lại đặt đại chúng thế gian cùng bậc tối thắng trong thế gian gồm cả chư thiên—tức Như Lai—vào cùng một hạng. Sớ giải nói thẳng hơn: dù biết người khác đang nghĩ gì, vẫn đặt Như Lai ngang hàng với những kẻ không biết, chưa giác ngộ. Đức Phật bèn nghĩ: “Đợi họ nói tiếp, hãy hiện Phật lực trước, rồi mới tha.” Nên Ngài cười trước.

Thiên thấy Đức Phật cười, cảm thấy mình không được “tiếp nhận,” càng giận, bay trở lại không trung, tiếp tục bắt lỗi:

“Người khác đã nhận lỗi, Ngài lại không nhận; 

giận khởi trong lòng, giận càng nặng, bị thù hận trói.”

Đức Phật đáp: 

“Nếu ở đây vốn không có lỗi, cũng không ai phạm, 

mà thù hận vẫn không lắng, ở đây còn nói gì đến điều thiện?”

Thiên hỏi tiếp: 

“Vậy ai mới không có lỗi? Ai chưa từng phạm? 

Ai không mê? Bậc trí nào niệm liên tục từng sát-na (nhớ, không đánh mất trạng thái hiện tiền)?”

Chú giải nói: Đức Phật vừa rồi mỉm cười chính để引出 câu này của họ. Nay muốn hiện Phật lực cho họ thấy rồi mới tha, nên đáp bằng các danh hiệu “Như Lai,” “Phật.”

Đức Phật nói: 

“Với Như Lai, với Phật, Ngài thương xót mọi loài hữu tình. 

Ngài không có lỗi, cũng không phạm; 

Ngài không mê; bậc trí này luôn trụ chánh niệm. 

Các vị nói: người khác nhận lỗi, nếu không nhận thì lòng bị sân và thù hận trói— 

thù hận ấy, Ta không vui theo. 

Việc các vị đêm nay vượt giới, xúc phạm, Ta tha cho.” 

(SN 1.35)

大約晚上八點，我還在看書，電燈還亮著。當時我在 Wat Pak Khlong Makham Thao，有盜賊藏在竹林裡，想靠近 Phra Khru Wichan 的僧舍，因為那裡有一尊非常老的佛像。當我坐在那裡時，我看到一個穿著戰士服裝、華人模樣的人走過來，跪了下來行禮。

我問他是誰， 

他回答說：「我是關羽。」 

我問：「你來做什麼？」 

他說：「有五個盜賊藏在竹林後面。」 

我問：「那要如何？寺廟裡沒有武器，也沒有槍，賊有槍嗎？」 

他回答說：「他們每個人都有槍。到時候夜深時，風會吹過來，他們要用藥物讓人陷入睡眠。他們會爬到 Phra Khru Wichan 的僧舍後面。 

而我則會組織我的軍隊，也就是你的狗所組成的『軍隊』。」

當時，Wat Pak Khlong Makham Thao 有三群狗，一群是我的，一群是 Phra Khru Wichan 的，還有一群是弟子 Khru Ng 的，合計有50多隻狗。通常這三群狗不會互相來往，各自待在自己的領地。

關羽說：「到九點時，我會組織『軍隊』。到凌晨一點多，狗不會再睡覺了。到了凌晨兩點，它們開始吠叫，盜賊已經爬到僧舍了。 

如果狗吠之後，盜賊沒有退下，那就是因為盜賊正在用藥來迷暈它們了，令狗全都安靜了下來，安靜得讓人以為它們睡著了。」

（一陣子之後） 

等聽見狗吼聲時，我去看，發現了槍支和衣物，還找到了兩把槍和一把小刀，盜賊逃進了森林裡，狗把他們的臉都咬得見骨了。

關羽還說：「明天你可以告訴警察，能抓到這五個人。」 

果然，三群狗的合作讓賊沒法開槍，槍都掉了。

後來我才知道，Wat Pak Khlong Makham Thao 有一座關羽廟，我就住在那廟附近。之後，我回想起關羽那天以中國戰士形象現身，於是想問他「你到底是什麼？」 

他便再次現身，這次是以天神形象，戴著華麗的頭飾。我便問他「你是戰士，怎麼會成為天神？」 

他回答：「戰士也可以做功德。在以前古時候，空閒時我們都會做功德，我也常常會想到自己胸前佩戴的佛像。」

摘自 龍婆 Lersi Lingdam Wat Thasung 

《死後沒有消失…那麼去哪裡了》 

第74冊，第181頁 

#听僧说

cred. to 听僧说

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**English**

Around 8 p.m., I was still reading with the light on. At that time I was at Wat Pak Khlong Makham Thao. There were thieves hiding in the bamboo grove, intending to approach the living quarters of Phra Khru Wichan because there was a very old Buddha image there. While I was sitting there, I saw a man dressed in warrior attire, of Chinese appearance, walking towards me. He knelt down and paid respects.

I asked who he was. 

He replied, “I am Guan Yu.” 

I asked, “What have you come for?” 

He said, “There are five thieves hiding behind the bamboo grove.” 

I asked, “Then what should be done? There are no weapons or guns in the temple. Do the thieves have guns?” 

He answered, “Each of them has a gun. When the night grows deep, the wind will blow, and they will use drugs to put people to sleep. They will climb to the back of Phra Khru Wichan’s quarters. 

And I will organize my army — that is, the ‘army’ formed by your dogs.”

At that time, Wat Pak Khlong Makham Thao had three groups of dogs: one belonging to me, one to Phra Khru Wichan, and one to the disciple Khru Ng, totaling more than 50 dogs. Normally these three groups did not mix with each other and stayed in their own territories.

Guan Yu said, “At nine o’clock I will organize the ‘army.’ After about one o’clock in the morning the dogs will no longer sleep. At two o’clock they will start barking; the thieves will already have climbed up to the living quarters. 

If after the dogs bark the thieves do not retreat, it is because the thieves are using drugs to stun them, making all the dogs fall silent — so silent that one would think they were asleep.”

(A little later) 

When I heard the dogs’ roaring, I went to look and found guns and clothing, including two guns and a small knife. The thieves had fled into the forest; the dogs had bitten their faces down to the bone.

Guan Yu also said, “Tomorrow you can tell the police and they will be able to catch these five men.” 

Indeed, the cooperation of the three groups of dogs prevented the thieves from firing their guns; the guns all fell.

Later I learned that there was a Guan Yu shrine at Wat Pak Khlong Makham Thao, and I was living near that shrine. Afterwards, recalling that Guan Yu had appeared that day in the form of a Chinese warrior, I wanted to ask him, “What exactly are you?” 

He appeared again, this time in the form of a celestial being, wearing an ornate headdress. I asked him, “You are a warrior; how did you become a celestial being?” 

He replied, “A warrior can also perform meritorious deeds. In ancient times, when we had free time we would always make merit, and I often thought of the Buddha image I wore on my chest.”

Excerpted from Luang Por Lersi Lingdam of Wat Thasung 

*After Death One Does Not Disappear… Then Where Does One Go?* 

Volume 74, page 181 

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**ไทย**

ประมาณทุ่มหนึ่ง ข้าพเจ้ายังอ่านหนังสืออยู่ ไฟยังเปิดอยู่ ขณะนั้นข้าพเจ้าอยู่ที่วัดปากคลองมะขามเฒ่า มีโจรซ่อนตัวอยู่ในป่าไผ่ ตั้งใจจะเข้าใกล้กุฏิของพระครูวิจารณ์ เพราะมีพระพุทธรูปเก่าแก่รูปหนึ่งอยู่ที่นั่น ขณะข้าพเจ้านั่งอยู่ที่นั่น ข้าพเจ้าเห็นชายคนหนึ่งแต่งกายเป็นนักรบ มีหน้าตาเป็นคนจีน เดินเข้ามาแล้วคุกเข่าลงทำความเคารพ

ข้าพเจ้าถามว่าเขาเป็นใคร 

เขาตอบว่า “ข้าพเจ้าคือกวนอู” 

ข้าพเจ้าถามว่า “ท่านมาทำอะไร” 

เขากล่าวว่า “มีโจรห้าคนซ่อนอยู่ด้านหลังป่าไผ่” 

ข้าพเจ้าถามว่า “แล้วจะทำอย่างไร วัดไม่มีอาวุธ ไม่มีปืน โจรมีปืนหรือเปล่า” 

เขาตอบว่า “พวกเขาแต่ละคนมีปืน เมื่อถึงดึก ลมจะพัดมา พวกเขาจะใช้ยาทำให้คนหลับ พวกเขาจะปีนขึ้นไปด้านหลังกุฏิของพระครูวิจารณ์ 

ส่วนข้าพเจ้าจะจัดทัพของข้าพเจ้า คือ ‘กองทัพ’ ที่ประกอบด้วยสุนัขของท่าน”

ในขณะนั้น วัดปากคลองมะขามเฒ่ามีสุนัขสามฝูง ฝูงหนึ่งเป็นของข้าพเจ้า ฝูงหนึ่งของพระครูวิจารณ์ และอีกฝูงหนึ่งของศิษย์ครูง รวมแล้วมีสุนัขมากกว่า 50 ตัว โดยปกติสุนัขสามฝูงนี้จะไม่คบหากันและอยู่ประจำอาณาเขตของตนเอง

กวนอูกล่าวว่า “เมื่อถึงสามทุ่ม ข้าพเจ้าจะจัด ‘กองทัพ’ พอตีหนึ่งกว่าๆ สุนัขจะไม่นอนอีกต่อไป พอตีสองพวกมันจะเริ่มเห่า โจรปีนขึ้นไปถึงกุฏิแล้ว 

ถ้าหลังจากสุนัขเห่าแล้วโจรไม่ถอย นั่นเป็นเพราะโจรกำลังใช้ยาทำให้พวกมันมึนงง จนสุนัขเงียบหมด เงียบจนคิดว่าพวกมันหลับไปแล้ว”

(สักพักหนึ่ง) 

เมื่อได้ยินเสียงสุนัขคำราม ข้าพเจ้าไปดู พบปืนและเสื้อผ้า รวมทั้งปืนสองกระบอกและมีดเล็กหนึ่งเล่ม โจรหนีเข้าไปในป่า สุนัขกัดใบหน้าของพวกเขาจนเห็นกระดูก

กวนอูยังกล่าวอีกว่า “พรุ่งนี้ท่านสามารถบอกตำรวจได้ จะจับคนทั้งห้าคนนี้ได้” 

จริงอย่างที่ว่า การร่วมมือของสุนัขสามฝูงทำให้โจรยิงปืนไม่ได้ ปืนตกหมด

ภายหลังข้าพเจ้าจึงทราบว่า วัดปากคลองมะขามเฒ่ามีศาลกวนอู และข้าพเจ้าอาศัยอยู่ใกล้ศาลนั้น หลังจากนั้น ข้าพเจ้านึกถึงกวนอูที่ปรากฏกายในวันนั้นในรูปนักรบจีน จึงอยากถามเขาว่า “ท่านเป็นอะไรกันแน่” 

เขาจึงปรากฏกายอีกครั้ง คราวนี้ในรูปเทพเจ้า สวมเครื่องประดับศีรษะอันงดงาม ข้าพเจ้าจึงถามเขาว่า “ท่านเป็นนักรบ ทำไมจึงกลายเป็นเทพเจ้าได้” 

เขาตอบว่า “นักรบก็สามารถทำบุญได้ ในสมัยโบราณ เมื่อมีเวลาว่าง เราก็จะทำบุญกัน และข้าพเจ้าก็มักจะนึกถึงพระพุทธรูปที่แขวนอยู่ที่อกของตนเสมอ”

คัดลอกจาก หลวงพ่อฤาษีลิงดำ วัดท่าซุง 

หนังสือ *หลังจากตายแล้วไม่ได้หายไป… แล้วไปไหน* 

เล่มที่ 74 หน้า 181 

#ฟังพระพูด

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**Tiếng Việt**

Khoảng tám giờ tối, tôi vẫn đang đọc sách, đèn vẫn còn sáng. Lúc ấy tôi đang ở Wat Pak Khlong Makham Thao. Có bọn trộm ẩn nấp trong rừng tre, định đến gần tịnh thất của Phra Khru Wichan vì nơi đó có một pho tượng Phật rất cổ. Khi tôi đang ngồi ở đó, tôi thấy một người mặc trang phục chiến binh, vẻ mặt người Hoa, đi tới, quỳ xuống lễ bái.

Tôi hỏi ông là ai, 

Ông trả lời: “Tôi là Quan Vũ.” 

Tôi hỏi: “Ông đến làm gì?” 

Ông nói: “Có năm tên trộm đang ẩn nấp phía sau rừng tre.” 

Tôi hỏi: “Vậy phải làm sao? Trong chùa không có vũ khí, cũng không có súng, bọn trộm có súng không?” 

Ông trả lời: “Mỗi tên đều có súng. Khi đêm đã khuya, gió sẽ thổi tới, chúng sẽ dùng thuốc khiến người ta ngủ say. Chúng sẽ trèo lên phía sau tịnh thất của Phra Khru Wichan. 

Còn tôi sẽ tổ chức quân đội của mình, tức là ‘quân đội’ được tạo thành từ những con chó của ngài.”

Lúc đó, Wat Pak Khlong Makham Thao có ba đàn chó: một đàn của tôi, một đàn của Phra Khru Wichan, và một đàn của đệ tử Khru Ng, tổng cộng hơn 50 con. Thông thường ba đàn chó này không qua lại với nhau, mỗi đàn ở trong lãnh thổ riêng của mình.

Quan Vũ nói: “Đến chín giờ, tôi sẽ tổ chức ‘quân đội’. Đến khoảng một giờ sáng, những con chó sẽ không ngủ nữa. Đến hai giờ sáng, chúng bắt đầu sủa, bọn trộm đã trèo lên tịnh thất rồi. 

Nếu sau khi chó sủa mà bọn trộm không rút lui, đó là vì chúng đang dùng thuốc làm cho chó choáng váng, khiến tất cả chó im lặng, im đến mức người ta tưởng chúng đã ngủ say.”

(Một lúc sau) 

Khi nghe tiếng chó gầm gừ, tôi ra xem, phát hiện súng và quần áo, còn tìm thấy hai khẩu súng và một con dao nhỏ. Bọn trộm đã chạy vào rừng, những con chó cắn mặt chúng đến lộ cả xương.

Quan Vũ còn nói: “Ngày mai ngài có thể báo cảnh sát, sẽ bắt được năm tên này.” 

Quả nhiên, sự hợp tác của ba đàn chó khiến bọn trộm không thể nổ súng, súng đều rơi hết.

Sau này tôi mới biết, Wat Pak Khlong Makham Thao có một miếu thờ Quan Vũ, và tôi sống gần miếu đó. Về sau, tôi nhớ lại Quan Vũ hôm ấy hiện ra trong hình dạng chiến binh Trung Hoa, nên muốn hỏi ông: “Ông rốt cuộc là gì?” 

Ông lại hiện ra lần nữa, lần này trong hình dạng thiên thần, đội mũ trang trí lộng lẫy. Tôi hỏi ông: “Ông là chiến binh, sao lại trở thành thiên thần được?” 

Ông trả lời: “Chiến binh cũng có thể làm công đức. Thời xưa, khi rảnh rỗi chúng tôi đều làm công đức, và tôi cũng thường nghĩ đến pho tượng Phật đeo trước ngực mình.”

Trích từ Lưỡng Phụ Lersi Lingdam Wat Thasung 

Sách *Sau khi chết không biến mất… vậy đi đâu* 

Quyển 74, trang 181 

 有一次，帝釋天（玉王大帝）拜見佛陀
提起了一件趣事
自己過去帶著疑惑、問題去拜見那些隱士、出家修行人，希望得到他們的解答時
那些隱士、出家修行人問他究竟是誰
帝釋天報上名來後，那些修行人竟然反過來問自己做了什麽業而去到天界
帝釋天回答他們後，他們竟然反過來成為了帝釋天的信徒😂

那次帝釋天對佛陀的拜訪、提問，讓祂得到了很大的利益
祂經過佛陀開示後證悟了初果，皈依三寶，成為了佛陀的信徒。恰巧祂那時死去再生，就在原地繼續成為帝釋天
祂和佛陀的問答，可以在《帝釋所問經》（DN21）中看到

一般人見到金光閃閃的天神，肯定會嚇一跳，立即五體投地，完全信賴祂們
但就如剛才提到的那樣，天神—就算是天帝--也不是什麼都知道哦~
真正全知的只有佛陀

萬一祂們給出錯誤的資訊、誤導我們，或者根本就是來玩我們、整我們、害我們的話，那怎麼辦？😂

要記得，魔王也是大威力的天神，祂是欲界最高天—他化自在天—其中一位首領。祂也是金光閃閃哦~

曾經有一位法師分享自己被天神玩弄的經歷

那位天神沒有現身，一開始不斷順從、迎合那位法師，嘗試取得那位法師的信任

法師當然也不笨，當然要試試祂是否有料

他叫祂舉起自己的右手，自己的右手真的被無形的力量舉起喎

‘舉起左手！’然後自己的左手就被抬起

然後那位天神就開始給他不同的資訊。

例如哪位出家人已經證初果、二果等等啊。那位法師於是就去探究真偽，問其中一位出家師父：‘有人說您證二果了，是不是真的？’

那位出家師父就回答：‘先聽著吧’

法師就很震撼，因為他沒有否認。

於是法師就開始依賴、完全信任那位天神了。當那位天神知道對方已經完全信任自己了，就露出真實的意圖，刻意誤導法師去做一些讓他蒙受損失的事情。

法師知道自己被整後當然不爽，然後那位天神就在恥笑他。

吶，所以要小心了。不要隨便相信天神。

這位天神可能太無聊沒事做、貪玩，所以來玩玩而已。

如果對方有心害我們，那真的不得了

我們在人間有朋友，也有對頭

同樣地，我們在那麼長久的輪迴之中，有時投生到天界、靈界；在那裡有朋友，也當然有對頭

一旦我們下到來人間，那些對頭、冤親債主就來搞我們了，‘跣我們一鑊’（坑害我們）

有些根本就是小氣，然後發願要來壞我們功德

他們會怎樣玩？ 推我們作惡，然後讓業力自行解決我們，讓我們墮地獄囖~

祂們是怎樣做到的？

有些會直接放一些思想進我們大腦裡。那些心不清明、沒有智慧的人，會把一切當作是‘我的’。當有奇怪的念頭生起時，他們不會有警覺性，反而把它當作是自己的，然後順著它走。 Game over~

有些天神、靈體會釋放一些能量，讓我們生起不同的情緒，例如恐懼的情緒、憤怒的情緒等等。

有些會玩弄條件。因為其實我們是沒有自由意志的，我們所有的選擇、決定都是由條件所組合的。我們在明，那些天神在暗；祂們很容易就可以製造某些條件，然後讓我們‘自願’地作出某些選擇，從而掌控我們。

例如在拘留孫佛時代，那時的魔王（大目犍連尊者前世）是這樣玩的：他用神通讓在家人想像一些比丘作不良行爲的影像，誘發他們去罵比丘、傷害比丘。那時大部份人都墮落到惡道了 （MN50）

祂們有些會專選聖者來給我們罵。為什麼？在《清淨道論》裏面講到，誹謗聖者的業重如無間罪，因爲幾乎任何一段經文，只要講到天眼智的時候，他都會講到因爲誹謗聖者而墮入地獄、去了鬼道等等。所以當一個人誹謗了聖者的話，由於聖者的功德是很大的，他擁有了很崇高的戒、定、慧、解脫和解脫知見，所以當我們誹謗了一位聖者，我們造下的業也會很大。

這其實不難應對。

我們就趕快修習禪定。當我們的心有禪定，智慧就開了；當祂們放一些奇怪思想來、釋放能量來、甚至推我們作惡，我們很容易就會察覺到異樣，從而粉碎祂們的謀略。

祂們想推我們下惡道、下地獄？ 想得美！😂

編輯現在就幫大家關閉惡道之門。大家請【確信】或者【經過智慧一定沉思後接受】以下道理：

身體是無常的：身體不斷在變，會老、病、死。

心是無常的：心—這個覺知元素--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

如果大家能這樣做到，當下就立即關閉了惡道之門，佛陀保證我們在死前肯定會證初果，在未來肯定會證悟涅槃了（SN25.1）

但大家請不要鬆懈。有些人正在累積很大的功德，可能未來會當上天界的大人物。那些大威勢的天神見我們快要取代他們的地位，就會妒忌和吝嗇了，祂們會設法拖低我們的心靈水平、功德，讓自己不會被取代。

這一任帝釋天不會這樣玩，因為祂已經是聖者了。 但過去有一任的帝釋天就曾經這樣玩：祂見到一位隱士的戒德和修行威力，會威脅到自己的地位；於是便派遣天女破掉他的梵行（戒絕性行為），最後成功了（JaA.523)。

所以如果我們不想被人玩，就不要隨便信任何人、甚至是天神。

我們要努力提升自己的心靈水平：諸惡莫作、眾善奉行、自淨其意。

這樣就誰都不能玩到我們了

**English Translation**

Once, Sakka (the King of the Gods) visited the Buddha and mentioned an amusing incident.

In the past, when he went with doubts and questions to see various hermits and ascetics, hoping for answers, those hermits and ascetics asked him who he really was. After Sakka revealed his identity, they actually turned around and asked what kind of kamma he had done to be reborn in the heavenly realm. After he answered them, they ended up becoming his followers 😂

That visit and those questions to the Buddha brought him great benefit. After the Buddha’s teaching, he attained stream-entry (sotāpatti), took refuge in the Triple Gem, and became a disciple of the Buddha. At that very moment he died and was reborn on the spot, continuing as Sakka. Their dialogue can be found in the *Sakkapañha Sutta* (DN 21).

Ordinary people, upon seeing radiant golden deities, would surely be startled, immediately prostrate themselves, and place complete trust in them. But as mentioned above, even deities do not know everything. Only the Buddha is truly omniscient.

What if they give wrong information, mislead us, or are simply here to play with us, tease us, or harm us? 😂 Remember: Māra is also a powerful deity—one of the leaders of the highest heaven in the sensuous realm, the Paranimmitavasavattī heaven. He too shines with golden radiance~

A certain monk once shared his experience of being toyed with by a deity. That deity never appeared in person. At first it kept complying and flattering the teacher, trying to gain his trust. Of course the teacher was not foolish and tested whether it really had power. He told it to raise his right hand—and an invisible force actually lifted his right hand. “Raise the left hand!”—and his left hand was lifted too. Then the deity began giving him various pieces of information, such as which monk had attained stream-entry, which had attained once-returner, and so on. The teacher investigated the truth and asked one of the monks: “Someone said you have attained the second stage of enlightenment—is that true?” The monk replied: “Just listen for now.” The teacher was shocked because the monk did not deny it. From then on the teacher relied on and completely trusted that deity. Once the deity knew it had gained full trust, it revealed its true intention and deliberately misled the teacher into doing things that caused him loss. When the teacher realized he had been played, of course he was unhappy—and the deity laughed at him.

So be careful. Do not casually believe in deities. This one was probably just bored and playful, so it came to amuse itself.

If the other party truly intends to harm us, that is truly serious. In the human world we have friends and also adversaries. Likewise, throughout our long saṃsāra we have sometimes been reborn in heavenly or spirit realms; there we have friends, and of course we also have adversaries. Once we come down to the human realm, those adversaries and kammic creditors come to mess with us . Some are simply petty and make vows to destroy our meritorious deeds.

How do they play? They push us to do evil, then let kamma itself take care of us and send us to hell~

How do they do it? 

Some directly insert thoughts into our minds. People whose minds are unclear and who lack wisdom take everything as “mine.” When a strange thought arises, they have no mindfulness; they treat it as their own and follow it. Game over~

Some deities and spirits release certain energies that make us generate different emotions—fear, anger, and so on.

Some manipulate conditions. In reality we have no free will; all our choices and decisions are combinations of conditions. We are in the light, they are in the dark; they can easily create certain conditions that make us “voluntarily” choose something, thereby controlling us. 

For example, in the time of Kakusandha Buddha, the then Māra (a past life of Venerable Mahāmoggallāna) played like this: with psychic power he caused laypeople to see mental images of monks behaving badly, inducing them to scold and harm the monks. Most people at that time fell into the lower realms (MN 50).

Some deliberately choose noble ones for us to criticize. Why? The *Visuddhimagga* states that the kamma of slandering a noble one is as heavy as an ānantariya kamma, because almost every passage that mentions the divine eye mentions falling into hell or the realm of ghosts because of slandering noble ones. Since a noble one’s Precept, samadhi (undistractability of mind), wisdom, liberation, and knowledge-and-vision of liberation are so exalted, when we slander such a person the kamma we create is also very heavy.

This is not difficult to deal with. 

We simply practice meditation diligently. When the mind has samadhi, wisdom arises. When they insert strange thoughts, release energies, or even push us toward evil, we can easily notice the abnormality and shatter their schemes.

They want to push us into the lower realms, into hell? Dream on! 😂 

The editor now helps everyone close the door to the lower realms. Please **firmly believe** or **accept after wise reflection** the following truths: 

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

The mind is impermanent: the mind—this element of awareness—is constantly changing and flowing, continually perceiving different objects such as sights, sounds, smells, tastes, touches, thoughts, and emotions. The state when awake is already different from the state when asleep.

If you can do this, at this very moment you close the door to the lower realms. The Buddha guarantees that before death you will certainly attain stream-entry, and in the future you will certainly realize Nibbāna (SN 25.1).

But please do not become complacent. Some people are accumulating great merit and may in the future become important figures in the heavenly realms. Powerful deities, seeing that we are about to replace them, become jealous and stingy; they will try to lower our spiritual  level and merit so that they will not be replaced.

The present Sakka will not play such games, because he is already a noble one. But a previous Sakka once did: seeing that a hermit’s virtue and spiritual power threatened his position, he sent a heavenly maiden to break the hermit’s brahmacariya (celibacy), and he succeeded (JaA 523).

Therefore, if we do not want to be played with, we should not casually believe anyone—not even deities. 

We must strive to raise our own mental level: abstain from all evil, cultivate the good, and purify the mind. 

Then no one will be able to play with us.

