在北傳佛教裏，我們常常會聽到這個菩薩、那個菩薩，哪究竟菩薩指的是什麽呢？

菩提（bodhi，覺悟）是指四個道智11（maggañāṇa）。一切知智12（sabbaññutañāṇa）可以有或沒有跟它一同生起。

菩提有三種：

(1) 三藐三菩提或圓滿自覺（sammāsambodhi）：此菩提是四道智連同一切知智。在此，圓滿自覺者沒有依靠導師，而是自己證得徹知四聖諦13的四個道智。除了能斷除內心的煩惱之外，它也能斷除過去世的習氣（vāsanā）。一切知是明瞭一切值得了解之事。

(2) 辟支菩提（paccekabodhi）：此菩提是指無師自通地證得徹知四聖諦的四個道智。

(3) 聲聞菩提或弟子菩提（sāvakabodhi）：此菩提是指必需依靠導師（佛陀）的幫助才能證得徹知四聖諦的四個道智。

有很強烈的善欲想要證得三藐三菩提者是三藐三菩薩（sammāsambodhisatta），即「未來圓滿佛」。

有很強烈的善欲想要證得辟支菩提者是辟支菩薩（paccekabodhisatta），即「未來辟支佛」。

有很強烈善欲想要證得弟子菩提者是聲聞菩薩（sāvaka-bodhisatta），即「未來弟子」。 （南傳菩薩道）

而我們一般指的菩薩，就是未來佛

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注釋：

11 導向滅苦之道即是組成四聖諦中最後一諦的八正道。八正道是（1）正見（sammādiṭṭhi）、（2）正思惟（sammāsaṅkappa，正志）、（3）正語（sammāvācā）、（4）正業（sammākammanta）、（5）正命（sammā-ājīva）、（6）正精進（sammāvāyāma）、（7）正念（sammāsati）和（8）正定（sammāsamādhi）。首兩個是屬於慧學，3 至5 是屬於戒學，後三個是屬於定學。

12 具備一切知智（ sabbaññutañāṇa ） 的人是為一切知者（sabbaññū）。佛陀是一切知者，這並非說佛陀「知道」一切事，而是若他有意的話，他「可以」知道任何一件事。

13 四聖諦是苦諦（ dukkhasacca） 、集諦（ dukkhasamudayasacca）、滅諦（dukkha-nirodha 滅苦）與道諦（dukkha-nirodhagāminīpaṭipadā，

趣向滅苦之道）。

**Devotee:** Venerable Sir, I have a few naive questions. 

**Venerable Mangala:** That's fine. 

**Devotee:** It's about the Venerable Sumedha (the wise one) – he wanted to give away his life so that the Buddha and so many Arahants could walk past. But this matter didn't require him to give away his life; he could have kept his life and stayed to learn the Dhamma. That's one thing – so I feel I don't understand why he had to give away his life for something so trivial. Then, when we read many of the Jātaka stories, the Buddha often gave away his wife and his children. If it were giving away his eyes or some other part of his body, I feel I could accept that. But why is his wife not an object? Why would he give her away? Moreover, whether the wife is willing to become someone else's wife – that's also a problem. So every time, I find it difficult to have simple faith.

**Venerable Mangala:** First, let's talk about his giving away his body. Why did he have to use his own effort? He could have just used his psychic powers to change things. But he felt he should not use that advantage – the advantage of his psychic powers. He felt that one must be diligent, bring forth the effort and austerity, just like everyone else – only then does it enter the mind-continuum (citta-santāna). Within the mind-continuum, if you go through a thousand hardships, the quality produced is stronger, do you understand? If you do it lightly and easily, it's like using psychic powers – or even having a robot do it for you. But the mind-continuum doesn't get that. Our mind is strange: the greater the resistance it meets, the stronger its power becomes, you know? That's why we say that in extremely difficult circumstances, the accumulated wholesome kamma is particularly powerful. Many people miss out; they only want to do wholesome deeds that are comfortable. When hardship comes, when trouble arises, they are unwilling to do it, understand? They don't realize that this is an opportunity – only by completing wholesome actions in hardship does one gain strength.

Moreover, our Bodhisatta possesses skillful means and wisdom (upāya-kosalla-ñāṇa). He fully understands this: he brings forth that sincerity – in the most difficult circumstances, he is willing to endure hardship and then complete the action – that is where the excellence of merit lies, understand? So this is not an ordinary person. The wisdom of a Bodhisatta is not something ordinary people can comprehend. That's why you need to practice insight meditation (vipassanā), to practice dependent origination (paṭiccasamuppāda) – then you will understand how the mind-process (citta-vīthi) operates. In such a situation, when he is able to throw away his entire life – what kind of mind-process is that? If you do it light and easy, the path is easy; if you endure a little, the path appears. What kind of mind-process does it require? It requires the knowledge that only this kind of mind-process can generate great power. This is brought about by his skillful means and wisdom. Without that skillful means and wisdom, of course you cannot understand. But I wouldn't dare say that we have it. However, when we have practiced dependent origination and seen the mind-process, we will know what kind of state produces what kind of mind-process and what kind of power, understand?

So this is his wisdom. If you had this wisdom, you would be a Bodhisatta, you know? You would have received the prediction (of Buddhahood). You don't have it. We are just learning in this direction.

**Devotee:** Isn't that the same principle as practicing asceticism (self-mortification)?

**Venerable Mangala:** Asceticism (tapas) involves a wrong view – the idea that by tormenting oneself, one can exhaust one's kamma. It is tormenting oneself for the sake of eradicating kamma, and it does not develop any great power. I have personally seen in India people burying themselves up to their heads, burying themselves here, with grass growing around them for seven days and nights. They scatter some seeds to prove that they keep their heads above ground. After seven days, grass grows all over – they scatter those grass seeds. That is tormenting oneself, but it does not generate the thirty-seven factors of enlightenment (bodhipakkhiya-dhamma). There is no particular growth, understand? That is torment – blind torment. 

Dhutaṅga (austere practices) are different. Dhutaṅga can develop new qualities. So in Buddhism, there is something like asceticism – but it is dhutaṅga. For example, the practice of not lying down – that is a training to develop new qualities through discipline. 

This (self-mortification) is tormenting oneself for the sake of eradicating kamma, not for cultivating any particular quality – just pure torment. Like those who imitate dogs or imitate cows – crawling like cows, barking like dogs – what quality do you develop? None. They think that this can eradicate their kamma, understand? So these are two different concepts. Training is acceptable; blind torment is without wisdom, rooted in wrong view – it is different. The Bodhisatta knows very clearly: "If I do this, my power can be offered up. Even my life can be offered up. What kind of power is that?" It is different from having a robot do it lightly and easily. That's why in the future, we will have robots do office work, and we will have our Dhamma workers develop loving-kindness (mettā) to receive people, to give you some warmth. In the future, our Dhamma workers must train in this. If they don't develop these qualities, they will be eliminated by me. In a few more years, I will buy robots – robots will solve most problems, and we will let the Dhamma workers do the human things – the human contact, you know? So it's different. You cannot think that way.

Some people also say, "What's the use of cultivating psychic powers? You can just take an airplane – that's like psychic powers." This shows they don't understand. Taking an airplane is completely different from being able to fly by yourself. If you can fly by yourself, that shows to what height your mind's quality has reached – able to counteract gravity, able to transcend and produce physical phenomena. That is what kind of mental power! So you must see this point. When those people say, "You don't need to cultivate psychic powers; taking an airplane is enough" – that is not understanding the value of psychic powers. Psychic powers have value – the same applies.

Now, as for wife and children – this is another question that arises only when one does not understand the principle of skillful means and wisdom. So the teacher will now tell you: Do you know what pāramī (perfection) is? What are the pāramīs for becoming a Buddha? Actually, we speak of ten pāramīs, but in fact there are immeasurable pāramīs – all the wholesome qualities. Because the Bodhisatta has not yet attained the noble path (ariya-magga); he has not eradicated the defilements (kilesas). He relies on pāramīs to expel his defilements – using mundane methods to be able to expel defilements. This requires how great a power of Dhamma? An inconceivable power of Dhamma. Relying on the noble path is skillful – once you realize the noble path, defilements are cut off. But the Bodhisatta relies on countless instances of restraint. Because his defilements are not yet cut off, in order to prevent defilements from arising, he must undergo countless trainings and develop them. His training is to achieve the ability that in any kind of impossible situation – no matter how difficult the circumstance – he can arouse any kind of wholesome quality he wishes. Do you understand? The characteristic of pāramī is that in any inconceivable situation, he will not be obstructed. Nothing can obstruct the Bodhisatta from arousing any wholesome quality he wishes to arouse, understand?

