佛教是什麽？ What is Buddhism?

佛教，巴利語為Buddha-sāsana。

Buddha即佛陀，這是古印度語的音譯，現在讀音近似為“布特”，意思是覺者，即覺悟了世間、人生真理的人。 sāsana意思是教導、教法、教誨。因此，“佛教”的意思是佛陀的教導，或者說是覺悟者的教導。

In Pāli, Buddhism is referred to as *Buddha-sāsana*.  

*Buddha* means "the Enlightened One." This is a phonetic transcription from ancient Indian languages, and its modern pronunciation approximates "Buddha." It refers to one who has awakened, a person who has realized the truth of the world and life. *Sāsana* means teaching, doctrine, or instruction. Therefore, "Buddhism" translates to the teachings of the Buddha, or the teachings of the Enlightened One.  

~ v.mhd

首先，我們應該肯定地說：佛陀不是神！佛陀是人，是一位在歷史上真實存在的偉人。

公元前624年陽曆5月的月圓日，位於古印度喜馬拉雅山南麓釋迦國（Sakya）的王都咖畢喇瓦土城（Kapilavatthu,迦毘羅衛）的城主淨飯王（Suddhodana）和王后馬雅夫人（Mahāmāyādevī ）生了一位高貴的太子。

太子出生不久，相師們預言他長大後將會出家成為一位偉大的覺悟者，並取名為悉達多（Siddhattha），意為一切義成就。淨飯王希望太子長大後成為統一世界的君王，為此，從小就讓他接受良好的貴族教育，學習各種文化與武術。

菩薩(1) 16歲那年，與美麗的堂妹亞壽塔拉（Yasodharā,耶輸陀羅）結婚，後來生了個兒子，名叫拉胡喇（Rāhula）。菩薩29歲那年，感悟到人生存在著衰老、疾病、死亡等種種不圓滿的現實，為了尋求解脫的真理，他放棄了將要繼承的王位，離開了對自己寄以厚望的國家和人民，離開了深愛著自己的父王、妻兒，開始過著身無分文、居無定所、毫無牽掛的出家修行生活。

他先追隨當時的禪定大師阿臘拉. 咖喇馬（āḷ ā ra  kālāma）和伍達咖.拉馬子（Udaka rāmaputta）學習禪定，證得了世間最高的禪定境

界。但他仍不滿意這種殊勝微妙的境界，於是到伍盧韋喇（Uruvela）苦行林，採取閉氣、斷食等方法折磨自己，企圖通過苦行來獲得解脫。經過六年極端的苦行生活，菩薩發覺這種野蠻的自我折磨只是徒勞無益，並不能導向解脫，於是放棄苦行，接受並食用了簡單的食物。待恢復體力後，菩薩來到嘎亞（Gayā,後來稱布德嘎亞，或菩提伽耶）的菩提樹下，通過專注呼吸證得了禪那(2)。從禪那出定後，菩薩轉修觀，培育智慧，並在當天的凌晨時分證悟了無上佛果。這一天，是公元前589年陽曆5月的月圓日。

自從那個時候開始，我們的菩薩就成了佛陀。由於他的家姓為果德瑪(3)，在經典中通常稱為果德瑪佛陀。有時也可依其族姓稱為釋迦牟尼（Sakyamuni），意即釋迦族的聖賢。

菩薩成佛後不久，即開始弘法利生、說法度人。他先來到巴拉納西（Bārāṇ asī ）仙人落處的鹿野苑，為苦行時的五位同修開示《轉法輪經》。五位同修通過聞法，先後證悟了聖道果，並加入僧團成為比庫。從此，正式有了佛教。

隨後，佛陀繼續在古印度恒河流域一帶說法，教化眾生長達四十五年。公元前544年，年屆80歲的佛陀來到古西那拉（Kusināra）的沙喇樹林中，以右側作獅子臥而般涅槃（parinibbāna, 圓寂）。 (v.mhd)

1>菩薩：梵語bodhisattva的簡稱，巴利語為bodhisatta，直譯為覺有情。一個人得到佛陀的授記之後，在漫長的生死輪迴當中致力於圓滿諸巴拉密，以求成就佛果的有情，稱為菩薩。在這裡是指成就佛果前的悉達多太子。

2>禪那：巴利語jhàna的音譯。心高度集中、專注、平靜的狀態。

3>苟答馬：巴利語Gotama的音譯。佛陀的家姓，通常用來指稱佛陀。我們現在的教法時期是苟答馬佛陀的教法時期。北傳佛教依梵語Gautama音譯為喬答摩、瞿曇等。

First and foremost, we must affirm: **The Buddha is not a god!** The Buddha was a human being—a truly great historical figure.  

On the full moon day in May of the year 624 BCE, in the royal city of Kapilavatthu (present-day Kapilavastu), the capital of the Sakyan kingdom located at the southern foothills of the ancient Himalayas, King Suddhodana and Queen Mahāmāyādevī welcomed the birth of a noble prince.  

Shortly after the prince's birth, astrologers prophesied that he would one day renounce the world and become a great enlightened one. He was named Siddhattha, meaning "accomplisher of all aims." King Suddhodana, hoping the prince would grow up to become a universal monarch, provided him with an excellent aristocratic education from a young age, encompassing both cultural studies and martial arts.  

At the age of 16, the Bodhisatta¹ married his beautiful cousin Yasodharā. They later had a son named Rāhula. At 29, deeply moved by the realities of aging, sickness, and death—the inherent imperfections of human life—the prince resolved to seek the truth of liberation. He relinquished his claim to the throne, left behind the kingdom and people who held high hopes for him, and departed from his loving father, wife, and child. Thus began his life as a homeless ascetic, free from worldly attachments and possessions.  

He first studied meditation under the great masters Āḷāra Kālāma and Uddaka Rāmaputta, attaining the highest states of meditative absorption (jhāna²) known in the world. Yet, unsatisfied with even these sublime and subtle states, he traveled to the Uruvelā forest to practice severe austerities—including breath suspension and fasting—seeking liberation through self-mortification. After six years of extreme asceticism, the Bodhisatta realized such harsh practices were futile and could not lead to liberation. Abandoning austerity, he accepted simple nourishment to restore his strength.  

Once his vitality returned, the Bodhisatta arrived at the foot of the Bodhi tree in Gayā (later known as Bodhgayā). Through focused attention on the breath, he attained deep meditative absorption (jhāna). Emerging from this state, he turned his mind to insight meditation (vipassanā), cultivating wisdom. In the early hours of that very morning, he attained supreme enlightenment, becoming a Buddha. This day was the full moon day in May of the year 589 BCE.  

From that moment onward, the Bodhisatta became the Buddha. As he belonged to the Gotama³ clan, he is often referred to in the scriptures as the Buddha Gotama. He is also known by his tribal name as Śākyamuni, meaning "the Sage of the Śākya clan."  

Soon after his enlightenment, the Buddha began teaching for the welfare and liberation of beings. He first traveled to the Deer Park at Isipatana near Bārāṇasī, where he delivered his first discourse, *The Setting in Motion of the Wheel of Dhamma*, to his five former ascetic companions. Upon hearing the teaching, they successively attained stages of awakening and joined the monastic order as bhikkhus. With this, the Buddha’s dispensation—Buddhism—was formally established.  

For the next 45 years, the Buddha traveled across the Ganges River region of ancient India, teaching and guiding beings. In the year 544 BCE, at the age of 80, he arrived at the Sāl Grove in Kusināra. There, lying on his right side in the lion’s posture, he attained Parinibbāna (final emancipation). ~v.mhd  

**Footnotes:**  

1. **Bodhisatta:** Short for Sanskrit *bodhisattva* (Pāli: *bodhisatta*), literally meaning "awakening being." It refers to a being who, after receiving a prediction of Buddhahood, strives over countless lifetimes to perfect the *pāramīs* (perfections) in pursuit of supreme enlightenment. Here, it denotes Prince Siddhattha before his attainment of Buddhahood.  

2. **Jhāna:** The Pāli term for meditative absorption—a state of profound concentration, stillness, and mental unification.  

3. **Gotama:** The Pāli transliteration of the Buddha’s clan name, commonly used to refer to him. The current dispensation is that of Buddha Gotama. In Northern Buddhist traditions, the Sanskrit form *Gautama* is often transliterated as "Gautama" or "Śākyamuni."