---

**Thai Translation**

ครั้งหนึ่ง ท้าวสักกะ (พระอินทร์) เสด็จไปเฝ้าพระผู้มีพระภาคเจ้า และเล่าเรื่องตลกเรื่องหนึ่ง

ในอดีต เมื่อพระองค์นำความสงสัยและคำถามไปหาฤๅษีและนักบวชต่าง ๆ ด้วยหวังจะได้คำตอบ ฤๅษีและนักบวชเหล่านั้นกลับถามว่าพระองค์เป็นใคร เมื่อท้าวสักกะบอกชื่อแล้ว พวกเขากลับถามต่อว่า พระองค์ทำกรรมอะไรจึงได้ไปเกิดในเทวโลก เมื่อพระองค์ตอบแล้ว พวกเขากลับกลายเป็นสาวกของท้าวสักกะเสียเอง 😂

การเสด็จไปเฝ้าและถามพระผู้มีพระภาคเจ้านั้น ทำให้พระองค์ได้ประโยชน์อย่างมาก หลังจากฟังธรรมแล้ว พระองค์ได้บรรลุโสดาปัตติผล ถึงซึ่งพระรัตนตรัย และเป็นสาวกของพระพุทธเจ้า พอดีตอนนั้นพระองค์สิ้นชีพและเกิดใหม่ในที่เดิม ยังคงเป็นท้าวสักกะต่อไป บทสนทนาระหว่างพระองค์กับพระพุทธเจ้า สามารถดูได้ใน *สกฺกปญฺหสูตร* (ที.นิ. ๒๑)

คนทั่วไปเมื่อเห็นเทวดาที่เปล่งรัศมีสีทองวาววับ ย่อมตกใจ หมอบกราบลงทันที และวางใจเชื่อถือโดยสิ้นเชิง แต่ดังที่ได้กล่าวไว้ข้างต้น แม้เทวดาก็ไม่ได้รู้ทุกอย่าง มีเพียงพระพุทธเจ้าเท่านั้นที่ตรัสรู้โดยสมบูรณ์

ถ้าหากพวกเขาให้ข้อมูลผิด พาเราหลงทาง หรือมาเล่นเรา แกล้งเรา ทำร้ายเราล่ะ จะทำอย่างไร? 😂 จำไว้ว่า มารก็เป็นเทวดาที่มีอานุภาพมาก เป็นหนึ่งในหัวหน้าแห่งสวรรค์ชั้นสูงสุดในกามาวจร คือ ปรนิมมิตวสวัตตีสวรรค์ และเขาก็เปล่งรัศมีสีทองเหมือนกัน~

เคยมีพระอาจารย์ท่านหนึ่งเล่าประสบการณ์ที่ถูกเทวดาเล่น พระเทวดานั้นไม่ปรากฏตัว ในตอนแรกคอยเอาใจและตามใจพระอาจารย์ พยายามสร้างความเชื่อถือ พระอาจารย์ก็ไม่โง่ ย่อมต้องทดสอบว่ามีฤทธิ์จริงหรือไม่ ท่านบอกให้ยกมือขวาขึ้น มือขวาก็ถูกพลังที่มองไม่เห็นยกขึ้นจริง ๆ “ยกมือซ้าย!” มือซ้ายก็ถูกยกขึ้น จากนั้นเทวดานั้นก็เริ่มให้ข้อมูลต่าง ๆ เช่น ว่าพระรูปไหนบรรลุโสดาบัน รูปไหนบรรลุสกทาคามี เป็นต้น พระอาจารย์จึงไปตรวจสอบความจริง ถามพระรูปหนึ่งว่า “มีคนบอกว่าท่านบรรลุสกทาคามีแล้ว จริงหรือ?” พระรูปนั้นตอบว่า “ฟังไปก่อนเถอะ” พระอาจารย์ก็ตกใจ เพราะท่านไม่ได้ปฏิเสธ จากนั้นพระอาจารย์ก็เริ่มพึ่งพาและเชื่อถือเทวดานั้นโดยสิ้นเชิง เมื่อเทวดารู้ว่าอีกฝ่ายเชื่อถือเต็มที่แล้ว ก็เผยเจตนาที่แท้จริง จงใจชักนำให้พระอาจารย์ทำสิ่งที่ทำให้ท่านเสียหาย เมื่อพระอาจารย์รู้ตัวว่าถูกเล่นก็ไม่พอใจ และเทวดานั้นก็หัวเราะเยาะท่าน

ดังนั้น ต้องระวัง อย่าเชื่อเทวดาง่าย ๆ เทวดานี้คงเบื่อและชอบเล่นสนุก เลยมาเล่นเท่านั้น

ถ้าอีกฝ่ายตั้งใจจะทำร้ายเราจริง ๆ นั่นน่ากลัวมาก ในโลกมนุษย์เรามีเพื่อน ก็มีศัตรู เช่นเดียวกัน ในสังสารวัฏอันยาวนาน เรามีเกิดในเทวโลกหรือวิญญาณโลกบ้าง ที่นั่นเรามีเพื่อน และก็มีศัตรูเช่นกัน เมื่อเราลงมาเกิดในมนุษย์ ศัตรูและเจ้าหนี้กรรมเหล่านั้นก็มาเล่นงานเรา “โยนเราลงหลุม” บางคนขี้เหนียว แล้วตั้งจิตปรารถนาจะทำลายบุญของเรา

พวกเขาเล่นอย่างไร? ผลักเราให้ทำชั่ว แล้วปล่อยให้กรรมจัดการเราเอง ให้เราตกนรก~

พวกเขาทำได้อย่างไร? 

บางพวกใส่ความคิดเข้าไปในสมองเราโดยตรง คนที่มีจิตไม่ใสสะอาดและขาดปัญญา จะถือว่าทุกอย่างเป็น “ของเรา” เมื่อมีความคิดแปลก ๆ เกิดขึ้น พวกเขาไม่มีสติระวัง กลับถือว่าเป็นความคิดของตัวเอง แล้วทำตาม เกมโอเวอร์~

บางเทวดาและภูตผีจะปล่อยพลังงานบางอย่าง ทำให้เราเกิดอารมณ์ต่าง ๆ เช่น ความกลัว ความโกรธ เป็นต้น

บางพวกเล่นกับเงื่อนไข เพราะจริง ๆ แล้วเราไม่มีเจตจำนงเสรี ทุกทางเลือกและการตัดสินใจของเราล้วนเกิดจากเงื่อนไขประกอบกัน เราอยู่ในที่สว่าง พวกเขาอยู่ในที่มืด พวกเขาสามารถสร้างเงื่อนไขบางอย่างได้ง่าย ๆ แล้วทำให้เรา “สมัครใจ” เลือกบางสิ่ง จึงควบคุมเราได้ 

ตัวอย่างเช่น ในสมัยพระกกุสันธพุทธเจ้า มารในครั้งนั้น (ซึ่งเป็นชาติก่อนของพระมหาโมคคัลลานะ) เล่นแบบนี้: ใช้ฤทธิ์ทำให้คฤหัสถ์เห็นภาพจินตภาพของภิกษุทำพฤติกรรมไม่ดี ชักจูงให้พวกเขาด่าและทำร้ายภิกษุ คนส่วนใหญ่ในครั้งนั้นจึงตกไปสู่อบายภูมิ (ม.ม. ๕๐)

บางพวกจงใจเลือกพระอริยบุคคลให้เราด่า ทำไม? ใน *วิสุทธิมรรค* กล่าวว่า กรรมของการพูดจาใส่ร้ายพระอริยะหนักเท่ากับอนันตริยกรรม เพราะเกือบทุกตอนที่กล่าวถึงทิพยจักษุ จะกล่าวถึงการตกนรกหรือไปเกิดเป็นเปรตเพราะการใส่ร้ายพระอริยะ ดังนั้นเมื่อใครใส่ร้ายพระอริยะ เนื่องจากพระอริยะมีศีล สมาธิ ปัญญา วิมุตติ และวิมุตติญาณทัสสนะอันสูงส่ง กรรมที่เราสร้างขึ้นจึงใหญ่โตมาก

เรื่องนี้รับมือไม่ยาก 

เราจงรีบเจริญสมาธิ เมื่อจิตมีสมาธิ ปัญญาก็เกิด เมื่อพวกเขาใส่ความคิดแปลก ๆ ปล่อยพลังงาน หรือแม้แต่ผลักเราให้ทำชั่ว เราก็สังเกตเห็นความผิดปกติได้ง่าย และทำลายแผนการของพวกเขาได้

พวกเขาอยากผลักเราลงอบาย ลงนรกหรือ? ฝันไปเถอะ! 😂 

ตอนนี้ผู้เรียบเรียงจะช่วยทุกท่านปิดประตูอบาย โปรด **เชื่อมั่น** หรือ **ยอมรับหลังจากไตร่ตรองด้วยปัญญา** ตามหลักธรรมต่อไปนี้: 

ร่างกายไม่เที่ยง: ร่างกายเปลี่ยนแปลงอยู่ตลอด จะแก่ เจ็บ และตาย 

จิตไม่เที่ยง: จิต—ธาตุแห่งการรับรู้—เปลี่ยนแปลงและไหลเวียนอยู่ตลอด รับรู้วัตถุต่าง ๆ อย่างภาพ เสียง กลิ่น รส สัมผัส ความคิด อารมณ์ ขณะตื่นกับขณะหลับ สถานะก็ต่างกันแล้ว

หากท่านทำได้อย่างนี้ ขณะนั้นท่านก็ปิดประตูอบายทันที พระพุทธเจ้าทรงรับรองว่าก่อนตายท่านจะได้บรรลุโสดาปัตติผลอย่างแน่นอน และในอนาคตจะได้ตรัสรู้พระนิพพานอย่างแน่นอน (สํ.นิ. ๒๕.๑)

แต่โปรดอย่าประมาท บางคนกำลังสะสมบุญใหญ่มาก อาจจะได้เป็นบุคคลสำคัญในเทวโลกในอนาคต เทวดาผู้มีอานุภาพเห็นว่าเราใกล้จะมาแทนที่พวกเขา ก็เกิดความริษยาและความตระหนี่ พวกเขาจะพยายามลดระดับจิตและบุญของเรา เพื่อไม่ให้ถูกแทนที่

ท้าวสักกะองค์ปัจจุบันจะไม่เล่นแบบนี้ เพราะพระองค์เป็นพระอริยะแล้ว แต่ท้าวสักกะองค์ก่อนเคยเล่นแบบนี้: เห็นว่าฤๅษีองค์หนึ่งมีศีลและฤทธิ์ที่อาจคุกคามตำแหน่งของตน จึงส่งนางฟ้าไปทำลายพรหมจรรย์ของฤๅษี และสำเร็จ (ชา.อ. ๕๒๓)

ดังนั้น หากเราไม่อยากถูกเล่น อย่าเชื่อใครง่าย ๆ แม้แต่เทวดา 

เราต้องพยายามยกระดับจิตใจของตนเอง: ละเว้นจากความชั่วทั้งปวง บำเพ็ญกุศล ชำระจิตให้บริสุทธิ์ 

อย่างนี้แล้ว ไม่มีใครเล่นเราได้

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**Vietnamese Translation**

Một lần, Đế Thích (Vua Trời) đến yết kiến Đức Phật và kể một chuyện thú vị.

Trong quá khứ, khi Ngài mang theo nghi hoặc và câu hỏi đến gặp các ẩn sĩ, người xuất gia tu hành, mong được giải đáp, các ẩn sĩ và người xuất gia ấy lại hỏi Ngài rốt cuộc là ai. Sau khi Đế Thích xưng danh, họ lại hỏi ngược lại Ngài đã tạo nghiệp gì mà được sinh lên cõi trời. Sau khi Ngài trả lời, họ lại trở thành đệ tử của Đế Thích 😂

Lần Đế Thích đến yết kiến và hỏi Đức Phật ấy đã mang lại lợi ích lớn lao cho Ngài. Sau khi nghe Đức Phật thuyết pháp, Ngài chứng quả Dự lưu, quy y Tam Bảo, trở thành đệ tử của Đức Phật. Vừa lúc ấy Ngài chết và tái sinh ngay tại chỗ, tiếp tục làm Đế Thích. Cuộc vấn đáp giữa Ngài và Đức Phật có thể xem trong *Kinh Đế Thích Sở Vấn* (DN 21).

Người bình thường thấy vị thiên thần ánh sáng vàng rực rỡ, chắc chắn sẽ giật mình, lập tức năm vóc sát đất, hoàn toàn tin tưởng họ. Nhưng như vừa đề cập, chư thiên cũng không biết hết mọi thứ đâu. Chỉ có Đức Phật mới là bậc toàn trí thật sự.

Nếu họ đưa ra thông tin sai, dẫn dắt chúng ta lầm đường, hoặc chỉ đến chơi đùa, trêu chọc, hại chúng ta thì sao? 😂 Hãy nhớ rằng, Ma Vương cũng là vị thiên thần có đại uy lực, là một trong những thủ lĩnh của cõi trời cao nhất trong dục giới — cõi Tha Hóa Tự Tại. Ông ấy cũng ánh sáng vàng rực rỡ đó~

Từng có một vị pháp sư chia sẻ trải nghiệm bị thiên thần đùa giỡn. Vị thiên thần ấy không hiện thân. Ban đầu không ngừng thuận theo, nịnh nọt vị pháp sư, cố gắng lấy được lòng tin của ông. Pháp sư dĩ nhiên không ngu, dĩ nhiên phải thử xem ông ta có bản lĩnh thật không. Ông bảo ông ta nâng tay phải của mình lên — tay phải thật sự bị một lực vô hình nâng lên. “Nâng tay trái!” rồi tay trái cũng bị nâng lên. Sau đó vị thiên thần ấy bắt đầu đưa cho ông nhiều thông tin khác nhau, ví dụ vị xuất gia nào đã chứng sơ quả, nhị quả… Vị pháp sư bèn đi điều tra thật hư, hỏi một vị xuất gia: “Có người nói Thầy đã chứng nhị quả rồi, có thật không?” Vị xuất gia ấy trả lời: “Cứ nghe đã.” Pháp sư rất chấn động vì ông không phủ nhận. Thế là pháp sư bắt đầu nương tựa, hoàn toàn tin tưởng vị thiên thần ấy. Khi vị thiên thần biết đối phương đã hoàn toàn tin mình rồi, liền lộ ra ý đồ thật sự, cố ý dẫn dắt pháp sư làm những việc khiến ông bị thiệt hại. Pháp sư biết mình bị chơi sau dĩ nhiên không vui, rồi vị thiên thần ấy cười nhạo ông.

Này, vậy nên phải cẩn thận. Đừng tùy tiện tin tưởng chư thiên. Vị thiên thần này có lẽ quá buồn chán, thích chơi, nên đến chơi thôi.

Nếu đối phương có tâm hại chúng ta, thì thật sự không ổn. Ở nhân gian chúng ta có bạn, cũng có đối thủ. Cũng vậy, trong vòng luân hồi dài lâu, đôi khi chúng ta sinh lên cõi trời, cõi linh; ở đó có bạn, dĩ nhiên cũng có đối thủ. Một khi chúng ta xuống nhân gian, những đối thủ, oan gia trái chủ ấy liền đến làm khó chúng ta, “hại chúng ta một vố.” Có kẻ vốn hẹp hòi, rồi phát nguyện đến phá hoại công đức của chúng ta.

Họ chơi như thế nào? Đẩy chúng ta làm ác, rồi để nghiệp lực tự giải quyết chúng ta, khiến chúng ta đọa địa ngục~

Họ làm thế nào được? 

Có kẻ trực tiếp đưa tư tưởng vào não chúng ta. Những người tâm không trong sáng, thiếu trí tuệ sẽ coi tất cả là “của tôi.” Khi có niệm lạ khởi lên, họ không có sự cảnh giác, ngược lại coi đó là của mình, rồi thuận theo. Game over~

Có chư thiên, linh thể sẽ phóng ra một số năng lượng, khiến chúng ta sinh khởi các cảm xúc khác nhau, ví dụ cảm xúc sợ hãi, giận dữ…

Có kẻ chơi với điều kiện. Vì thực ra chúng ta không có ý chí tự do, mọi lựa chọn, quyết định của chúng ta đều do các điều kiện hợp thành. Chúng ta ở chỗ sáng, chư thiên ở chỗ tối; họ rất dễ tạo ra một số điều kiện, rồi khiến chúng ta “tự nguyện” đưa ra một số lựa chọn, từ đó khống chế chúng ta. 

Ví dụ trong thời Đức Phật Câu Lưu Tôn, Ma Vương lúc bấy giờ (tiền thân của Tôn giả Mục-kiền-liên) chơi như thế này: ông dùng thần thông khiến cư sĩ tưởng tượng hình ảnh một số tỳ-kheo làm hành vi xấu, xúi giục họ mắng chửi tỳ-kheo, hại tỳ-kheo. Lúc ấy phần lớn mọi người đều đọa ác đạo (MN 50).

Có kẻ chuyên chọn bậc Thánh để chúng ta mắng. Tại sao? Trong *Thanh Tịnh Đạo* có nói, nghiệp phỉ báng bậc Thánh nặng như vô gián tội, vì hầu như bất kỳ đoạn kinh nào nhắc đến thiên nhãn trí đều nói đến việc vì phỉ báng bậc Thánh mà đọa địa ngục, đi vào ngạ quỷ… Vì công đức của bậc Thánh rất lớn, họ có giới, định, tuệ, giải thoát và giải thoát tri kiến cao cả, nên khi chúng ta phỉ báng một bậc Thánh, nghiệp chúng ta tạo cũng rất lớn.

Việc này thật ra không khó đối phó. 

Chúng ta hãy mau chóng tu tập thiền định. Khi tâm có thiền định, trí tuệ sẽ mở; khi họ đưa tư tưởng lạ đến, phóng năng lượng đến, thậm chí đẩy chúng ta làm ác, chúng ta rất dễ nhận ra sự khác thường, phá tan mưu kế của họ.

Họ muốn đẩy chúng ta xuống ác đạo, xuống địa ngục ư? Mơ đi! 😂 

Biên tập viên bây giờ giúp mọi người đóng cửa ác đạo. Xin mọi người **tin chắc** hoặc **chấp nhận sau khi suy nghĩ bằng trí tuệ** những đạo lý sau: 

Thân là vô thường: thân liên tục biến đổi, sẽ già, bệnh, chết. 

Tâm là vô thường: tâm — yếu tố giác tri này — liên tục biến đổi, chảy, liên tục nhận biết các đối tượng khác nhau như hình ảnh, âm thanh, mùi, vị, xúc chạm, tư tưởng, cảm xúc. Lúc tỉnh và lúc ngủ, trạng thái đã khác nhau rồi.

Nếu mọi người làm được như vậy, ngay lúc ấy đã đóng cửa ác đạo. Đức Phật bảo đảm chúng ta trước khi chết chắc chắn sẽ chứng sơ quả, trong tương lai chắc chắn sẽ chứng ngộ Niết-bàn (SN 25.1).

Nhưng xin mọi người đừng lơi lỏng. Có người đang tích lũy công đức rất lớn, có thể trong tương lai sẽ trở thành nhân vật lớn ở cõi trời. Những vị thiên thần có đại uy thế thấy chúng ta sắp thay thế vị trí của họ, sẽ ghen tị và keo kiệt; họ sẽ tìm cách kéo thấp mức tâm linh, công đức của chúng ta, để bản thân không bị thay thế.

Vị Đế Thích đời này sẽ không chơi như vậy, vì Ngài đã là bậc Thánh. Nhưng đời trước từng có một vị Đế Thích chơi như vậy: Ngài thấy giới đức và uy lực tu hành của một vị ẩn sĩ sẽ đe dọa địa vị của mình; liền sai thiên nữ phá phạm hạnh (kiêng tuyệt tình dục) của vị ấy, cuối cùng thành công (JaA.523).

Vì vậy nếu chúng ta không muốn bị người chơi, đừng tùy tiện tin bất kỳ ai, thậm chí là chư thiên. 

Chúng ta phải nỗ lực nâng cao mức tâm linh của chính mình: các ác mạc tác, chúng thiện phụng hành, tự tịnh kỳ ý. 

Như vậy thì không ai có thể chơi được chúng ta nữa.

在泰國，許多家庭都會設置一座稱為「San Phra Phum」（土地公神龕／守護靈神龕）的神龕。有些家庭甚至在土地上設置兩座這樣的神龕。當被問及這個習俗時，龍婆勒西令淡（Luang Por Lersi Lingdam）表示，這並沒有什麼不尋常。

他帶著一點幽默說，設置兩座神龕只是給守護靈多一個選擇——如果一座神龕太熱，守護靈可以搬到另一座；如果第二座太冷，它又可以回來。更重要的是，神龕是一種尊重與認可的象徵。它並不意味著守護靈真的住在神龕裡面。

據龍婆解釋，守護靈（Phra Phum）是一種負責監督廣大區域的天界眾生，其管轄範圍常常延伸數公里。一個守護靈並不只守護單一住家。這些眾生擁有自己的天界居所，並擔任土地及該領域內人們的守護者。

接著，龍婆分享了一段大約在佛曆2500年左右的親身經歷，當時他正在泰國皇家海軍醫療部接受治療。

一天晚上，約凌晨兩點，他醒來時看到一名男子在病房中走動。那人看起來很普通，穿著舊短褲、赤裸上身。他安靜地從一張病床走到另一張，短暫停留觀察每位病人。

當這位陌生人走到某一張病床時，他停留了特別久。龍婆感到好奇，便叫住他：

「等一下。你要去哪裡？先過來跟我談談。」

令他驚訝的是，那人回答說，他本來就打算來跟他說話。

當被問及身份時，陌生人回答：

「我是守護靈。」

龍婆詢問他的職責以及所管轄的區域。

守護靈表示，他負責監管曼谷一個大區域，其中一項職責是觀察人類的行為。

「我記錄善行與惡行。」他說。

龍婆好奇，一個眾生如何能同時監看成千上萬的人。

守護靈微笑回答：

「請記住，我的心是超自然的。」

為了示範，他舉起手，瞬間出現了一張像紙一樣的東西，上面顯示著名字與行為，彷彿正在被記錄。

守護靈澄清，這只是個示範。實際上，天界眾生不需要筆記本或文字記錄。他們直接感知業力的運作。一個人行為的結果，會透過他們的靈性覺知自然顯現。

龍婆接著問，為什麼他在那位病人旁邊停留那麼久。

守護靈回答，在凌晨三點整，那位病人會發生嚴重的醫療危機。他甚至指明應該從醫生的藥櫃取出哪種藥並立刻施用。

談話結束後，守護靈便離開了。

在凌晨三點整，病人果然如預測般突然陷入危急狀態。碰巧聽到對話的護士立刻取出藥物並施用。病人的情況好轉，隔天早上就已能在醫院院子裡舒適地走動。

龍婆認為這件事正是守護靈慈悲與能力的例證。他指出，有些守護靈擁有類似經驗豐富醫師的知識，並在條件允許時默默協助人們。

---

**English**

In Thailand, many households maintain a spirit house called a San Phra Phum (Guardian Spirit Shrine). Certain families even place two such shrines on their land. When questioned about this custom, Luang Por Lersi Lingdam observed that there is nothing out of the ordinary about it.

With a touch of humor, he noted that two spirit houses simply offer the guardian spirit options—if one shrine grows too warm, the spirit may shift to the other; if the second becomes chilly, it can return. More significantly, the shrine serves as a mark of respect and acknowledgment. It does not imply that the guardian spirit physically resides within the structure.

As Luang Por explained, a guardian spirit, or Phra Phum, is a celestial being charged with supervising an extensive territory, frequently spanning several kilometers. A single guardian spirit does not oversee only one dwelling. These entities maintain their own heavenly residences and act as caretakers of the land and the people living within their jurisdiction.

Luang Por then shared a striking personal account from around B.E. 2500, during a period when he was undergoing treatment at the Royal Thai Navy Medical Department.

One night, around 2:00 a.m., he awoke to see a man moving through the hospital ward. The figure looked ordinary, dressed in worn shorts and bare-chested. He passed quietly from bed to bed, pausing briefly to regard each patient.

When the stranger arrived at one particular bed, he lingered there for an extended period. Intrigued, Luang Por addressed him.

“Wait a moment. Where are you going? Come and talk with me first.”

To his astonishment, the man answered that he had in fact planned to speak with him.

Asked for his identity, the stranger replied:

“I am a guardian spirit.”

Luang Por inquired about his duties and the area under his charge.

The guardian spirit stated that he supervised a large district in Bangkok and that one of his responsibilities was to monitor the conduct of human beings.

“I take note of both good deeds and bad deeds,” he said.

Luang Por questioned how one being could possibly keep track of hundreds of thousands of people simultaneously.

The spirit smiled and responded:

“Please remember that my mind is supernatural.”

To illustrate, he lifted his hand, and what seemed to be a sheet of paper appeared at once, showing names and actions as if they were being recorded.

The guardian spirit clarified that this was merely a demonstration. In truth, celestial beings require neither notebooks nor written records. They apprehend the operations of karma directly. The results of a person’s actions become known to them through their spiritual perception.

Luang Por next asked why the spirit had remained so long beside that one patient.

The guardian spirit replied that at precisely 3:00 a.m. the patient would experience a serious medical emergency. He even indicated which medicine should be taken from the doctor’s cabinet and given at once.

Once the conversation concluded, the spirit departed.

At exactly 3:00 a.m., the patient suddenly entered a state of distress, precisely as predicted. Nurses who had overheard the exchange promptly obtained the medicine and administered it. The patient’s condition improved, and by the next morning he was observed walking comfortably about the hospital grounds.

Luang Por viewed this incident as an illustration of the compassion and capabilities of guardian spirits. Some, he noted, hold knowledge comparable to that of experienced physicians and may discreetly help people when conditions permit.