What things obstruct people from arousing wholesome qualities? Life, the physical body – "I cherish my eyes." What else do we cherish? Cherish life – fear of death. And then? Wife, children – you cannot let go of these. So the Bodhisatta's training is that there must be nothing that can obstruct him from arousing wholesome qualities. Only then is his pāramī called "unlimited" – his wholesome qualities must be without any limit. Therefore, if there is anything he might cling to, anything he might be unable to let go of, he must be able to let go of it. This makes him without limits. Do you understand this principle?

Thus, wife and children are a person's limit – most people cannot let them go, right? So he must achieve being without limits – he must be able to let go, even to the extent of giving his wife away to others, giving his children away to others. Of course, ordinary people should not try to understand this; this is basically the domain of a Bodhisatta. Only a Bodhisatta has to do this, because he needs to complete his pāramīs – the unlimited wholesome qualities – meaning he must eliminate every weakness. No weakness can block him from cultivating any kind of wholesome quality. So any human weakness, he must overcome. Therefore he is a superman – the Bodhisatta is a superman, understand?

Now, wife and children are things that worldly people cannot do – they still have clinging and concern. But he is able: if you need a wife, he gives you a wife; if you need a child, he gives you a child. Of course, there is a condition – when he gives, he does not harm or sacrifice his wife against her will. But as for that wife – I tell you, that is another story. Not just anyone can be the wife of a Bodhisatta. Those who become the Bodhisatta's wife do so willingly. From the time they receive the prediction (of being the Bodhisatta's wife in that life), their determination is to help the Bodhisatta perfect his pāramīs. She is also one who would give her life for the Bodhisatta. "If it can help you perfect your pāramīs, I can give my life, I can sacrifice – anything. Do as you decide." That is how it is. Only then can one become the Bodhisatta's wife. She is not doing it purely for the sweetness of romantic love – it's not that superficial. It is absolutely not the kind of intimate, affectionate love you imagine. It is for the sake of Dhamma. Because the Bodhisatta needs to perfect his pāramīs – he needs to be able to let go of even the most beautiful woman in the world, the woman who loves him most, the most [devoted] – ultimately, for the sake of cultivating wholesome qualities, for the sake of becoming a Buddha, he lets go. So he cannot casually let go of someone who is unwilling. Those who can become his wife are definitely not ordinary people. They are those who, for your achievement, will say, "I will not obstruct." So you are thinking from the worldly perspective of attachment – "abandoning his wife and children" – what is that? For them – for the Bodhisatta and for Yaśodharā, who are perfecting their pāramīs – what are these things?

The suffering of sentient beings is the most painful thing. Do you understand? For the sake of saving the suffering of sentient beings – no matter what kind of training, I am willing to endure it. Therefore, no matter how hard it is to let go, I must be able to let go. So it's a case of one willing to strike and the other willing to receive – what business is it of yours? Right? The same applies to his children – they are also without resentment or regret. Moreover, this kind of thing only happens in a certain era – an era where the wife is absolutely loyal to her husband, and the child is absolutely loyal to the father. It's not about treating them as property. Furthermore, his reasoning is: "You have no children. In this agricultural era (and these events usually occur in such an agricultural era), you need children because without children, you have no one to support you in your old age. I give you my child to be your child." This has happened in the past – have you heard of it? In the past – carrying on the family line. Right? "In this time of suffering, he says, 'I give you my child to be your child.' You have no wife, you need a wife. You are so suffering. Alright, I give you my wife." For the sake of Dhamma, understand? So he has no limitations – there is nothing left in this world that can limit him. Even if you come at him with a knife and demand his life, he will still steadily cultivate his wholesome qualities; if he intends to give, he will give.

There is a story where he wanted to make an offering to a Paccekabuddha. Māra (the Tempter) – because the Bodhisatta had already promised to make the offering, he had said, "I will offer to the Paccekabuddha," and the Paccekabuddha was waiting for him. But Māra,  created a trench filled with burning coals to block his way. The Bodhisatta paid no heed. "Unless I die – if I die, that's it. But I will not fail to make the offering; I will not dare not cross. Even if I die, I will keep my promise to the Paccekabuddha. I will make the offering to him. He is waiting for me." So without any hesitation, he stepped right into it. "At worst, I die. If I die without completing the offering, that does not violate my vow. But if I avoid death and thus fail to complete the offering, that would mean I have not kept my perfection of truthfulness (sacca-pāramī)."

That is how the Bodhisatta is. So he stepped across. And because his merit was so powerful, as he stepped, lotuses arose – he stepped on the lotuses and crossed over. Of course, at the moment he stepped, he did not know lotuses would appear; he did not know. He was prepared to give his life. This is the ultimate pāramī. For you, this life – how precious it is! These family relationships – how precious, how important! Let me tell you: for the Bodhisatta, only becoming a Buddha is important – everything else does not matter. For the sake of becoming a Buddha, because becoming a Buddha is to help sentient beings, understand?

The hope of sentient beings rests on my becoming a Buddha. So for the sake of helping sentient beings, for the sake of their hope – would I still care about these things? However, if he knows that this person will take his wife and kill her, or take his child and feed him to pigs – that is impossible; he would not give. When he gives, he gives on the condition that the receiver will be responsible. "If you want [the person as your wife/child], I give them. But if later you suddenly harm them – once given, it's yours. If you harm them, that becomes your evil kamma." That's how it works. So when he finally gave away his children – for example, when he gave away Sandara? When he gave his child away, that person – the brahmin (who was actually Devadatta in a past life) – beat his child right in front of him. "Get going! Follow me!" The child cried out, "Father, father!" The Bodhisatta felt a pang of heartache. He was a little pained. But he had already given. For him, once given, it's yours. That is how conditions work. Of course, later he found a way to redeem the child – using a letter or something. He told his child, "I have given you away. But who is your grandfather? The king. You go find your grandfather and ask him to pay money to redeem you." But after giving, the only effect of redemption is that the person who wanted the child gets the money he wants – he loses nothing, right? All possibilities exist. So that's how it is.

Thus, I tell you: The Buddha said in the suttas – do not try to guess or measure those with wisdom higher than yours. Those with high wisdom can understand; those with low wisdom are not capable of understanding higher wisdom. This is true. So if you use your wisdom to try to understand or guess the Bodhisatta, you are looking for trouble. Be careful not to criticize casually. Ordinary people cannot understand what is meant by skillful means and wisdom (upāya-kosalla-ñāṇa). This is why I urge you to practice dependent origination – because the more deeply you see dependent origination and kamma, cause and effect, the more you will gradually develop this kind of skillful means and wisdom, to some degree. Because you will see cause and effect – this cause, this effect; this cause, this effect. The level you see, your perspective, your understanding of time and space – it is different, understand? Alright? Be careful – do not criticize casually. Criticizing a Bodhisatta carries unwholesome kamma. If you don't understand, just say, "This, I don't understand." That is better.