佛陀不是天神，但他的能力與智慧卻達到全宇宙的頂峰。

佛陀擁有的智慧是舉世無雙的---他擁有的不是一般的智慧，而是一切之智（P.tm.119）。一切衆生所見、所聞、（五根）所覺、（意根）所識、所到達、所尋找、被意所行走的一切---佛陀通通都了知(DN29)。而且他的智慧不能被任何東西所障礙，這被稱爲‘無障礙智‘（P.tm.119）。然而，佛陀的一切知智並不是指無論行走、站立、睡覺、睡醒，這種無所不知的知見都一直不間斷地顯現，佛陀直接否認了這種説法 （MN71) 。 佛陀也說：‘沒有沙門或婆羅門能夠同時間什麼事物都知、什麼事物都見。這樣是沒有可能的。’ （MN90)  那麽究竟他的全知是怎麽一回事呢？ 《彌蘭王問經》就提到，佛陀的一切知智是依靠思慮而生，一經思慮，即知其所欲的一切。

在神通方面，佛陀的能力也是無衆生能及的。

如意通（AN5.68)：   

如果佛陀喜歡的話，他能隨自己的意欲，施展無數的神變，能由一人化身多人，由多人化身一人；能隨意顯現，隨意隱沒；穿越圍欄、牆壁、大山有如穿越空間那樣沒有阻礙；從大地進出有如在水中進出那樣；在水上行走有如走在地上那樣不會沉沒；能盤腿而坐，有如鳥兒那樣飛上天空；手掌能觸摸宏偉的日月；身體能走到梵天界。

天耳通：

能隨自己的意欲，施展清淨及超於常人的天耳，聽到天和人兩種聲音，聽到遠處和近處的聲音

他心通：

能知道其他人、衆生的心

宿命通：

如果佛陀喜歡的話，能隨自己的意欲，憶起過去無數生的事情──不論一生、兩生、三生、百生、千生、百千生，不論無數的成劫、無數的壞劫、無數的成壞劫──在那一生之中是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又投生到另一生；而在另一生之中又是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又再投生到另一生。他能憶起過去無數生的生活方式和生活細節。

天眼通：

如果佛陀喜歡的話，能隨自己的意欲，施展清淨及超於常人的天眼，看見眾生怎樣死後再次投生；知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生──這些眾生由於具有身不善行、口不善行、意不善行，責難聖者，懷有邪見，做出由邪見所驅動的業，因此在身壞命終之後投生在惡趣、地獄之中；那些眾生由於具有身善行、口善行、意善行，稱讚聖者，懷有正見，做出由正見所驅動的業，因此在身壞命終之後投生在善趣、天界之中

漏盡通：

這種神通為佛教所有，即完全根絕一切煩惱(貪嗔癡），讓它們以後不再生起 

這些神通看似不可思議，但其實人人都有潛能可以發展它們。只要熟練於各種禪那，就有機會證得。

有些天神、甚至佛教之外的外道也具備這些能力，但它們都有一定的局限。比如說假如一位大威力的天神只可以看到過去十萬個宇宙周期發生的事情，佛陀卻能看到無限遠的事情。 又比如有位叫巴迦的梵天神想從佛陀面前隱身， 卻受到佛陀的影響而不能做到；然而佛陀卻能在他面前隱身(MN49)。佛陀提到，一位佛陀的能力是不可限量的，他能夠隨其意欲把聲音傳播到整個大千世界 （10^9個世界）。(AN3.80)

然而，佛陀卻沒有能力改變因果法則、指令讓所有人立即開悟等等違背宇宙定律的事情。佛陀是全知但不是全能者，但他的能力已經達到了所有衆生的頂峰。

The Buddha was not a deity, yet his abilities and wisdom reached the pinnacle of the entire cosmos.

The wisdom possessed by the Buddha is unparalleled—it is not ordinary wisdom but the *All-Knowing Wisdom* (P.tm.119). He fully comprehends all that sentient beings see, hear, sense through the five faculties, perceive through the mind, experience, seek, or mentally engage with (DN29). Moreover, his wisdom is unobstructed by anything, known as *Unhindered Wisdom* (P.tm.119). However, the Buddha's omniscience does not mean that this knowledge is continuously manifest in every moment, whether walking, standing, sleeping, or waking—the Buddha explicitly denied such a notion (MN71). He also stated, "No ascetic or brahmin can know everything, see everything, all at once. That is impossible" (MN90). So, how does his omniscience function? *The Questions of King Milinda* explains that the Buddha's all-knowing wisdom arises through reflection; whatever he turns his mind to, he knows.

In terms of psychic powers, the Buddha's abilities are unsurpassed by any being.

1. **Power of Transformation (Iddhi-vidhā, AN5.68):**  

   If the Buddha wishes, he can perform countless miracles at will: transforming from one into many or from many into one; appearing or disappearing at will; passing through fences, walls, and mountains as if through open space; entering and emerging from the earth as if through water; walking on water without sinking; sitting cross-legged and flying through the sky like a bird; touching the sun and moon with his hand; and traveling with his body to the Brahma realms.

2. **Divine Ear (Dibba-sota):**  

   He can, at will, employ a purified divine ear surpassing the human ear, hearing both celestial and human sounds, whether far or near.

3. **Mind Reading (Cetopariya-ñāṇa):**  

   He can know the minds of other beings.

4. **Recollection of Past Lives (Pubbe-nivāsānussati-ñāṇa):**  

   If the Buddha wishes, he can recall countless past lives—whether one, two, three, hundreds, thousands, or hundreds of thousands of lives; across countless cosmic cycles of formation, dissolution, and reformation—remembering the names, clans, castes, foods consumed, experiences of pleasure and pain, lifespans, and subsequent rebirths in each existence. He can recall the details and circumstances of innumerable past lives.

5. **Divine Eye (Dibba-cakkhu):**  

   If the Buddha wishes, he can employ a purified divine eye surpassing the human eye, seeing how beings are reborn after death. He perceives how different karmic deeds lead beings to high or low births, noble or humble status, fortunate or unfortunate realms. Beings who engage in unwholesome actions of body, speech, or mind, who disparage the noble ones, hold wrong views, and act under their influence, are reborn in unfortunate realms, even hell. Beings who engage in wholesome actions, praise the noble ones, hold right views, and act under their influence, are reborn in fortunate realms, even the heavens.

6. **Knowledge of the Destruction of Defilements (Āsavakkhaya-ñāṇa):**  

   This knowledge is unique to Buddhism—the complete eradication of all defilements (greed, aversion, delusion) so they never arise again.

These psychic powers may seem inconceivable, yet all humans have the potential to develop them. Proficiency in various meditative absorptions (jhānas) can lead to their attainment.

Some deities, and even non-Buddhist ascetics, possess such abilities, but they are limited. For example, a deity of great power might see events from only a hundred thousand cosmic cycles ago, while the Buddha can perceive events from an infinite past. When the Brahma deity Baka attempted to become invisible before the Buddha, he was unable to do so under the Buddha's influence, whereas the Buddha could vanish from Baka's sight (MN49). The Buddha stated that a Buddha's abilities are immeasurable; he can, at will, make his voice heard throughout the entire great chiliocosm (10^9 worlds) (AN3.80).

However, the Buddha cannot alter the laws of karma, command all beings to attain enlightenment instantly, or perform actions that contradict cosmic principles. The Buddha is all-knowing but not omnipotent. Yet, his abilities represent the pinnacle attainable by all sentient beings.