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**ภาษาไทย**

ในประเทศไทย หลายครัวเรือนจะมีศาลพระภูมิ (San Phra Phum) หรือศาลเทพารักษ์ไว้ในบ้าน บางครอบครัวถึงกับตั้งศาลพระภูมิสองหลังในที่ดินของตน เมื่อถูกถามเกี่ยวกับธรรมเนียมนี้ หลวงพ่อฤๅษีลิงดำได้กล่าวว่า ไม่มีอะไรผิดปกติแต่อย่างใด

ท่านกล่าวอย่างมีอารมณ์ขันว่า การมีศาลสองหลังเพียงแค่ให้เทพารักษ์มีทางเลือกเท่านั้น—ถ้าศาลหนึ่งร้อนเกินไป เทพารักษ์ก็ย้ายไปอยู่ศาลอีกหลังได้ ถ้าศาลที่สองเย็นเกินไป ก็กลับมาได้ สำคัญกว่านั้น ศาลพระภูมิเป็นสัญลักษณ์แห่งความเคารพและการยอมรับ ไม่ได้หมายความว่าเทพารักษ์อาศัยอยู่ในศาลนั้นจริงๆ

ตามที่หลวงพ่ออธิบาย เทพารักษ์หรือพระภูมิ เป็นเทพผู้มีหน้าที่ดูแลพื้นที่กว้างใหญ่ มักครอบคลุมหลายกิโลเมตร เทพารักษ์หนึ่งองค์ไม่ได้ดูแลเพียงบ้านหลังเดียว เทพเหล่านี้มีวิมานของตนเอง และทำหน้าที่เป็นผู้ดูแลผืนดินและผู้คนที่อาศัยอยู่ในอาณาเขตของตน

จากนั้นหลวงพ่อได้เล่าประสบการณ์ส่วนตัวที่น่าทึ่งเมื่อประมาณปี พ.ศ. 2500 ในช่วงที่ท่านกำลังรักษาตัวอยู่ที่กรมแพทย์ทหารเรือ

คืนหนึ่ง ประมาณตีสอง ท่านตื่นขึ้นมาเห็นชายคนหนึ่งเดินอยู่ในหอผู้ป่วย ชายผู้นั้นดูธรรมดา สวมกางเกงขาสั้นเก่าๆ และไม่สวมเสื้อ เขาเดินเงียบๆ จากเตียงหนึ่งไปอีกเตียงหนึ่ง หยุดมองผู้ป่วยแต่ละคนชั่วคราว

เมื่อคนแปลกหน้ามาถึงเตียงหนึ่ง เขายืนอยู่นานผิดปกติ หลวงพ่อรู้สึกสนใจจึงเรียกเขา

“เดี๋ยวก่อน เจ้าจะไปไหน มาคุยกับเราก่อนสิ”

ทำให้ท่านประหลาดใจ ชายคนนั้นตอบว่า เขาตั้งใจจะมาคุยกับท่านอยู่แล้ว

เมื่อถูกถามว่าเป็นใคร คนแปลกหน้าตอบว่า

“ข้าคือเทพารักษ์”

หลวงพ่อถามถึงหน้าที่และพื้นที่ที่เขาดูแล

เทพารักษ์บอกว่า เขาดูแลเขตใหญ่แห่งหนึ่งในกรุงเทพฯ และหน้าที่หนึ่งของเขาคือการสังเกตพฤติกรรมของมนุษย์

“ข้าจดบันทึกทั้งความดีและความชั่ว” เขาพูด

หลวงพ่อสงสัยว่า สัตว์โลกหนึ่งตนจะติดตามคนเป็นแสนเป็นแสนพร้อมกันได้อย่างไร

เทพารักษ์ยิ้มแล้วตอบว่า

“โปรดจำไว้ว่า จิตของข้านั้นเป็นจิตวิเศษ”

เพื่อแสดงให้เห็น เขายกมือขึ้น และสิ่งที่ดูคล้ายแผ่นกระดาษปรากฏขึ้นทันที แสดงชื่อและการกระทำราวกับกำลังถูกบันทึก

เทพารักษ์อธิบายว่า นี่เป็นเพียงการสาธิตเท่านั้น ในความเป็นจริง เทพทั้งหลายไม่จำเป็นต้องมีสมุดหรือบันทึกเป็นลายลักษณ์อักษร พวกเขารับรู้การทำงานของกรรมได้โดยตรง ผลของการกระทำของบุคคลจะปรากฏแก่พวกเขาผ่านการรับรู้ทางจิตวิญญาณ

หลวงพ่อถามต่อไปว่า ทำไมเขาถึงยืนอยู่ข้างผู้ป่วยคนนั้นนานขนาดนั้น

เทพารักษ์ตอบว่า เวลาตีสามตรง ผู้ป่วยคนนั้นจะเกิดวิกฤตทางการแพทย์ร้ายแรง เขาถึงกับระบุว่าควรนำยาชนิดใดออกจากตู้ยาของหมอมาให้ทันที

เมื่อการสนทนาจบลง เทพารักษ์ก็จากไป

เวลาตีสามตรง ผู้ป่วยก็เกิดอาการวิกฤตขึ้นจริงตามที่ทำนายไว้ พยาบาลที่ได้ยินการสนทนาบังเอิญ จึงรีบนำยามาให้ ผู้ป่วยอาการดีขึ้น และเช้าวันรุ่งขึ้นก็เห็นเขาเดินเล่นอย่างสบายๆ ในบริเวณโรงพยาบาล

หลวงพ่อเห็นเหตุการณ์นี้เป็นตัวอย่างของความเมตตาและความสามารถของเทพารักษ์ ท่านกล่าวว่า บางองค์มีความรู้เทียบเท่าแพทย์ผู้ชำนาญ และอาจช่วยเหลือผู้คนอย่างเงียบๆ เมื่อสถานการณ์เอื้ออำนวย

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**Tiếng Việt**

Ở Thái Lan, nhiều gia đình duy trì một ngôi nhà thờ thần gọi là San Phra Phum (Đền thờ Thần Hộ Mệnh). Một số gia đình thậm chí còn đặt hai ngôi đền như vậy trên đất của mình. Khi được hỏi về phong tục này, Luang Por Lersi Lingdam nhận xét rằng không có gì bất thường cả.

Với chút hài hước, ngài nói rằng hai ngôi đền chỉ đơn giản là mang lại cho thần hộ mệnh nhiều lựa chọn hơn—nếu một ngôi đền trở nên quá nóng, thần có thể chuyển sang ngôi kia; nếu ngôi thứ hai trở nên lạnh, thần có thể quay lại. Quan trọng hơn, ngôi đền là biểu tượng của sự tôn kính và công nhận. Nó không có nghĩa là thần hộ mệnh thực sự sống bên trong cấu trúc đó.

Theo lời giải thích của Luang Por, thần hộ mệnh, hay Phra Phum, là một chúng sinh trên trời được giao nhiệm vụ giám sát một vùng lãnh thổ rộng lớn, thường trải dài vài kilomet. Một vị thần hộ mệnh không chỉ trông coi một ngôi nhà duy nhất. Những chúng sinh này có nơi cư ngụ riêng trên thiên giới và đóng vai trò là người chăm sóc đất đai cũng như những người sống trong phạm vi của họ.

Sau đó, Luang Por chia sẻ một câu chuyện cá nhân ấn tượng khoảng vào năm Phật lịch 2500, trong thời gian ngài đang điều trị tại Cục Y tế Hải quân Hoàng gia Thái Lan.

Một đêm, khoảng 2 giờ sáng, ngài tỉnh dậy và thấy một người đàn ông đi qua khoa bệnh viện. Người đó trông bình thường, mặc quần short cũ và để trần thượng thân. Ông ta đi lặng lẽ từ giường này sang giường khác, dừng lại ngắn ngủi để nhìn mỗi bệnh nhân.

Khi người lạ đến một giường cụ thể, ông ta đứng lại rất lâu. Tò mò, Luang Por gọi ông ta:

“Đợi một chút. Ông đang đi đâu vậy? Hãy đến nói chuyện với tôi trước.”

Khiến ngài ngạc nhiên, người đàn ông trả lời rằng ông thực sự đã định nói chuyện với ngài.

Khi được hỏi về thân phận, người lạ đáp:

“Tôi là thần hộ mệnh.”

Luang Por hỏi về nhiệm vụ và khu vực dưới quyền quản lý của ông.

Thần hộ mệnh cho biết ông giám sát một quận lớn ở Bangkok và một trong những trách nhiệm của ông là theo dõi hành vi của con người.

“Tôi ghi nhận cả những việc thiện lẫn việc ác,” ông nói.

Luang Por thắc mắc làm sao một chúng sinh có thể theo dõi hàng trăm ngàn người cùng một lúc.

Thần mỉm cười và đáp:

“Xin hãy nhớ rằng tâm trí của tôi là siêu nhiên.”

Để minh họa, ông giơ tay lên, và thứ trông như một tờ giấy xuất hiện ngay lập tức, hiển thị tên và hành động như thể đang được ghi lại.

Thần hộ mệnh làm rõ rằng đây chỉ là một sự trình diễn. Thực tế, các chúng sinh trên trời không cần sổ sách hay ghi chép bằng văn tự. Họ trực tiếp nhận biết sự vận hành của nghiệp. Kết quả hành động của một người trở nên rõ ràng với họ thông qua nhận thức tâm linh.

Luang Por tiếp tục hỏi tại sao thần đứng lâu bên cạnh bệnh nhân đó.

Thần hộ mệnh trả lời rằng đúng 3 giờ sáng, bệnh nhân sẽ gặp một cơn nguy kịch y tế nghiêm trọng. Ông thậm chí còn chỉ rõ loại thuốc nào nên lấy từ tủ thuốc của bác sĩ và dùng ngay lập tức.

Sau khi cuộc trò chuyện kết thúc, thần rời đi.

Đúng 3 giờ sáng, bệnh nhân đột nhiên rơi vào tình trạng nguy kịch đúng như đã báo trước. Các y tá tình cờ nghe được cuộc trao đổi đã nhanh chóng lấy thuốc và dùng cho bệnh nhân. Tình trạng của bệnh nhân được cải thiện, và đến sáng hôm sau, người ta thấy ông đi lại thoải mái trong khuôn viên bệnh viện.

Luang Por xem sự việc này như một minh chứng về lòng từ bi và năng lực của các thần hộ mệnh. Ngài nhận xét rằng một số vị có kiến thức tương đương với những bác sĩ giàu kinh nghiệm và có thể âm thầm giúp đỡ mọi người khi điều kiện cho phép.

story cred. to @928 Amulet Auction

DNA21. 355. 「這位夜叉（yakkha）長時間以來都是清淨的」意思是：從很久以前開始就已經清淨。是從多麼久以前開始呢？是從佛陀尚未出現的時候，在摩揭陀國（magadharaṭṭha）的摩遮羅村（macalagāma）裡，還是摩伽青年（maghamāṇava）的時候開始。據說那時有一天，他很早起床，走到村子中央人們做村中工作的地方，用腳尖把站立處的塵土和垃圾撥開，弄得整潔可愛；後來有別人來站在那裡。他就憑著這一點點，恢復了正念，在村子中央把一塊像打穀場那麼大的地方清理乾淨，灑上沙子，搬來木頭，在寒冷的時候生火；年輕人和老年人都來坐在那裡。

然後有一天他這樣想：「我們去城市裡，會見到國王和大臣等人；關於這些月亮和太陽，人們也說『月亮是天子（devaputta），太陽是天子』。到底做了什麼，他們才能得到這些成就呢？」接著他想：「沒有別的，就是做了福德業（puññakamma）而已。」於是又想：「我也應該做能帶來這樣成就的福德業。」

他很早起床，喝了粥，手裡拿著斧頭、刀子、鋤頭、木杵，走到四條大路交叉的地方，用木杵把石頭撬起來推開，把會撞到車軸的樹移走，把不平的地方弄平，在四條大路交叉處蓋涼亭，挖水池，築橋。就這樣做了一整天的工作，太陽下山後才回家。有人問他：「喂，摩伽（magha），你一早就出去，傍晚才從森林回來，到底在做什麼工作啊？」他說：「我在做福德業。我在清理通往天界的道路。」那人又問：「喂，什麼叫做福德啊？」他說：「你不知道嗎？」那人說：「是啊，我不知道。」他又問：「你去過城市的時候，見過國王和大臣等人嗎？」那人說：「見過。」他說：「他們就是靠做福德業才得到那個地位的。我也在做能帶來這樣成就的業。你聽過『月亮是天子，太陽是天子』的說法嗎？」那人說：「聽過。」他說：「我就是在清理通往那個天界的道路。」那人又問：「可是這個福德業只適合你自己做，別人就不適合嗎？」他說：「這對任何人都沒有禁止。」那人說：「如果是這樣，明天去森林的時候，也叫我一聲。」隔天他就帶著那人一起去了。就這樣，那個村子裡的三十三位年輕人，全部都成了他的追隨者。他們同心合意地到處做各種福德業。無論往哪個方向走，他們當天就把路弄平；挖水池、蓋涼亭、築橋，也都能當天完成。

後來村子的頭人想：「以前這些人喝酒、殺生的時候，我還能靠罰款和勞役得到錢財。現在從他們開始做福德業以來，就再也沒有這樣的收入了。好，我去王宮誣告他們。」於是他去見國王說：「大王，我看到盜賊了。」國王問：「在哪裡，孩子？」他說：「在我的村子裡。」國王問：「什麼樣的盜賊，孩子？」他說：「是觸犯王法的人，陛下。」國王問：「是什麼出身？」他說：「是居士出身，陛下。」國王說：「居士能做什麼？你既然知道，為什麼不告訴我？」他說：「因為害怕，大王，所以沒說。現在請不要怪罪我。」國王相信了他，心想「這人對我大喊大叫」，就說：「那麼你去，你自己把他們帶來。」並給了他兵力派他去。那人頭人去了，趁他們在森林裡做了一天工作、傍晚吃過飯、坐在村子中央商量「明天做什麼工作？是把路弄平、挖水池，還是築橋？」的時候，包圍了他們，說「不要動，這是國王的命令」，把他們綁起來帶走。那時他們的妻子聽說「你們的丈夫被當成『觸犯王法的盜賊』綁走了」，就說：「這些人好久以來都用『我們在做福德業』當藉口，天天待在森林裡，所有工作都荒廢了，家裡什麼都沒增加。綁得好，抓得好。」

村子頭人也把他們帶去見國王。國王連查都不查就說：「用大象踩死他們。」在被帶走的時候，摩伽對其他人說：「喂，你們能照我的話做嗎？」他們說：「我們就是照你的話做才落到這個恐懼裡的。就算這樣，我們還是聽你的。你說吧，喂，我們該怎麼做？」他說：「喂，在輪迴裡流轉的人，本來就一定會遇到這種事。可是你們真的是盜賊嗎？」他們說：「我們不是盜賊。」他說：「對這個世間來說，真實語（saccakiriya）是依靠。所以大家一起發真實語：『如果我們是盜賊，就讓大象踩；如果不是盜賊，就不要踩。』」他們就這樣做了。大象連靠近都做不到，大聲吼叫著逃走。即使有人用刺棒和鐵鉤打它，也無法把它趕過來。他們向國王報告：「我們無法把大象趕過來。」國王說：「那麼用蓆子蓋在上面再踩。」蓋上蓆子之後，大象發出加倍的吼叫聲逃走了。

國王聽了，把誣告的人叫來說：「孩子，大象不願意踩？」他說：「是的，陛下。那個青年首領知道咒語，這都是咒語的威力。」國王把摩伽叫來問：「聽說你有咒語？」他說：「沒有，陛下。我沒有咒語。我們只是發了真實語：『如果我們是國王的盜賊，就讓它踩；如果不是盜賊，就不要踩。』這是真實語的威力。」國王問：「可是，孩子，你們到底在做什麼工作？」他說：「陛下，我們把路弄平，在四條大路交叉處蓋涼亭，挖水池，築橋，到處做這些福德業。」

國王又問：「那這個人為什麼要誣告你們？」他說：「我們放逸的時候，他能得到這個那個；我們精進的時候，他就得不到，因為這個原因。」國王說：「孩子，這頭大象是畜生，它都知道你們的功德。我是人，卻不知道。你們住的村子，我再歸還給你們；這頭大象也歸你們；誣告的人也做你們的奴隸。從今以後，也幫我做福德業。」說完就給了財物，把他們放走。他們拿了財物，輪流騎著大象走，商量說：「喂，福德業本來是為了未來的生命做的，可是對我們來說，就像在水裡開的藍蓮花一樣，就在今生就結果了。現在我們要做更多的福德。」「做什麼呢？」「我們在四條大路交叉處做一個堅固的、給大眾休息的大涼亭。可是不要讓女人有份，我們來做。因為我們被當成盜賊帶走的時候，女人們連一點關心都沒有，只說『綁得好，抓得好』，所以不給她們有份。」他們回到各自家裡，給大象三十三團食物，又搬來三十三把草，全部都塞滿了大象的肚子。然後進到森林砍樹，砍下來的樹由大象拖到車路上。他們把樹削好，開始蓋涼亭的工程。

摩伽家裡有蘇闍多（sujātā）、須達摩（sudhammā）、質多（cittā）、難陀（nandā）四個妻子。須達摩問木匠：「孩子，這些同伴一大早出去，傍晚才回來，到底在做什麼工作？」木匠說：「在蓋涼亭，母親。」她說：「孩子，也給我在涼亭裡有一份吧。」木匠說：「他們說『不讓女人有份』。」她就給了木匠八個金幣，說：「孩子，不管用什麼方法，也讓我有份。」木匠說「好的，母親」，就先拿了斧頭和刀子，站在村子中央，大聲說：「喂，今天這麼晚了還不出去嗎？」知道大家都上路了之後，說：「你們先走吧，我有事耽擱了。」讓他們走在前面，自己走另一條路，砍下一棵適合做屋頂中央木的樹，削好、磨平，帶回須達摩家放著，說：「等我說『拿來』的那天，再拿出去給他們。」

後來木材工程完成，從地基開始，築牆、立柱、接合、綁屋頂中央木等等都做好了，木匠坐在屋頂中央木上，從四方把椽子舉起來，說：「喂，有一件事忘了。」他們說：「喂，忘了什麼？你什麼都忘了嗎？」他說：「喂，這些椽子要安在哪裡？」他們說：「需要有屋頂中央木才行。」他說：「喂，現在哪裡能找到？」他們說：「在人家家裡可能找得到。」他說：「到處去問吧。」他們進村子問，須達摩在家門口說：「這家有屋頂中央木。」她說：「有。」他們說：「那麼收錢吧。」她說：「我不收錢。如果給我有份，我就給。」他們說：「喂，不給女人有份。我們去森林砍樹。」就離開了。

後來木匠問：「孩子，屋頂中央木沒找到嗎？」他們把事情告訴他。木匠仍坐在屋頂中央木上，抬頭看天空說：「喂，今天星宿很好，再過一年才能找到。你們辛苦搬來的木材，整年放在這裡會腐爛。等投生到天界的時候，也讓她在涼亭的一個角落有份，把那棵拿來吧。」她在他們還沒再回來之前，就在屋頂中央木的下端刻上「這座涼亭名叫須達摩」的字，用新布包起來放好。工人們來了，說：「把屋頂中央木拿來吧，隨便怎樣都好。也給你有份。」她拿出來，說：「孩子們，在八根或十六根椽子還沒架上去之前，不要把這塊布拆開。」他們說「好」，接受後拿去，架上椽子才把布拆開。

有一個大村子的人抬頭看到那些字，說：「喂，這是什麼？」叫了識字的人來給他看。那人說：「這座涼亭名叫須達摩。」他們大喊：「喂，拿走！我們從一開始就蓋涼亭，連名字都沒得到，她卻用價值等於寶石的屋頂中央木，把涼亭用自己的名字蓋起來。」木匠在他們大喊的時候，把椽子插進去，釘上釘子，完成了涼亭的工程。

他們把涼亭分成三部分：一部分做有地位的人住的地方，一部分做窮人的，一部分做病人的。三十三個人鋪了三十三塊木板，交代大象：「有客人來坐在誰的木板上，就帶他去木板主人的家安置。他的洗腳、擦背、食物、臥具，全部都是木板主人的責任。」大象就把來的人帶去木板主人家，那人當天要做的事都由他負責。

摩伽青年在離涼亭不遠的地方種了一棵拘毗羅樹（koviḷāra），在樹根鋪了石板。名叫難陀的妻子在不遠處挖了水池，質多種了花園，最年長的妻子卻拿著鏡子，只顧打扮自己到處走。摩伽對她說：「親愛的，須達摩在涼亭裡有了份，難陀挖了水池，質多種了花園。你卻沒有福德業，做一件福德吧，親愛的。」她說：「你是為了誰做的？你做的不就是我的嗎？」說完繼續只顧打扮自己。

摩伽活到壽命盡頭，死後投生到三十三天（tāvatiṃsa）成為帝釋（sakka）。那三十三位村民死後也成為三十三天子，投生到他身邊。帝釋的勝利殿（vejayanta）高七百由旬，旗幟高三百由旬；因為拘毗羅樹的餘勢，周圍三百由旬、樹幹粗十五由旬的波利質多羅樹（pāricchattaka）出現了；因為石板的餘勢，在波利質多羅樹根下出現了六十由旬的潘杜甘巴拉石（paṇḍukambalasilā）。因為須達摩的屋頂中央木的餘勢，出現了三百由旬的須達摩天廳（sudhammā）。因為難陀的水池的餘勢，出現了五十由旬名叫難陀的水池。因為質多的花園地基的餘勢，出現了六十由旬名叫質多羅多園（cittalatāvana）的園林。

天王帝釋坐在須達摩天廳裡一由旬大的金床上，三由旬大的白傘蓋被撐著，被那些天子、天女、二億五千萬名舞者，以及兩個天界的天神圍繞著，觀看大成就時，看到那三個女人，說：「這些都看得見了，蘇闍多在哪裡？」一看，發現「她因為不聽我的話，投生在山澗裡成為一隻鷺鷥」，就從天界下來，到她那裡去。她一見到就認出他，低下頭。他說：「傻瓜，現在為什麼不抬頭？你不聽我的話，只顧打扮自己度過一生。須達摩、難陀、質多都得到大成就了，來看看我們的成就吧。」把她帶到天界，丟進難陀水池，自己坐在床上。

舞者們問：「大王去哪裡了？」他本來不想說，但被她們逼問，只好說：「去蘇闍多那裡。」「投生在哪裡，大王？」「在山澗腳下。」「現在在哪裡？」「被我丟在難陀水池裡。」她們說：「喂，來看看我們的女主人吧。」全部都去了。她以前是最年長的，看不起她們。現在她們看到她，就說「看看，喂，我們女主人的臉像螃蟹刺一樣」等等，取笑她。她非常難過，對天王帝釋說：「大王，這些金銀寶石的宮殿或難陀水池對我有什麼用？對眾生來說，出生地才是快樂的。把我放回山澗腳下吧，大王。」帝釋把她放回那裡，說：「你會聽我的話嗎？」她說：「會的，大王。」他說：「受持五戒，不要破，過幾天我就讓你成為她們的首領。」她就這樣做了。

帝釋過了幾天，想「不知道能不能守戒」，就變成一條魚，仰躺著漂到她面前的水面上。她想「大概是死魚」，就去抓住頭部。魚甩了甩尾巴。她想「大概還活著」，就放回水裡。帝釋站在虛空中說：「好，好，你守戒了。這樣守戒的話，過幾天我就讓你成為舞者的首領。」她也活了五百年。連一天吃飽都沒有，乾枯憔悴，即使這樣也沒有破戒，死後投生在波羅奈（bārāṇasi）一個陶工家裡。

帝釋一看「投生在哪裡」，就發現了，說「從那裡無法直接帶來，我給她謀生的方法」，就用金黃瓜裝滿一輛車，扮成老人坐在村子中央，喊「來拿黃瓜啊」。周圍的村民來了，說「給我們，孩子」。他說：「我只給守戒的人。你們守戒嗎？」他們說：「孩子，我們連戒是什麼樣子都不知道，用錢買吧。」他說：「我只給守戒的人。」他們說：「喂，這黃瓜老人是誰啊？」全部都回去了。

那個女孩問：「媽媽，你們去拿黃瓜，空手回來？」媽媽說：「女兒，那個黃瓜老人說『我只給守戒的人』，大概他家的女孩靠吃戒活著，我們根本不知道戒是什麼。」她想「大概是給我帶來的」，就去說「孩子，給我黃瓜」。他問：「你守戒嗎，女兒？」她說：「是的，孩子，我守。」他說：「這是我專門給你帶來的。」就把車連同黃瓜放在家門口走了。她也一輩子守戒，死後投生為毗摩質多羅阿修羅（vepacittiasura）的女兒。因為戒的餘勢，長得很漂亮。他說「我要為女兒辦婚宴」，召集了阿修羅。

帝釋一看「投生在哪裡」，發現「投生在阿修羅界，今天要辦她的婚宴」，就想「現在無論如何都要把她帶來」，變成阿修羅的樣子去站在阿修羅中間。父親把花環放在她手裡說：「說出你的丈夫。你喜歡誰，就把花環丟在他頭上。」她一看，看到帝釋，因為前世同居的感情生起，說「這是我的丈夫」，把花環丟在他頭上。他抓住她的手臂飛上虛空。那一刻阿修羅認出他來了。他們喊「抓住，抓住，老帝釋，他是我們的仇敵，我們不把女兒給他」，追了上去。毗摩質多羅問「被誰帶走了？」他們說「被老帝釋，大王」。他說「在剩下的人裡他是最優秀的，算了吧」。帝釋把她帶走，放在二億五千萬名舞者的首領位置上。她向帝釋請求一個願：「大王，我在這個天界沒有母親、父親、兄弟、姊妹。無論你去哪裡，都帶著我一起去，大王。」帝釋答應「好的」。

就這樣，世尊看到從摩遮羅村（macalagāma）摩伽青年（maghamāṇava）的時候開始，他一直保持清淨的狀態，所以說「這位夜叉（yakkha）長時間以來都是清淨的」。「有意義的」意思是：依止於利益、依止於原因的。）

355. “This yakkha has been pure for a long time” means: he has been pure from long ago. From how long ago? From the time before the Buddha appeared, in the village of Macalagāma in the country of Magadha (magadharaṭṭha), when he was still the youth Magha (maghamāṇava).

It is said that one day he rose early, went to the place in the middle of the village where the people did their village work, and with the tip of his foot swept away the dust and rubbish from the spot where he stood, making it clean and pleasant. Later someone else came and stood there. By that little act alone he regained mindfulness. He then cleared a space in the middle of the village the size of a threshing-floor, sprinkled sand, brought firewood, and in cold weather lit a fire. Young and old came and sat there.

Then one day this thought arose in him: “When we go to the city we see the king, the great ministers and so on. About the moon and the sun people also say, ‘The moon is a son of the gods (devaputta), the sun is a son of the gods.’ What did they do to attain such prosperity?” He reflected, “Nothing else—only by performing meritorious deeds (puññakamma).” Then he thought, “I too ought to perform the kind of meritorious deeds that bring such prosperity.”

He rose early, drank rice-gruel, took an axe, a knife, a hoe and a pestle in his hands, and went to the junction of four great roads. With the pestle he levered up stones and rolled them away, removed trees that would strike the axles of carts, levelled uneven ground, built a rest-house at the crossroads, dug a pond and constructed a bridge. Having worked thus the whole day, he returned home only after the sun had set. Someone asked him, “Hey, Magha, you leave early in the morning and come back from the forest only in the evening—what work are you doing?” He replied, “I am performing meritorious deeds. I am clearing the path that leads to the heavenly world.” The other asked, “Hey, what is this thing called merit?” Magha said, “Don’t you know?” The man answered, “No, I don’t know.” Magha asked again, “When you went to the city, have you seen the king, the great ministers and so on?” “Yes, I have seen them.” Magha said, “They obtained that position by performing meritorious deeds. I too am performing deeds that bring such prosperity. Have you heard people say, ‘The moon is a son of the gods, the sun is a son of the gods’?” “Yes, I have heard that.” Magha said, “I am clearing the path that leads to that heavenly world.” The man asked, “But is this meritorious deed suitable only for you and not for others?” Magha answered, “It is forbidden to no one.” The man said, “If that is so, call me too when you go to the forest tomorrow.” The next day Magha took him along. In this way all thirty-three young men of that village became his followers. Of one mind they went about performing meritorious deeds. In whichever direction they went, they levelled the road in a single day; when they dug a pond, built a rest-house or constructed a bridge, they finished it in a single day.

Later the headman of the village thought, “Formerly, when these men drank liquor and killed living beings, I used to obtain wealth through fines and forced labour. From the time they began performing meritorious deeds there has been no such income. Very well, I shall go and denounce them at the royal court.” He approached the king and said, “Great king, I have seen thieves.” The king asked, “Where, my son?” “In my village.” “What sort of thieves, my son?” “Men who have offended against the king, Your Majesty.” “Of what caste?” “Householders, Your Majesty.” The king said, “What can householders do? Since you knew, why did you not tell me?” The headman replied, “Out of fear, great king, I did not speak. Now please do not blame me.” The king believed him, thinking, “This man is making a great outcry to me,” and said, “Then go, you yourself bring them.” He gave him troops and sent him. The headman went, and while they were sitting in the middle of the village after a day’s work in the forest and their evening meal, discussing “What work shall we do tomorrow? Shall we level a road, dig a pond or build a bridge?”, he surrounded them, saying “Do not move—this is the king’s command,” bound them and led them away. When their wives heard, “Your husbands have been bound and taken away as ‘thieves who have offended against the king’,” they said, “For a long time these men have used ‘We are performing meritorious deeds’ as an excuse and stayed every day in the forest; all work has been neglected and nothing has increased in the house. They are well bound and well seized.”