信徒：師父好，我有幾個很幼稚的問題。 沒關係。 就是那個善慧尊者，他要佈施他的生命，讓佛陀跟那麼多的阿羅漢走過去。 可是這件事情不需要佈施生命，他可以留著生命留下來學法。 這是一個，所以我就覺得不懂為什麼這樣小的事情要佈施生命。 然後像我們在讀很多本身故事的時候，就佛陀經常在佈施自己的妻子，佈施自己的兒子。 那如果佈施眼睛，佈施哪裡，我覺得我可以接受。 可是為什麼妻子又不是物品，為什麼要把她佈施出去？而且妻子願不願意變成別人的妻子，這也是個問題。 所以我每次都沒辦法單純地信仰。

吉祥尊者：先講那個他佈施他的身體。 他為什麼他要用他自己的勞力？他用神通就變一下就可以。 他覺得他不要用這個優勢，他自己的優勢，神通的優勢。 他覺得要刻苦，拿出那個精進力刻苦，像大家一樣刻苦，才在心流裡面，心流裡面如果你經過千辛萬苦，那個產生的那個素質比較強，明白嗎？你輕輕鬆鬆做一下，就好像用神通做事一樣，明白嗎？甚至我用機器人給你做就好了。 但是那個心流沒有，我們的心很奇怪，它是越遇到強大的阻力，它的力量越強了，你知道吧？所以為什麼我們講越是艱苦的狀態下，積累的善業特別的有力量，很多人錯過，很多人只要做舒服的善業，辛苦來了，麻煩來的時候不願意做，明白嗎？其實他們不知道那個是機會，就是在艱苦中完成了善才有力量

然後我們的菩薩是有方法善巧智的，他們完全明白這個東西，就是拿出那個誠意，就最艱苦，我願意付出艱苦，然後我就完成，這個才是功德殊勝，明白嗎？所以這個不是一般的人，菩薩的智慧都不是普通人可以理解的，所以這就是為什麼你們要修觀禪，修下緣起，你明白心路過程是怎麼跑的，所以在這種情形之下，當他能夠把整個生命都丟出去，它是一個怎麼樣的心路過程？你如果是輕輕鬆鬆，路就好了，憋一下，路就出來了，它是一個什麼樣的心路過程？它要的是它知道就是這種心路過程才能產生強大的力量，這個是它的方法善巧智帶給它的，你沒有方法善巧智，當然就沒辦法理解咯，但是我不敢說我們有，當我們修過法而緣起，看過心路的人，就知道怎樣的狀態會產生怎麼樣的心路，會產生什麼樣的力量，明白嗎？

所以這個是它的智慧，如果你有這個智慧，你就會做菩薩了，知道嗎？你就會得授記了。你沒有。我們就在往這方面學習。

信徒：那修苦行不也是一樣的道理嗎？

吉祥尊者：苦行它有一個錯誤的錯見，他是以為我折磨自己，我就可以消完我的業，它是為了消業而折磨自己，而且也練不出什麼強大的力量，我在印度親自看過人家把自己埋在淤積，把自己埋到這裡，然後埋到周圍的草，七天七夜，草都長草，他們撒一些種子，證明我晚上有頭爬起來，真的七天後，這裡長滿草，撒那個草種子，它那是折磨自己，但是沒有產生這個37道品，沒有什麼特別的增長，明白嗎？那是折磨，瞎折磨，頭陀又不同，頭陀是可以開發出新的素質，所以我們佛教的像是苦行，但是是頭陀，比如說不倒單那種，那總是它要開發新的素質的一種磨煉。

這個叫做折磨自己，為了消業，也不是為了培養哪一種素質，只是純粹的折磨，像他們那個學狗，學牛，學牛爬學狗，你開發什麼素質？沒有啊，還以為它可以這樣子消業，明白嗎？所以這是兩個不同的概念，磨煉是可以的，瞎折磨是沒有智慧的，是邪見的，這不一樣，它是很清清楚楚知道我這樣子下去，我的力量可以奉獻出來，連生命也奉獻出來，那是什麼樣的力量？你是輕輕鬆鬆，機器人跟我做，這不一樣的，所以未來我們會讓機器人做辦公室的事，然後我們會讓我們的法工培養慈心去接待大家，給你們一點溫暖，未來我們的法工要訓練這個，如果我們法工沒有培養這種素質，以後就被我淘汰了，再過幾年我就要買機器人了，機器人解決大部分的問題，然後讓法工去做人性的事，人的那種接觸，知道嗎？所以這是不一樣的，你不能夠這樣想，也有人說修什麼神通，坐飛機就像神通，這是不知道的，坐飛機跟你人會飛，那是完全不同的力量，你人能夠飛起來，那代表著你的心的素質是到什麼高度，能夠反地心引力，能夠超越產生物理現象，這是何等的心力，所以要看到這一點，所以當那些人說，不需要去修神通，坐飛機就可以了，這個就是不懂神通的價值，神通是有價值的，一樣。

然後呢，妻子，孩子那些，這個又是一個不懂方法善巧中的原理，才會啟發這個問題，那師父現在告訴你，你知道什麼叫波羅蜜嗎？成佛的波羅蜜是什麼？其實講是講十波羅蜜，其實有無量波羅蜜，就是所有的美好的數字，因為菩薩他沒有聖道，他沒有斷煩惱，他要靠波羅蜜把他的煩惱排除，用世俗的方法就能夠把煩惱排除，這個要靠多大的法的力量，不可思議的法的力量，靠聖道是善巧的，一體證聖道煩惱斷除，他這個是要靠無數的剋制，因為他煩惱沒有斷，他要做到不讓煩惱升起，他就要無數的磨練，練出來，他的訓練是要做到任何一種不可能的處境，不管多艱難的處境，我要升起哪一種善法都可以升起，你明白嗎？波羅蜜的特點就是在任何一種不可思議的處境，他都不會被擋住，沒有什麼可以擋菩薩生起，他要升起的任何一種善法，明白嗎？什麼東西阻擋人們升起善法？生命，肉體，我愛惜眼睛，我們還愛惜什麼？愛惜生命，怕死，還有呢？老婆，孩子，你這個你放不下，所以菩薩的訓練就是不能有任何東西阻礙他升起善法，這個波羅蜜才叫做沒有極限，他的善法必須沒有任何極限，所以如果任何他可能執著，可能放不下的東西，他必須都能夠放得下，這個變成他就沒有了極限，明白這道理嗎？所以老婆孩子就是一個人的極限，大家放不掉，是不是？所以他必須做到沒有極限，就必須放得下，連老婆也能夠送給人家，孩子也可以送給人家，當然一般的人不要去理解，這個東西基本上是菩薩的境界，菩薩才要做，因為他要完成波羅蜜，就是沒有極限的善法，就是什麼弱點都要排除，沒有一個弱點可以卡住他培養任何一種善法，所以只要是人的弱點他就必須克服，所以他是超人，菩薩是超人，明白嗎？

好，那老婆孩子是世間的人做不到的事，都還執著牽掛，他能夠你需要老婆，你給老婆，你需要孩子，可以給孩子，當然這個有條件，他在給的時候是你不會去傷害，他不會去犧牲傷害他的妻子，但那個做妻子的，我告訴你，這個就另一個故事了，不是隨便的人做菩薩妻子的，要做菩薩妻子的都是心甘情願的，就是要他們在授記的時候，授記祭會成為菩薩的妻子的時候，他的決心就是要幫助菩薩圓滿波羅蜜，她也是為菩薩捨命的，只要能夠幫你圓滿波羅蜜，我可以捨生命，我可以犧牲，什麼都可以，任你決定，那就是這樣子的，才可能做菩薩的妻子，他本來就不是純粹的為了愛情的甜蜜，而去做菩薩妻子，不會這樣膚淺，絕對不是你們想像中的那種親親我我的愛情，他是一個為了法，因為菩薩他需要圓滿波羅蜜，他需要把世界上最美的女人，最愛他的女人，最什麼的人，到頭來都能夠為了修善法，為了成佛，他放得下，所以他也不能夠隨便放下一個不願意的人，能夠做他菩薩妻子的絕對不是普通人，絕對是那個為了你成就，我不要去，所以你們是從世間的那種貪著來想，拋妻棄子是怎麼怎麼，對他們來說，這些要圓滿波羅蜜的菩薩跟耶輸陀羅，這些算得了什麼？

眾生的苦才是最苦的，你明白嗎？眾生的苦，為了拯救眾生的苦，我怎麼樣的磨練，我都願意承受，所以怎樣不捨的都要能夠捨，所以一個願打一個願挨，關你什麼事？對吧？做他的孩子的也是如此的，無怨無悔，而且這種東西一定是發生在一個時代，就是妻子對丈夫就是絕對的忠心，孩子對爸爸絕對的忠心，也不是財物不財物，而且他的想法是，你沒有孩子，在那個農耕時代，通常都是在那種農耕時代發生的，你需要孩子，因為沒有孩子你都沒有誰來養你養老，我的孩子給你做孩子，現在也有，過去有沒有聽過？過去，傳宗接代，過去，對吧？這個苦時候他就說給你做孩子，你沒有妻子，你需要妻子，你這麼苦，好，我的妻子給你，為了法，明白嗎？所以他就沒有侷限了，就是在這個世界上再也沒有什麼東西可以限制他，你拿刀砍著他，你要我的命，我也會穩穩地修我的善法，我要布施我就會布施。