佛陀教導的是什麼？

佛陀所教導的就是他在菩提樹下所覺悟到的。

佛陀覺悟了什麼？

佛陀覺悟了四聖諦！

1. 苦聖諦——生、老、病、死、愛別離、求不得、碰見不喜歡的、負面情緒、這副身心是不讓人滿意的；

2. 集聖諦——渴求是痛苦的原因；

3. 滅聖諦——渴求的止息就是痛苦的止息；

4. 道聖諦——八聖道是滅苦之道。

如果用治病來比喻，那麼，苦聖諦好比是疾病，集聖諦好比是病因，滅聖諦好比是病癒，道聖諦則好比是治療疾病的方法。

這些就是佛教的精髓--怎樣可以能夠親身體驗地在當下離苦得樂

佛陀覺悟了四聖諦以後，把他所覺悟到的真理去教導其他人。許多人聽了佛陀的教導之後，依照教導去禪修、實踐，結果也覺悟了四聖諦，這些人就成為聖者，也成為佛陀的弟子。不管是誰，人類也好，天人也好，出家人也好，在家人也好，只要覺悟了四聖諦，他就是一位聖者，一位佛陀真正的弟子。  (v.mhd)  

四聖諦為佛教的核心内容，但除了四聖諦外，佛陀也巧用各種譬喻和説明方式來解釋達致覺悟道路、世間由淺到深的真相等等。

佛陀更多次善用了他的全知來裨益各種階層的人、鬼神。比如說，其實佛陀也有教導在家人，假如要在今生得到利益的話 ，就得勤奮、守護所得、結交善友、良好地理財 （AN8.54)。 佛陀在DN31《教誨新嘎叻經》中，也有教導一個在家人要認清哪些人是善友、哪些是惡友、認識朋友的方法，對各種人應盡的責任等等。這些都和一般人所認爲的‘佛系’ 有很大的分別。

The Buddha taught precisely what he realized under the Bodhi tree.  

**What Did the Buddha Realize?**  

The Buddha realized the **Four Noble Truths**!  

1. **The Noble Truth of Suffering**—birth, aging, illness, death, separation from loved ones, encountering the unpleasant, unfulfilled desires, negative emotions, and the inherent unsatisfactoriness of the body and mind are suffering  

2. **The Noble Truth of the Cause of Suffering**—craving is the origin of suffering.  

3. **The Noble Truth of the Cessation of Suffering**—the cessation of craving leads to the cessation of suffering.  

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

Using the analogy of healing an illness:  

- The Truth of Suffering is like the disease.  

- The Truth of the Cause is like the diagnosis of the illness's origin.  

- The Truth of Cessation is like the recovery from the disease.  

- The Truth of the Path is like the treatment method.  

These truths form the essence of Buddhism—how to directly experience freedom from suffering and attain happiness **here and now**.  

After realizing the Four Noble Truths, the Buddha devoted himself to teaching this truth to others. Many who listened to his teachings practiced meditation and applied his guidance, ultimately realizing the Four Noble Truths themselves. These individuals became saints and disciples of the Buddha. Whether human, celestial, monastic, or layperson—**anyone** who realizes the Four Noble Truths becomes a noble disciple and a true follower of the Buddha. (v.mhd)  

While the Four Noble Truths are the core of Buddhism, the Buddha also skillfully employed various parables and explanations to elucidate the path to enlightenment and the profound truths of existence, from the superficial to the deepest levels.  

The Buddha frequently utilized his omniscience to benefit people and beings of all backgrounds—including spirits and deities. For example, the Buddha taught lay followers how to achieve worldly well-being in this very life through diligence, protecting one’s wealth, associating with good friends, and managing resources wisely (AN8.54). In the *Sigalovada Sutta* (DN31), the Buddha also guided laypeople on how to recognize true friends, distinguish harmful companions, understand the nature of relationships, and fulfill responsibilities toward others. These teachings notably differ from the common modern stereotype of “Buddhist passivity.”

由此可見，佛教即是覺悟者的教導，以及能令人導向覺悟的教導。從這個意義上說，佛教也可以稱為“佛法”。然而，若把佛教作為一種信仰與實踐的體系，則由以

下三個部分構成，即：

1. 佛陀（Buddha）——覺悟者；

2. 佛法（Dhamma）——覺悟者的教導；

3. 僧團（Saïgha）——追隨覺悟者修行的弟子。

又或者說：

1. 佛——覺悟者；

2. 法——導向覺悟的教導；

3. 僧——已經覺悟及致力於覺悟的弟子。

對於這三者的關係，若把佛陀比作老師，則佛法是文化知識，僧團是學生。佛陀好比是醫生，佛法是醫藥，僧團是病人。佛陀好比是嚮導，佛法是道路，僧團是趕路人。佛陀好比是船師，佛法好比是船，僧團好比是渡河人。  (v.mhd)

Thus, Buddhism can be understood as the teachings of the Enlightened One and the guidance that leads others toward enlightenment. In this sense, Buddhism may also be referred to as the **Dhamma**. However, when viewed as a system of faith and practice, Buddhism is comprised of three essential components:

1. **The Buddha (Buddha)** — the Enlightened One;  

2. **The Dharma (Dhamma)** — the teachings of the Enlightened One;  

3. **The Saṅgha (Saṅgha)** — the community of disciples who follow the path of the Enlightened One.

Or simply put:  

1. **Buddha** — the Enlightened One;  

2. **Dharma** — the teachings that lead to enlightenment;  

3. **Saṅgha** — disciples who have attained enlightenment or are earnestly striving toward it.

Regarding the relationship among these three, we may use the following analogies:  

- If the **Buddha** is likened to a teacher, then the **Dhamma** is the knowledge imparted, and the **Saṅgha** are the students.  

- If the **Buddha** is likened to a physician, then the **Dhamma** is the medicine, and the **Saṅgha** are the patients.  

- If the **Buddha** is likened to a guide, then the **Dharma** is the path, and the **Saṅgha** are the travelers.  

- If the **Buddha** is likened to a boatmaster, then the **Dhamma** is the boat, and the **Saṅgha** are those crossing the river.  (v.mhd)

有篇名叫《算術師摩嘎藍經》的經文記載：

有一天，一個姓摩嘎藍的算術師（數學老師）前來拜訪世尊8。互相禮貌地問候、寒喧之後，算術師摩嘎藍問世尊說：

“朋友果德瑪，就像建造這間殿堂時必須一層一層地蓋上去，又像世間的各種學問都有循序漸進的教學程序，我們這些從事算數教學的算術師也一樣，從簡單到

複雜一步一步地教學生。朋友果德瑪，在您的教法中，是否也是循序漸進、次第修學的呢？ ”

世尊回答說：

“佛陀的教法也是循序漸進、次第修學的。猶如一名有經驗的馴馬師，會按步驟慢慢地馴服一匹良種之馬。當佛陀要調教一個人時，會按照這樣的程序進行訓練：先讓他成為持戒者，持戒清淨後應守護感官、飲食要知道節量，然後日夜禪修、實行警寤，並保持正念正知；要前往偏僻的地方禪坐，捨離內心的障礙之後，培育定力、證得禪那等。 ”

摩嘎藍又問：“是否每個弟子在受到這樣的教導之後，都能證悟修行的最終目標——涅槃9呢？ ”

世尊回答說：“只有一些人能證悟修行的最終目標——涅槃，有一些人卻不能。 ”

摩嘎藍奇怪地問：“朋友果德瑪，涅槃存在，通往涅槃的道路也存在，也有您作為指導者，為什麼您的弟子在受到這樣的教導之後，只有一些人能證悟涅槃，有一

些人卻不能呢？ ”

世尊說：“好，那我反問你，你是否清楚通往王舍城的道路呢？”

“是的，朋友，我清楚。”

“假如有個想去王舍城的人前來向你問路，你詳細地告訴他方向路線，他在得到指示後卻朝反方向走錯誤的道路。另一個人也來向你問路，他得到指示後順

利地到達王舍城。我問你，王舍城存在，通往王舍城的道路存在，也有你作為指路人，為什麼一個人會朝反方向走錯誤的道路，另一個人卻能順利地到達王舍城

呢？ ”

“朋友果德瑪，對此我能做什麼呢？我只是指路人而已。”

世尊也說：“同樣的，涅槃存在，通往涅槃的道路也存在，也有我作為指導者，但是我的弟子在受到這樣的教導後，只有一些人能證悟涅槃，有一些人卻不能。對

此我能做什麼呢？我如來10只是指路人而已。 ”

通過上面這篇經文，我們很清楚知道佛陀在佛教中的地位——他只是指示通往涅槃之道的指路人而已，至於是否能夠真正依教奉行，則取決於禪修者個人。

佛陀在《法句》第276偈也說到：

“你們應自己努力，如來只是指路人；

勤修行的禪修者，將能解脫魔系縛。 ”