The headman took them and showed them to the king. Without any investigation the king said, “Have them trampled by an elephant.” As they were being led away Magha said to the others, “Hey, will you be able to do what I say?” They replied, “It is precisely by doing what you said that we have fallen into this danger. Even so, we will do what you say. Speak, hey—what shall we do?” Magha said, “Hey, for those who wander in the round of rebirth this is inevitable. But are you really thieves?” “We are not thieves.” Magha said, “For this world an act of truth (saccakiriya) is a support. Therefore all of you make an act of truth together: ‘If we are thieves, let the elephant trample us; if we are not thieves, let it not trample us.’” They did so. The elephant could not even approach; it roared and fled. Even when they beat it with goads and hooks they could not bring it near. They reported to the king, “We cannot bring the elephant near.” The king said, “Then cover them with a mat and have them trampled.” When a mat was placed over them the elephant roared twice as loud and fled.

Hearing this, the king summoned the denouncer and said, “My son, the elephant does not want to trample them?” “Yes, Your Majesty. The chief youth knows a spell; this is the power of the spell.” The king summoned Magha and asked, “Is it true that you have a spell?” Magha replied, “No, Your Majesty. I have no spell. We only made an act of truth: ‘If we are the king’s thieves, let it trample us; if we are not thieves, let it not trample us.’ This is the power of the act of truth.” The king asked, “But, my son, what work do you do?” Magha said, “Your Majesty, we level roads, build rest-houses at the junctions of four great roads, dig ponds and construct bridges; we go about performing such meritorious deeds.”

The king asked further, “Why did this man denounce you?” Magha answered, “When we were negligent he obtained this and that; when we were diligent he obtained nothing—for that reason.” The king said, “My son, this elephant is a mere animal, yet even it knows your virtue. I am a human being and yet I did not know. I restore your village to you; this elephant also shall be yours; the denouncer too shall be your slave. From now on perform meritorious deeds for me as well.” He gave them wealth and released them. Taking the wealth, they went about riding the elephant in turn and discussed: “Hey, meritorious deeds are performed for the sake of future existence, yet for us, like a blue lotus that has blossomed in the water, the result has appeared already in this very life. Now we shall perform still more merit.” “What shall we do?” “At the junction of four great roads we shall build a solid rest-house for the public to rest in. But we shall do it without giving the women a share. For when we were seized as thieves and led away, not one of the women even thought of us; they only said ‘Well bound, well seized.’ Therefore we shall not give them a share.” They went to their own houses, gave the elephant thirty-three balls of food and brought thirty-three handfuls of grass; all of it filled the elephant’s belly. Then they entered the forest, cut trees, and the elephant dragged the felled trees to the cart-road. They trimmed the trees and began the work on the rest-house.

In Magha’s house there were four wives: Sujātā, Sudhammā, Cittā and Nandā. Sudhammā asked the carpenter, “My son, these companions leave early and return in the evening—what work are they doing?” The carpenter said, “They are building a rest-house, mother.” She said, “My son, give me a share in the rest-house as well.” He replied, “They say ‘We will do it without giving the women a share.’” She gave the carpenter eight kahāpaṇas and said, “My son, by whatever means, make me a sharer.” He answered “Very well, mother,” took an axe and a knife beforehand, stood in the middle of the village and called out loudly, “Hey, today even at this hour you have not yet set out?” Knowing that all had set out on the road, he said, “You go on ahead; I have some business,” let them go in front, took another path, cut a tree suitable for the central roof-beam, trimmed and smoothed it, brought it and placed it in Sudhammā’s house, saying, “On the day I say ‘Bring it,’ take it out and give it.”

Later, when the timber work was finished—from the foundations, the building of walls, the raising of pillars, the joining, the fixing of the central roof-beam and so on—the carpenter sat on the central beam, lifted the rafters from the four directions and said, “Hey, one thing has been forgotten.” They said, “Hey, what has been forgotten? You forget everything!” He said, “Hey, where will these rafters rest?” They said, “A central beam is needed.” He said, “Hey, where can one be obtained now?” They said, “It can be obtained in people’s houses.” He said, “Go and ask around.” They entered the village, asked, and at Sudhammā’s door said, “There is a central beam in this house.” She said, “There is.” They said, “Then take the price.” She replied, “I will not take a price. If you give me a share, I will give it.” They said, “Hey, we will not give a woman a share. We shall go to the forest and cut a tree,” and left.

Later the carpenter asked, “My sons, did you not obtain a central beam?” They told him the matter. Still sitting on the central beam, the carpenter looked up at the sky and said, “Hey, today’s constellation is favourable; only after another year will one be obtainable. The timber you brought with difficulty will rot in this very place within a whole year. When you are reborn in the heavenly world, let there be a rest-house for her in one corner as well—bring that one.” Before they returned again she had the letters “This rest-house is named Sudhammā” carved on the underside of the central beam, wrapped it in new cloth and set it aside. The workmen came and said, “Bring the central beam, whatever it may be. We will give you a share as well.” She brought it out and said, “My sons, until eight or sixteen rafters have been set in place, do not unwrap this cloth.” They agreed “Very well,” took it, set the rafters in place and only then unwrapped the cloth.

A man from a large village looking upward saw the letters and said, “Hey, what is this?” He summoned a man who could read and showed him. The man said, “This rest-house is named Sudhammā.” They shouted, “Hey, take it away! From the beginning we have built the rest-house and have not even obtained a name, yet she, with a central beam equal in value to a jewel, has had the rest-house named after herself!” While they were still shouting the carpenter inserted the rafters, drove in the pins and finished the work on the rest-house.

They divided the rest-house into three parts: one part as a dwelling for the powerful, one for the poor, and one for the sick. The thirty-three men laid out thirty-three planks and instructed the elephant: “When a visitor comes and sits on anyone’s plank, take him and establish him in the house of the owner of that plank. The washing of his feet, the rubbing of his back, food, hard and soft, and bedding—all shall be the responsibility of the owner of the plank.” The elephant took each newcomer to the house of the plank’s owner, and that man performed whatever needed to be done for him that day.

Near the rest-house the youth Magha had a koviḷāra tree planted and a stone slab spread at its root. His wife named Nandā had a pond dug not far away; Cittā planted a flower garden; but the eldest wife, taking a mirror, went about only adorning her own body. Magha said to her, “Dear one, Sudhammā has obtained a share in the rest-house, Nandā has had a pond dug, Cittā has planted a flower garden. But you have no meritorious deed; perform one merit, dear one.” She replied, “For whose sake do you perform it? Is not what you have done mine as well?” and continued only to adorn her body.

Magha lived out his full span of life, passed away, and was reborn in the Tāvatiṃsa heaven as Sakka. The thirty-three villagers also died and were reborn as thirty-three sons of the gods in his presence. Sakka’s palace named Vejayanta rose seven hundred yojanas high; its banner rose three hundred yojanas. As a result of the koviḷāra tree there arose the Pāricchattaka tree, three hundred yojanas in circumference all around and with a trunk fifteen yojanas in girth. As a result of the stone slab there arose at the root of the Pāricchattaka the Paṇḍukambalasilā, sixty yojanas in size. As a result of Sudhammā’s central beam there arose the Sudhammā hall of the gods, three hundred yojanas in extent. As a result of Nandā’s pond there arose a pond named Nandā, fifty yojanas in extent. As a result of the site of Cittā’s flower garden there arose a park named Cittalatāvana, sixty yojanas in extent.

The king of the gods, Sakka, seated on a golden couch one yojana in size in the Sudhammā hall of the gods, with a white umbrella three yojanas in size held over him, surrounded by those sons of the gods, those daughters of the gods, two and a half koṭis of dancers, and the deities of two heavenly worlds, looking upon his great prosperity, saw those three women and said, “These at least are visible—where is Sujātā?” Looking, he saw “Because she did not do my bidding she has been reborn as a heron in a mountain gorge,” descended from the heavenly world and went to her. As soon as she saw him she recognised him and hung her head. He said, “Foolish one, why do you not raise your head now? You did not do my bidding and spent your life only adorning your body. Great prosperity has arisen for Sudhammā, Nandā and Cittā—come, see our prosperity.” He took her to the heavenly world, threw her into Nandā’s pond and sat down on the couch.

The dancing women asked, “Where did the great king go?” Although he did not wish to tell them, pressed by them he said, “To Sujātā.” “Where was she reborn, great king?” “At the foot of a mountain gorge.” “Where is she now?” “I have released her in Nandā’s pond.” They said, “Come, let us see our mistress,” and all went there. Formerly she had been the eldest and had despised them. Now when they saw her they said things such as “Look, friends, our mistress’s face is like a crab’s spine,” and made sport of her. Greatly distressed, she said to the king of the gods, Sakka, “Great king, of what use to me are these mansions of gold, silver and gems, or Nandā’s pond? For beings the place of birth alone is happiness. Release me there at the foot of the mountain gorge, great king.” Sakka released her there and said, “Will you do my bidding?” “I will, great king.” “Take the five precepts and keep them unbroken; in a few days I will make you the chief of these.” She did so.

After a few days Sakka thought, “Is it possible to keep the precepts?” He went in the form of a fish, lay on his back and floated on the surface of the water in front of her. She thought, “It must be a dead fish,” went and seized it by the head. The fish moved its tail. She thought, “It seems to be alive,” and released it in the water. Sakka stood in the air and said, “Good, good—you keep the training rule. Keeping it thus, in a few days I will make you the chief of the dancers.” She lived for five hundred years. Not even for a single day did she obtain a full stomach; dried up, withered and fading, yet without breaking the precepts she died and was reborn in a potter’s house in Bārāṇasī.

Sakka looked to see “Where has she been reborn?” and, seeing her, said, “It is not possible to bring her here from there; I shall give her a means of livelihood.” He filled a cart with golden cucumbers, sat in the middle of the village in the guise of an old man and cried out, “Take cucumbers!” The villagers from all around came and said, “Give us some, father.” He said, “I give only to those who keep the precepts. Do you keep the precepts?” They said, “Father, we do not even know what the precepts look like—sell them for money.” He said, “I give only to those who keep the precepts.” They said, “Hey, who is this cucumber old man?” and all turned back.

The girl asked, “Mother, you went for cucumbers and have come back empty-handed?” The mother said, “Daughter, that cucumber old man says ‘I give only to those who keep the precepts’; no doubt the girls of his house live by eating the precepts—we do not even know the precepts.” The girl thought, “It must have been brought for me,” went and said, “Father, give me a cucumber.” He asked, “Do you keep the precepts, daughter?” “Yes, father, I keep them.” He said, “This has been brought by me for you alone,” left the cart together with the cucumbers at the door of the house and departed. She too kept the precepts all her life, passed away and was reborn as the daughter of the asura Vepacitti. As a result of the precepts she was beautiful. He said, “I shall celebrate my daughter’s marriage,” and assembled the asuras.

Sakka looked to see “Where has she been reborn?” and, seeing “She has been reborn in the asura world; today they will celebrate her marriage,” thought, “Now by any means whatever she must be brought by me.” He created the form of an asura, went and stood among the asuras. Her father placed a garland of flowers in her hand and said, “Name your husband. Throw it over the one you desire.” Looking about she saw Sakka; affection arising from their former cohabitation, she said, “This is my husband,” and threw the garland over him. He seized her by the arm and flew up into the air. At that moment the asuras recognised him. They cried, “Seize him, seize him—old Sakka, our enemy! We will not give our girl to him!” and pursued him. Vepacitti asked, “By whom has she been carried off?” They said, “By old Sakka, great king.” He said, “Among those who remain he alone is the best—desist.” Sakka took her and established her in the position of chief of the two and a half koṭis of dancers. She asked a boon of Sakka: “Great king, in this heavenly world I have neither mother nor father nor brother nor sister. Wherever you go, take me with you, great king.” Sakka gave his promise, “Very well.”

Thus the Blessed One, seeing that from the time of the youth Magha in the village of Macalagāma he had remained pure, said, “This yakkha has been pure for a long time.” “Connected with meaning” means: dependent on benefit, dependent on cause.

這些舒暢的音樂，就是容易讓善心生起的音樂。對應輕安心所（passaddhi），輕安即是內心的輕鬆、舒暢、寧靜

但如果誰的貪慾反而生起，就不要聽了

說起音樂呢，讓編輯想起gandhabba（乾達婆），即是天界的音樂神。他們屬於四大天王天的天神。祂們住在有香氣的樹木上（SN31），所以其實也可以叫樹神。然後祂們的職責就是為那些較大威力的天神奏樂,就好像影片中樂團的樂手那樣😂

那些特別陶醉玩音樂的人，如果有持戒，死後就會投生為這類天神。但其實不是很高級的天神而已。

帝釋天曾經對佛陀提到，有一位名叫守護者的釋迦族女孩，他對佛、法、僧有净信，而且戒行完滿。她死後投生到三十三天，因為厭惡女性的身份，而變性投生成爲天帝的兒子。

她在人間曾經跟隨學習、服侍的三位比丘，那時卻投生成爲音樂神，服侍著他。為什麼會這樣呢？義注說祂們過去世一直都是這類的天神，所以雖然持戒清淨、獲得禪那，理應可以隨意投生為六欲天中任何一層，也可以投生為梵天神，但居然成為了地位卑微的音樂神，服侍著祂們之前的信徒。

那位天子於是呵斥那三位音樂神：『諸位朋友，你們到底是從哪裡聽聞那位世尊的教法的？

我不過是個女人，卻對佛有信心、對法有信心、對僧有信心，圓滿持守諸戒，厭離女身，修習男身之想，身壞命終後投生到善趣、天界，與三十三天的諸天為伴，成為三十三天主帝釋天的兒子。在這裡，大家也這樣認識我：「這是喬波迦天子，這是喬波迦天子。」

而你們，諸位朋友，在世尊座下修習梵行，卻投生到低劣的乾達婆身。

我們真是看到了不應該看到的景象——我們竟然看到同修梵行的人投生到低劣的乾達婆身！』

其中兩位音樂神被激起急迫感，立刻憶起初禪的境界，觀察諸行無常、苦、無我，證得三果，他們微細的欲界身無法再維持，立刻死後投生到梵輔天。而另外一位音樂神因為沉溺欲樂，則無動於衷，繼續住在那裡。(DN21)

所以...這就是執著、沉溺欲樂的可怕。貪、嗔、癡只會一直拖我們後腿，明明可以更上一層樓，得到更好的東西，也不會想要....

**English:**

This kind of pleasant music is the type that easily gives rise to wholesome states of mind. It corresponds to the mental factor of tranquillity (passaddhi)—tranquillity meaning lightness, ease, and calmness of the mind. 

But if anyone instead finds that greed arises, then they should stop listening.

Speaking of music reminds the editor of the *gandhabbas* (gandharvas), the celestial musicians of the heavenly realms. They belong to the deities of the Four Great Kings. They dwell on fragrant trees (SN 31), so they can actually also be called tree deities. Their duty is to play music for more powerful deities, just like the musicians in the video orchestra 😂

Those who are especially absorbed in playing music, if they keep the precepts, will be reborn as this kind of deity after death. But they are actually not very high-ranking deities.

Sakka once told the Buddha about a Sakyan girl named Gopikā. She had pure faith in the Buddha, the Dhamma, and the Sangha, and her precepts were complete. After death she was reborn in the Tāvatiṃsa heaven. Because she was disgusted with the female state, she changed gender and was reborn as a son of the king of the gods.

The three monks whom she had previously followed and served while she was human were at that time reborn as musical deities who served him. Why was this so? The commentary explains that in past lives they had always been this kind of deity. Therefore, even though they kept pure precepts and attained jhāna—conditions that should have allowed them to be reborn at will in any of the six sensual heavens, or even as Brahmā deities—they ended up as lowly musical deities serving their former devotee.

That deity then rebuked the three musical deities: 

“Friends, from where exactly did you listen to the Dhamma of that Blessed One? 

I was merely a woman, yet I had faith in the Buddha, faith in the Dhamma, faith in the Sangha, and fully kept the precepts. Having become dispassionate toward the female state and having cultivated the male state, upon the breakup of the body after death I was reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa gods, and became a son of Sakka, lord of the gods. Here too they know me as ‘Gopaka the young deva, Gopaka the young deva.’ 

But you, friends, having lived the holy life under the Blessed One, have been reborn into the lowly host of gandhabbas. 

Truly, sirs, we have seen an unfitting sight—we have seen our companions in the Dhamma reborn into the lowly host of gandhabbas!” 

The two musical deities, stirred by a sense of urgency, immediately recalled the state of the first jhāna, contemplated the formations as impermanent, suffering, and non-self, and attained the third fruit. Their subtle sensual-realm bodies could no longer be sustained, and they immediately died and were reborn among the Brahma’s Ministers. The other musical deity, because he was absorbed in sensual pleasures, remained unmoved and continued living there. (DN 21)

So… this is the danger of attachment and absorption in sensual pleasures. Greed, aversIon, and delusion only keep dragging us down. Even when we could ascend to a higher level and obtain something better, we still do not want to…

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**泰文：**

ดนตรีที่ไพเราะสบายเช่นนี้ เป็นดนตรีที่ง่ายต่อการให้กุศลจิตเกิดขึ้น สอดคล้องกับเจตสิกความสงบระงับ (passaddhi) ความสงบระงับคือความเบา ความสบาย และความสงบของจิต 

แต่ถ้าใครกลับเกิดราคะขึ้นแทน ก็ไม่ควรฟังอีกต่อไป

พูดถึงดนตรีแล้ว บรรณาธิการนึกถึงคันธัพพะ (gandhabba) ซึ่งเป็นเทวดานักดนตรีในสวรรค์ พวกเขาอยู่ในหมู่เทวดาของจาตุมหาราชิกา พวกเขาอาศัยอยู่บนต้นไม้ที่มีกลิ่นหอม (สํ.นิ. ๓๑) ดังนั้นจึงอาจเรียกว่าเป็นรุกขเทวดาได้เช่นกัน หน้าที่ของพวกเขาคือการบรรเลงดนตรีให้แก่เทวดาที่มีฤทธิ์มากกว่า เหมือนนักดนตรีในวงออเคสตราในคลิปวิดีโอ 😂

ผู้ที่หมกมุ่นกับการเล่นดนตรีเป็นพิเศษ หากมีศีล เมื่อตายไปจะไปเกิดเป็นเทวดาประเภทนี้ แต่จริง ๆ แล้วไม่ได้เป็นเทวดาชั้นสูงนัก

ท้าวสักกะเคยกราบทูลพระพุทธเจ้าถึงนางสาวศากยะชื่อว่าคุปิกา เธอมีศรัทธาบริสุทธิ์ในพระพุทธ พระธรรม พระสงฆ์ และมีศีลบริบูรณ์ หลังจากตายไปแล้ว เธอไปเกิดในสวรรค์ชั้นดาวดึงส์ เพราะรังเกียจความเป็นหญิง เธอจึงเปลี่ยนเพศไปเกิดเป็นบุตรของจอมเทพ

พระภิกษุสามรูปที่เธอเคยติดตามเรียนและปรนนิบัติเมื่อครั้งเป็นมนุษย์ ในตอนนั้นกลับไปเกิดเป็นเทวดานักดนตรีคอยปรนนิบัติเขา ทำไมจึงเป็นเช่นนั้น? อรรถกถาอธิบายว่า ในอดีตชาติพวกเขามักเกิดเป็นเทวดาประเภทนี้เสมอมา ดังนั้น แม้จะมีศีลบริสุทธิ์และได้ฌาน ซึ่งตามหลักแล้วควรจะสามารถเลือกเกิดในสวรรค์กามาวจรทั้งหกชั้นใดก็ได้ หรือแม้กระทั่งเกิดเป็นพรหม แต่พวกเขากลับกลายเป็นเทวดานักดนตรีที่มีสถานะต่ำต้อย คอยปรนนิบัติสาวกคนก่อนของตน

เทพบุตรองค์นั้นจึงตำหนิเทวดานักดนตรีทั้งสามว่า 

“ท่านผู้มีอายุทั้งหลาย ท่านทั้งหลายได้ฟังธรรมของพระผู้มีพระภาคเจ้าองค์นั้นจากที่ไหนกันแน่? 

ข้าพเจ้าเป็นเพียงผู้หญิง แต่ก็มีศรัทธาในพระพุทธเจ้า มีศรัทธาในพระธรรม มีศรัทธาในพระสงฆ์ มีศีลบริบูรณ์ รังเกียจความเป็นหญิง เจริญความเป็นชาย หลังจากกายแตกทำลายตายไปแล้ว ได้ไปเกิดในสุคติโลกสวรรค์ ได้ร่วมหมู่กับเทวดาชั้นดาวดึงส์ ได้เป็นบุตรของท้าวสักกะจอมเทพ ในที่นี้เขาก็รู้จักข้าพเจ้าเช่นนี้ว่า ‘คุปกะเทพบุตร คุปกะเทพบุตร’ 

ส่วนท่านทั้งหลายผู้มีอายุ เมื่อได้ประพฤติพรหมจรรย์ในสำนักของพระผู้มีพระภาคเจ้าแล้ว กลับไปเกิดในหมู่คันธัพพะอันต่ำทราม 

ข้าพเจ้าทั้งหลายได้เห็นสิ่งที่ไม่สมควรเห็นจริง ๆ — เราได้เห็นเพื่อนร่วมธรรมไปเกิดในหมู่คันธัพพะอันต่ำทราม!”

เทวดานักดนตรีสององค์นั้นถูกกระตุ้นให้เกิดความสลดใจ (สังเวคะ) จึงระลึกถึงฌานที่หนึ่งทันที พิจารณาสังขารว่าเป็นอนิจจัง ทุกขัง อนัตตา แล้วบรรลุผลอันดับสาม กายกามาวจรอันละเอียดของพวกเขาไม่สามารถดำรงอยู่ได้ต่อไป จึงตายทันทีแล้วไปเกิดในหมู่พรหมปุโรหิต ส่วนเทวดานักดนตรีอีกองค์หนึ่งเพราะหมกมุ่นในกามคุณ จึงไม่สะดุ้งสะเทือน และยังคงอาศัยอยู่ที่นั่นต่อไป (ที.นิ. ๒๑)

ดังนั้น… นี่คือความน่ากลัวของการยึดมั่นและการหมกมุ่นในกามคุณ โลภะ โทสะ โมหะ จะคอยฉุดเราไว้ข้างหลังเสมอ แม้จะสามารถก้าวขึ้นไปชั้นที่สูงกว่า และได้สิ่งที่ดีกว่า ก็ยังไม่ต้องการ…

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**越南文：**

Những bản nhạc dễ chịu như thế này chính là loại nhạc dễ khiến thiện tâm sinh khởi. Nó tương ứng với tâm sở khinh an (passaddhi)—khinh an chính là sự nhẹ nhàng, dễ chịu và tĩnh lặng của nội tâm. 

Nhưng nếu ai đó ngược lại sinh khởi tham dục, thì đừng nên nghe nữa.

Nói đến âm nhạc, biên tập viên lại nhớ đến gandhabba (càn-đạt-bà), tức là các vị thần nhạc của cõi trời. Họ thuộc về chư thiên của Tứ Đại Thiên Vương. Họ trú trên những cây có hương thơm (SN 31), nên thực ra cũng có thể gọi là thần cây. Nhiệm vụ của họ là tấu nhạc cho những vị thiên có uy lực lớn hơn, giống như các nhạc công trong dàn nhạc ở video 😂

Những người đặc biệt say mê chơi nhạc, nếu giữ giới, sau khi chết sẽ tái sinh làm loại thiên này. Nhưng thực ra họ không phải là hạng thiên cao cấp lắm.

Đế Thích từng bạch với Đức Phật về một cô gái dòng họ Thích-ca tên là Hộ Trì (Gopikā). Cô ấy có lòng tin trong sạch đối với Phật, Pháp, Tăng, và giới hạnh viên mãn. Sau khi chết, cô tái sinh lên cõi trời Đao-lợi. Vì chán ghét thân phận nữ, cô đã chuyển giới và tái sinh làm con trai của Thiên Đế.

Ba vị tỳ-kheo mà cô từng theo học và hầu hạ khi còn ở nhân gian, lúc ấy lại tái sinh làm thần nhạc, hầu hạ ông ta. Tại sao lại như vậy? Chú giải nói rằng trong các đời trước họ vốn luôn là loại thiên này. Vì thế, dù giữ giới trong sạch và chứng được thiền—những điều lẽ ra có thể tùy ý tái sinh vào bất kỳ tầng nào trong sáu cõi dục thiên, hoặc thậm chí tái sinh làm Phạm thiên—họ lại trở thành thần nhạc địa vị thấp kém, hầu hạ tín đồ trước đây của mình.

Vị thiên tử ấy bèn quở trách ba vị thần nhạc: 

“Này các bạn, các vị rốt cuộc đã nghe pháp của bậc Thế Tôn ấy từ đâu vậy? 

Tôi chỉ là một người nữ, nhưng có lòng tin đối với Phật, có lòng tin đối với Pháp, có lòng tin đối với Tăng, viên mãn trì giới, chán lìa thân nữ, tu tập thân nam, sau khi thân hoại mạng chung tái sinh vào thiện thú, cõi trời, cùng với chư thiên Đao-lợi, trở thành con trai của Đế Thích, chúa của chư thiên. Ở đây mọi người cũng biết tôi như vậy: ‘Đây là thiên tử Hộ Trì, đây là thiên tử Hộ Trì.’ 

Còn các vị, này các bạn, đã tu phạm hạnh dưới sự chỉ dạy của Thế Tôn, lại tái sinh vào hàng càn-đạt-bà thấp kém. 

Chúng tôi quả thật đã thấy cảnh tượng không nên thấy—chúng tôi đã thấy những người đồng tu phạm hạnh tái sinh vào hàng càn-đạt-bà thấp kém!”

Hai vị thần nhạc được kích khởi cảm giác cấp bách, liền nhớ lại cảnh giới sơ thiền, quán các hành là vô thường, khổ, vô ngã, chứng được quả thứ ba. Thân dục giới vi tế của họ không thể duy trì được nữa, liền chết ngay và tái sinh lên Phạm phụ thiên. Còn một vị thần nhạc vì đắm say dục lạc nên không hề động tâm, tiếp tục trú ở đó. (DN 21)

Vì vậy… đây chính là sự đáng sợ của chấp trước và đắm say dục lạc. Tham, sân, si chỉ mãi kéo chúng ta tụt lại phía sau. Rõ ràng có thể lên cao hơn một tầng, đạt được những thứ tốt đẹp hơn, thế mà cũng chẳng muốn…

video cred. to

https://www.youtube.com/watch?v=bRtNpTW9uFg&list=RDbRtNpTW9uFg&start_radio=1

問：天界的眾生能夠禪修嗎 ?