所以有時候他要供養辟支佛的時候，那個魔，因為他已經承諾了要供養彼此佛，我答應了要供養，辟支佛等他的時候，但是那個魔，天魔，造一個溝，裡面全是火炭，給你過不去，他不管；除非我死，我死了就算了，但是我不會不供養，不會不敢過去，即使死，我也會遵守我對辟支佛的承諾，我要供養他，他等我了，直接毫不猶豫地就踩過去，大不了我死，死我沒有完成供養，那不是我誓言，但是我為了活命而沒有完成供養，那是我沒有守真實波羅蜜了。

對菩薩就是這樣子，所以他就踩過去，當然一踩過去，因為他的功德太強了，踩過去，生出蓮花，踩在蓮花上，踩過去，當然他踩的時候不知道會生蓮花，他不知道，他就是捨生命，這個是究竟菠蘿蜜，對你們來說，這生命，這多可貴，這個家庭關係多可貴，多重要，我跟你講，對菩薩來講，只有成佛是重要的，其他都沒關係，為了成佛，因為成佛就是助眾生，明白嗎？

眾生的希望就在我成佛，那我為了助眾生，為了眾生的希望，還在乎這些嗎？但是如果他知道，這個人要拿妻子去殺，拿了孩子去餵豬，這孩子就不可能，他不可能會給，他給的時候是認為，你會負責，你要就給，但是給了過後，突然間你傷害，給就給了，就是你的了，你傷害是你的罪過了，這樣，明白嗎？所以當他最後是給孩子的時候，在給sandara的時候，他把孩子給出去的時候，那個人，那個波羅蜜，其實提婆達多一打他的孩子，就在他面前打孩子。‘幹，你跟著我走！’

孩子哭哭爸爸爸爸這樣，他就心疼，他有點心疼，但是他已經給了，對他來講就是，給了就是你的了，因緣就是這樣子，當然後來他想辦法，去贖回，用一張，他就跟他的孩子講，我把你給出去了，但是呢，你的爺爺是誰？是國王，你要去找你那個爺爺，然後呢，請他出錢，把你贖回去，這樣子，但是給了，贖回去只有一個作用是什麼？就是那個人要孩子，他得到他要的錢，他什麼都沒有，對吧？

什麼都會有，所以是這樣子的，所以我跟你說，佛陀在經裡面講，不要去猜度，智慧比你高的人，智慧高的可以知道，智慧低的人，智慧低的人是沒有能力理解更高智慧的，這是真實的，所以你要去用你的智慧去理解，去猜菩薩，你就是去找麻煩，小心不要隨便批評。這是你不能，一般的人沒辦法理解，什麼叫做方法善巧智，所以我叫你們修緣起，就是這個原因，緣起因果看得越透徹，你就慢慢，這種方法善巧智，或多或少也在培養起來，因為你就看到因果，這個因，這個果，這個因，這個果，你看到的層面，你的格局，你的時空是不一樣的，明白嗎？好不好？小心一點，不要隨便批評，批評菩薩有惡業的，不懂的就不懂，不懂的就講，這個東西我不懂，這樣比較好

**Devotee:** I have another question – not criticism, just a question.

**Venerable Mangala:** Yes – I'm just reminding you casually, lest your questions turn into criticism. Questions are fine, very good. Raising this question gives everyone a chance to hear, and your teacher also has the opportunity to analyse this Dhamma for you.

**Devotee:** So here's another question – also naive – why is it that in the Bodhisattva's many lifetimes of practice, he often went forth into renunciation, right? But why is it that in his final life – the life in which he becomes a Buddha – before his enlightenment, he must marry and have children? It seems that all Buddhas have gone through this process – in the life they attain Buddhahood, they definitely marry and have children.

**Venerable Mangala:** I think it's quite reasonable, isn't it? If he hadn't married and had children but instead went forth into homelessness – in this era, people would gossip, wouldn't they? They'd think, "Is there something wrong with him?" People might imagine – "Is he perhaps incapable of having children?" They could think that way. So he must have experienced everything in the human world. "Whatever you want – I have experienced it all. Everything you yearn for, everything you dream of – I have it all. I lack nothing whatsoever. And yet I let go of all this to practise and become a Buddha." That carries a different kind of persuasive power, do you understand? Even my Indian friend once said to me, "Ah, if you were born into a very wealthy family and then you renounced and became a monk, that would be truly admirable." He didn't say, "I'm a lawyer who became a monk." He said, "If you were truly wealthy and then renounced – and then you taught – that would inspire many people's hearts and minds."

Truly. So every Buddha must undergo this process – they must marry and have children. It is a natural law of this human world. This is the principle and function that I can think of. Perhaps there are even more profound reasons that I haven't thought of, right?

信徒：還有疑問，不是批評，是疑問

吉祥尊者：對，我是順便提醒你們，怕你們從疑問變批評，疑問是OK, 很好，提出這個問題，給大家有機會聽，你師父也有機會，分析這個法給你們聽

信徒：那還有一個問題，也是幼稚的，就是為什麼，就是菩薩在累世的修行過程，很多都是出離，對不對？可是為什麼在最後一世，他要成佛的那一世，成佛之前，他一定會有結婚生子這件事？這個是好像所有佛，都有經過這個過程，成佛那一世，一定是有結婚生子

吉祥尊者：我覺得也很合理吧，是不是？如果他沒有結婚生子，就跑去出家，是不是？你看這個時代，人家會有閒言閒語，對吧？你是不是有點問題？人家可以想像的喔，是不是沒有生育能力？人家可以這樣想的喔，所以他必須是經歷了人世間一切，你們想要的，我都經歷了，你要的，你夢寐以求的，我都有，我完全不缺什麼，但是我放下這一切去修行，去成佛，他就有另一種說服力，你明白嗎？連我的印度朋友，他就跟我講，哎呀，如果你是誕生在很有錢的家庭，你來出家的話，那真的是很棒，他都不講，我這個律師來出家，如果是你真的是很有錢，你來出家，你來講也好，就會啟發很多人的心性。

真的，所以每一尊佛都一定要經過這個過程，一定是結婚生子，一定是在人間，還有他的自然界的一個規律，你知道嗎？這是我能夠想到的原理的作用，可能我沒想到的更多也說不定，可能他的作用比我跟你分析的更深奧，對不對？

「我聽說，當（佛教）經過 5,000 年之後，就會有彌勒菩薩的宗教繼承這個宗教，是嗎…？」

意思是，當這個宗教（佛教）經過 5,000 年之後，對嗎？然後彌勒菩薩才會成佛？

「是的。」

事實上並非如此。如果這個宗教圓滿了 5,000 年，彌勒菩薩還沒有成佛。必須先經歷一個「無佛間隔期」（佛陀安多拉，一佛之世間空檔），但在那個沒有佛的期間，會有辟支佛（ Paccekabuddha）興起作為代替。對於辟支佛而言，他們的層次低於正等正覺的佛陀。

也就是說，佛陀出世後，會教導人們從基礎開始，讓他們懂得布施、懂得持戒、懂得修行禪定、懂得如何經營家庭生活獲得安樂，以及懂得如何修行，以達到欲界天、梵天界，乃至證入涅槃。

至於辟支佛則不是這樣。他們證悟之後，就保持沉默。如果要幫助眾生，也只是在基礎層面，即布施與持戒，不像佛陀那樣（全面教導）。

那麼，當時間過去了一個「無佛間隔期」之後——我無法回答這是多少年。如果要真正知道，你就不要死，一直活到彌勒菩薩到來，你活得下去嗎？

「活不下去。」

總之，當一個「無佛間隔期」過去之後，彌勒菩薩就會出世成佛，成為我們這個賢劫的第 5 尊佛。但是，在這個賢劫中，並非只有 5 尊佛。佛陀曾預言，在彌勒菩薩成佛之後，還會有後續的 5 尊佛，也就是說，在這個賢劫中總共會有 10 尊佛。