佛陀的教法沒有神秘、麻醉的成分，也無需摻雜他力、救世的信仰。佛陀不是主宰人們吉凶禍福、幫人消災赦罪、滿足私慾貪求的神靈，更不是創造美好世界、信他得永生的上帝。佛陀雖然是一位具足智慧與慈悲的偉大導師，但他卻沒有要求人們對他進行盲目崇拜。

----------

注釋：

8>世尊：巴利語bhagavā ，佛陀的德號之一，意為“擁有種種祥瑞者”。在經典中，通常用“世尊”來尊稱佛陀。

9>涅槃：巴利語n ibbāna的音譯，意為貪愛的滅盡。涅槃超越一切因緣造作之法，是煩惱的完全滅盡、苦的徹底終結。涅槃屬於苦滅聖諦，證悟涅槃是佛教修學的最終目標。唯有聖者才能體驗涅槃。

10>如來：巴利語tathāgata。如，即如實，真理。由如實而來，或如實地覺悟，故稱“如來”。佛陀通常自稱“如來”。

 (v.mhd)

A scripture named *The Discourse with Mogallāna the Arithmetician* records:  

One day, an arithmetician (mathematics teacher) named Mogallāna came to visit the Blessed One. After exchanging polite greetings and pleasantries, Mogallāna the Arithmetician asked the Blessed One:  

“Friend Gotama, just as when building this hall one must lay it level by level, and just as worldly learning is taught step by step in an orderly manner, we arithmeticians who teach calculation also teach students gradually from the simple to the complex. Friend Gotama, in your teaching, is there also progressive, step‑by‑step training?”  

The Blessed One replied:  

“The Buddha’s teaching is also progressive, a gradual training. Just as an experienced horse‑trainer tames a thoroughbred horse step by step, when the Buddha trains a person, he follows such a procedure: first making him a keeper of precepts; when his virtue is purified, he should guard the senses, be moderate in eating, and then practice meditation day and night, maintain wakefulness, and abide mindful and clearly aware. He should go to a secluded place to sit in meditation and, having abandoned inner hindrances, develop stillness  and attain Jhanas, and so on.”  

Mogallāna asked again: “After receiving such instruction, can every disciple realize the ultimate goal of practice—Nibbāna?”  

The Blessed One replied: “Only some can realize the ultimate goal of practice—Nibbāna; others cannot.”  

Mogallāna asked in surprise: “Friend Gotama, Nibbāna exists, the path to Nibbāna exists, and you are the guide. Why is it that after receiving such instruction, only some of your disciples realize Nibbāna, while others do not?”  

The Blessed One said: “Well, let me ask you in return: Do you know the way to Rājagaha?”  

“Yes, friend, I know.”  

“Suppose someone who wants to go to Rājagaha comes and asks you the way. You explain the direction and route in detail, but after receiving the instructions, he takes the wrong road in the opposite direction. Another person also comes asking the way, and after receiving the instructions, he reaches Rājagaha without trouble. I ask you: Rājagaha exists, the road to Rājagaha exists, and you are the guide—why does one person go the wrong way in the opposite direction, while the other reaches Rājagaha successfully?”  

“Friend Gotama, what can I do about that? I am only the guide.”  

The Blessed One also said: “In the same way, Nibbāna exists, the path to Nibbāna exists, and I am the guide. But after receiving such instruction, only some of my disciples realize Nibbāna, while others do not. What can I do about that? The Tathāgata is only the guide.”  

Through the above scripture, we clearly understand the Buddha’s position in Buddhism—he is merely the guide who shows the path to Nibbāna. As for whether one actually practices in accordance with the teaching, that depends on the individual meditator.  

The Buddha also states in *Dhammapada*, verse 276:  

“You yourselves must strive; the Tathāgatas are only guides.  

Meditators who practice diligently will be freed from Māra’s bondage.”  

The Buddha’s teaching contains no mysterious or numbing elements, nor does it require mixing in belief in external power or savior‑based faith. The Buddha is not a deity who controls people’s fortune and misfortune, helps them avoid disasters, absolves sins, or satisfies selfish desires and greed. He is certainly not a God who creates a perfect world and promises eternal life to believers. Although the Buddha is a great teacher endowed with wisdom and compassion, he never demanded blind worship from people.  

---  

Notes:  

8> Blessed One: Pāli *bhagavā*, one of the epithets of the Buddha, meaning “possessor of blessings.” In the scriptures, “Blessed One” is commonly used as an honorific for the Buddha.  

9> Nibbāna: Transliteration of Pāli *nibbāna*, meaning the extinction of craving. Nibbāna transcends all conditioned phenomena; it is the complete destruction of defilements and the total end of suffering. Nibbāna belongs to the Noble Truth of the Cessation of Suffering, and realizing Nibbāna is the ultimate goal of Buddhist practice. Only noble ones can experience Nibbāna.  

10> Tathāgata: Pāli *tathāgata*. *Tathā* means “thus,” the truth. One who has come thus, or one who has awakened to reality, is called “Tathāgata.” The Buddha often refers to himself as “Tathāgata.”  

(v.mhd)

佛陀在他對人類首次的開示，即《轉法輪經》中(SN.56.11）說，假如自己不透徹地了知四聖諦，他是不會自稱自己已經證悟無上圓滿的覺悟的。作為首次開示的重點，四聖諦為整個佛教的核心，完全透徹地證悟四聖諦的人，就在佛教中畢業了。但這裏的‘了知’ 並不是靠思維和分析，假如這樣，那麽所有佛學博士畢業的人都徹底滅苦了。因此假如要達到苦的止息，還是需要着手實行佛陀所教的方法的。

【苦諦】

什麽是苦呢？ 

佛陀說，老、病、死、遇到不喜歡的、得不到喜歡的、與喜歡的別離、種種負面情緒，這就是苦。由於一個人出生，必然會遇到這些苦，所以出生也是苦。

佛陀概括說，滲雜著執取的身心本身就是苦、不讓人滿意的（dukkha）。

看似中性的身心爲什麽會被佛陀說成苦（不讓人滿意的）？其實是因爲它們都是條件組合、趨向毀滅、崩解、變化、受到無常所壓迫的 （Pts2.8, SN36.11）假如我們的妻子生了個兒子，但他一出生就因意外被迫死了，這個現象是讓人滿意還是不讓人滿意的？是不讓人滿意的。

身體之所以苦，除了因為它一直在轉變外，它每個器官都藏有潛在的疾病，例如癌症、細菌感染、退化等等。而且我們要不斷動來動去、呼吸、吃東西、大便、小便，來緩解身體的痛苦，只不過我們視而不見而已。它一直走向老、病、死，所以是不讓人滿意的

而爲什麽說心是苦？有時我們心會快樂、有時會痛苦，想要快樂一直延續下去，它是不會受我們指揮的，它不是 ‘我的’ （無常、苦、無我為‘三相’ ，即任何條件組合事物的特性。可參考下個板塊）。快樂之時，當被釘子刺到，心馬上痛苦起來，快樂逼著消失，一切都逼著改變。而要讓心保持快樂，我們必須不斷掙扎去尋找快樂、逃離痛苦，非常辛苦，所以連心也是苦的

身心的現象因此是不讓人滿意（dukkha）的

【集諦】

到底是什麽導致我們一再一再地出生、而要面對上述那些苦呢？就是任何形式的渴愛。這個很容易觀察的，當我們生起渴求時，心一定伴隨壓力、沉重感。當渴求得不到滿足時，自然而言就會生起各種負面情緒；但當渴愛得到滿足時，也就會伴隨著喜悅、繼而加深渴求，讓我們一直困在這個生死輪回。

【滅諦】

當渴愛完全地止息之時，苦因也就永滅了，我們稱之為涅槃。證悟涅槃的人我們稱之為阿羅漢，他們不會再有内心之苦，而且再不會有下一生了（新的五蘊身心組合）。

【道諦】

而怎樣可以達到這個目標呢？八正道 （MN141)

【正見】

修行的第一步，就是培育正見（正確的見解）。

正見就是四聖諦的見解

苦聖諦：我們要知道，老、病、死、求不得、愛別離、碰見不喜歡的、各種負面情緒，簡而言之，出生就是痛苦、這副五蘊身心就是不讓人滿意的。因為出生、有這身心，我們才要承受種種痛苦。