答：當然，祂們能禪修而且做得很好，也經常做著。很多人都誤解天界devaloka，以為那裡只有欲樂，只是與眾多的妻子享樂，生活在感官欲樂中。

這是人們所相信的。也是為什麼人們害怕生天，認為那裡僅有享受，過後，仍須再投胎回來。

其實，那裡也有一些天人教導法。

今生你能做這樣的決意：「哦，來生我要投生到天界，成為禪修的天神devo或天女deity。」果真想去天界，就這樣的祈求。

祈求去那裡不是為了享受，是為了禪修。

享受並不好，只是浪費時間。你能在那裡待多久？當死期一到，就必須再離開。

如果執取太多，就容易死亡。死了之後，你也可能投生地獄。

因此，它並不真正安全。但假使你去天界，在那裡禪修，這是最好的。

那裡也有教禪的老師和一些禪修的天神與天女。

天界也有禪修者。佛在世時，開示《轉法輪經 》Dhammacakkappavattana Sutta 或《大念處經》Mahāsatipaṭṭhāna Sutta，許多天神從天界下來聆聽。過後，只有很少的人類開悟；卻有數十億的天神和梵天眾成就阿羅漢、阿那含、斯陀含與須陀洹。

有太多了！聽完說法之後都證悟，並回到天界，也不再喜歡享樂。

祂們只想禪修，且有良好的修行環境，不需要使用空調！這裡的禪堂有冷氣就像天界一樣，不是嗎？我們要感謝真一法師(彼咯觀音寺 Bekok Temple 住持)，慈悲允借我們這個地方！

天界的環境僅給具足善業的人。唯有這類人能住在天界。

那些在此生做許多不善、破戒和造很多惡業者，或許也想要到天界，但這種人是不能去到那裡。對嗎？

那些能夠住在天界的人，至少要受持五戒，必須守持五戒、布施dāna和禪修。

唯有善業的支援，祂們才可以住在那裡。

所以，如果你想去天界，現在就要準備！造更多的善業！你想去，卻不做善事，總是行惡，那麼就去不成。

想要成為天界中的禪修者，這個很重要。

摘自《喜滿禪心- 幸福來自美麗的心》（pg.44）

燃燈禪師(Sayalay Dīpaṅkara)

**English**

**Question:** Can the beings in the heavenly realms practise meditation?

**Answer:** Of course they can. They meditate very well and do so frequently. Many people misunderstand the heavenly realms (*devaloka*). They think that there is only sensual pleasure there — just enjoying oneself with many wives and living amid sense pleasures.

This is what people believe. That is also why some people are afraid of being reborn in the heavens, thinking that there is only enjoyment there, and that afterwards one must still return to rebirth.

In reality, there are also some deities who teach the Dhamma there.

In this life you can make a resolution like this: “Oh, in the next life I want to be reborn in a heavenly realm and become a meditating *deva* or *devī*.” If you truly wish to go to the heavens, make this kind of aspiration.

Aspire to go there not for enjoyment, but for meditation.

Enjoyment is not good; it is only a waste of time. How long can you stay there? When the time of death arrives, you must leave again.

If you cling too much, it is easy to die. After death you may even be reborn in hell.

Therefore it is not truly safe. But if you go to the heavens and meditate there, that is the best.

There are also meditation teachers there, as well as some meditating *devas* and *devīs*.

There are meditators in the heavenly realms. When the Buddha was alive and taught the *Dhammacakkappavattana Sutta* or the *Mahāsatipaṭṭhāna Sutta*, many deities came down from the heavens to listen. Afterwards, only a few human beings attained enlightenment; yet tens of billions of *devas* and Brahmās attained Arahantship, Non-returning, Once-returning, and Stream-entry.

There were so many! After listening to the Dhamma they all realised the truth and returned to the heavens, no longer delighting in enjoyment.

They only wished to meditate, and they had an excellent environment for practice — no need for air-conditioning! The meditation hall here with air-conditioning is just like the heavens, isn’t it? We must thank Venerable Zhenyi (abbot of Bekok Temple / Guanyin Temple in Bekok) for compassionately allowing us to use this place!

The environment of the heavens is available only to those who possess sufficient good kamma. Only such people can dwell there.

Those who in this life perform many unwholesome deeds, break the precepts, and create a great deal of evil may also wish to go to the heavens, but such people cannot go there. Right?

Those who are able to live in the heavenly realms must at least keep the five precepts. They must observe the five precepts, practise generosity (*dāna*), and meditate.

Only with the support of good kamma can they stay there.

Therefore, if you wish to go to the heavens, prepare now! Create more good kamma! If you want to go but do no good deeds and always do evil, then you will not succeed.

Wanting to become a meditator in the heavenly realms is very important.

Excerpt from *Joyful and Full Meditation Mind – Happiness Comes from a Beautiful Mind* (p. 44)  

Sayalay Dīpaṅkara

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**Thai**

**ถาม:** สัตว์โลกในเทวโลกสามารถเจริญภาวนาได้หรือไม่?

**ตอบ:** ได้แน่นอน พวกท่านเจริญภาวนาได้ดีมากและทำอยู่เป็นประจำ หลายคนเข้าใจผิดเกี่ยวกับเทวโลก (*devaloka*) คิดว่าที่นั่นมีแต่กามสุข เพียงแค่สนุกสนานกับภรรยาจำนวนมากและใช้ชีวิตอยู่ในกามคุณ

นี่คือสิ่งที่คนเชื่อ และนั่นก็เป็นเหตุผลที่บางคนกลัวจะไปเกิดในสวรรค์ คิดว่าที่นั่นมีแต่ความเพลิดเพลิน แล้วหลังจากนั้นก็ยังต้องกลับมาเกิดอีก

จริง ๆ แล้ว ที่นั่นก็มีเทวดาบางองค์ที่สอนธรรมะด้วย

ในชาตินี้ท่านสามารถตั้งปณิธานแบบนี้ได้ว่า “โอ ในชาติหน้า ข้าพเจ้าอยากไปเกิดในเทวโลก เป็นเทวดาหรือเทวีผู้เจริญภาวนา” ถ้าอยากไปสวรรค์จริง ๆ ก็ขอแบบนี้

ขอไปที่นั่นไม่ใช่เพื่อความเพลิดเพลิน แต่เพื่อเจริญภาวนา

ความเพลิดเพลินไม่ดี เป็นเพียงการเสียเวลาเท่านั้น ท่านจะอยู่ที่นั่นได้นานแค่ไหน? เมื่อถึงเวลาตาย ก็ต้องจากไปอีก

ถ้ายึดมั่นมากเกินไป ก็ตายง่าย หลังจากตายแล้ว อาจไปเกิดในนรกก็ได้

ดังนั้น จึงไม่ปลอดภัยจริง ๆ แต่ถ้าไปสวรรค์แล้วเจริญภาวนาที่นั่น นั่นคือดีที่สุด

ที่นั่นก็มีอาจารย์สอนภาวนา และมีเทวดาและเทวีบางองค์ที่เจริญภาวนาอยู่ด้วย

ในเทวโลกก็มีผู้เจริญภาวนา เมื่อครั้งพระพุทธเจ้ายังทรงพระชนม์อยู่ และทรงแสดง *ธัมมจักกัปปวัตตนสูตร* หรือ *มหาสติปัฏฐานสูตร* เทวดาจำนวนมากลงมาจากเทวโลกเพื่อฟังธรรม หลังจากนั้น มีมนุษย์เพียงไม่กี่คนที่บรรลุธรรม แต่มีเทวดาและพรหมหลายหมื่นล้านองค์ที่บรรลุเป็นพระอรหันต์ พระอนาคามี พระสกทาคามี และพระโสดาบัน

มีมากมายเหลือเกิน! หลังจากฟังธรรมแล้วต่างก็ตรัสรู้ แล้วกลับไปเทวโลก ไม่ชอบความเพลิดเพลินอีกต่อไป

พวกท่านต้องการแต่เจริญภาวนา และมีสภาพแวดล้อมที่ดีสำหรับการปฏิบัติ ไม่ต้องใช้เครื่องปรับอากาศ! ศาลาภาวนาที่นี่มีเครื่องปรับอากาศเหมือนเทวโลกเลย ไม่ใช่หรือ? เราต้องขอบคุณพระอาจารย์เจินอี (เจ้าอาวาสวัดเบกอค / วัดกวนอิมที่เบกอค) ที่เมตตาอนุญาตให้เราใช้สถานที่นี้!

สภาพแวดล้อมของเทวโลกมีไว้เฉพาะผู้ที่มีกุศลกรรมเพียงพอเท่านั้น เฉพาะคนประเภทนี้เท่านั้นที่สามารถอาศัยอยู่ที่นั่นได้

ผู้ที่ในชาตินี้ทำอกุศลกรรมมาก ทำลายศีล และสร้างบาปมากมาย อาจอยากไปสวรรค์ด้วย แต่คนแบบนี้ไปไม่ได้ ใช่ไหม?

ผู้ที่สามารถอยู่ได้ในเทวโลก อย่างน้อยต้องรักษาศีลห้า ต้องรักษาศีลห้า ทำทาน (*dāna*) และเจริญภาวนา

ด้วยการสนับสนุนของกุศลกรรมเท่านั้น พวกท่านจึงอยู่ที่นั่นได้

ดังนั้น ถ้าอยากไปเทวโลก ก็เตรียมตัวตั้งแต่ตอนนี้! สร้างกุศลกรรมให้มากขึ้น! ถ้าอยากไปแต่ไม่ทำบุญ ทำแต่ความชั่วอยู่เสมอ ก็ไปไม่ได้

การอยากเป็นผู้เจริญภาวนาในเทวโลก เป็นสิ่งสำคัญมาก

คัดลอกจากหนังสือ *จิตภาวนาอันเปี่ยมด้วยความสุข – ความสุขมาจากจิตอันงดงาม* (หน้า ๔๔)  

พระอาจารย์สายาเลย์ ทีปังกร

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**Vietnamese**

**Hỏi:** Chúng sinh ở cõi trời có thể thiền định được không?

**Đáp:** Tất nhiên là được. Các vị ấy thiền định rất giỏi và thường xuyên thực hành. Nhiều người hiểu lầm về cõi trời (*devaloka*), cho rằng ở đó chỉ có dục lạc, chỉ là hưởng thụ với nhiều người vợ và sống trong các dục vọng giác quan.

Đó là điều mà mọi người tin tưởng. Cũng vì thế mà một số người sợ sinh lên cõi trời, nghĩ rằng ở đó chỉ toàn là hưởng thụ, rồi sau đó vẫn phải tái sinh trở lại.

Thật ra, ở đó cũng có một số chư thiên dạy Pháp.

Trong đời này, bạn có thể phát nguyện như thế này: “Ôi, đời sau con muốn tái sinh lên cõi trời, trở thành một vị *deva* hoặc *devī* chuyên tu thiền.” Nếu thật sự muốn lên cõi trời, hãy cầu nguyện như vậy.

Cầu nguyện để lên đó không phải vì hưởng thụ, mà vì để thiền định.

Hưởng thụ không tốt, chỉ là lãng phí thời gian. Bạn có thể ở đó được bao lâu? Khi đến kỳ chết, vẫn phải rời đi.

Nếu chấp thủ quá nhiều thì dễ chết. Sau khi chết, bạn cũng có thể tái sinh vào địa ngục.

Vì vậy, nơi đó không thật sự an toàn. Nhưng nếu bạn lên cõi trời và thiền định ở đó, thì đó là điều tốt nhất.

Ở đó cũng có những vị thầy dạy thiền, và một số chư thiên, thiên nữ đang tu thiền.

Cõi trời cũng có hành giả thiền định. Khi Đức Phật còn tại thế và thuyết *Kinh Chuyển Pháp Luân* (*Dhammacakkappavattana Sutta*) hoặc *Kinh Đại Niệm Xứ* (*Mahāsatipaṭṭhāna Sutta*), rất nhiều chư thiên từ cõi trời xuống nghe Pháp. Sau đó, chỉ có rất ít người nhân loại chứng ngộ; nhưng có hàng chục tỷ chư thiên và Phạm thiên chứng quả A-la-hán, A-na-hàm, Tư-đà-hàm và Tu-đà-hoàn.

Có quá nhiều! Sau khi nghe Pháp, các vị đều chứng ngộ rồi trở về cõi trời, không còn thích hưởng thụ nữa.

Các vị chỉ muốn thiền định, và có môi trường tu tập rất tốt — không cần dùng máy lạnh! Thiền đường ở đây có máy lạnh giống như cõi trời vậy, phải không? Chúng ta phải cảm ơn Pháp sư Chân Nhất (trụ trì chùa Bekok / chùa Quan Âm tại Bekok) đã từ bi cho phép chúng ta sử dụng nơi này!

Môi trường cõi trời chỉ dành cho những người có đủ thiện nghiệp. Chỉ những người như vậy mới có thể trú ở đó.

Những người trong đời này tạo nhiều bất thiện nghiệp, phá giới và tạo nhiều ác nghiệp, có lẽ cũng muốn lên cõi trời, nhưng những người như vậy không thể đến đó được. Đúng không?

Những người có thể trú ở cõi trời ít nhất phải giữ năm giới. Phải giữ năm giới, bố thí (*dāna*) và thiền định.

Chỉ nhờ sự hỗ trợ của thiện nghiệp, các vị mới có thể ở đó.

Vì vậy, nếu bạn muốn lên cõi trời, hãy chuẩn bị ngay từ bây giờ! Tạo thêm nhiều thiện nghiệp! Nếu muốn đi mà không làm việc thiện, luôn làm ác, thì sẽ không đi được.

Muốn trở thành hành giả thiền định ở cõi trời — điều này rất quan trọng.

Trích từ sách *Tâm Thiền An Vui – Hạnh Phúc Đến Từ Tâm Đẹp* (trang 44)  

Sayalay Dīpaṅkara

more about Saylay Dipankara:

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E7%B7%AC%E7%94%B8-myanmar/%E5%B8%95%E5%A5%A7%E7%A6%AA%E5%B8%AB-pak-auk-sayadaw/%E7%87%83%E7%87%88%E5%B0%BC%E5%B8%AB-sayalay-dipankara

more about deities:

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/%E9%AC%BC%E7%A5%9E%E7%9B%B8%E9%97%9C-spirits-related

首先呢，可以幫忙我們。可以處在善道的，也就是要去持五戒，由五戒把它變成自己的這個一種慣性，把它持之以恆的去修嘛。

在我們死的時候，我們想到我們很好地持過的那些戒，我們的心就會有法喜、有快樂、有寧靜生起的，我們就可以去得了善道，可以投生為人，可以變成天神。因此戒是很大的事情。戒如果壞掉了，那做別的好事的這個機會就很難很難了，一定要心堅決的提醒自己，從現在起，我們要持五戒，要心意堅決地提醒自己、下定決心。

我們要把持五戒作爲自己的修行，我們修行是爲了要供佛，有五戒來代替花跟香燭來供養佛，比那個隆波後面的這些漂亮的花來供佛要更舒適，因此好好地去持戒。

有戒的人呢，天神們就會喜歡。如果一般的人沒有戒啊。就會有這個有氣味、很臭的味道。

在三藏經典裏面說到，天神來跟佛陀彙報說：‘哎呀，天神根本不想去碰人類啊，因爲人類太臭了。’  因爲他們沒有戒，人類的氣味就是1,000多公里外就嗅到了。

也就是說這位天神、那位天神附他的體---別相信他！試着想一想，比如像我們這樣的人，我們很輕鬆、很舒服的。讓我們去走到廁所茅坑裏面去，然後去睡在裏面、躺在裏面來。你要嗎？不要的呀。

因此那種什麼入體、附體，那個什麼這個那個（別相信！）。但你別去批評他，不然他就找我們麻煩了。別人會說相信嗎？不相信的哦。這個天神不可能會附在人的身體的。

但是有另外一個方法，祂們是是可以送能量過來的---這個可以做得到。祂本人並沒有來的，就類似於遠程視頻一樣的可以對話，這個修行是很好玩的，有很多很奇怪的現象

First of all, what can help us and keep us in the wholesome realms is observing the Five Precepts. We should make keeping the Five Precepts into our own habit and continue to practice them consistently.

At the moment of death, when we recall that we have kept the precepts well, joy in the Dhamma (pīti), happiness, and peace will arise in our minds. We will then be able to go to the wholesome realms — reborn as a human or as a deva. Therefore, observing the precepts is a very important matter.

If the precepts are broken, it becomes extremely difficult to create other good kamma. We must firmly remind ourselves: from now on, we will keep the Five Precepts. We must resolve with strong determination.

We should regard keeping the Five Precepts as our practice. We practice to make offerings to the Buddha. Offering the Five Precepts is better than offering flowers and incense. It is more comfortable and pleasing to the Buddha than those beautiful flowers behind Luang Por. Therefore, we should keep the precepts well.

Devas like people who have precepts. Ordinary people who have no precepts will have a bad, foul smell.

In the Tipitaka, it is mentioned that devas came to report to the Buddha: “Ah, the devas really don’t want to touch humans at all, because humans smell terribly bad.” Because they have no precepts, the smell of humans can be detected from more than 1,000 kilometres away.

That is to say, when a deva or some spirit possesses someone’s body — don’t believe it! Think about it: would someone like us, who is comfortable and at ease, willingly walk into a toilet or latrine, sleep there, and lie down inside? No, we wouldn’t.

Therefore, regarding possession or spirits entering the body — don’t believe it! But don’t criticise them either, otherwise they may cause us trouble. Others might ask, “Do you believe it?” No, we don’t. It is impossible for devas to possess a person’s body.

However, there is another method: they can send energy from afar. This is possible. They themselves do not come, but it is like having a remote video conversation. This kind of practice is very interesting and there are many strange phenomena.

ก่อนอื่นเลย สิ่งที่สามารถช่วยเราและทำให้เราอยู่ในสุคติได้ก็คือ การถือศีล 5 เราควรทำให้การถือศีล 5 กลายเป็นนิสัยของตัวเอง และหมั่นปฏิบัติอย่างสม่ำเสมอ

ตอนที่เราตาย ถ้าเรานึกถึงศีลที่เราถือได้ดี ใจเราจะเกิดปีติธรรม ความสุข และความสงบ เราก็จะไปเกิดในสุคติได้ ไม่ว่าจะเกิดเป็นมนุษย์หรือเป็นเทวดา ดังนั้น การถือศีลจึงเป็นเรื่องที่สำคัญมาก

ถ้าศีลพังแล้ว โอกาสที่จะทำความดีอย่างอื่นจะยากมาก เราต้องเตือนตัวเองอย่างแน่วแน่ตั้งแต่เดี๋ยวนี้ว่า เราจะถือศีล 5 เราต้องตั้งใจมั่นแน่วแน่

เราควรถือการรักษาศีล 5 เป็นการปฏิบัติธรรมของเรา เราปฏิบัติเพื่อเป็นการบูชาพระพุทธเจ้า การนำศีล 5 ไปบูชาพระ ดีและสบายพระทัยกว่าการนำดอกไม้กับธูปเทียนไปบูชา ดีกว่าดอกไม้สวย ๆ ที่อยู่หลังหลวงพ่อ ดังนั้น เราควรรักษาศีลให้ดี

คนที่มีศีล เทวดาจะชอบ ส่วนคนทั่วไปที่ไม่มีศีล จะมีกลิ่นเหม็น กลิ่นไม่ดี

ในพระไตรปิฎกกล่าวถึงเหตุการณ์ที่เทวดามารายงานพระพุทธเจ้าว่า “โอ้ย เทวดาไม่ต้องการเข้าใกล้มนุษย์เลย เพราะมนุษย์เหม็นมาก” เนื่องจากไม่มีศีล กลิ่นของมนุษย์สามารถดมได้ไกลกว่า 1,000 กิโลเมตร

กล่าวคือ เวลาเทวดาตัวไหนหรือสิ่งใดมาสิงร่างกายคน — อย่าเชื่อ! ลองคิดดูสิ คนอย่างเรา ๆ ที่สบายตัวอยู่แล้ว เราจะยอมเดินเข้าไปในห้องส้วมหรือคอกมูลสัตว์ แล้วนอน นอนอยู่ข้างในไหม? ไม่เอาแน่นอน

ดังนั้น เรื่องการสิงร่างกายหรือผีเข้า — อย่าเชื่อ! แต่ก็อย่าไปวิจารณ์หรือด่าพวกเขา มิฉะนั้นอาจจะมาหาเรื่องเราได้ คนอื่นอาจจะถามว่าเชื่อไหม? เราไม่เชื่อ มันเป็นไปไม่ได้ที่เทวดาจะสิงร่างกายมนุษย์

แต่มีวิธีอีกอย่างหนึ่งคือ พวกท่านสามารถส่งพลังงานมาให้ได้ — ทำได้ ท่านเองไม่ได้มา แต่เหมือนคุยผ่านวิดีโอระยะไกล การปฏิบัติแบบนี้สนุกมาก และมีปรากฏการณ์แปลก ๆ มากมาย

---Luang Por Pramote

2026.7.12

佛陀曾說，每當天神快要死去時

他們會有五個徵兆

1.花環枯萎

2.衣服染污

3.腋下流汗

4.身體出現不美麗的狀態

5.不樂於自己的座位

他的天神夥伴們知道後，便會告訴它：‘先生，請你由這裡死去後去善趣，去善趣後記得獲得好東西，獲得好東西後記得好好地住立在其上’

這時，某位比丘便問佛陀：‘大德，什麼是天神們所稱為的善趣？什麼是獲得好東西？什麼是獲得好東西後記得好好地住立在其上？’

佛陀便解釋，人道便是天神們所稱為的善趣了。

而在佛教中生起信仰，這便是獲得好東西

而如果那個信仰心已經堅固地確立，致使沒有任何眾生能夠動搖，這便是‘獲得好東西後記得好好地住立在其上’了 （Iti.83）

為什麼天神那麼重視對三寶的信仰，而且還要堅不可摧的信仰？

因為假如誰人對三寶有不壞的信心，就等於永久關閉了惡道之門了（AN3.76）他永遠也不會墮落惡道

怎樣可以對三寶有不壞的信心？

首先明白四聖諦：

渴愛是痛苦的原因

渴愛的熄滅是痛苦的熄滅

導向痛苦熄滅之道就是八聖道

如果我們真的有體會，透過實踐痛苦真的減少了，我們就自然不再對佛法有任何懷疑，我們就對佛法有不壞的信心了

如此，我們自然也會對佛陀的覺悟不再抱有懷疑，我們也對佛陀有不壞的信心

而我們？就是僧囖！因為我們體證了這四聖諦

我們也對僧有不壞的信心

所以各位，對三寶有不壞的信心無比重要，請確立對三寶的不壞信心吧！

The Buddha said that when a deity is about to die, they have five signs:

1. Their flower garlands wither.

2. Their clothes become soiled.

3. Sweat comes out from their armpits.

4. Their bodies become unsightly.

5. They no longer find joy in their seat.

When their divine companions see this, they tell them: "Sir, pass away from here and go to a good destination. Having gone to a good destination, remember to gain a good acquisition. Having gained a good acquisition, remember to establish yourself well in it."

Then a certain monk asked the Buddha: "Venerable Sir, what do the deities call a good destination? What is gaining a good acquisition? What is, having gained a good acquisition, establishing oneself well in it?"

The Buddha explained that the human realm is what the deities call a good destination. Gaining faith in the Buddhist teaching—this is the good acquisition. And if that faith becomes firmly established so that no being can shake it, this is 'having gained a good acquisition, establishing oneself well in it.' (Iti. 83)

Why do the deities value unshakeable faith in the Triple Gem so much?

Because if anyone has unbreakable confidence in the Triple Gem, it is indeed closing the door to the lower realms forever (AN 3.76). They will never fall into a bad destination.

How can one develop unbreakable confidence in the Triple Gem?

First, understand the Four Noble Truths:

- Craving is the cause of suffering.

- The cessation of craving is the cessation of suffering.

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

If we truly experience, through practice, that our suffering decreases, we will naturally have no more doubts about the Dhamma. We will have unbreakable confidence in the Dhamma.

Thus, we will also have no doubts about the Buddha's enlightenment. We will have unbreakable confidence in the Buddha.

And who are "we"? We are the Sangha! Because we have personally realized these Four Noble Truths. We also have unbreakable confidence in the Sangha.

Therefore, everyone, unshakeable confidence in the Triple Gem is supremely important. Please establish unbreakable confidence in the Triple Gem!

一般人都在修劣馬禪

是什麼呢？

就是被貪慾、瞋恚、昏沉睡眠、散亂掉舉、疑蓋（五蓋）所纏繞而修禪

然後他帶著這樣的心來修地遍、水遍、火遍、風遍、空無邊處定、識無邊處定、無所有處定、非想非非想處定

看過去、未來世

透過六根的所緣來禪修

但那些善士是不會像我們那樣的

他們的心不被五蓋所纏繞，知道怎樣出離五蓋

然後他們不修地遍、水遍、火遍、風遍、空無邊處定、識無邊處定、無所有處定、非想非非想處定

不看過去、未來世

不透過六根的所緣來禪修

那麼他們究竟修什麼東東呢？

他們修果定，修以涅槃為所緣的禪定

涅槃是什麼呢？就是身心的完全熄滅

他們把心集中到那個狀態之中

我們人人都能做到這個禪修業處，這被稱為‘涅槃隨念’或‘寂止隨念’(AN4.34，9.36)，

佛陀說，這些人，連帝釋天、梵天、大梵天王等都會從遠處向他禮敬：

「禮敬你啊，人中良馬！禮敬你啊，人中最上者！

我們不知你依何而禪思。」（AN11.9）

Ordinary people are all practicing inferior horse meditation.

What is it?

It is practicing meditation while being entangled by sensual desire, ill will, sloth and torpor, restlessness and regret, and doubt (the five hindrances).

Then, with such a mind, they practice the earth kasina, water kasina, fire kasina, wind kasina, the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception.

They look at past and future lives.

They meditate through the objects of the six sense bases.

But those good people will not be like us.

Their minds are not entangled by the five hindrances; they know how to get out of the five hindrances.

Then they do not practice the earth kasina, water kasina, fire kasina, wind kasina, the base of infinite space, the base of infinite consciousness, the base of nothingness, or the base of neither-perception-nor-non-perception.

They do not look at past and future lives.

They do not meditate through the objects of the six sense bases.

So what exactly are they practicing?

They practice the fruition attainment, they practice stillness with Nibbana as the object.

What is Nibbana? It is the complete extinguishment of body and mind.

They concentrate their minds in that state.

All of us can achieve this meditation subject, which is called “recollection of Nibbana” or “recollection of peace” (AN4.34, 9.36).

The Buddha said that these people, even Sakka the king of gods, Brahma, and the Great Brahma will pay homage to him from afar:

“Homage to you, O excellent horse among humans! Homage to you, O supreme one among humans!

We do not know what you meditate upon.” (AN11.9)

就是說，當我們想到守護我的天神也好，遍及全宇宙的天神也罷，尊者開示說：全宇宙的天神都會守護每一位修行止觀的人，是沒有分別的。意思是說，原本就是我們親人的天神，那些曾是我們的父母、祖父母、外公外婆、夫妻、子女等等，他們成為天神、成為梵天，他們認得我們，這就已經在守護著了。每個人都有，是本來就存在的。

至於其他一般的天神，尊者說：如果這樣修行止觀，全宇宙的天神都會守護，都會一起幫助。之所以有時候可能還是會發生一些狀況，是因為業報的力量很強大，但可以讓它減輕一些，僅此而已。如果業力太過強大，天神也無法抵擋，但能幫忙減輕。

剛才看到閃耀燦爛的光芒，尊者說：所有這些啊，他們都在守護著……

我今天才剛知道，哦……也是剛才那時候才知道。當我們把功德迴向給天神時，我們會憶念天神，對吧？我原本以為是守護我的天神，以及全宇宙的一般天神。當想到這裡時，娑婆主梵天（薩杭巴迪梵天）對我說：「您看哪！所有的天神都舉手隨喜讚歎啊！」哇……真的好多，充滿了整個宇宙。他說：「這是在告訴每一位修行的人，所有的天神都在守護。」也就是說，不只是與自己有血緣關係的天神在守護而已。

（出處：Luang Por Lersi Lingdam（法顯尊者）, 《法的解脫》 (2535 BE), 178, 45）

It's like this: when we think of the deities who protect me, or the deities throughout the entire universe, the Venerable One said: Deities throughout the entire universe protect everyone who practices meditation. There is no discrimination. This means that the deities who were once our relatives—those who were our parents, grandparents, great-grandparents, husbands, wives, children, etc.—they have become deities or Brahmas, they remember us. They are already protecting us. Everyone has them; they are always there.