關於彌勒菩薩的宗教，據說他的宗教會有以下這些特點：

所有的人都很美麗，膚色金黃，肌膚細膩。最年老的人，其體態也僅相當於現在大約二十多歲的人。那個時代的人，據說壽命可達四萬歲。

在彌勒菩薩的時代，沒有窮人，只有富人。隨心所欲的寶樹到處都是。地獄眾生、餓鬼、阿修羅等心性邪惡的眾生，沒有機會在彌勒菩薩的時代出生。能夠投生到那個時代的，必須是天神或梵天。世界充滿了安樂，沒有警察、軍隊，甚至沒有管家、主婦（的概念）。

交通往來非常便利，無論去哪裡，都可順水行舟（輕鬆自在）。

每個人都能證悟佛法。據說，那些修行止禪達到一定智慧，或擁有相當內觀智慧的人，都能立即證悟「法現觀」（瞬間證悟真理），即成為聖者。而那些已證得初果的聖者，則能立即證得阿羅漢果。

那些累積善業較少的人，例如聽聞「千偈」並依教奉行，但未能圓滿修持的人，至少也能證悟三歸依（成為虔誠信徒），最高則能證得聖果。

之所以如此，是因為彌勒菩薩累積波羅蜜長達十六阿僧祇劫與十萬大劫。他積累了極其廣大的波羅蜜，因此邪惡之人無法介入他的宗教。這真是值得投生的時代啊！

「我想請問，第一尊佛的名號是什麼…？」

「拘樓孫佛（ Kakusandha）是這個賢劫的第一尊佛。」但真正的第一尊佛並非這一尊。我們所謂的「最初佛」（Pathama Buddha），那才是真正的第一尊佛。我曾問過，要追溯到多久以前？他告訴我，寫下數字 5，然後在後面加上 50 個零。

你算出來之後告訴我，那是多少阿僧祇劫，而不僅僅是普通的劫數。如果問這是否太多？必須回答：不算多。我們要看看，一尊佛需要花費多少劫來累積波羅蜜。

例如，屬於「智慧為主」的佛陀，需要花費 4 阿僧祇劫與十萬大劫來累積波羅蜜。

如果是「信願為主」的佛陀，則需要花費 8 阿僧祇劫與十萬大劫。

如果是「精進為主」的佛陀，則需要花費 16 阿僧祇劫與十萬大劫。並不相同。

那麼，一個劫中有多少尊佛呢？對於「空劫」（沒有佛的劫）和「危厄劫」（充滿危險的劫），沒有佛陀出世，只有辟支佛。危厄劫是充滿危險的劫，經常發生戰爭殺戮，這些都是從惡道投生而來的眾生。這是真實的。有些劫有 2 尊佛。我還沒見過有 5 尊佛的劫。但我們這個賢劫有 10 尊佛。因此，出生在這個劫的人，既是極其幸運的，也是極其不幸的。

「此話怎講…？」

最幸運的是：出生後，決心行善，死後投生為天神或梵天。成為天神或梵天之後，只要佛陀開示一次，就能證得須陀洹果。

最不幸的是：出生在這一世卻不行善，死後墮入地獄。墮入地獄後，即使還有 6 尊佛會出世，心想或許能投生出來遇見他們，但根本沒有機會。即使再有 30 尊佛出世，也還是遇不到。

「噢…那麼，累積波羅蜜的時間長短不同，結果會有差別嗎？」

當然有差別，人本來就不同。

例如，我們現在的佛陀（喬達摩佛）是屬於「智慧為主」的。你會看到這個世界就是這樣，充滿戰爭殺戮、有窮人有富人。

如果是「信願為主」的佛陀，那就沒有窮人，只有富人，因為那位佛陀擁有很大的波羅蜜。

至於「精進為主」的佛陀，那個時代則是一切圓滿，找不到「辛苦」這個詞，疾病、不適幾乎不存在。

之所以需要累積那麼多的波羅蜜，是為了積聚大量的善業。

而且，投生到那個時代的人，也必須是跟隨那位佛陀一起累積波羅蜜的人。

每一位佛陀並非能夠度化所有的人，他只能度化那些在各個過去世與他共同累積波羅蜜、一同出生的人。他們是同一群體、同一派系的人，無論做什麼都一起做，一起造業，一起上天堂，也一起下地獄。薩度！

摘自《師父開示錄》Wat Tha Sung 78

Luang Phor Phra Raj Phromyan Mahathera (Phra Mahā Vīra Thāvaro), Wat Chanaram (Tha Sung) 烏泰他尼府，第 25-29 頁

“I heard that after 5,000 years have passed, the religion of Phra Sri Ariya Metteyya will continue from this religion, is that correct…?”

Meaning, after this religion (Buddhism) has lasted 5,000 years, then Phra Sri Ariya Metteyya will attain Buddhahood?

“Yes.”

Actually, it’s not like that. When this religion has completed 5,000 years, Phra Sri Ariya Metteyya has not yet attained Buddhahood. There must first be an interval of one Buddhantara (a void period without a Buddha). But during that void period without a Buddha, there will be Paccekabuddhas (Silent Buddhas) arising instead. For Paccekabuddhas, they are inferior to the Supreme Sammāsambuddha.

That is to say, when a Buddha arises, He teaches people from the beginning levels: to understand giving, to understand precepts, to understand meditation, to understand how to live a household life happily, and to understand how to practice to reach the sensual heavens, to reach the Brahma worlds, and to reach Nibbāna.

For a Paccekabuddha, it is not like that. After He attains enlightenment, He remains silent. If He were to help others, it would only be at the basic level—namely giving and precepts—unlike a Buddha.

Now, when one Buddhantara has passed—I cannot answer how many years that is. If you truly want to know, then don’t die. Live until Phra Sri Ariya Metteyya comes. Can you manage that?”

“I cannot.”

In short, after one Buddhantara has passed, Phra Sri Ariya Metteyya will attain Buddhahood as the 5th Buddha in this kappa (eon). However, in this kappa, there are not only 5 Buddhas. The Buddha prophesied that after Phra Sri Ariya Metteyya attains Buddhahood, there will be 5 more Buddhas to follow, meaning in this kappa there will be a total of 10 Buddhas.

Regarding Phra Sri Ariya Metteyya’s religion, it is said that His religion has these characteristics:

Everyone is beautiful, with golden-hued skin and fine complexion. The oldest person has a physique comparable to a person in their early twenties today. The lifespan of people in that era is said to be 40,000 years.

In His time, there are no poor people, only the rich. Wishing-trees exist everywhere. Beings in hell, hungry ghosts, and demons with evil minds do not have the chance to be born in His era. Those born there must be devas or brahmas. The world is filled only with happiness. There are no police, soldiers, nor even concepts of a household master or mistress.

Travel and transportation are convenient; wherever one wishes to go, one can simply go with the flow of the water.

Every person attains the Dhamma. It is said that those who develop tranquility meditation sufficiently to have insight knowledge, or those with a reasonable degree of vipassanā knowledge, will attain Dhammābhisamaya (realization of the Dhamma) instantly, becoming noble ones (ariyas). Those who have attained the first stage of nobility will instantly attain Arahantship.

Those who have accumulated little merit—such as listening to the thousand verses and practicing accordingly but not completely—will at minimum attain the Triple Gem refuge, and at maximum, attain nobility.

This is so because He (Metteyya) has accumulated perfections (pāramī) for 16 asaṅkhyeyya (incalculable eons) and one hundred thousand kappas. He has amassed immense perfections, so evil people cannot intrude into His religion. It is truly a fortunate time to be born.

“I would like to ask: what is the name of the first Buddha?”

“Kakusandha Buddha is the first Buddha in this kappa.” But the actual first Buddha is not this one. What we call the Pathama Buddha (the Primordial Buddha) is the very first Buddha. I once asked how far back that was. He said: write the number 5 and then add 50 zeros after it.

Calculate that and tell me, that’s in asaṅkhyeyya eons, not just counting ordinary kappas. If you ask if that is too much, I must answer: not much. We have to consider how many kappas a Buddha spends accumulating perfections.

For example, a Buddha of the paññādhika (predominance of wisdom) type must spend 4 asaṅkhyeyya and one hundred thousand kappas to accumulate perfections.

If of the saddhādhika (predominance of faith) type, they must spend 8 asaṅkhyeyya and one hundred thousand kappas.

If of the viriyādhika (predominance of effort) type, they must spend 16 asaṅkhyeyya and one hundred thousand kappas. They are not equal.