苦集聖諦：渴愛是痛苦的原因。渴愛造成我們內心的壓力、痛苦、種種負面情緒，也導致再生。

苦滅聖諦：而渴愛的止息就是痛苦的止息

苦滅之道就是八聖道。

【正思維】

當我們有了四聖諦的見解後，我們會知道，如果要滅除痛苦、獲得快樂，就要限制、去除貪慾、種種渴求。

怎樣做起？ 從我們的思想、動機做起。是為正思維

我們努力讓自己的思想遠離貪慾（出離思維）、嗔心（無惡意思維）、癡心（無害思維--因為心的散亂、癡迷而不自覺地傷害他人）

【正語】

當我們的思想、動機正確、遠離貪嗔癡，我們的說話也會跟著正確、遠離貪嗔癡。

我們會開始遠離說謊、離間、粗惡、閒雜語等惡行。

【正業】

當我們連話也管好，行為也會改善、遠離貪嗔癡。

我們也會遠離殺生、偷盜、邪淫等等的惡行。

【正命】

當我們行為正確，我們的謀生方式也會跟著正確。我們不會因為糊口而傷害自己、傷害別人。

【正精進】

當我們思想、說話、行為也正確，漸漸地，我們就會心安理得、充滿自信和喜悅。因為我們品行良好、毫無過失。（AN11.1）

我們開始感受到因為內心清淨、善良而產生的喜悅和涼快感。

我們很自然就會開始努力把已經生起的不善法去除、努力讓未生起的不善法不再生起、努力讓未生起的善法生起、努力讓已經生起的善法提升至圓滿。

【正念】

但無論我們如何努力，到了一個點，煩惱都不能進一步被淨化。

為什麼？因為雖然我們知道四聖諦所說，身心是不讓人滿意的，但我們心底裡仍執著這副身心，未捨得放下它們（癡）。所以心仍掙扎著拿東西來把好的東西帶給自己（貪），掙扎著把不好的東西推開（嗔）。

所以我們便修習正念，即是四念住

四念住的目的是為了徹底去除貪嗔癡，透過熱心地以清明的心去覺知或者思維身體、感受、心、法的集起、滅去、或集滅；走神時再次記起我們的禪修目標 ---‘身體/感受/心/法存在’，但是是以集起、滅去、或集滅等等導向放下的角度去憶持，不執著任何東西。

【正定】

當我們慢慢修下去，放下執著的力量讓我們的心越來越清淨、越來越遠離五蓋。此時就很容易生起正定了--初禪、二禪、三禪、四禪。

正念主要屬於觀禪，當不斷覺知、思維下去時，會疲倦。心可能就會自己休息。

主力修習身念住的禪修者會以放鬆、放下的心來和呼吸、身體在一起，生起禪那來休息。

主力修習受、心、法念住的禪修者會以放鬆、放下的心來和心在一起，生起識遍禪的禪那來休息。

或者以其他止禪的業處來休息。

正見屬於基礎智慧

正思維、正語、正業、正命屬於戒的修習

正精進、正念、正定則屬於定和慧的修習。

在基礎智慧和良好戒德的基礎下，禪修者不斷修習正精進、正念、正定，直至抵達痛苦的完全止息。

隆波帕默教導：修行到最後階段，就會洞見：心本身就是苦，於是它就鬆開了對於心的執著。一旦不執著心，就再也不執著於世間任何事物。從此再也不執著身心了2。心這時不再也不會拼命地去尋找快樂、逃避痛苦，來滿足心。心就不再掙扎，便寧靜而快樂。心寂靜、愉悅、舒坦，沒有貪欲生起。這時就抵達涅槃了3。

=========

注釋

1.這裏原文其實是說五取蘊，把其濃縮為滲有執取的身心而已。

• 色——物質；

• 受——苦、樂、不苦不樂等的感受；

• 想——辨認、記憶作用；

• 行——意志或各種心理作用；

• 識——識知

2.19-8-17 隆波帕默開示

3.12-8-17隆波帕默開示

In his first discourse to humanity, the *Dhammacakkappavattana Sutta* (SN.56.11), the Buddha said that if he had not fully comprehended the Four Noble Truths, he would not have declared that he had attained the supreme and perfect enlightenment. As the core of this inaugural teaching, the Four Noble Truths form the heart of Buddhism. One who fully and thoroughly realizes the Four Noble Truths graduates, so to speak, from Buddhism. However, this “comprehension” is not achieved through mere thinking and analysis—if it were, all doctoral graduates in Buddhist studies would have completely ended suffering. Therefore, to attain the cessation of suffering, one must actually practice the methods taught by the Buddha.

**[The Truth of Suffering (Dukkha)]** 

What is suffering? 

The Buddha said that aging, illness, death, encountering what is unpleasant, not getting what one desires, separation from what is dear, and various negative emotions are suffering. Because birth inevitably brings one into contact with these sufferings, birth itself is suffering.

The Buddha summarized that the body and mind infiltrated with clinging are themselves unsatisfactory, suffering (dukkha).

Why would the seemingly neutral body and mind be described as suffering (unsatisfactory)? In fact, it is because they are conditioned, subject to destruction, disintegration, change, and oppressed by impermanence (Pts2.8, SN36.11). If our wife gives birth to a son, but he dies in an accident right after birth, is this phenomenon satisfactory or unsatisfactory? It is unsatisfactory.

The body is suffering not only because it is constantly changing, but also because every organ harbors potential diseases, such as cancer, infections, degeneration, and so on. Moreover, we must constantly move around, breathe, eat, defecate, and urinate to alleviate the body’s discomfort—we just overlook it. It is always heading toward aging, illness, and death, so it is unsatisfactory.

Why is the mind said to be suffering? Sometimes our mind is happy, sometimes it is painful. Wanting happiness to last forever is beyond our control; it is not “mine” (impermanence, suffering, and non-self are the “three characteristics” of all conditioned phenomena. See the next section for reference). When we are happy and then get pricked by a nail, the mind immediately becomes painful, happiness is forced to vanish, and everything is forced to change. To keep the mind happy, we must constantly struggle to seek pleasure and avoid pain, which is exhausting. Thus, even the mind is suffering.

Therefore, the phenomena of body and mind are unsatisfactory (dukkha).

**[The Truth of the Origin of Suffering (Samudaya)]** 

What causes us to be born again and again, facing the sufferings mentioned above? It is craving in any form. This is easy to observe: when craving arises, the mind is inevitably accompanied by tension and heaviness. When craving is not satisfied, various negative emotions naturally arise; when craving is satisfied, it is accompanied by delight, which deepens the craving and keeps us trapped in this cycle of birth and death.

**[The Truth of the Cessation of Suffering (Nirodha)]** 

When craving is completely extinguished, the cause of suffering is permanently destroyed. This is called Nibbāna. One who realizes Nibbāna is called an Arahant. They no longer experience mental suffering and will not have another birth (a new combination of the five aggregates/ body and mind).

**[The Truth of the Path to the Cessation of Suffering (Magga)]** 

How can this goal be achieved? Through the Noble Eightfold Path (MN141). 

**[Right Intention]**

Once we possess the understanding of the Four Noble Truths, we realize that to end suffering and attain happiness, we must restrain and abandon greed  and all kinds of craving. How do we begin? We start with our thoughts and motivations. This is Right Intention. We strive to direct our thoughts away from sensual desire (intention of renunciation), ill-will (intention of non-aversion), and harmfulness (intention of non-cruelty—avoiding unconsciously harming others due to a restless, deluded mind).

**[Right Speech]**

When our thoughts and motivations are correct and free from greed, aversion, and delusion, our speech will naturally follow suit, becoming correct and free from these defilements. We will begin to abstain from lying, divisive speech, harsh speech, and idle chatter.

**[Right Action]**

When we manage our speech well, our bodily actions will also improve, becoming free from greed, aversion, and delusion. We will abstain from killing, stealing, and sexual misconduct.

**[Right Livelihood]**

When our actions are correct, our means of livelihood will also become correct. We will not harm ourselves or others merely to make a living.