As for other, general deities, the Venerable One said: If one practices meditation like this, deities throughout the entire universe all protect, all help. The reason why some things might still happen is because the power of karmic law is strong; but they can make it a little lighter, that's all. If the karma is too powerful, they cannot withstand it, but they can help alleviate it.

Just now, I saw a vision of shimmering, sparkling radiance. The Venerable One said: All of these, they are all protecting....

I just realized this today. Oh... just realized it a moment ago, as well. When we dedicate merit to the deities, we think of the deities, right? I used to think it referred to the deities who protect me, and the general deities of the universe. When I thought of this point, Brahma Sahampati told me: "Look! All the deities are raising their hands in rejoicing (anumodana)!" Oh... so many, truly, filling the entire universe. He said: "This is to tell everyone who practices meditation: every single deity protects." That is, it's not only the deities who are relatives that protect.

(Source: Phra Brahmayan  Luang Por Lersi Lingdam(Dhammavimok), 2535 BE, 178, 45)

當我剛出家不久，第一個雨安居期 

那天，隆波班要舉行供奉儀式，準備迎請佛陀聖像的聖顏前往月圓山。我問道：「隆波，當您迎請的時候，四大天王陶威蘇萬和其他三位天王會不會一起來呢？」 

他說：「你有在修習禪定嗎？」我回答：「有啊。」 

他問：「你看見了嗎？」我說：「沒看見。」 

他就說：「呸，狗屎！」其實隆波班眼睛不太好，看人看成狗屎也是有可能的。 

他又說：「呸，狗屎！你從來沒看見過嗎？」我說沒看過。 

他就說：「這樣吧，當我迎請的時候，你要想見哪一位，就迎請哪一位。你平常修禪定到幾點？」我說：「平常打二更（凌晨2點）左右。」 

他說：「那凌晨二更的時候，你就迎請他到你睡覺的地方來見你。」 

我於是設好鬧鐘，起床洗臉洗眼，做完早課後，還剩5分鐘，就開始入座修習佛法禪定。等到凌晨二更鐘聲一響，我的茅蓬有門簾，但看起來北邊的方向好像沒有門簾。一位穿白裙、披白袈裟、斜披聖帶的人，手持像童軍棒那樣的木棒，飄然而至。 

我看得清清楚楚，他一到就站在窗前，頭沒有頂到屋樑。他一站定，我就全身雞皮疙瘩直豎，心臟怦怦跳，害怕得不得了，明明他長得那麼莊嚴美麗啊！ 

我趕緊說：「尊者請先回去吧，師父已經迎請完了，謝謝您現身讓我看見。」 

他問：「你怕我什麼呢？」我問他怎麼知道我害怕。他說，身為天神，心裡想什麼他都知道。 

他就跟我聊天，說：「你別怕我啊！你和我以前是朋友呢。」說完他還笑了笑：「我帶來的這根棒子，不是要來打你的，是拿來撐著，怕自己跌倒。」我問為什麼，他說：「遇到老朋友了，怕一激動就打起來。」 

他開始跟我講過去世的因緣，說在某個時代，我們兩個都是國王的兒子。他講了好長一段，讓我慢慢不怕了。 

他問：「為什麼你只想見一位而已？」我就說：「人家說陶威蘇萬是夜叉（巨人）啊。」 

他問：「你看見我的獠牙了嗎？」我說：「還沒看見。」 

他問：「有沒有？」我說：「想看從鼻子長出來的獠牙。」 

他說：「這不是夜叉的獠牙，這是豬牙啦！」 

他大笑得很開心，說：「你還是跟以前一樣，一點都沒變。」 

總結起來，他問：「你看我來這裡，是穿白衣白袍對吧？」 

他說：「不是的，進入佛陀的領域要穿黃衣、披黃袈裟，但晚上你自己看成白色了。」 

我問：「那你平時穿什麼？」他說：「平常穿得跟普通人一樣。」 

我又問：「那如果正式穿著呢？」他就當場變裝，全套莊嚴的王服，發出耀眼的光芒，像梵天一樣（人家畫成夜叉的樣子）。他說：「那些畫的人根本不認識我！」 

四大天王其實都一樣，美得像梵天一樣。 

When I had just recently ordained, during my first rainy season retreat, 

That day Luang Por Pan was performing a consecration ceremony and was about to invite the sacred face of the Buddha image to Khao Wong Phra Chan (Moon Circle Mountain). I asked, “Luang Por, when you invite them, do Lord Wessuwan and the Four Great Kings come along as well?”

He replied, “Do you practice meditation?” I said, “Yes, I do.” 

He asked, “Do you see them?” I said, “No, I don’t.”

Then he said, “Ptooey, dog shit!” (Actually, Luang Por Pan had poor eyesight; he sometimes saw people as dog shit.) 

He said again, “Ptooey, dog shit! You’ve never seen them?” I said no. 

He then said, “Alright then, when I invite them, if you want to meet any particular one, just invite that one. How late do you usually meditate until?” I said, “Normally until around 2 a.m.”

He said, “At 2 a.m., invite him to come meet you right where you sleep.”

I set the alarm, got up, washed my face, did my morning chanting, and with 5 minutes left, I sat down to practice meditation. When the 2 a.m. bell rang, my kuti had a curtain, but looking toward the north side, it seemed like there was no curtain. A figure dressed in white lower cloth, white upper robe, with a shoulder sash, holding a wooden staff like a scout’s pole, floated straight toward me.

I saw him very clearly. As soon as he arrived, he stood right at the window—his head didn’t even reach the beam. The moment he stood there, I got goosebumps all over and my heart pounded so hard. It was beyond fear, even though he looked so beautiful and majestic!

So I quickly said, “Please go back first, Venerable. The teacher has already invited you. Thank you for coming to let me see you.” 

He asked, “Why are you afraid of me?” I asked how he knew I was scared. He said, as a deva, he knows everything you think in your mind.

Then he chatted with me and said, “Don’t be afraid of me. You and I were friends in the past, you know.” He smiled and continued, “This staff I brought isn’t to hit you—it’s to prop myself up in case I fall.” I asked why. He said, “Meeting an old buddy—I was afraid we might get too excited and end up fighting.”

He told me stories from past lives, saying that in one lifetime, both of us were princes, sons of kings. He talked at length to help me overcome my fear.

He asked, “Why do you only want to see one of them?” I said, “People say Lord Wessuwan is a yaksha (giant).”

He asked, “Do you see my fangs?” I said, “Not yet.” 

He asked, “Do I have them or not?” I said, “I’d like to see fangs coming out of your nose.”

He said, “These aren’t yaksha fangs—they’re pig tusks!” 

He laughed heartily and said, “You haven’t changed at all from the old days—you’re still the same.”

In the end, he asked, “You see me here wearing white cloth and white robe, right?” 

He said, “No, when entering the Buddha’s domain, one must wear yellow lower cloth and yellow robe. But at night, you perceived it as white yourself.”

I asked, “So what do you normally wear?” He said, “Normally I dress like an ordinary person.” 

I asked, “What if you dress in full regalia?” So he manifested his full royal attire, shining with dazzling light like a Brahma god (the kind people mistakenly draw as a giant). He said, “Those artists don’t know me at all!”

The Four Great Kings are all like this—beautiful like Brahma gods.

Source: From the book *Father Teaches Child* 

By Luang Por Ruesi, Wat Tha Sung, Uthai Thani Province

Devotee: Who are the Devas that can help us, which Realms are they from, and how do we ask for their help?

Ajahn Brahm: You know, sometimes the Heavenly beings who help you could be like relatives of yours. Sometimes, you know, they just keep an eye on you in case you… because they still have that connection with you.

But the more powerful divers would only assist if there's something really, really, really important. You know, just like a 30th anniversary of, say, a Buddhist Society, or maybe good monks or good nuns need some help—you need some land for a dharma center, and you just care less. And sometimes it's crazy. First of all, being a scientist, you don't believe that. But then you try it out because you're desperate, and when it works…

Devotee: How do we ask for their help?

Ajahn Brahm: If you really have something important—I mean not your own health or your own sort of business, but something which is for a bigger purpose, a bigger cause—and then you just ask: “May the Heavenly beings help; this is important for the safety and well-being of so many beings.” Then there's a good chance, especially if you are a good practitioner.

2023 July (11/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=zMWp1Es1-qY&list=PLf9HOK_Rf1M62mCrCxOtuSIjQ5uznAU0x&index=13

信徒：哪些天神（Devas）可以幫助我們？他們來自哪個界？我們要怎麼請求他們的幫助？ 

Ajahn Brahm：你知道，有時候幫助你的天界眾生可能就是你的親人。有時候，他們會默默關注你，以防你……因為他們跟你還有那份連結。 

但是，更強大的天神只會在真正、真正、真正重要的事情上出手。比如說，一個佛教社團的30週年紀念，或者優秀的僧侶、尼師需要幫助——你需要一塊地來建道場，你根本不在乎。結果有時候真的很瘋狂。一開始，身為科學家，你根本不相信。但後來你實在走投無路，就試著去求，結果真的成功了…… 

信徒：我們要怎麼請求他們的幫助？ 

Ajahn Brahm：如果你真的有很重要的事——不是為了自己的健康或自己的生意，而是為了更大的目標、更大的事業——那你就這樣請求：「願天界眾生幫助我們，這對眾多眾生的安全與安樂非常重要。」這樣成功的機會就很大，尤其是你本身是個好的修行人。 

2023年7月（11/19） | 9天禪修營 | Ajahn Brahm 

https://www.youtube.com/watch?v=zMWp1Es1-qY&list=PLf9HOK_Rf1M62mCrCxOtuSIjQ5uznAU0x&index=13 

現在出現的新疾病，例如愛滋病，  

就是天神為了懲罰而降下的疾病。  

因為現代人違反戒律、違反正法的情況非常嚴重，  

尤其是第三條戒（不邪淫）。

希望大家能因此生起一點恐懼心，  

懂得克制自己、約束自己的心，  

如此就不會感染疾病，也能得到安全，  

同時也能安住於正道與道德之中。

將來如果違反戒律的情況越來越嚴重，  

不知道天神又會帶來什麼樣的疾病來懲罰呢？

The new diseases that have appeared in our time, such as AIDS,  

are diseases that the devas (celestial beings / gods) have placed upon humanity  

because people nowadays violate Precepts and Dhamma very seriously —  

especially the third precept (abstaining from sexual misconduct).

It is hoped that this will cause people to feel some fear,  

to know how to restrain themselves and control their own minds.  

If one can do this, one will not contract the disease and will remain safe,  

while also living within the bounds of morality and virtue.

In the future, if people increasingly violate the precepts on a large scale,  

who knows what kind of disease the devas will bring down upon us next?

**Luang Pu Sri Mahaviro**  

**Phra Thep Wisutthimongkhon**  

Wat Prachakhom Wanaram (Pa Kung)  

Srisomdet, Roi Et  

Dhamma talk given to devotees on Wan Phra (Buddhist holy day), B.E. 2540 (1997)

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

Devotee: Can you please tell a story about the American man who went to the Royal Temple door, was ordained, and was shown around by the old man?

Ajahn Brahm: Do you want to hear that one? I know there's one person—how many of you haven't heard that one? A few of you. But it's a fascinating true story. I checked it out many times; it's real.

There was this young American. He just finished Peace Corps work in Thailand and still wanted to stay there a bit longer to explore being a temporary monk for a while. He was inspired, so he wanted to be a monk. But what does he do? He was staying in a hotel, and the concierge said, "I'm not quite sure if you want to go to a bar. I know where the bars are and those other places, but going to a monastery…" But he said, "I have seen in this one Monastery in Bangkok, Wat Bowon, that there are sometimes Western monks there, so maybe try there. What do I do? Who do I go and see?" The concierge said, "Well, what I would do is take a little some food—you know, some nice cooked hot food (I can help you arrange that; I'm the concierge in the hotel)—go there early in the morning, and when you find the monks coming out on alms round outside the temple, put some of the food in one of the older monk's bowls and say, 'I want to become a monk,' and he might help you."

So that's what he did. He turned up outside Wat Bowon (it's a royal temple with a big wall around it and gates all locked) maybe about 4:00 in the morning. The place was all locked up. He was walking up and down; hardly anyone was there at that time. He didn't know what to do, so eventually, walking up and down, just getting a bit frustrated, then this Thai man came up to see him and asked him, you know, "What do you want? What are you doing?" And he told him the story—he wanted to become a monk. The Thai man (who spoke really good English) said, "Well, look, you come too early." But the Thai man was really kind. He said, "Look, I can help you. I got the keys, so I can let you in, show you around. Then in a couple of hours time, the monks will come out." So he's very happy to have someone kind to talk with and show him around.

So he opened this gate—a big metal gate outside Wat Bowon—and they walked right up to the main hall, the uposatha hall, and turned on the electric lights. In these halls in Thailand, they have all these paintings, these murals, and this hall was maybe 150 years old at the time. This guy gave him a really good introduction or explanation of what these paintings meant. He was just full of information—even like who gave them money for that painting, who sponsored it, and why. Because sometimes when you're actually building a hall, many people want to help. He said, "This one was painted by a family who lost their son to typhoid," or things like that.

Anyway, the two hours went by quickly, and then the tour guide—the temple attendant, whatever you call him—said, "The monks are going to come out soon now. Go to that door over there, go out, and go to the door, and you'll see like an elderly monk coming out soon. Ask him, give him some food, and ask him now, 'How do I become a monk?'" And that's what he did. So when he went out, the attendant locked up, turned off the electric lights, and then just locked everything else up. And just as the old Thai man had said, this monk came out, and the American asked him, "I want to become a monk." The monk said, "Oh, just wait here. When I come back, I'll take you inside; we can start the training or just investigate if you can become a monk." So they started the training.

Long story short, after a little while (there's many rules you have to learn to become a monk, and the chanting as well, and the procedure), the American was getting more and more frustrated. The information he was getting from one of these other monks wasn't clear. So when he complained, he said, "Haven't you got someone else in this monastery who can speak better English?" And at that, they said, "This monk we've assigned to you is the best English speaker in the whole of Wat Bowon." And that's when the American said, "What about that temple attendant I met on the first day who showed me through the gate and into the main hall?"

That's when the monks went quiet. "There is no temple attendant like that. You know, because I know that monastery really well. That gate you went through—people can't go through that gate unless they're royalty. It was called The King's Gate. Wat Bowon is where the royal family goes to be ordained for short periods of time, and only royalty can go through that gate. That's the rule. And no one has got the key to that gate except maybe in the abbot's quarters. And no one has the key for the main hall. How on Earth did you  get in there?" And interestingly, you can't turn on the electricity where that temple attendant was supposed to turn on the electricity.

So straight away, they didn't look for a better English speaker; they just took this young American to the abbot's place. The abbot listened for 10 or 15 minutes, stopped him, and called for the secretary so the secretary could write it all down. And this is true. The abbot at the time, Somdet Phra Sangharaja, didn't know how he could get through that gate. No one has the key; no temple attendant has a key and also another key for the main hall. They're really keen on security, so a lay person can't have that. And then all the stories of the paintings in there—even some that the abbot didn't know all the details of those stories.

And of course, in the end, they asked the obvious question: "Who was that man?" And he said, "He was a Thai man." The one strange thing about him: he was wearing old-style Thai dress. That was the only strange thing about him. "But what did he look like?" The American man said something like, "Yeah, how do I know? You all look the same." They said, "Well, give us some help. Give us some details." And apparently, the American was just really trying to help because it's a really strange story, scratching his head as Americans do, trying to think. He was just looking around, and then the American froze.

It was him. That was the man. They had a portrait of this man on the wall: King Rama IV (King Mongkut), the king who built that temple. Of course he could go through the royal gate—he was royalty, the king. But he died over 100 years previously.

I know that person became a monk. And I told that story also in Singapore, in the Thai Embassy. As I was saying in the Thai Embassy in Singapore, the ambassador stood up and said, "I just need to say something. As the ambassador, one of the trustees of Wat Bowon, I've seen that story. It's absolutely true. What you said is a pretty accurate record of what happened." When I was a monk, that gate was never opened except for when the king came for a visit. I don't know why they do that. Things have changed.

That was the story. He recognized him—an old royalty in Thailand—who let him come in so he could become a monk. It's quite a cool story.

2023 October- November (17/22) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=KmhqjzGpFYs&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=17

信眾：請您講述那個美國人去皇家寺院門口受戒，並由一位老人帶領參觀的故事好嗎？

阿姜布拉姆：想聽這個故事嗎？我知道有一個人——你們有多少人沒聽過這個故事？有幾位。但這是個引人入勝的真實故事。我查證過很多次；它是真實的。

有個年輕的美國人。他剛結束在泰國的和平隊工作，還想在那裡多待一陣子，嘗試短期出家一段時間。他受到啟發，所以想成為比丘。但他該怎麼做呢？他住在旅館，旅館服務員說：「我不太確定您是不是想去酒吧。我知道酒吧和那些地方在哪裡，但去寺院嘛……」但他說：「我知道曼谷有間寺院，沃波旺寺，那裡有時會有西方比丘，或許可以去那裡試試。我該怎麼做？我該去找誰？」服務員說：「這個嘛，如果是我，我會帶一點食物——你知道的，一些煮好的熱食（我可以幫你安排；我是旅館的服務員）——一大清早去那裡，當你在寺外看到比丘出來托缽時，把一些食物放到一位年長比丘的缽裡，然後說：『我想成為比丘。』他或許會幫你。」

他就是這麼做的。他大約凌晨四點左右出現在沃波旺寺外（那是一座皇家寺院，四周有高牆，大門緊鎖）。那個地方完全鎖著。他走來走去；那時幾乎沒有人在。他不知道該怎麼辦，最後，走來走去，開始有點沮喪，這時一位泰國男子走上前來問他：「你想要什麼？你在做什麼？」他告訴對方他的故事——他想成為比丘。那位泰國男子（英語說得非常好）說：「嗯，你看，你來得太早了。」但這位泰國男子非常友善。他說：「聽著，我可以幫你。我有鑰匙，可以讓你進去，帶你參觀。再過幾個小時，比丘們就會出來了。」他很開心能有個親切的人可以交談並帶他參觀。

於是他打開了這扇門——沃波旺寺外的一扇大鐵門——他們直接走進了主殿，也就是戒堂，並打開了電燈。在泰國，這些殿裡都有許多繪畫，這些壁畫，而這座戒堂當時可能已有150年歷史了。這個人給了他非常詳盡的介紹和解釋，說明這些畫作的意義。他充滿了各種資訊——甚至包括誰資助了哪幅畫、誰是贊助人，以及原因。因為有時候，當人們在興建一座殿堂時，許多人願意幫忙。他說：「這幅畫是由一個因傷寒失去兒子的家庭出資繪製的，」諸如此類的細節。

總之，兩個小時很快過去了，然後那位導遊——或稱寺廟工作人員，隨便你怎麼稱呼——說：「比丘們很快就會出來了。到那邊那扇門去，走出去，到門口，你很快會看到一位年長的比丘出來。問他，給他一些食物，然後問他：『我如何成為比丘？』」他就是這麼做的。當他走出去時，那位工作人員鎖上門，關掉電燈，然後把其他東西都鎖好。正如那位年長泰國人所說，一位比丘出來了，美國人問他：「我想成為比丘。」比丘說：「哦，在這裡等一下。等我回來，我帶你進去；我們可以開始訓練，或者先看看你能否成為比丘。」於是他們開始了訓練。

長話短說，過了一陣子（要成為比丘有許多戒律要學，還有誦經和儀軌程序），這位美國人越來越沮喪。他從其他比丘那裡得到的資訊並不清晰。所以他抱怨說：「難道寺裡沒有其他人英語說得更好嗎？」對此，他們說：「我們指派給你的這位比丘，是整個沃波旺寺英語說得最好的人。」就在這時，美國人說：「那我第一天遇到的那位帶我穿過大門進入主殿的寺廟工作人員呢？」

這時比丘們沉默了。「沒有那樣的工作人員。你知道的，因為我非常了解那座寺院。你穿過的那扇門——除非是王室成員，否則不能通過那扇門。那扇門叫做『國王之門』。沃波旺寺是王室成員進行短期出家的地方，只有王室成員才能通過那扇門。這是規定。而且除了方丈的房間可能會有，沒有人有那扇門的鑰匙。也沒有人有主殿的鑰匙。你到底是怎麼進去的？」有趣的是，那個寺廟工作人員聲稱打開電燈的地方，根本無法從那裡打開電燈。

於是，他們沒有立刻尋找更好的英語使用者，而是直接把這位年輕美國人帶到方丈那裡。方丈聽了10到15分鐘，讓他停下，並叫來祕書，讓祕書把一切都記錄下來。這是真的。當時的方丈，頌德帕桑卡拉（Somdet Phra Sangharaja），也不知道他如何能通過那扇門。沒有人有鑰匙；沒有寺廟工作人員有那扇門的鑰匙，更別說主殿的鑰匙。他們非常重視安全，所以在家眾不可能有鑰匙。然後，關於裡面畫作的所有故事——甚至有些故事連方丈都不完全清楚所有細節。

當然，最後他們問了那個明顯的問題：「那個人是誰？」他說：「他是個泰國人。」唯一奇怪的一點是：他穿著舊式的泰國服裝。那是他唯一奇怪的地方。「但他長什麼樣子？」美國人說了些像是：「嗯，我怎麼知道？你們看起來都一樣。」他們說：「嗯，給我們一點提示。提供一些細節。」顯然，這位美國人真的很想幫忙，因為這是一個非常奇怪的故事，他像美國人常做的那樣搔著頭，努力思考。他環顧四周，然後這位美國人僵住了。

就是他。就是那個人。牆上掛著這個人的畫像：拉瑪四世國王（蒙固王），建造那座寺院的國王。他當然可以通過皇家之門——他是王室，是國王。但他已經去世一百多年了。

我知道那個人後來成了比丘。我也在新加坡的泰國大使館講過這個故事。就像我在新加坡泰國大使館說的那樣，大使站起來說：「我需要說一下。作為大使，也是沃波旺寺的理事之一，我看過那個故事。它絕對是真實的。你所說的相當準確地記錄了發生的事情。」當我還是一名比丘時，那扇門除了國王來訪，從未開啟過。我不知道他們為什麼這樣做。事情已經改變了。

這就是那個故事。他認出了他——一位泰國的古老王室成員——讓他得以進入，從而成為比丘。這是個相當酷的故事。

2023年 十月-十一月 (17/22) | 9日禪修營 | 阿姜布拉姆

https://www.youtube.com/watch?v=KmhqjzGpFYs&list=PLf9HOK_Rf1M6GlBVBdYU5_zus2c75tyWv&index=17

人若行於正道， 

便永不墮落。 

安居樂業度日， 

自有善心人士前來相助。 

懷有德行、積累善功之人， 

天神亦不捨棄。 

因為天神也需要從我們身上積累福報。 

—— 

你看，給孤獨長者每日開設食坊，布施食物給貧苦民眾， 

人們源源不絕地前來領受他的供養。 

後來有一年發生旱災，百姓無法耕作，長者也無法收成。 

因為他擁有萬頃良田，沒有新稻收入倉廩， 

但布施從未停止，直至僕人將存糧用盡， 

才得以邀請佛陀及僧眾前來接受供養。 

那日是他最後的供養，因為糧食已真正耗盡。 

—— 

但他並無憂愁，因他已證得須陀洹果位。 

當佛陀與僧眾齊聚，他獻上所能籌集的一切飲食作為僧眾供養。 

佛陀用齋後，便為長者及其眷屬說法，令他們心生歡喜。 

長者恭敬地向佛陀稟告： 

「從今以後，我無法再行布施，因為一切均已耗盡。」 

長者話畢，佛陀說道：「長者已行大布施。 

從今以往，你所曾有、所得、所布施的一切， 

將復原如初， 

不再匮乏， 

不再有『無』字可言， 

願其豐足綿延。」 隨後佛陀便返回住所。 

長者尚未回到住處，便有僕人驚惶奔來稟報： 

「用於布施的稻穀，已重新滿溢九大倉廩，顆顆飽滿光亮！」 

—— 

長者急忙前去查看， 

感動得淚流滿面，隨即趕往禮敬佛陀， 

將經過娓娓道來。 

佛陀開示道：「此次福報，並非因我之力， 

而是你累生累世布施的善果， 

恰在你一無所有時成熟顯現， 

可謂因緣和合、福報自臨， 

這正是你自身布施所感召的果報。」 

If we walk the path of Dharma, 

we will never fall into degradation. 

Sitting at home, trading day by day, 

kind-hearted and virtuous people will naturally come to support us. 

Those who uphold Dharma 

and accumulate merits 

will never be abandoned by the celestial beings, 

for even the deities need merits from us. 

—— 

Look at Anathapindika the millionaire. Each day, 

he opened a food kitchen to distribute meals to the poor, 

and people flowed in to receive his charitable offerings. 

Later, a year of drought arrived, 

and the villagers could not farm, nor could he, 

for he owned hundreds of thousands of rice fields. 

No new rice entered his granaries, 

yet his giving never ceased, until the servants used up all the stored grain 

just to invite the Buddha and his monastic disciples to receive alms. 

It was his final day of offering, for everything was truly exhausted. 

—— 

But he felt no sorrow, for he had already attained the stage of Sotāpanna. 

When the Buddha and the monks had gathered, 

he presented the Sangha with every kind of food he could gather. 

After the Buddha finished his meal, he gave a Dharma talk, 

bringing joy to the millionaire and his retinue. 

The millionaire then addressed the Buddha respectfully: 

"From now on, I will no longer be able to give, for everything is gone." 

When he finished speaking, the Buddha said, "You have given greatly. 

From now on, all that you once had, once obtained, 

and once donated, 

shall be restored as before. 

May you never face want or scarcity, 

may the word 'nonexistent' never arise— 

may abundance overflow." Then the Buddha returned to his dwelling. 

Before the millionaire even reached his home, 

a servant came running in alarm to report: 

"The rice used for charity has refilled all nine granaries to the brim, 

every grain perfect and gleaming!" 

—— 

The millionaire hurried to see, 

tears streaming down his cheeks. He then rushed to pay homage to the Buddha 

and recounted what had happened. 

The Buddha declared, "This merit did not arise from me. 

It is the result of your own charity across countless lives and rebirths, 

ripening precisely when you had nothing left— 

a timely blessing, arranged by your own past deeds. 

This is the fruit of your own giving." 