Now, how many Buddhas are there in one kappa? For suñña kappa (empty eon) and antarāya kappa (dangerous eon), there are no Buddhas, only Paccekabuddhas. An antarāya kappa is an eon filled with dangers, where fighting and killing are constant. It consists of beings reborn from the realms of deprivation. This is a fact. Some kappas have 2 Buddhas. I have never encountered one with 5 Buddhas. But this kappa has up to 10 Buddhas. Therefore, people born in this kappa are both the most fortunate and the most unfortunate.

“How so…?”

The most fortunate: having been born, they resolve to do good, die, and go to become devas or brahmas. Once they become devas or brahmas, when a Buddha gives a single sermon, they become Sotāpannas (stream-enterers).

The most unfortunate: having been born in this life, they do no good, die, and fall into hell. After falling into hell, even though another 6 Buddhas will arise, they think they might be reborn to meet them—there’s no chance. Even if another 30 Buddhas arose, they still would not meet them.

“Oh… so is there a difference in results between spending unequal times accumulating perfections…?”

People are certainly different.

For instance, our present Buddha (Gotama) is of the paññādhika type. You see that the world is like this: there is fighting and killing, there are poor people and rich people.

If it were a saddhādhika type, there would be no poor people, only the rich, because that Buddha has great perfections.

As for the viriyādhika type, everything is complete in that era; the word “difficulty” is almost nonexistent; sickness and discomfort are nearly unheard of.

The reason they must accumulate so many perfections is to amass vast amounts of goodness.

And those who are born in that era must also be those who have accumulated perfections alongside that Buddha.

Each Buddha cannot save everyone; He can only save those who have accumulated perfections together with Him across lifetimes, those born together as a group, a faction. Whatever they do, they do together. When they do evil, they do it together. When they go to heaven, they go together. When they go to hell, they also go together. Sādhu.

Source: Luang Phor Wat Tha Sung’s Teachings 78

Luang Phor Phra Raj Phromyan Mahathera (Phra Mahā Vīra Thāvaro), Wat Chanaram (Tha Sung), Uthai Thani Province, pp. 25-29

任何想要走菩薩道、想要成佛的朋友們

請務必在此生圓滿四不壞凈

什麼是四不壞凈呢？

就是對佛、法、僧的不壞信心，而且持好五戒或具備慷慨布施、無吝嗇的特質其中之一

這非常重要！

為什麼這裡這麼強調四不壞凈呢？

因為擁有這四不壞凈的人，就被佛陀稱為入流者、不墮惡道者、（未來）已確定者、以正確的覺悟為彼岸者。（SN55.6，AN5.179）

如果我們想要成佛，未來還有漫漫長路要走呢

可能是四大阿僧祇劫、八大阿僧祇劫、十六大阿僧祇劫、一百大阿僧祇劫、一千大阿僧祇劫

這是長得可怕的時間

輪迴有多長，痛苦就有多長

痛苦充斥著每一次的生命

如果我們是投生到惡道，這是極其可怕的

那個痛苦是不可計量的

比我們今生所經歷過的一切痛苦更加強烈

但一旦我們具備這四不壞凈，我們就能一勞永逸地關閉這惡道之門了；無論如何，未來世我們也必然不會墮落惡道，只會投生到人天善道了

痛苦立即減輕了許多

而且，因為具備這四不壞凈的人未來已確定，肯定會證得涅槃；這也為我們受未來佛授記鋪路。

佛陀見我們未來已經是確定的了，就會自然為我們授記：這位善男子，將會在若干阿僧祇劫後成佛

所以這四不壞凈是很重要的

我們的菩薩之所以在這四大阿僧祇劫又十萬大劫之中，多生多世投生為動物，有時投生到地獄；就是因為沒有在其中一生具備這四不壞凈

我們的菩薩之所以在四大阿僧祇劫又十萬大劫之前才被佛陀授記，也是因為未曾有過這四不壞凈

唯有當菩薩具備了這四不壞凈時，他才完全關閉了惡道之門

既然那麼重要，那麼怎樣培育這四不壞凈呢？

就是要認識並且明白佛法--四聖諦：

苦聖諦：生、老、病、死、愛別離、碰見不喜歡的東西、求不得、種種不好的遭遇是痛苦、不讓人滿意的，種種負面情緒也是痛苦來的

苦集聖諦：渴求是痛苦的原因

苦滅聖諦：渴求熄滅，痛苦也會一併熄滅了

苦滅之道聖諦：八聖道，簡而言之，就是戒、定、慧

一旦我們對這四聖諦有深切的體會，就會對佛法有不壞的信心了

因為我們體證了這四聖諦，所以我們自己就是僧眾的一員，我們也會對僧眾有不壞的信心

而誰說出這四聖諦的？正正就是佛陀。我們也對佛陀有不壞的信心了

如此，我們就對三寶有不壞的信心。

假如我們從現在開始決意持好五戒，或者從此慷慨無吝嗇

我們的成佛之路就穩了！

To any friends who wish to walk the Bodhisattva path and aspire to become Buddhas,

Please, in this very life, strive to perfect the Four Factors of Stream-Entry.

What are the Four Factors of Stream-Entry?

They are unshakable confidence in the Buddha, unshakable confidence in the Dhamma, and unshakable confidence in the Saṅgha, combined with either maintaining the five precepts thoroughly well or possessing the quality of generous charity without stinginess.

This is extremely important!

Why is such strong emphasis placed on these Four Factors of Stream-Entry here?

Because a person who possesses these four qualities is called by the Buddha a Stream-Enterer, one who is no longer bound for the lower realms, one who is fixed in destiny, and one who has enlightenment as his destination. (SN 55.6, AN 5.179)

If we wish to become Buddhas, there is still an incredibly long path ahead of us.

It could be four incalculable aeons, eight incalculable aeons, sixteen incalculable aeons, one hundred incalculable aeons, or even one thousand incalculable aeons.

This is a terrifyingly long time.

As long as saṃsāra lasts, so too does suffering last.

Suffering pervades every single life.

If we are reborn in the lower realms, this is extremely dreadful.

That suffering is immeasurable.

It is far more intense than any suffering we have experienced in this present life.

But once we possess these Four Factors of Stream-Entry, we can close the door to the lower realms once and for all. Regardless of what happens, in future lives we will definitely not fall into the lower realms; we will only be reborn in the happy realms of humans and devas.

The suffering is immediately reduced by a tremendous amount.

Furthermore, because a person possessing these Four Factors of Stream-Entry is fixed in destiny, they will definitely attain Nibbāna. This also paves the way for us to receive a prediction of future Buddhahood.

When a Buddha sees that our future is already determined, they will naturally predict for us: "This virtuous person will become a Buddha after such and such an incalculable number of aeons."

Therefore, these Four Factors of Stream-Entry are very important.

The reason our Bodhisatta, during those four incalculable aeons and one hundred thousand aeons, was reborn time and again as an animal, and sometimes reborn in hell, was because in none of those lives did he possess these Four Factors of Stream-Entry.

The reason our Bodhisatta only received a prediction from a Buddha four incalculable aeons and one hundred thousand aeons ago was also because he had never before possessed these Four Factors of Stream-Entry.

Only when our Bodhisatta possesses these Four Factors of Stream-Entry does he completely close the door to the lower realms.

Since it is so important, how then do we cultivate these Four Factors of Stream-Entry?

It is by understanding and comprehending the Dhamma—the Four Noble Truths:

*   **The Noble Truth of Suffering (Dukkha):** Birth, aging, sickness, death, separation from the loved, association with the disliked, not getting what one wants, various unpleasant experiences are suffering and unsatisfactory. Various negative emotions are also suffering.

*   **The Noble Truth of the Origin of Suffering (Samudaya):** Craving is the cause of suffering.

*   **The Noble Truth of the Cessation of Suffering (Nirodha):** When craving ceases, suffering also ceases.

*   **The Noble Truth of the Path Leading to the Cessation of Suffering (Magga):** The Noble Eightfold Path. In brief, it is precepts (sīla), stillness (samādhi), and wisdom (paññā).

Once we have a profound, personal realization of these Four Noble Truths, we will have unshakable confidence in the Dhamma.

Because we have personally realized these Four Noble Truths, we ourselves become members of the Saṅgha (the noble Saṅgha), and we will also have unshakable confidence in the Saṅgha.

And who was it that enunciated these Four Noble Truths? It was none other than the Buddha. Thus, we also have unshakable confidence in the Buddha.