**[Right Effort]**

When our thoughts, speech, and actions are correct, gradually our minds will become at ease, filled with confidence and joy because our conduct is virtuous and blameless (AN 11.1). We begin to experience the joy and coolness that arise from a pure and wholesome mind. We will naturally start to make the fourfold right effort: to abandon unwholesome states that have arisen, to prevent unwholesome states that have not yet arisen from arising, to cultivate wholesome states that have not yet arisen, and to maintain and perfect wholesome states that have already arisen.

**[Right Mindfulness]**

However, no matter how much effort we make, there comes a point where defilements cannot be purified further. Why? Because although we intellectually understand from the Four Noble Truths that the body and mind are unsatisfactory, deep down we are still attached to this body and mind and have not truly let them go (delusion). Therefore, the mind still struggles to grasp things to bring pleasure to itself (greed) and struggles to push away unpleasant things (aversion).

Thus, we practice Right Mindfulness, which is the Four Foundations of Mindfulness (*satipaṭṭhāna*). The purpose of the Four Foundations of Mindfulness is to completely eradicate greed, aversion, and delusion. This is done by ardently, clearly comprehending, and mindfully contemplating/ observing the body, feelings, mind, and phenomena in terms of their nature of arising and passing away. When the mind wanders, we recollect our meditation object—'body/feeling/mind/phenomena exists'—but we hold it in mind from the perspective of impermanence (arising and passing away), which leads to letting go, without clinging to anything.

**[Right Stillness]**

As we continue practicing, the power of letting go of attachments causes our minds to become increasingly pure and free from the Five Hindrances. At this stage, it becomes easy to give rise to Right stillness—the first, second, third, and fourth *jhānas* (meditative absorptions).

Right Mindfulness primarily belongs to insight meditation (*vipassanā*). Continuously observing and contemplating can lead to fatigue. The mind may then seek rest on its own. Meditators who primarily practice mindfulness of the body may rest by abiding with the breath or body with a relaxed, letting-go mind, giving rise to *jhāna*. Meditators who primarily practice mindfulness of feelings, mind, or phenomena may rest by abiding with the mind with a relaxed, letting-go mind, giving rise to *jhāna* based on  consciousness, or rest using other meditation subjects for stillness (*samatha*).

*   Right View belongs to foundational wisdom (*paññā*).

*   Right Intention, Right Speech, Right Action, and Right Livelihood belong to the cultivation of morality (*sīla*).

*   Right Effort, Right Mindfulness, and Right Stillness belong to the cultivation of Stillness (*samādhi*) and wisdom.

Based on foundational wisdom and good precepts, practitioners continually cultivate Right Effort, Right Mindfulness, and Right Stillness until they reach the complete cessation of suffering.

(Ref. MN 10, MN 141)

Luang Por Pramote teaches: In the final stage of practice, one directly sees: the mind itself is suffering, so it lets go of attachment to the mind. Once the mind is no longer attached, it no longer clings to anything in the world. From then on, it no longer clings to body or mind. The mind no longer struggles to seek pleasure or avoid pain to satisfy itself. It stops struggling and becomes peaceful and joyful. The mind is tranquil, happy, at ease, with no greed arising. At this point, Nibbāna is reached. 

========= 

Notes: 

1. The original text refers to the five aggregates subject to clinging (pañcupādānakkhandhā), which are condensed here as “body and mind infiltrated with clinging.” 

- Rūpa — material form; 

- Vedanā — feelings of pleasure, pain, or neutral; 

- Saññā — perception, recognition, memory; 

- Saṅkhāra — volitional formations or various mental activities; 

- Viññāṇa — consciousness. 

2. Luang Por Pramote’s teaching on 19-8-17. 

3. Luang Por Pramote’s teaching on 12-8-17.

苦

• 任何條件組合的事物都受到無常所壓迫的

無常

無我

一般人都會有疑問：明明這個就是我，身體裏有一個靈魂。爲什麽佛陀硬說成無我呢？

想深一層，構成我們這個人的精神現象、物質現象，其實本身是連續不斷生滅的現象。剛才我們還在吸氣，現在已經在呼氣了。剛才腦裏面正在讀上一句，現在已經在讀這一句了。身心現象不斷在轉變、生滅；不斷生滅的東西被説成是‘我’合適嗎？

而且假如真的有個靈魂寄居在身體裏面，這個靈魂會去看、會去聞。那麽當我們挖了眼睛出來的時候，那麽可能靈魂會看得清楚些。

再給一個例子：一個地方的國王，他能支配在他國家裏的人民誰生、誰死、誰的財產被充公。那麽如果他說那個國家是他的，恐怕沒有人敢質疑。

反觀自身，身體是我的嗎？叫頭髮、指甲不要長可以嗎？ 可以命令心不要傷心、一直保持快樂嗎？不行的。 

可見身心都不是我的。

凡有‘我的’，則有一個‘我’。凡有‘我’，就有‘我的’。

既然沒有“我的”，也就沒有“我”。

因此，不存在一個我、一個靈魂

事實上一切的事物都不是‘我’ 或‘我的’ ，當我們死去，我們就要遺下一切的資產和所有，它們就會有新的主人了。

放下吧！放下這個‘我’ 將能得到快樂。

------

參考 MN82, MN 35， MN22, 彌蘭王問經

**Suffering**  

Anything conditioned is subject to impermanence.  

**Impermanence**  

**Non-self**  

People often wonder: “This is clearly me—there is a soul inside the body. Why does the Buddha insist on calling it non-self?”  

If we think more deeply, the mental and physical phenomena that constitute a person are actually continuous, ever-arising and ceasing phenomena. A moment ago we were inhaling, now we are exhaling. A moment ago the mind was reading the previous sentence, now it is reading this one. Body and mind are constantly changing, arising and ceasing—can something that is constantly arising and ceasing rightly be called “me”?  

Moreover, if there really were a soul residing in the body—a soul that sees, smells, and so on—then if we plucked out our eyes, perhaps the soul would see even more clearly.  

Consider another example: A king of a certain country can decide who lives, who dies, and whose property is confiscated within his realm. If he says the country belongs to him, few would dare question it.  

Now, look at ourselves: Is the body “mine”? Can we command our hair and nails not to grow? Can we order our mind not to feel sadness and to remain happy forever? We cannot.  

Thus, body and mind are not “mine.”  

Where there is “mine,” there is a “me.” Where there is “me,” there is “mine.”  

Since there is no “mine,” there is no “me.”  

Therefore, there is no “I,” no soul.  

In truth, nothing is “me” or “mine.” When we die, we must leave behind all our assets and possessions—they will have new owners.  

Let go! Letting go of this “I” will bring happiness.  

---  

References:  

MN82, MN35, MN22, *Milindapañha* (The Questions of King Milinda)

佛教的最終目標是盡除一切心靈上的煩惱、不再輪回投生。

有些人不明白，現在自己不就好好的，爲什麽要去修行？因爲他們看不到真相。

在這個世上活著，不論我們想或不想，也必然會面對三大困境

1.遇到不喜歡的

2.得不到喜歡的

3.與喜歡的別離。

不如意的境遇，甚至細微到能發生於每一秒的感官接觸---眼所見、耳所聼、鼻所聞、舌所嘗、身體所接觸，只是我們遇到又忘了，遇到又忘了。

我們每一個人都掙扎著要取得快樂，逃離痛苦。然而，世間的快樂，永遠摻雜著苦。

有些人營營役役，只是爲了追求金錢，有些則是爲了爭取地位啊、名聲啊、認同啊。他們都上了勾，失去了自由。

爲了追求這些虛榮，他們歷盡艱辛之苦。有時努力過後仍然得不到所欲的，就會傷心。就算得到後，也會時時想著怎樣不失去它們而憂慮、苦惱：

富豪們會想盡辦法招聘保安，

國家領導人要防止別人奪權

明星們掙扎著要保持知名度….