—— 

Luang Phro Somkiat・Chitmāro 

(Wat Pa Tham Phra Thep Nimit, Udon Thani) 

February 11, 2025 

P.S. Photo of Anathapindika's house

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「……那尊木雕佛像是我委託北方地區雕刻的。在佛像送達我家前一晚，我入睡後做了一個夢：夢見一群人從北方遠道而來，是克倫族山民，他們友善地走進我家，神情平和，毫無惡意。 

我當時一驚，心想：他們來做什麼？不久後，他們便安靜離開了。巧合的是，第二天木雕佛像就送到了。我後來才領悟——那或許是原本棲居於樹中的靈體，因樹木被雕刻成佛像，得以功德迴向、轉生善道，故特來向訂製佛像、虔誠供奉的人表達隨喜感恩。 

那些古老的柚木， 

或許一直有靈體默默守護。茫茫林海中，能遇上被選中雕刻成聖像的樹木，何其難得。原來的守護靈，也終於因此善緣得以解脫新生。 

眾生總執著認定『這裡是我家』、 

『這裡是我的歸處』，即使樹木已被砍伐帶走，這份執念仍縈繞不散。 

這正是有情靈識的習性—— 

不斷輪迴生死，流轉不息， 

都因對曾經居所的深深執著。 

要從中脫離，談何容易……」 

"...The wooden carved Buddha image was commissioned to be made in the northern region. The night before the image was to arrive at my home, I fell asleep and dreamed... that people were traveling from the north—Karen hill tribe folk—entering my house in a peaceful manner, without any harm, coming as friends. 

Startled, I wondered what they were doing. Not long after, they walked out. The next day, the wooden carved Buddha arrived. I later shared this story, thinking perhaps they were the spirits of the original trees, now able to be reborn due to the merit, coming to rejoice in the merits with the person who commissioned and worships the image. 

Ancient teak wood 

likely has guardians watching over it. Among millions of trees, how few are chosen to be made into objects of veneration? The original guardians may finally have the chance to be reborn. 

The attachment to thinking ‘this is our home,’ 

‘this is where we dwell’—even after the tree is cut down, the clinging remains right here. 

This is the nature of the consciousness of all sentient beings— 

fond of wandering through cycles of death and rebirth, continuously, 

all due to attachment to the places we once inhabited. To break free from this is no easy matter..." 

— Luang Por Somkiat Chitmaro 

Wat Pa Tham Phra Thep Nimit, Udon Thani 

February 28, 2025

cre.d to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

天神……

天使……

天女……

他們身著這樣的衣飾，翩然凌空而降，如雪花紛飛，點點飄灑，令人目悅心怡。因為……

極其美麗……

無比端莊……

世人因此多渴望成為天神。

正因如此，凡見者無不歡喜，膚貌皆美，無一醜陋黝黑、矮小不堪者。

絕無僅有。

甚至修行者見之，亦為其美所迷。因為……

縱是世間絕色，與之相較亦如天淵之別。

天使、

天女、

天神，

尤其越高層天界者，其心念愈細膩，容貌身形愈發光彩照人。當他們前來聆聽深山中師長的開示，總在夜深人靜時分，交談之聲幾不可聞。

因為他們恪守禮儀，唯恐擾亂師長入定禪修。

他們深怕無意間造下罪業，可謂極其謹慎，嚴以律己。

不似我等世人，

偏愛喧嘩！！

每逢廟會、喪禮，

不知從何學來的話語，有人竟與僧侶競相高聲，嗓門壓過法師的擴音器，這等情形時有所見。

那些自詡富貴之人吶，炫耀聰明過人，卻毫無禮節。若在社交場合有此習性，務必改正。

莫讓自己沉溺於惡習之中，

它將成為烙印般的罪業，

隨身纏繞，歷久不滅。

Celestial beings...

Angels...

Heavenly maidens...

They dress in attire like this, floating through the air, descending in succession like falling snow, sprinkling down gently—a delightful and soothing sight for the eyes and mind. Because...

They are exceedingly beautiful...

Most graceful...

That's why many people aspire to become celestial beings.

For this reason, whoever sees them is pleased. Their complexions are equally beautiful; there are none who are ugly, dark-skinned, or short.

None at all.

Even ascetics who see them become enchanted by their beauty. Because...

Even the most beautiful woman in the world cannot compare to them—it's like the difference between heaven and the abyss.

Angels,

Celestial maidens,

Heavenly beings,

Especially those from the higher celestial realms—their spirits are more refined, and their appearances grow increasingly radiant and splendid. When they come to listen to the teachings of masters deep in the forests, they arrive in the quiet of the night, their voices barely audible.

Because they uphold etiquette, fearing they might disturb the masters' meditation and samadhi.

They fear unintentionally committing sins—truly, they are very cautious and careful with themselves.

Unlike us humans,

Who love loud noises!!

At temple festivals or funerals,

Some people, without knowing where they pick up such words, even preach louder than the monks, overpowering the sound systems used for sermons. Such cases exist.

Those who boast of being wealthy, flaunting their cleverness over others, yet lack manners—whoever behaves like this in social settings should correct themselves.

Do not let yourself grow accustomed to bad habits.

They will become stigmatized sins,

Attached to you for a very, very long time.

🕊️🕊️🕊️🕊️🕊️🕊️🕊️

Luang Phro Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit, Udon Thani

November 13, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

龍普Chob Thanasamo曾告誡弟子們關於誦經之事，說道：

「各個地方的天人，所喜愛的誦經內容並不相同。」

有的地方，天人喜歡……

《轉法輪經》（Dhammacakkappavattana Sutta）

有的地方，天人喜歡……

《應作慈愛經》（Karaṇīya Mettā Sutta）

有的地方，天人喜歡……

《論母》（Mātikā）

有的地方，天人喜歡……

《慈愛功德經》（Mettanisamsa Sutta）

當誦到他們所歡喜的經文時，天人們便會齊聲發出震天動地的「善哉！善哉！」（Sāthu）之聲！！

天人們會紛紛前來，極其歡喜、極其讚歎。

龍普特別強調關於誦經的態度，說道：「禮佛誦經時，切不可當作玩笑，或只是嘴巴上的消遣。佛陀的正法是至高無上的，極其值得恭敬。若把正法當作兒戲，便會成為自己的罪業；智者聽了會責備，天人聽了也會責備。」

「禮佛誦經時，一定要真正用心去誦；誦經時要專注，把心安住在經文之中，如此功德利益才會在自己身上生起。」

「禮佛誦經本身就是一種修定；有時，經中的義理、法義，也會在誦經的當下自然浮現出來。」

「諸天人，過去也曾是人類，與我們並無不同；他們的心傾向於善業與功德。命終捨離此世後，便隨自己在人間所累積的福德，投生到不同層次的天界，有高有低。」

「即便已成為天人，他們的心仍然安住於善業之中；當聽見或見到有人行善積德時，他們便會前來一同隨喜。若我們具備較為細膩的心與定力，甚至能夠看見他們前來與我們一同隨喜。」

「以較粗顯的層面來說，我們能夠覺察到的現象，例如：汗毛豎立、遍體生寒等。」

由於龍普對誦經的重視，絲毫不亞於對禪修的重視，在深夜時分，他仍會坐著輪椅，在寺院內繞行，傾聽寺中僧侶、沙彌與後輩們禮佛誦經，這既是關懷，也是在無形中給予他們鼓勵。

在某些夜晚，禮佛誦經結束後，僧侶、沙彌們便會頂禮請問長老：「龍普啊，今晚天人有來一起禮佛誦經嗎？」

龍普通常會回答：「每天都有來。」

若當天來得特別多，他還會告訴具體數量；有時甚至會點名個別僧侶或沙彌，例如：「天人稱讚某某比丘、某某沙彌——誦經非常悅耳，聲音清亮洪遠，天人聽見了，也前來隨喜。」

當僧侶、沙彌們聽見龍普如此開示時，內心皆歡喜踴躍、充滿法喜；到了禮佛誦經的時間，便更加全心全意、恭敬專注地誦念……

Judge翻译

cred. to 中泰佛法 คำสอนปฏิบัติธรรมจีนและไทย

Luang Pu Chob Thanasamo once admonished his disciples regarding the matter of chanting scriptures, saying:

"The devas in different places do not all favor the same chanting content."

In some places, devas like...

The Discourse on Setting in Motion the Wheel of Dhamma (Dhammacakkappavattana Sutta)

In some places, devas like...

The Discourse on Loving-Kindness (Karaṇīya Mettā Sutta)

In some places, devas like...

The Mātikā (The Matrix / Topics of Abhidhamma)

In some places, devas like...

The Benefits of Loving-Kindness (Mettānisaṃsa Sutta)

When the scriptures they favor are chanted, the devas will collectively let out earth-shaking cries of "Sādhu! Sādhu!" (Well said! Excellent!)!!

The devas will flock to the scene, filled with immense joy and profound admiration.

Luang Pu particularly emphasized the proper attitude toward chanting, saying: "When paying homage to the Buddha and chanting scriptures, one must never treat it as a joke or mere verbal pastime. The Buddha's True Dhamma is supreme and supremely worthy of reverence. If one treats the True Dhamma as child's play, it will become one's own bad kamma; the wise who hear it will reprove, and the devas who hear it will also reprove."

"When paying homage to the Buddha and chanting scriptures, one must truly chant with heartfelt intention; while chanting, remain focused and settle the mind in the scriptures—only then will the merits and benefits arise within oneself."

"Paying homage to the Buddha and chanting scriptures is itself a form of cultivating stillness; sometimes, the meanings and principles in the scriptures will naturally emerge in the moment of chanting."

"The various devas were once human beings, no different from us; their minds inclined toward wholesome actions and merits. After passing away from this world, they are reborn in heavenly realms of varying levels—high and low—according to the merits accumulated in human life."

"Even after becoming devas, their minds remain settled in wholesome actions; when they hear or see someone performing good deeds and accumulating merits, they will come to rejoice together. If we possess a relatively refined mind and stillness, we may even be able to see them coming to rejoice with us."

"On a coarser level, phenomena we can perceive include: hairs standing on end, goosebumps all over the body, etc."

Because Luang Pu placed no less importance on chanting scriptures than on meditation practice, even in the deep of night, he would still sit in his wheelchair and circulate around the monastery, listening to the monks, novices, and younger generations paying homage to the Buddha and chanting scriptures—this was both an act of care and an invisible form of encouragement for them.

On certain nights, after the homage and chanting concluded, the monks and novices would prostrate and ask the elder: "Luang Pu, did any devas come to join in the homage and chanting tonight?"

Luang Pu would usually reply: "They come every day."

If an especially large number came that day, he would even mention the specific count; sometimes he would name particular monks or novices, for example: "The devas praised Bhikkhu So-and-so or Novice So-and-so—their chanting was very pleasing to the ear, with clear and resonant voices; when the devas heard it, they came to rejoice."

When the monks and novices heard Luang Pu teach in this way, their hearts were filled with joy and delight, overflowing with Dhamma joy; when the time for homage and chanting arrived, they would chant with even greater wholeheartedness, reverence, and focus...

如果有天神和我們說這樣那樣，我們會信嗎？😂

要小心啦~

本生經義注記載，我們的菩薩在修苦行時，曾經苦到極點，然後失去知覺。

當時有些天神以為菩薩死了，於是去告訴淨飯王：「您的兒子死了。」

好在淨飯王沒有信啫。淨飯王說：「我不相信，我的兒子在未得菩提之前，是不會死的。」

天神是可以fake 人的 （騙人）😂 不論有意還是無意

聽過有個例子，是有些有天眼，然後可以和天神溝通的

天神們說什麼？

何時何時這個世界會有大事發生

最後什麼也沒有發生😂

一來可能不是真的天眼通，而是一時的幻覺

二來可能他連結到的並不是真的天神

三來可能他聯繫到的靈體是來玩他的😂

四來可能他聯繫到的真的是天神，但神通力不夠

五來可能他聯繫到的真的是天神，神通力夠，但未來轉變了

所以尤其是這些超自然的東西，要用大腦過濾過，不要輕信

不然一會兒叫我們把全副身家投資去這裡，然後這裡倒閉，那就完蛋了😂

If a deva (celestial being) were to tell us this or that, would we believe it? 😂 

We need to be careful~

According to the commentary on the Jātaka, when our Bodhisatta was practicing asceticism, he once endured such extreme hardship that he lost consciousness. 

At that time, some devas thought the Bodhisatta had died, so they went to inform King Suddhodana: "Your son has passed away." 

Fortunately, King Suddhodana did not believe them. He said, "I do not believe it—my son will not die before attaining enlightenment."

Devas are capable of deceiving people 😂—whether intentionally or unintentionally.

I’ve heard of an example where some people claimed to have the divine eye and could communicate with devas. 

What did the devas tell them? 

That at a certain time, a major event would occur in this world. 

In the end, nothing happened 😂.

Firstly, it might not have been a genuine divine eye, but merely a temporary hallucination. 

Secondly, what they connected with might not have been real devas. 

Thirdly, the spirit they contacted might have been messing with them 😂. 

Fourthly, they might indeed have contacted a deva, but lacked sufficient spiritual power. 

Fifthly, they might have truly contacted a deva with enough spiritual power, but the future had changed.

Therefore, especially when it comes to supernatural matters, we must filter them with our minds and not easily believe them. 

Otherwise, if we’re told to invest all our savings somewhere and that place goes bankrupt, we’d be finished 😂.

We are Buddhists. We should not consistently pray to the deva and Spirits for assistance. Indeed, we wish to gain happiness or progress in our work and activities.  However, no spirit or deva in this world will help a heedless person, they will only help those who are mindful (not heedless). Take the example, of someone who accumulates virtues, keeps the precepts, and understands the dharma. 

Although he or she meets with some problems and obstacles, the devas will know if such a person possesses a lot of merits and he or she makes aspirations to overcome these problems. Hence, at such a time when he or she experiences difficulties, the Devas will definitely come and help us.

When they come and help us, our circumstances will improve, and we will gain happiness. However, if we want to gain the assistance of the Devas, we must first help ourselves by accumulating good deeds such as by doing Dana Offering.

Luang Pu Rian

我们是佛教徒，不应一味地向天人或灵界祈求帮助。诚然，我们都希望在生活和事业上获得幸福与进步，但世间没有任何天人或灵灵会去帮助一个放逸无觉的人，他们只会帮助那些有正念、不放逸的人。

举例来说，一个人若能积德行善、持守戒律，并理解佛法，即便他（或她）在人生中遇到一些困难与障碍，天人也会知道此人具有深厚的功德，并且此人发愿要克服困难。因此，当他（或她）真正遭遇困境时，天人必定会来帮助。

当天人来护佑时，我们的处境就会改善，并因此而获得安乐。然而，若我们想得到天人的帮助，首先必须自助——从行善积德开始，例如布施供养。

——隆波连

那些很細膩的這種生命，他們是按照光來分層次的

光比較弱的人，就會對那些光比較強的人更加尊重，敬畏一些

我們修行，就會知道我們的心是有光的。

來聽佛陀講法的天神，會讓整個寺廟都亮起來；他們是按照光來分的。天神要死的時候，他們的光會不停地灰暗：這個就是老，這個就是病。

最後就要死

死了之後下地獄會有，死了之後變成動物也有，變成鬼，阿修羅也有；有些變為人也有；能入禪那變成梵天神也會。

These very refined beings are categorized according to their radiance. 

Those with dimmer light will show greater respect and reverence toward those with brighter light. 

Through spiritual practice, we come to understand that our minds possess light. 

When devas come to listen to the Buddha expound the Dharma, they can illuminate the entire temple. They are classified by their radiance. 

When a deva is nearing death, their light continuously dims—this is old age, this is illness. 

Finally, death arrives. 

After death, some may fall into hell, some may become animals, some may become hungry ghosts or asuras, some may be reborn as humans, and those who have attained jhāna may become Brahma devas. 

---Luang Por Pramote

2024.08.25

天界的大人物很多時都是過去生是出家人，例如過去有一任帝釋天就曾察覺有位隱士快要取代自己了，於是命令天女去誘惑他破戒(JaA.526)

但其實不一定要出家人才做到，在家人做得夠好都可以

例如這個任期的帝釋天過去生就是在家人來的（DhpA.30）本生經也有記載過去也有一任帝釋天也是在家人 （JaA.546）

為什麼這樣？其實很多時是關一個人心清淨的程度事，是出家人還是在家人都是一樣。

當一個人心越清淨，越少貪嗔癡；他就越有品，也會越聰明越有智慧。

有些人以為智商在某個歲數後就會固定不變了，其實不是的。

那段時期貪嗔癡厚，那段時期就蠢

那段時期貪嗔癡薄，那段時期就聰明有智慧

因為貪嗔癡是削弱我們智慧的最大因素 （AN5.51）

我們常說功德。功德是什麼意思？佛陀說，功德是快樂的同義詞（AN7.62) 

布施時，我們捨棄擁有物，讓心輕鬆愉快

持戒時，我們捨棄粗重的貪嗔癡，讓心輕鬆愉快

修止禪時，我們讓心平靜快樂

修觀禪時，我們把煩惱連根拔起，讓心輕鬆愉快

所有都有功德，所有善行都讓我們內心清涼快樂

當心清淨時，就聰明有智慧，知道怎樣利益自己和別人，不會傷害自己和別人

當心快樂滿足時，就再也不渴求些什麼，品格自然崇高；心也很堅強穩定，具足承擔力

當快樂和清淨到一定程度時，一個人就會因為智慧和德行而受人尊重，受人主動歸降

此時便堪為天上人間的大人物

現在反思一下，我們就算供養了僧團和阿羅漢，但仍那麼自私，那麼沒品，那麼痛苦；上到天界誰會服我們？ 現在在人間都沒人服我們啦！

所以現在供養了福田雖然有大功德，但不代表下輩子會怎樣怎樣，福報可能要等許多個宇宙週期才成熟😂 😂 

如果想福報在今生或下一生立即成熟，就要趕快去除一切貪嗔癡。

當我們那麼有品，那麼聰明有智慧；在人間做大人物沒問題，在天界做大人物也沒問題；保證善業很快成熟

有些人雖然不是佛教徒，但在人間依然是大人物。為什麼？同樣道理，心清淨，所以有品又有智慧，所以受人尊重愛戴

所以說，禪修的功德是最大的

其次是持戒

再其次才是布施

**Many Great Beings in the Heavens Were Often Monastics in Past Lives**

For example, there was once a Sakka (Lord of the Devas) who noticed that a certain ascetic was about to substitute him. He then commanded celestial nymphs to tempt the ascetic and break his precepts (JaA.526).

However, one doesn't necessarily have to be a monastic to achieve greatness. Lay people who practice goodness diligently can also attain such states. 

For instance:

- The Sakka of this current era was actually a layperson in his past life (DhpA.30)

- The Jātaka also records another Sakka who was a lay person in his previous existence (JaA.546)

**Why is this so?** It fundamentally depends on the degree of purity in one's mind - whether monastic or lay, the principle remains the same.

When a person's mind becomes purer, with less greed, hatred and delusion:

- Their character improves

- They become more intelligent and wise

Some people think intelligence becomes fixed after a certain age, but this isn't true. 

- When defilements are strong → we become foolish

- When defilements are weak → we become wise and clever

Because greed, hatred and delusion are the greatest factors that diminish our wisdom (AN5.51)

We often speak of "merit." What does this mean? The Buddha said: "Merit is synonymous with happiness" (AN7.62).

- When practicing generosity: We relinquish possessions, making the mind light and joyful

- When observing precepts: We abandon coarse greed and hatred, making the mind light and joyful

- When practicing calm meditation: We make the mind peaceful and happy

- When practicing insight meditation: We uproot defilements, making the mind light and joyful

All these create merit. All wholesome actions bring coolness and happiness to our hearts.

When the mind is pure:

- We become wise, knowing how to benefit ourselves and others without causing harm

- When the mind is content and happy, we no longer crave anything, and noble character arises naturally

- The mind becomes strong and stable, full of resilience

When happiness and purity reach a certain level:

- One becomes respected for wisdom and virtue

- People will naturally look up to and follow such a person

- Such a person becomes worthy of being a great being in either heavenly or human realms

Even if we make offerings to the Sangha and Arahants, if we remain:

- Selfish

- Ill-mannered 

- Miserable

Then who in the heavens would submit to us? We can't even command respect in the human realm now!

So while making offerings to fertile fields of merit generate great merits, it doesn't guarantee any particular result in the next life. The karmic fruits might take many cosmic cycles to ripen! 😂😂

If we want our merits to bear fruit quickly - either in this life or the next - we must urgently eliminate all greed, hatred and delusion.

When we become:

- Truly virtuous

- Intelligent and wise

Then becoming a great being in either human or heavenly realms won't be a problem. Our good karma will ripen quickly.

Some people aren't even Buddhists, yet they become great leaders in human society. Why? Same principle:

- Their minds are pure

- Thus they have good character and wisdom

- Therefore they naturally earn respect and admiration

So, meditation generates the greates merits

Observing precepts generate less

Generosity produces the least merit comparatively

認識玉王大帝嗎？

他就是我們的帝釋天/沙迦天帝

他是身處在三十三天的天神首領，有大威德，大威力。

帝釋天怎樣成為帝釋天的呢？佛陀曾經對摩訶利王子開示：帝釋天過去某一前世是摩卡拉村子一位名叫瑪伽的年輕人。他和三十二位同伴從事很多的社會公益活動，如舖路、建造公共休憩房舍等（法句經義註），一生中奉行七項義務：

1.       有生之年願我是扶養父母者

2.       有生之年願我是尊敬家中年長的者

3.       有生之年願我是柔和語者

4.       有生之年願我是離離間語者

5.       有生之年願我是慷慨佈施者

6.       有生之年願我是真實語者

7.       有生之年願我是不憤怒者-即使如果我的憤怒生起，我會急速地排除它 （SN11.13）

因為持守這七樣美德，使他死後成為帝釋天，受到諸神的尊敬。

帝釋天亦是一位初果聖者。luang por lersi lingdam 說他現在已成為三果聖者了

他在有一次意識到自己的生命快要完結時，感到很害怕，於是去尋求佛陀的慰籍。佛陀在為他開示《帝釋所問經》後，他便成為了初果聖者。他在當場死去，並當場再生，變成一模一樣的帝釋天。

一位初果聖者具備四不壞淨，他對佛陀，法，僧團有絕對的淨信心。他有完美的戒，直至涅槃都不會破五戒。 他不會殺生，偷盜，邪淫，妄語，說離間語，說閒雜語，說粗惡語。（SN55.7）帝釋天有這樣的德行

有一次，天神和阿修羅們戰鬥。天神們敗北，阿修羅展開追打

那時天帝發現前面樹上有鳥巢，便請戰車御車手摩得利寧願捨生命在阿修羅上，也不要這些鳥成為無巢者而避開他

摩得利遵命，轉回千匹駿馬的馬車

那時阿修羅們以爲要發生第二場戰爭，被嚇怕後驚恐地進入阿修羅城

佛陀說，天帝以法成為勝利者。

帝釋天有這樣的美德 (SN11.6)

帝釋天亦出名脾氣好，他常常提倡憤怒的平息，忍耐的重要（SN11.4-5）

有一次，某位某位醜陋、矮小的夜叉坐在天帝的座位上

-天神們因此很不滿和譏嫌，但那位夜叉卻變得更英俊好看

-天神們便去找天帝説明此事

-天帝便回答他必將是食憤怒的夜叉

1.       義注：他是一位色界的梵天眾，聽說天帝釋具備忍辱力，聽了後為考察而來(vīmaṃsanatthaṃ āgato)，而且懷惡意夜叉(avaruddhakayakkhā)不可能進入像這樣有守護布置的地方

-天帝於是置上衣到一邊肩膀後，右膝蓋觸地、向那位食憤怒之夜叉合掌鞠躬後，告知名字三次

-那位夜叉於是變得更醜陋的同時也更矮小的；最後就在那裡消失了。（SN11.22）

帝釋天也具有恭敬謙虛，隨喜讚歎的美德：

-佛陀說，有一次，天帝請戰車御車手摩得利準備連結千匹駿馬的馬車去遊樂園看美景

-當天帝釋從最勝殿高樓下來時，作合掌後，禮敬諸方

-摩得利便好奇他在禮敬誰？因爲三明者（七代血統清淨、誦諸經典、容色端正）、王族、四大天王、有大隨從的三十三天天神也禮敬他

-天帝便回答，雖然如此，但他禮敬

1.       修爲好的出家人

2.       作福德的、持戒、如法扶養妻和子的在家人

-摩得利認可，也一同禮敬。帝釋天不會恃著自己的地位與威勢，而不尊敬有德者（SN11.18）這是帝釋天的美德

現任的帝釋天，在現代也為佛教和世界作出巨大的貢獻。據說他曾邀請文頌大長老起建戒堂舍利塔，讓大眾得以種福。

他也曾多次探訪大修行人por khao wanchart yimme ，在por khao 病重時憐憫他。

在covid 年代，也曾請por khao 把穿心蓮能治新冠病毒的消息傳揚給人類。泰國的醫療機構後來也採納了這項建議，以穿心蓮治新冠病毒。

燃燈尼師也曾稱讚帝釋天，說他很好，如果你有問題也可以麻煩他來幫你的。燃燈尼師有時有問題也會請教帝釋天。

之所以特別提到這位帝釋天的德行，因為不是任任帝釋天也是那麼好。

在佛陀還未成佛前，曾經有一世為修行人，他的兒子也修得很好，以致他兒子的戒德讓帝釋天的宮殿震動。帝釋天知道後便要破壞他的戒德，讓他不能威脅自己的地位。於是便在人間降下災難，然後用計謀讓他兒子破戒。（本生經故事526）

反觀現任的帝釋天具足德行，非常值得我們的尊敬。

禮敬您啊！眾神之王！

Do you know the Jade Emperor? He is our Sakka, the King of the Devas. He is the chief of the gods dwelling in the Heaven of the Thirty‑three (Tāvatiṃsa), possessing great majesty and great power.

How did Sakka become Sakka? The Buddha once taught Prince Mahāli: In a previous life, Sakka was a young man named Magha in the village of Macala. He and thirty‑two companions engaged in many social welfare activities, such as building roads and constructing public rest houses (Dhammapada Commentary). Throughout his life, he practiced seven obligations:

As long as I live, may I be one who supports my parents.

As long as I live, may I respect the elders in my family.

As long as I live, may I speak gentle words.

As long as I live, may I avoid divisive speech.

As long as I live, may I be generous and give gifts.

As long as I live, may I speak truthfully.

As long as I live, may I be free from anger—even if anger arises in me, may I quickly remove it. (SN 11.13)

Because he upheld these seven virtues, after death he became Sakka, revered by the gods.

Sakka is also a stream‑enterer (Sotāpanna). Luang Por Lersi Lingdam said that he has now become a non‑returner (Anāgāmi).

Once, when he realised that his life was about to end, he became frightened and went to seek comfort from the Buddha. After the Buddha taught him the Sakkapañha Sutta (The Questions of Sakka), he became a stream‑enterer. He died right there and was reborn immediately as the same Sakka.

A stream‑enterer possesses fourfold unwavering confidence (aveccappasāda): perfect confidence in the Buddha, the Dhamma, and the Saṅgha, and perfect precepts. He will not break the five precepts until Nibbāna. He does not kill, steal, commit sexual misconduct, speak falsely, speak divisively, speak idly, or speak harshly. (SN 55.7) Sakka has such virtues.