In this way, we possess unshakable confidence in the Triple Gem.

If, from now on, we resolve to maintain the five precepts well, or from this point forward practice generosity without stinginess,

Then our path to Buddhahood is secure!

一位菩薩，通常生生世世都是大人物來的

為什麼這樣說？

他們在過去佛時代一直在學習佛法、禪修

他們已經有很穩固的禪定基礎了，他們的禪定會比一般人強

當他們禪定強時，他們的智慧也會高，種種美德也會被勾起

所以通常他們都受人歡迎，是一位大人物

所以在本生經中，菩薩都被稱為‘大士’

A Bodhisattva is usually a great figure across many lifetimes. 

Why is that? 

During the era of past Buddhas, they continuously studied the Dharma and practiced meditation. 

They have already established a very solid foundation in stillness, and their stillness is stronger than that of ordinary people. 

When their stillness is strong, their wisdom also becomes profound, and various virtues are awakened.

Thus, they are often well-received by others and become great figures. 

Therefore, in the Jātaka tales, Bodhisattvas are referred to as "Mahāsattvas" (Great Beings).

有些人會覺得，走菩薩道並不需要修戒定慧。

其實不是的

無論是走菩薩道還是阿羅漢道，戒定慧都是必修的，貪嗔癡都是必定要去除的

要救渡眾生，我們必定同時不可以被拉倒

如果我們自己都陷入痛苦的泥沼之中，怎可以幫助眾生呢？反而是我們需要別人去幫

一旦我們沒有努力去除貪嗔癡，我們以為是在幫人？其實我們在行善的過程中也為別人和自己帶來問題和麻煩，只不過我們沒有為意而已

所以無論我們的志向是什麼，只要是修行人；戒定慧都是必修的，貪嗔癡都是必除的

Some people may think that following the Bodhisattva path does not require the cultivation of precepts, stillness, and wisdom. 

Actually, this is not the case. 

Whether one follows the Bodhisattva path or the Arahant path, precepts, stillness, and wisdom are essential practices, and greed, aversion, and delusion must definitely be eliminated. 

To save sentient beings, we must, at the same time, avoid being pulled down ourselves. 

If we ourselves are trapped in the quagmire of suffering, how can we help other beings? Instead, we would be the ones needing help from others. 

If we do not strive to eliminate greed, aversion, and delusion, we might think we are helping others, but in reality, while performing acts of kindness, we may create problems and troubles for both others and ourselves—only we may not realize it. 

Therefore, regardless of our aspirations, as long as we are practitioners, precepts, stillness, and wisdom are essential, and greed, aversion, and delusion must be eliminated. 

一位菩薩的特徵，就是大慈大悲

其實缺失了，是大慈大悲大喜大捨😂 😂 

這四無量心，是連在一起的

當一個人的心定力強，就很自然有這四無量心

一位菩薩經過不斷輪迴投生，有時惡業成熟也可能會貧窮

但說實話，他們的福報依然很大

為什麼這樣說？

當一個人非常慈悲的時候，心一定是愉悅快樂的

我們想要有錢是為了開心

但單單只是慈悲已經達成目標--開心😂 

所以每一位菩薩福報都很大，只是我們有眼無珠看不見而已

A Bodhisattva’s defining trait is *great compassion and loving-kindness*—  

Actually, no, it’s *great compassion, great loving-kindness, great empathetic joy, and great equanimity*! 😂😂  

These *Four Immeasurables* are interconnected.  

When a person’s mind is strong in stillness, these qualities arise naturally.  

A Bodhisattva undergoes countless rebirths, and sometimes, due to past unwholesome karma ripening, they may experience poverty.  

But honestly, their *merit* remains vast.  

Why is that?  

When someone is truly loving, their mind is *naturally joyful and at peace*.  

We chase wealth thinking it will bring happiness—  

But loving kindness*alone* already fulfills that purpose: true happiness. 😂  

So every Bodhisattva possesses immense merit—it’s just that we, with our clouded vision, fail to recognize it.  

菩薩行者基本上都是這樣修，和一般行解脫道的修行人一樣

不用怕：哎呀，一直這樣去除煩惱會否成了初果？

隆波帕默說，只要還有一絲猶豫，也不會證初果的

事實上，每一位菩薩每一生都應當精進修行至行捨智

在牢固的戒和定的前提底下，培育無常、苦、無我、不淨的智慧，鬆開對世間一切的執著，對一切保持中立

像是阿羅漢但不是阿羅漢

這樣就是菩薩行者的成功

How Bodhisattva practitioners cultivate their path is exactly the same to those aiming for arahantship

Don’t worry: *"Ah, if I keep eliminating defilements like this, will I attain the first stage of enlightenment (Sotāpanna), and become a stream-enterer instead?"* 

As Luang Por Pramote said, *"As long as there’s even a trace of doubt, one will not attain stream-winning"* 

In truth, every Bodhisattva in each lifetime should diligently practice until reaching *Saṅkhārupekkhā-ñāṇa* (wisdom of equanimity toward formations). 

With a foundation of steadfast precepts (*sīla*) and stillness(*samādhi*), one cultivates wisdom in impermanence (*anicca*), suffering (*dukkha*), non-self (*anattā*), and impurity (*asubha*)—gradually releasing attachment to all worldly things and maintaining equanimity toward everything. 

*Like an Arahant, yet not an Arahant.* 

This is the success of a Bodhisattva practitioner. 

《菩薩圓滿波羅蜜最後一世布施妻兒》

菩薩（圓滿波羅蜜）最後一世vessantara ，他圓滿布施波羅蜜。

我們看起來很容易，對嗎？

但是他的波羅蜜是究竟波羅蜜，不是我們做的那種波羅蜜

我們做的是初階的波羅蜜，例如捐錢什麼的

如果捐器官或捐血，這是更高的波羅蜜了，比物質還要高

然後如果為了法而捐自己的生命，這個是究竟波羅蜜，是很高的。

菩薩能夠捨去一切。一開始捨去國家的大象。他是知道如果給了會發生什麼事情，他很聰明一定會有大事的。 有很多人一定不會願意的，因為是國家的大象。

我們就批評他。但有些人解釋：當然可以啊，因為國家的一切都是國王的，大象要給誰都可以，要布施孩子妻子都可以。

其實那時的標準跟現在的標準不一樣。孩子妻子是財產，丈夫是有權力可以給別人的。比如說，大成時代，也可以賣自己的妻子去做妓女的。

我們用這個時代的標準去罵他不好。但其實那不是國家的資產，但是國王的資產，他勇敢地去給的。然後他知道會被人民生氣的。然後他和妻子兒女就一起被流放了。

然後他祈願說，誰人要他的眼睛還是生命他都會給的。然後他就在森林裡生活，修行當隱士。我們不要看不起隱士，隱士就是尋找解脫的方法，但是他還找不到而已。

還有外道去跟他要孩子。他也愛他的孩子，那時他還不是阿羅漢；但有人要的話，他也是會給的。因為他祈願，誰想要什麼都會給。然後帝釋天就請求要他的妻子他都給。那時還沒有人要他的命，但如果有人要的話，他都會給。這樣勇敢的心，包括自己的生命都給，這個很匹配最後的法。

我們不要受到驚嚇。初果、二果還愛自己的孩子妻子還沒關係的，可以工作可以賺錢沒關係的。那個時代給孤獨長者他們還富有是沒關係的。

但到了那個階段，為了法願意犧牲自己的生命。所以最後一刻他真的很苦啊。所以要去鬥爭，死就去死，有正念知道下去，死就死吧，這個就可以過。

----隆波帕默

 2025.07.20

"The Bodhisattva's Final Lifetime Perfecting the Perfection of Generosity by Giving Away His Wife and Children"

The Bodhisattva (perfecting the paramis) in his final lifetime as Vessantara fulfilled the Perfection of Generosity (dāna pāramī).

To us, generosity may seem easy, right?

But his pāramī was the ultimate pāramī, not the kind we practice.

What we do is beginner-level pāramī, like donating money and such.

If we donate organs or blood, that is a higher pāramī, beyond just material things.

Then, if we give up our life for the sake of the Dhamma, that is the ultimate pāramī—it is extremely profound.