沒有佛法的滋潤，他們有的只是苦。當失去所喜歡的時，難過是必然的。爲了世間的快樂，我們和人爭吵、有些更會與人動武---世間充滿著動蕩不安。

其實，這一切‘快樂‘ 都是暫時的。不論有多好，它們必然會離我們而去。

有人買了房子，以爲它是‘他們的’ ； 殊不知隔了不久，政府要徵地，自己就要被迫離開了。

有人和伴侶過著幸福快樂的生活； 殊不知隔了不久，伴侶卻出軌了。

所擁有的，我們最遲去世時就要還給世間、轉讓給別人；金錢如是，地位如是—它們不真是‘我們的‘。

在人生每一個階段，我們都會有相應的問題與不滿。

在小時候，我們要依靠父母養育，沒有自己的金錢、沒有自由。有些人一直想著要快些長大，逃離父母的掌控。

長大後自己能賺錢了，卻要面對財政上的壓力，有些則埋怨自己被工作佔據，沒有自由，想快些退休。

退休後，身體開始不行了，各個器官也開始退化，連腿也不受指令--之前所賺來的也都交給醫生了。自己再次被囚禁—這次在醫院。

到要死時，不論我們想不想，也要和所有的東西說再見。

這些痛苦，全部都需要自己面對，我們無法找到庇護。又有誰能夠分擔我們的病痛，讓病痛移植到他們身上呢？

世間充滿著這些痛苦，每一個人類都必然會遇上。我們又怎可以對它們視而不見，當遇到時等它們來蹂躪自己的心呢？

在遇到不可意的事物時，一般人就會悲傷、憤怒、憂鬱。然而一個完全覺悟的人卻不會有一絲的苦惱—他們已經解脫了一切精神之苦。這就是佛法的價值。佛法的快樂是不需要依靠外在物質的，這樂來自於內心的寂靜，這心充滿智慧與正念。就算天跌下來，心依然能保持寂靜快樂。

有些人意識到人間的疾苦後，便轉而追求更高級的快樂---天界的快樂。或許到天界時我們所遇到大部分都是好的，而佛陀也不否認世間存在某程度的滋味。然而，就算外面的景物多好，心不好，我們依然會苦。看到這個天神比自己富足，就妒忌起來了。見到這個天女漂亮，想要追求她，只要她不答應，心一樣苦起來。一日我們未解脫一切煩惱、完全净化自心；無論我們到天涯海角，苦一樣可以跟著我們，任何地方都一樣。

再者，在天界所遭遇到的好東西、甚至是天神的生命，全部都是條件組合的，他們必然會改變，受到無常所壓迫。有生就有死，連天神也不例外。假如我們的妻子生了個兒子，但他一出生就因意外被迫死了，這個現象是苦還是樂？是苦的。無常的事物，就性質而言都是苦的。唯有不生不滅、常恆的的涅槃才是樂的。證悟涅槃的有情不會再出生，不再有新的身心組合。沒有無常動蕩，這樣才是無上的安穩與快樂啊！

一日還未取得某程度的證悟，無論是天神還是人，無論他們的壽命能撐多少個宇宙周期，下一生都有機會投生到地獄的衆生、動物和鬼，遭受劇烈的痛苦。

世間充滿著過患和危機，親愛的讀者們，你還想待下去嗎？假如不想，佛陀的教導是一條出路！

參考 AN3.102 , DN17, MN13, MN14, MN22, MN64, MN82，SN56.11 隆波帕默尊者 13-8-2022 開示

**The ultimate goal of Buddhism is to eradicate all mental defilements and cease the cycle of rebirth.**

Some people don’t understand—why should they practice when they are perfectly fine now? It’s because they don’t see the truth.

In this world, whether we like it or not, we are bound to encounter three great predicaments:

1. Meeting what is unpleasant 

2. Not getting what we desire 

3. Being separated from what we love 

Unfavorable circumstances can arise even at the subtle level of every moment of sensory contact—what the eye sees, the ear hears, the nose smells, the tongue tastes, the body touches. We encounter them and forget, encounter them and forget.

Every one of us struggles to gain happiness and escape suffering. Yet, worldly happiness is always mixed with suffering. 

Some people toil tirelessly just to pursue wealth, others strive for status, fame, or recognition. They are hooked, losing their freedom.

In chasing these empty vanities, they endure hardship and pain. Sometimes, even after great effort, they fail to attain what they want and feel sorrow. Even when they succeed, they worry and suffer over how not to lose what they’ve gained: 

The rich devise ways to hire security guards, 

National leaders guard against those who would seize power, 

Celebrities struggle to maintain their fame…

Without the nourishment of the Dhamma, all they have is suffering. When what they love is lost, sadness is inevitable. For the sake of worldly happiness, we quarrel with others, some even resort to violence—the world is full of turmoil and unrest.

In truth, all these so-called “pleasures” are temporary. No matter how good they are, they will inevitably leave us. 

Someone buys a house, thinking it is “theirs,” only to find that soon after, the government requisitions the land and they are forced to leave. 

Someone lives happily with their partner, only to discover before long that their partner has been unfaithful. 

What we possess, we must at latest return to the world or transfer to others when we die—money, status, none of it is truly “ours.”

At every stage of life, we face corresponding problems and dissatisfactions. 

In childhood, we depend on our parents for care, having no money or freedom of our own. Some long to grow up quickly, to escape their parents’ control.

As adults, we can earn money but face financial pressures, while others complain that work consumes them, leaving no freedom, and they yearn for early retirement.

After retirement, the body begins to fail, organs deteriorate, legs no longer obey—and the money earned earlier is handed over to doctors. Once again, we are imprisoned, this time in hospitals.

When death comes, whether we want it or not, we must bid farewell to everything.

These sufferings must all be faced alone; we cannot find refuge. Who can share our illness and transfer our pain to themselves?

The world is full of such suffering, and every human being is bound to encounter it. How can we turn a blind eye to it, only to let it ravage our hearts when it arrives?

When faced with undesirable things, ordinary people feel sorrow, anger, or depression. However, a fully enlightened person experiences not a trace of distress—they are liberated from all mental suffering. This is the value of the Dhamma. The happiness of the Dhamma does not depend on external things; it comes from inner peace, a mind filled with wisdom and mindfulness. Even if the sky were to fall, the mind can remain calm and joyful.

Some, recognizing the suffering of the human realm, turn instead to seek higher pleasures—the happiness of heavenly realms. Perhaps in the heavenly realms, most of what we encounter is pleasant, and the Buddha does not deny that there is a degree of enjoyment in the world. Yet, no matter how beautiful the external scenery, if the mind is unwell, we still suffer. Seeing a deity wealthier than ourselves, jealousy arises. Seeing a beautiful celestial maiden and desiring to pursue her—if she refuses, the mind suffers just the same. As long as we have not freed ourselves from all defilements and fully purified our minds, no matter where we go—to the ends of the earth or the heavens—suffering can follow us. Every place is the same.

Moreover, all the good things encountered in heavenly realms, even the lives of deities, are conditioned phenomena. They are inevitably subject to change, oppressed by impermanence. Where there is birth, there is death—even for deities. If our wife gives birth to a son, but he dies in an accident right after birth, is this phenomenon suffering or happiness? It is suffering. Impermanent things, by their very nature, are suffering. Only the unborn, undying, eternal Nibbāna is true happiness. Beings who realize Nibbāna are no longer reborn; there are no new aggregates of body and mind. Without the turmoil of impermanence, this is the ultimate safety and happiness.

As long as one has not attained a certain degree of enlightenment—whether deity or human, no matter how many cosmic cycles their lifespan may span—there remains the chance of being reborn in the next life as a being in hell, an animal, or a hungry ghost, experiencing intense suffering.

The world is full of flaws and dangers. Dear reader, do you still wish to remain here? If not, the Buddha’s teaching offers a way out!

---

References: 

AN3.102, DN17, MN13, MN14, MN22, MN64, MN82, SN56.11, and a talk by Venerable Luang Por Pramote on August 13, 2022.

佛陀接納所有的種族與各個階層的人，無論是誰，只要有興趣學習，他都敞開雙臂歡迎。

佛教並不關注一個人的出身是高貴還是貧賤，即使是國王出家，也要去頂禮在他之前出家的僧人。事實上，人類並沒有因為自己的出身、地位以及名聲而有所差別，這些全都只是世俗的界定而已。沒有誰流淌的血是藍色的，大家的血液都是同一個顏色。

因此，佛教是從真理與實相的角度來看世界的，每一個人都是平等的。那麼，是什麼讓每個人又各有不同呢？不是出身，不是地位，也不是學識。真正區分我們的是什麼呢？是業，也就是每個人的所作所為。行持善業，就會讓我們成為好人。

~隆波帕默尊者

在佛教裏，不論男女，只要肯修行，都有機會能終結一切苦

The Buddha welcomed people of all races and social classes with open arms, ready to teach anyone who was willing to learn.