Once, the devas were fighting the asuras. The devas were defeated, and the asuras pursued them. At that time, Sakka saw a bird's nest on a tree ahead, so he asked his charioteer Mātali to turn back, even if it meant facing the asuras, rather than letting those birds become homeless. Mātali obeyed and turned the chariot drawn by a thousand thoroughbred horses. The asuras, thinking a second battle was about to begin, were frightened and fled into the asura city. The Buddha said that Sakka conquered by the Dhamma. Such is Sakka's virtue. (SN 11.6)

Sakka is also renowned for his good temper; he often advocated the calming of anger and the importance of patience. (SN 11.4‑5)

Once, a certain ugly, dwarf yakkha sat on Sakka's seat. The devas were displeased and complained, but that yakkha became more handsome. They reported it to Sakka. Sakka replied that it must be the Anger‑eating Yakkha. (Commentary: He was a Brahmā of the form realm, who had heard of Sakka's forbearance and came to test him. A malevolent yakkha could not enter such a guarded place.) Sakka then placed his upper robe on one shoulder, knelt with his right knee on the ground, paid respects to the Anger‑eating Yakkha with joined palms, and announced his name three times. The yakkha then became uglier and smaller and finally disappeared right there. (SN 11.22)

Sakka also has the virtues of respect, humility, and rejoicing in praise:

The Buddha said that once Sakka told his charioteer Mātali to prepare the chariot with a thousand horses to go to the pleasure park. When Sakka descended from the Vejayanta Palace, he joined his palms and paid homage to the directions. Mātali asked whom he was honouring, since even those with the threefold knowledge (pure seven‑generation lineage, reciters of scriptures, and handsome), royalty, the Four Great Kings, and the devas of the Thirty‑three with large retinues honour him. Sakka replied that although that was so, he honours:

1.Well‑practised monks and ascetics.

2.Laypeople who perform merit, observe precepts, and support their wives and children in accordance with the Dhamma.

Mātali agreed and also paid homage. Sakka does not rely on his position and power to fail to respect the virtuous. (SN 11.18) These are Sakka's virtues.

The current Sakka has also made great contributions to Buddhism and the world in modern times. It is said that he invited the Luang Pu Boonsong to build a Sīmā hall and a relic stupa so that people could gain merit. He also visited the great practitioner Por Khao Wanchart Yimme many times and took pity on him when he was seriously ill. During the COVID era, he also asked Por Khao to spread the news that Andrographis paniculata (King of Bitters / green chiretta) could cure the virus. Thai medical institutions later adopted this recommendation to treat COVID with Andrographis.

Sayaly Dipankara also praised Sakka, saying he is very good; if you have a problem, you can ask him for help. Sometimes Venerable Dipankara also consults Sakka.

The reason for specifically mentioning Sakka's virtues is that not every Sakka is that good. Before the Buddha attained enlightenment, there was a life in which he was a practitioner, and his son also practised well, so much so that the son's virtue caused Sakka's palace to tremble. Knowing this, that Sakka wanted to destroy his virtue so that he would not threaten his position. He then brought disasters to the human world and used a scheme to make the son break his precepts. (Jātaka story 526)

In contrast, the current Sakka is fully endowed with virtues and is very worthy of our respect.

Homage to you, O King of the Gods!

"Last night at Misty Mountain...  

The air was cool and pleasant.  

I meditated joyfully, barely sleeping.  

A local spirit appeared and told me:  

*'This land was once a temple.  

If you could buy more plots here,  

it would thrive again—  

so cool and serene,  

people would come settle nearby.'*  

Then it added:  

*'If you want this as a temple,  

go tell the landowner yourself!  

Why tell me?'*  

The spirit admitted:  

*'My merit is small—I dare not.  

But Grandfather Rabbit* (the landowner) *has great merit.  

Unless the monks ask him...'*  

I didn’t promise anything,  

but said I’d mention it if I remembered.  

The spirit beamed with delight.  

At dawn, I told Grandfather Rabbit:  

*'This land is perfect for meditation.  

If you sell more,  

we’ll take it at fair price.'*  

The site is highly auspicious.  

He agreed—though the price is still steep.  

So I chanted a mantra to lower the cost:  

*50,000 baht per rai.*  

Everyone was thrilled!  

They said: *'At this price,  

we’ll buy all available land!'*  

This year, he sold another 10 rai  

near Ban Santom—  

not yet adjacent to my hut,  

but if the mantra works,  

we’ll secure neighboring plots too.  

Wherever you go, spirits dwell.  

With shared merit and determination,  

nothing is out of reach.  

The benefactors are motivated,  

and funds are sufficient.  

**Land that once was a temple  

will return to its purpose...'**"  

🐿️☘️🐿️☘️🐿️☘️🐿️  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 11, 2025  

**「昨夜在霧山...」**  

「昨夜在霧山...  

空氣清涼舒適。  

我禪修得歡喜，幾乎沒睡。  

一位地主靈現身說：  

*『這塊地曾是寺院。  

若能擴建，  

必會興旺——  

氣候涼爽，  

人們將遷來附近定居。』*  

它又說：  

*『若你想建寺，  

該親自去跟地主說！  

何必告訴我？』*  

靈坦承：  

*『我福德薄，不敢開口。  

但兔爺爺（地主）福報大。  

除非僧眾親自請求...』*  

我沒答應什麼，  

只說若記得會轉告。  

靈聽後歡喜離去。  

天亮後，我告訴兔爺爺：  

*『此地最適禪修。  

若你肯再賣地，  

我們願以合理價收購。』*  

這塊地非常吉利。  

他同意了——雖然價格仍高。  

於是我持咒讓地價下降：  

*每萊5萬泰銖。*  

大家都很高興！  

他們說：*『這價錢的話，  

有多少我們買多少！』*  

今年他又賣了10萊，  

在桑通村附近——  

還未連接到我的小屋，  

但若咒語生效，  

鄰近土地也能到手。  

無論何處都有靈存在。  

只要眾人心懷善願，  

沒有達不成的事。  

護法們鬥志高昂，  

資金也充足。  

**曾為寺院的土地，  

終將重歸其用...』」  

🐿️☘️🐿️☘️🐿️☘️🐿️  

Luang Por Somkiat Chitmaro

Wat Pa Tham Phra Thepnimit, Udon Thani

April 11, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

如果佛教徒經過教堂、宮廟，會‘哼！’然後走開嗎？

這樣做就太笨太沒禮貌了😂 

天神其實是什麼？是我們的前輩咯~

他們前世做人做得好，所以讓他們投生為天神

就好像我們的朋友之中，有些也不是信佛的，我們會‘哼！’然後走開嗎？

同樣道理，所有眾生都是我們的朋友，而且天神還要是品德高尚的朋友，為什麼要‘哼！’？😂 

當我們大部分人都不夠功德做天神時（Ref. SN56），他們實在是亂世中的清泉，值得尊重

我們經過宮廟禮拜一下表示尊重，佛陀並沒有說不可以哦~

又不是代表我們在破掉三皈依

在人間，誰人的品德高尚，不論身份宗教，別人都會尊重甚至是鞠躬啦！

但如果我們進到去是去求東西，那就太不好看了😂

別人又不認識我們，他們又沒有欠我們人情；但我們竟然去向他們乞求要他們幫？

隆波帕默說這是乞丐的信徒，不是佛教徒

如果我們無所求地去尊重禮拜天神，就如對好朋友般對他們好；就算我們不用求，當我們遇到困難時，他們也會主動幫我們

他們可能會想：‘哇，這個人那麼好，主動來尊重我，送禮給我；我一定要報答他’

佛陀在Ud.71 和DN16中曾說：

在何處有諸天神，應該為祂們獻上供養，

那些被尊重者尊重他，被尊敬者尊敬他。

因此祂們憐憫他，如母親對親生的兒子，

諸天神憐憫的人，經常看見諸吉祥。

誰都尊重的佛教徒，可能連耶穌（Luang Por Lersi Lingdam 說祂是兜率天的天神）都會幫😂

**Should Buddhists Snub Churches or Temples?**  

Would a Buddhist walk past a church or temple, go *"Hmph!"* and turn away?  

That would be incredibly foolish and rude! 😂  

**What are deities, really?** They're our seniors—beings who lived virtuously in past lives and were reborn as celestial beings.  

Think about it: Among our friends, some aren’t Buddhists. Would we go *"Hmph!"* and ignore them? Of course not! Similarly, all beings are our friends, and deities are especially virtuous ones. Why would we snub them? 😂  

Most of us lack the merit to be reborn as deities (see SN 56). In this chaotic world, they’re like pure springs—worthy of respect.  

There’s nothing wrong with paying respects at a temple or church  as a gesture of goodwill. The Buddha never forbade it!  

It doesn’t mean we’re breaking the **Three Refuges**.  

In human society, we respect and even bow to virtuous people regardless of their religion.   So what's wrong with that?

**But if we go in there to beg for favors?** That’s just shamless. 😂  

They don’t even know us—do they owe us anything?  

As Luang Por Pramote says: *"That’s the behavior of a beggar's disciple, not a Buddhist."*  

If we respectfully honor deities **without demands**, treating them like good friends, they’ll naturally want to help when we’re in need.  

They might think: *"Wow, this person is so kind—offering respect and gifts. I must repay their kindness!"*  

The Buddha said in **Ud. 71 & DN 16**:  

*"Wherever deities dwell, offerings should be made.  

Those who respect are respected; those who honor are honored.  

Thus, they show compassion—like a mother for her child.  

Those whom the deities pity will always see blessings."*  

A Buddhist who respects everyone might even get help from Jesus (whom Luang Por Lersi Lingdam identified as a deity in the Tusita heaven)! 😂  

在不好的能量干擾的時候，真正可以保護我們的是戒，戒可以保護我們。如果我們的戒很好，天神喜歡，他們就會幫忙保護。經常地去禮佛、念經，天神就會來保護。

不需要擔心那些不好的能量。不好的能量，大部分都來自於我們自己的心。我們的心累積，有時候會冒起來，之後我們就去指責說是來自於別的地方。我們有好的戒，去禮佛、念經，去訓練心，去覺知自己，我們就可以往前進步。在被干擾的時候，那屬於果報，不用對它生氣。

When negative energies disturb us, what truly protects us is precepts — precepts can safeguard us. If our precepts are strong, the devas will be pleased and will help protect us. By regularly paying respects to the Buddha and reciting scriptures, the devas will come to our aid.

There’s no need to worry about those negative energies. Most negative energies originate from our own minds. Our minds accumulate [negativity], and sometimes it surges up; afterward, we blame it on external sources. 

If we uphold good precepts, pay respects to the Buddha, recite scriptures, train our minds, and cultivate self-awareness, we can progress forward. When disturbances arise, they are the result of karma — there’s no need to react with anger.

----Luang Por Pramote

2025年7月13日

《臨死的天神》

有些人修行想讓苦消失，去做功德去做布施，希望重新出生；今生就隨他去吧，下一生不要再生病；去做功德做布施發願

可以發生嗎？可以發生，比如說，變為天神，他不冷、不熱、不渴、不餓，主要是心方面的苦；身體是不苦的。但是會一直不苦嗎？不對的

從天神要死的時候，身體就會苦給自己看，就會變給自己看；比如全身流汗。 曾經看過心臟病發作的人全身出汗嗎？天神也是一樣，要死的時候全身流汗，然後就苦。那些天神朋友就來安慰：‘心態要平和，如果要出生的話就投生為人，這樣便有機會學法修行’

一旦投生為人，要死的時候，朋友又來說，心情要保持平穩；要發願成為天神。

究竟是怎麼了（笑）？

做人又苦，想逃去做天神。

做天神後又苦，又想逃來做人

逃到這個道那個道；如果我們真的修行，就會明白，沒有哪一道不苦。每一道都有每一道的苦。如果我們去認識了解身體，直到願意接受身體會老病死是很正常的。一旦願意接受是很正常的話，在老的時候不鬱悶，很正常。在病的時候不鬱悶，因為很正常。在要死的時候不鬱悶，因為覺得很正常的。

----隆波帕默

2025.07.13

"The Dying Deva"

Some people practice to end suffering. They perform meritorious deeds, give alms, and pray for a better rebirth: "Let this life be as it may, but in the next life, may I never fall ill again."

Can this happen? Yes. One might be reborn as a deva (celestial being). A deva feels no cold, no heat, no thirst, no hunger—their suffering is purely mental; the body knows no pain. But does this mean they’re free from suffering forever? No.

When a deva approaches death, their body shows them suffering. Sweat pours from their skin—just like a human dying of a heart attack, drenched in sweat. In that moment, they experience agony. Fellow devas gather to console them: "Stay calm. If you must take rebirth, choose the human realm. There, you’ll have the chance to practice the Dhamma."

Then, when he  is reborn as a human and nears death, friends again advise: "Keep your mind steady. Make a wish to be reborn as a deva!"

What’s going on here? (laugh)

As humans, we suffer and long to escape to the deva realm.

As devas, we suffer and crave to return to the human realm.

We flee from one realm to another—but if we truly practice, we’ll realize: there is no realm without suffering. Each has its own kind of pain.

Only when we fully understand the body—accepting that aging, sickness, and death are utterly normal—can we find peace.

Growing old? Not depressed—it’s normal.

Falling ill? Not depressed—it’s normal.

Facing death? Not depressed—it’s normal.

— Luang Por Pramote

July 13, 2025

對於拜神求神的人；天神們、 菩薩們其實看重兩樣東西：1.誠心 2.感恩

誠心就是要認真去求，不是只是玩玩下

感恩就是要銘記天神對自己的幫助，對自己的恩德；要努力去償還報恩。

有些人求完神後會還神，這其實是很好的習慣

說到底其實僅僅是尊重二字。要認可他們的價值和意義，重視他們。

其實對任何人都應該是這樣。我們要別人幫忙，但卻不認真，又不知感恩；一旦別人感到不受尊重，誰會來幫？

天神和高尚的人類一樣，有些非常慈悲、 好心，發願要來幫助人類。他們就是宮廟裡面的那些被人供奉的神祗。

但是，雖然說幫，又能幫到多少呢？ 就好像我們求人，要這樣要那樣，別人有時都未必幫到。天神就算幫，都不能超越業力的範圍。Ajahn Brahm 也說，我們可以求天神，但有時未必是好事，因為我們不能從中學習。

佛陀並沒有教導佛教徒要求這個求那個，佛陀反倒重視四聖諦：

內心的飢渴導致痛苦

飢渴的熄滅就是痛苦的熄滅

我們不斷求天神，這是骨氣盡失，根本不好看；也在不斷欠別人人情。小心遲早債台高築！

這個世界並不是我們要這樣就有這樣的！ 所有人都要面對這個事實！

一旦我們的心能夠接受現實：

沒有名譽就沒有名譽咯

沒有地位就沒有地位咯

沒有財富就沒有財富咯

沒有朋友就沒有朋友咯

絕症就絕症咯

痛就痛咯

死就死咯

無論遇到什麼，我們都不向外求；去除自己內心的渴求。

噢～這樣修行必然進步神速，直驅涅槃；成為一個真真正正有骨氣的佛教徒，也不用拖欠別人人情。

一舉幾得

如果我們的心真的那麼高尚啊，天神菩薩就算不用我們求，他們都會來暗中幫忙

For those who worship and pray to deities, the gods and bodhisattvas actually value two things:

1.Sincerity

2.Gratitude

Sincerity means praying earnestly, not just as a casual or playful act.

Gratitude means remembering the help and kindness the deities have shown you and making an effort to repay their blessings.

Some people perform rituals to "repay" the deities after their prayers are answered—this is actually a very good habit.

Ultimately, it all comes down to respect. We must acknowledge their value and significance and hold them in high regard.

In truth, this should apply to anyone. If we ask others for help but are not serious about it and show no gratitude, once they feel disrespected, who would want to help us?

The gods, like noble humans, are often very compassionate and kind-hearted, vowing to help humanity. They are the deities enshrined and worshipped in temples.

But even if they help, how much can they really do? It's like when we ask people for favors—sometimes they can't help even if they want to. Even the gods cannot transcend the bounds of karma when offering assistance. Ajahn Brahm also said that while we can pray to the gods, it may not always be beneficial because we might miss the opportunity to learn from our struggles.

The Buddha did not teach Buddhists to beg for this or that. Instead, the Buddha emphasized the Four Noble Truths:

The thirst in our hearts leads to suffering.

The cessation of thirst leads to the cessation of suffering.

If we constantly beg the gods for help, it shows a lack of dignity and is unbecoming. It also means we keep owing favors to others. Be careful, or we might end up drowning in debt!

This world does not bend to our whims—everyone must face this reality.

Once our minds can accept things as they are:

No fame? Then so be it.

No status? Then so be it.

No wealth? Then so be it.

No friends? Then so be it.

A terminal illness? Then so be it.

Pain? Then so be it.

Death? Then so be it.

No matter what happens, we do not seek external solutions. We eliminate the thirst within our hearts.

Oh~ Practicing this way will surely lead to rapid progress straight toward nibanna, transforming us into truly dignified Buddhists who owe no debts to others.

Killing multiple birds with one stone!

If our hearts are truly that noble, the gods and bodhisattvas won’t even need us to ask—they’ll come to help in secret.

如果辦公室政治、 社會上的政治、 國家的政治；我們已經招架不住的話呢

我們一踏足天界的政治，我們就秒速被人KO

佛陀說，這個世界蠢人和具有智慧的人相比，就如大地和沾在指尖的泥土相比（SN56.63 ）

所以人間的政治不難應付，因為只是應付蠢人而已。通常很容易就能解決

人間的政治，最多讓我們失去權力、 地位、 財富等等

假如我們的心不因此而動搖，精神健康沒有被影響到；保全美德和心力，不犯任何錯；就有機會東山再起

他們最多讓我們失去性命，但假如我們心不因此而痛苦呢，我們就贏

但在天界呢，幾乎所有天神都是IQ 極高的人

因為佛陀說，善人是智者；不善人是蠢人（MN129）

只有在人間心靈水平高的人，智慧夠的人才能投生到天界

他們玩政治呢，玩得更加陰險和微細；他們玩的是業力

如果見誰的功德大，快要取代自己的地位呢，就會嘗試幹掉我們

現任的帝釋天不會，因為Luang Por Lersi Lingdam 說他已經是三果聖者了

但在過去有些任期的帝釋天，的確會這樣玩。 例如見到一位隱士的戒德和修行威力，會威脅到自己的地位；於是便派遣天女破掉他的梵行，最後成功了（JaA.523)。

如果現在誰人在穩步累積很大的功德，但心不夠穩定呢； 上面那些天神已經蠢蠢欲動了，在找機會以財富、 地位、 權力、 名譽、 異性來誘惑我們破戒鑄成大錯，讓我們不能生天；然後自己便可以安樂地繼續保全自己的地位。

這還不夠聰明，再陰險些；就是煽動我們去對僧團造惡業，或讓我們冒犯一位聖者，尤其是阿羅漢。

為什麼？

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

誰傲慢？ 就讓他輕藐聖者，然後讓業力踢他去無間地獄

誰貪心重？就讓他偷吃供養僧團的食物或盜取僧團的資產，然後讓業力踢他去無間地獄

誰嗔心重？就讓他罵聖者，然後讓業力踢他去無間地獄

誰喜歡妒忌？就讓他妒忌聖者，然後讓業力踢他去無間地獄

誰心常常很散亂、 不夠細心？ 就讓他不知不覺地拿了僧團的東西去用，或者讓他忘記供養別人託給他的僧團善款，然後讓業力踢他去無間地獄

就算年紀輕如五歲也可以是阿羅漢，就好像Pañcasīlasamādāniya 長老一樣

在家人也可以是初果、二果、三果聖者

但我們根本不會知道，所以幾乎都會中招

如果誰人能夠保持高強度的戒定慧，尊重一切眾生；那就能穩贏這場陰險的政治鬥爭

If we can barely handle office politics, social politics, or national politics...

the moment we step into celestial politics, we'd be instantly KO'd.

The Buddha said that in this world, the number of foolish people compared to the wise is like the earth versus a speck of dust on one's fingertip (SN 56.63).

Thus, human politics isn't too hard to deal with—after all, we're only dealing with fools. It's usually easy to resolve.

At worst, human politics might cost us power, status, wealth, and such.

But if our minds remain unshaken, our mental health unaffected, and we preserve our virtue and mental strength without committing any wrongs—we still have a chance to rise again.

They might take our lives, but if our hearts remain free of suffering, we've already won.

In the celestial realms, however, nearly all the devas (gods) are extremely high-IQ individuals.

Because the Buddha said: "The virtuous are wise; the unvirtuous are foolish" (MN 129).

Only those with elevated minds and sufficient wisdom in the human realm can be reborn in the heavens.

Their political games are far more insidious and subtle—they play with karma.

If they see someone accumulating great merit, someone who might threaten their position, they’ll try to eliminate them.

The current sakkha (King of the Devas) wouldn’t do this—Luang Por Lersi Lingdam said he’s already a anagami (non-returner, the third stage of enlightenment).

But in the past, some reigns of sakkha did play this way. For example, when one of them saw an ascetic whose moral discipline and meditative power could threaten his own status, he sent a celestial nymphs to break his spiritual practice—and he succeeded (Ja 523).

If someone today is steadily accumulating vast merit but lacks mental stability, the devas above are already stirring, looking for opportunities to tempt them with wealth, status, power, fame, opposite sex or sensual pleasures—to make them break their precepts, commit grave errors, and lose their chance at heavenly rebirth. That way, the devas can comfortably preserve their own positions.

But that’s not even the smartest move. The truly cunning approach is to incite someone to create evil karma toward the Sangha (monastic community) or to offend a noble one (ariya), especially an arahant.

**Why?**

In the *Visuddhimagga* (The Path of Purification), it is stated that slandering a noble one (ariya) carries karma as weighty as anantarika-karma (immediate retribution karma). This is because almost any scripture that speaks of the divine eye (dibbacakkhu-ñāṇa) also mentions that those who slander noble ones fall into hell, the ghost realm, and so on. Therefore, when a person slanders a noble one, because the noble one’s virtues are immense—possessing supreme precepts (sīla), stillness (samādhi), wisdom (paññā), liberation (vimutti), and the knowledge and vision of liberation (vimutti-ñāṇadassana)—the object of the slander is of great merit. Consequently, the karma one generates is also extremely heavy.

The arrogant? Make them look down on noble ones, then let karma hurl them into the Avīci hell.

The greedy? Make them steal offerings meant for the Sangha or misappropriate monastic assets, then let karma hurl them into the Avīci hell.

The hateful? Make them insult noble ones, then let karma hurl them into the Avīci hell.

The envious? Make them resent noble ones, then let karma hurl them into the Avīci hell.

The restless and careless? Make them unknowingly misuse Sangha property or forget to deliver donated funds, then let karma hurl them into the Avīci hell.

A noble one or arahant could be as young as five years old—like the Venerable Pañcasīlasamādāniya.

A layperson can even be a stream-enterer, once-returner, non-returner

But we’d never know, so we’d almost always fall into the trap.

Only those who maintain high intensity and unwavering virtue (sīla), stillness (samādhi), and wisdom (paññā), while respecting all beings, can steadily win this insidious political battle.

佛陀說，世間有五種人，其中一種人就是，當他們布施給別人後,幫助別人後；會覺得自己高,別人低;因而藐視別人  (AN5.141) 

其實這是眾生的常態。

如果我們當乞丐，不斷求人，求求求；大部份人都會輕視我們的

我們求天神求得那麼爽？ 就連天神也會鄙視我們,看扁我們的

我們對自己的煩惱毫不羞恥，對自己毫不尊重！

人們都尊重施予者，而非乞求者

因為施予者是去除自我的人，乞求者是增長自我的人

沒有人喜歡自私的人，所有人都喜歡無私的人

我們現在祈求的東西，幾乎所有都是自私的願求，所有都僅僅是為了自己

人們怎會尊重這樣的人？ 天神怎會尊重這樣的人？

但假如我們的志向是為了幫助眾生、 幫助世人

就算我們不用求，別人也會來幫我們，天神也會來幫我們

當我們的心那麼高尚，連天神也會尊敬我們的....

The Buddha said there are five types of people in the world. One of them is those who, after giving to others or helping others, feel superior and look down on them (AN 5.141).

This is actually the norm for sentient beings.
If we become beggars, constantly pleading and begging from others, most people will despise us.
If we beg from the gods so eagerly, even the gods will scorn and belittle us.
We feel no shame for our defilements and have no self-respect!

People respect the givers, not the beggars—
Because givers diminish the ego, while beggars inflate it.
No one likes selfish people; everyone admires the selfless.
What we pray for now is almost entirely selfish—all for our own benefit.
How can people respect such a person? How can the gods respect such a person?

But if our aspiration is to help all beings, to benefit the world,
Even without asking, others will come to our aid, and the gods will support us.
When our hearts are so noble, even the gods will honor us...

Image credit: Aon Chanlerd

天神是絕對不能輕信的！

佛陀已經在JaA.77 中說過了，未來當某些統治者不依正法治國時。其他官員、 國民、 修行人都會受他影響，都會背離正法。 就連那些守護神、 地居天神、 別人供奉的天神、 樹神、 空居天神等等都會不守正法。

很簡單，現在全球影響力最大的是誰？ 應該是Donald Trump

當Donald Trump 的心強過某些天神，那些天神就會被Donald Trump 所感染。

然後住在美國的地居天神也會變得像Donald Turmp 

怎樣像？ 也會崇尚自我 ,把所有東西吸來自己那裡

然後假如有個來自美國的天神飛來和我們聊天，聊天後我們信了他那套就慘了！

我們將會越來越痛苦，越來越混亂。

一旦這個自我的感覺越沉重，我們就會越來越大壓力，因為將會把一切東西看作是‘我的’ 

所以天神怎可以亂信？

佛教徒必定要堅定地信仰佛陀、 法和聖僧

法就是這個四聖諦：

痛苦的原因就是內心的渴求

如果想去除痛苦，就去除渴求

佛陀和聖僧都是已體證這四聖諦的人

認佛法僧做大佬只會邁向快樂

認其他做大佬就可能會越來越痛苦......

Deities should never be trusted lightly!
The Buddha has already mentioned in JaA.77 that in the future, when certain rulers do not govern according to the Dharma, other officials, citizens, and practitioners will be influenced by them and deviate from Dhamma. Even those guardian deities, earth deities, deities worshipped by humans, tree deities, and sky deities will not uphold the Dharma.

It's simple: who has the greatest global influence now? It should be Donald Trump.
When Donald Trump's mind is stronger than that of certain deities, those deities will be affected by him.
Then the earth deities living in the United States will also start to resemble Donald Trump.
How will they resemble him? They will also glorify ego and draw everything towards themselves.

If a deity from the United States comes to chat with us and we believe in their ideas, it would be disastrous!
We will become increasingly painful and chaotic.
Once the feeling of self becomes heavier, we will experience more pressure, as we will see everything as "mine."
So how can we trust deities recklessly?

Buddhists must firmly believe in the Buddha, the Dharma, and the Sangha.
The Dharma is the Four Noble Truths:
The cause of suffering is the craving in the heart.
If we want to eliminate suffering, we must eliminate craving.

The Buddha and the Sangha are those who have realized these Four Noble Truths.

Recognizing the Buddha, Dharma, and Sangha as the true leaders will lead to happiness,
while recognizing others as leaders may lead to increasing suffering...

《不同布施的心態》

大家是用什麼的心態來布施的？

佛陀開示說原來用什麼的心態來布施，是會影響果報哦～

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

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

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

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

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

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

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

Ref. AN7.52

"Different Attitudes in Giving"

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

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

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

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

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

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

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

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