Buddhism does not concern itself with whether a person is of noble or humble birth. Even if a king were to ordain as a monk, he would pay respect to monks who were ordained before him. In truth, human beings are not distinguished by their birth, status, or reputation—these are merely conventional distinctions. No one has blue blood; everyone’s blood is the same color.

Thus, Buddhism views the world from the perspective of truth and reality, where all people are fundamentally equal. So, what makes each person different? Not birth, not status, not even knowledge. What truly distinguishes us is our **kamma**—our intentional actions. Wholesome deeds make us good people.

~ Venerable Luang Por Pramote

In Buddhism, regardless of gender, anyone who practices diligently has the opportunity to bring an end to all suffering.

《佛教的修行目標—Happy!》

佛教的修行目標就是無上的開心。

一般大師父說是要 ‘離苦’ ，‘解脫一切苦’ ，去除貪嗔癡，但這不太吸引。

所謂的‘去除貪嗔癡‘，貪嗔癡是什麼？ 就是煩惱。煩惱就是那些讓您心煩意亂的情緒。就是煩人的東西。煩人的東西您想要嗎？所有人都不想，但是所有人都意識不到自己還粘著一些自己不想要的東西。

例如貪。貪名譽，貪地位，貪權力，貪錢，貪食物，貪女人/男人，貪圖享受，貪健康，貪聰明智慧，貪美貌，貪求尊重（=我慢）。大家都覺得沒有什麼問題，對嗎？

如果沒有過患，就沒有人想去斷除了。正正因為看到過患，所以佛陀和阿羅漢才會去斷除它們。

貪有什麼過患？就是煩！不開心！所以才叫做煩惱

貪就好像濕疹那樣。讓您的心一直癢癢的。當癢的時候就去抓，抓的時候有一丁點快樂。但就越抓越痛，仍然要不斷抓不斷抓。

當我們的心有貪欲的時候，就是一直癢癢的。然後不斷要追一些東西拿來給我們自己。一直追一直追，心很累，心很痛苦，但是仍然要一直追一直追。快樂只有一丁點，痛苦卻一大摞。

但大家仍然縱容貪一直存在在心中……

嗔的過患就很明顯。當我們生氣，妒忌，吝嗇，後悔，傷心，難過的時候，心是痛苦的。

大家想要開心還是痛苦？明顯是痛苦（笑）

誰人一直想要報仇，想要毀掉別人啊？誰人說‘君子報仇，十年未晚’啊（笑）那就十年一直痛苦下去。

癡的過患比較細微。

昏沉睡眠時，就好像家裡水浸一樣，所有東西都壞了，燈也短路了。

當心昏沉懶惰的時候，心失去了光明，清爽和快樂。其實就很煩喔，其實就不好受窩。

當我們心散亂的時候，其實漸漸心會很累。因為一直在損耗能量。之後無論做什麼都充不到電，提不起勁。也是很煩！也是不開心！

當我們對真理疑惑的時候，就會不斷質疑，不斷想要問問題去確認，心就不斷亂亂亂；也是很煩！不開心！

試過和天主教徒聊天，他分享說他不喜歡害人，是因為心不舒服。

對，

當我們作惡的時候，我們其實心要先煩起來，心要先不開心，才會去讓別人也煩起來，不開心！

所以佛教的修行其實宗旨很簡單，就是讓我們可以開心和舒服

當我們的心一步步削減煩惱的時候，其實即是不讓我們的心再煩下去，其實是很開心哦。

例如當Por Khao Wanchart yimme 證得第三階段的法後，他遇到 Luang pu kwang ，那時 luang pu 說白父心已經 "sabai" (泰文：舒適舒服) 了，只剩下一點點（煩惱）。

如果是佛陀和阿羅漢，大家想像他們多開心和快樂？

試過有人問過大師父，他見大師父不斷要幫助眾生，於是便說：‘做比丘真是繁忙啊！’

大師父笑著摸摸自己的胸口，很開心很快樂地說：'也不要緊，因為心是sabai sabai 了。'

就是心清涼快樂，好像開冷氣那樣

去除一切煩惱的人，就是不會再煩的人。他們有最高級的開心快樂。我們稱之為涅槃之樂。 佛陀在Ud.12 中說，世間的感官享樂（眼睛接觸到怡人的影像，耳朵聽到好聽的聲音，鼻子聞到好聞的味道，舌頭嚐到好吃的東西，身體接觸到很好的觸感，心想到快樂的情緒和目標），以至是天界的快樂，都不及涅槃之樂的十六份之一。

真的很happpy ,對嗎？

"The Goal of Buddhist Practice—Happy!"

The goal of Buddhist practice is supreme happiness.

Generally, some esteemed masters say it is about "escape from suffering," "liberating oneself from all suffering," and eliminating greed, hatred, and ignorance, but this may not sound very appealing.

What does it mean to "eliminate greed, hatred, and ignorance"? These are afflictions—emotions that disturb your mind. They are bothersome things. Does anyone truly want bothersome things? No one does, yet everyone is often unaware that they still cling to things they don’t want.

Take greed, for example. Greed for fame, status, power, money, food, pleasure, health, intelligence, beauty, and respect (which equals conceit). Everyone thinks there’s nothing wrong with this, right?

If there were no drawbacks, no one would want to eliminate these feelings. It is precisely because the Buddha and the Arahants see the drawbacks of them thus  seek to eliminate them.

What are the drawbacks of greed? It is troublesome! It leads to unhappiness! That's why it's called affliction. Greed is like eczema, making your heart itch continuously. When it itches, you scratch it, and there is a moment of pleasure, but the more you scratch, the more it hurts, yet you keep scratching.

When our hearts are filled with desire, they are constantly itching. We keep pursuing things to satisfy ourselves. We chase and chase, and our hearts become tired and pained, but we keep pursuing. The happiness is minimal, yet the suffering is immense. Yet people still allow greed to persist in their hearts…

The drawbacks of aversion are very obvious. When we are angry, jealous, stingy, regretful, sad, or upset, our hearts suffer. Do people want happiness or suffering? Clearly, they prefer happiness (laughs).

Who constantly wants revenge or to destroy others? Who says, "A gentleman waits ten years for revenge" (laughs)? Then that person will be in pain for ten years.

The drawbacks of ignorance are subtler. When we are lethargic or sleepy, it’s like having water flooding the house, ruining everything and short-circuiting the lights. When the heart is heavy and lazy, it loses brightness, clarity, and happiness. It’s actually quite bothersome and uncomfortable.

When our minds are scattered, they gradually become tired because they are constantly draining energy. Afterward, no matter what we do, we can’t recharge or feel motivated. That’s also very bothersome! It’s also unhappy!

When we are doubtful about the truth, we keep questioning and seeking confirmation, and our hearts become chaotic; that’s also very bothersome! Unhappy!

I once chatted with a Catholic who shared that he doesn’t like to harm others because it makes his heart uncomfortable.

Indeed, when we do evil, we first make our hearts troubled and unhappy before we cause others to feel the same!

Thus, the essence of Buddhist practice is very simple: it’s about allowing us to be happy and comfortable. When our hearts gradually reduce afflictions, it means we are no longer troubled, which is very joyful.

For example, when Por Khao Wanchart Yimme attained the third stage of enlightenment, he met Luang Pu Kwang, who said that his heart was already "sabai" (Thai for comfortable and happy), with only a little remaining affliction.

If we think about the Buddha and the Arahants, can you imagine how happy and joyful they must be?

Someone once said to a master when  he saw the master constantly helping sentient beings,, "Being a monk is truly busy!"

The master smiled, patted his chest, and said happily, "That's okay, not big deal, because my heart is 'sabai sabai.'"

It means the heart is cool and joyful, like having air conditioning on.

Those who eliminate all afflictions will not be troubled anymore. They possess the highest form of happiness, which we call the bliss of Nirvana. The Buddha said in Udana 12 that the sensual pleasures of the world (such as pleasing sights, sounds, smells, tastes, touch, and joyful thoughts) and even the happiness of the heavenly realms are less than one-sixteenth of the bliss of Nirvana.

Isn’t that truly happy?