The Bodhisattva was capable of relinquishing everything. First, he gave away the kingdom’s royal elephant. He knew what would happen if he gave it away—he was wise enough to foresee the consequences. Many people would certainly object because it was the kingdom’s elephant.

We might criticize him, but some explain: "Of course he could do it, because everything in the kingdom belonged to the king. The elephant could be given to anyone, and even his children and wife could be given away."

In truth, the standards of that time were different from today. Wives and children were considered property, and a husband had the authority to give them away. For example, during the Ayutthaya period, one could even sell his wife into prostitution.

If we judge him by today’s standards, we might say he was wrong. But in reality, it was not the nation’s property—it was the king’s, and he courageously gave it away. He knew the people would be angry, and as a result, he, along with his wife and children, was exiled.

He then made a vow: whoever asked for his eyes or even his life, he would give it. He lived in the forest, practicing as a hermit. We should not look down on hermits—they are seekers of liberation, even if they have not yet found the path.

Then, an ascetic came to ask for his children. He still loved his children—he was not yet an arahant—but if someone asked, he was willing to give them away. Because he had vowed to give whatever was asked of him. Later, even when Sakka (Indra) requested his wife, he gave her away. At that time, no one had yet asked for his life, but if they had, he would have given it. Such a courageous heart, even willing to give his own life, is truly fitting for the ultimate Dhamma.

We should not be frightened by this. Those at the stage of sotāpanna (stream-enterer) or sakadāgāmī (once-returner) may still love their children and spouses—that’s okay. They can work and earn a living—no problem. Even wealthy lay followers like Anāthapiṇḍika were ok.

But when one reaches that stage, they must be willing to sacrifice their life for the Dhamma. So, at the final moment, it was truly suffering for him. 

So we have to struggle—if death came, then so be it. With mindfulness, we accepted: "If I die, I die." Only then could we pass through it.

— Luang Por Pramote

July 20, 2025

<If One Lacks Paramis (Perfections), One Cannot Transcend the Cycle of Birth and Death>

Without sufficient paramis (perfections), one cannot cross over the cycle of birth and death and will remain enslaved by defilements.

Therefore, one must accumulate paramis—they cannot be bought with money.

Paramis must be cultivated through one’s own virtuous deeds.

With mindfulness, even if one has never observed precepts, they can gradually develop them.

Examine yourself:

What wholesome qualities have yet to grow? What unwholesome qualities remain un-abandoned?

Continuously observe your mind and refine it step by step.

Because one day, all this will be put to use.

If paramis are insufficient, one cannot transcend the cycle of birth and death,

nor can one attain the fruit of Arahantship.

Paramis must be perfected, but perfection comes in degrees:

A Buddha’s paramis must be vast,

while a disciple’s may be fewer—yet they must still strive diligently.

Wholesome Habits Are Called "Paramis" (บารมี)

A person with dāna-parami (perfection of generosity) gives continuously,

always ready to offer, rejoicing after giving—never regretting.

One who has made a firm resolution,

never giving up no matter the difficulty,

possesses adhiṭṭhāna-parami (perfection of determination).

At first, there may be hesitation—for example, when a newly ordained monk is sent on dhutanga (ascetic practices).

The hardship may make him waver, wanting to retreat.

But if he endures and bravely perseveres,

the next time becomes easier. He grows fearless,

for his resolute determination has been tempered into habit.

All wholesome qualities arise from habit—

but these are wholesome habits, called paramis.

Merit Is Accumulated Step by Step

With mindfulness, even if one has never kept precepts, they can gradually observe them;

even if one has never given, they can begin to give;

even if one has never meditated, they can start cultivating concentration.

All virtuous deeds can be slowly established.

Without mindfulness, all wholesome qualities vanish;

with mindfulness, one finds the starting point for their growth.

Paramis are the most crucial tools—

the key to breaking through and transcending the cycle of birth and death.

If paramis are lacking, one cannot escape rebirth,

remaining under the control of defilements.

Thus, one must accumulate paramis—not by purchasing them,

but through one’s own virtuous actions, built little by little.

With mindfulness, even if one has never kept precepts, they can gradually develop them.

Reflect on yourself:

What wholesomeness remains unfulfilled? What unwholesomeness lingers?

Continuously observe your mind and refine it step by step.

For one day, you will need it.

Without sufficient paramis, one cannot surpass the cycle,

nor realize the fruit of Arahantship.

Paramis must be perfected—though perfection has degrees:

A Buddha’s paramis are immeasurable,

while a disciple’s, though fewer, must still be cultivated.

When one reaches a pivotal stage in practice—

some, already skilled in stillness, enter deep stillness—

the mind will truly see suffering.

The once clear and aware mind

manifests as suffering itself.

Normally, when defilements arise,

simply observing them makes them vanish.

But this time, they do not disappear—

because this is not an external defilement,

but the mind itself as suffering.

This is unprecedented, never before experienced.

When the mind is suffering, how does one observe to be free?

No matter how one looks, relief does not come.

Like fire being hot—no action changes its nature.

Only when wisdom and mindfulness are fully mature

can one see the truth of this state.

If wisdom is immature, it cannot be understood.

Once the mind becomes suffering,

the more one observes, the more suffering intensifies—

crushing the mind, crushing the body,

as if a mountain is pressing down, threatening to shatter one entirely.

If our paramis are insufficient, we retreat:

"Maybe I should step back—no point dying meaninglessly.

I’ll return when stronger."

This is Māra (the Tempter) deceiving you.

But if our paramis are sufficient, we fight:

"I vowed never to retreat, no matter what.

This time, I won’t back down—even if it kills me."

For example, one with dāna-parami knows:

True generosity is not just giving alms to beggars—

it is sacrificing one’s life for the Dhamma, for truth.

Willing to die for diligent practice,

willing to die to endure suffering.

Sacca-parami (perfection of truth) is readiness to die for truth.

Adhiṭṭhāna-parami is resolve to complete the good without retreat—

just as the Buddha, before his enlightenment, declared:

"I will not rise from this seat until I attain awakening,

even if it costs my life."

Do not fear—accumulate paramis gradually.

We need not start with heavyweight battles.

This is a story shared by senior monks—now passed to you.

As beginners, we aim for Sotāpanna (Stream-Entry) or Sakadāgāmi (Once-Returner).

Keep the Five Precepts, develop mindfulness.

With mindfulness, un-abandoned unwholesomeness fades;

unfulfilled wholesomeness grows.

Defilements weaken; paramis strengthen.

Persist daily, without discouragement.

Nothing in this world comes free.

Luang Por Pramote

Excerpt from Collected Dhamma Talks, Vol. 3, pp. 272–274

Translated from Thai by Judge

《如果波羅蜜不夠》

如果巴拉密（波羅蜜）不夠，是無法跨越生死輪迴的，

會繼續淪為煩惱的奴隸。

因此必須累積巴拉密，不是用錢買得到的。

巴拉密必須透過自身的善行來積累，

有正念，即使從未持戒，也能逐步發展。

請自我觀察：

還有哪些善法尚未增長？還有哪些不善法尚未斷除？

持續觀察自己的內心，逐步地提升它。

因為有一天，這些都將派上用場。

若巴拉密不足，便無法跨越生死輪迴，

也無法證得阿羅漢果。

巴拉密必須圓滿，但圓滿是分等級的：

佛陀的等級必須非常多，

聲聞弟子的則較少，但也必須努力修持。

善的習慣稱為「巴拉密」（บารมี）

一個具備「布施巴拉密」的人，會持續地佈施，

隨時準備給予，給予後感到喜悅，而不是懊惱。

曾經立下堅定決心的人，

無論做什麼都不輕言放棄，

這叫做「決意巴拉密」（อธิษฐานบารมี）。

一開始也會動搖，例如出家人剛受戒時，

長老師父安排去行頭陀行，

艱苦，心生退縮，動搖不安。

但若能忍耐、勇敢嘗試，

下次就容易多了，敢去各種地方，

因為已鍛鍊出果斷的決心，習以為常。

一切善法也都源自於習慣，

但這是善的習慣，稱為「巴拉密」。

福德資糧是逐步累積起來的，

有正念，即使過去未持戒，也可以逐步持戒；

即使從未布施，也可以開始布施；

即使未有禪定，也能開始培養禪定；

一切的善行，都可以慢慢建立。

若缺乏正念，一切善法就會消失無蹤；

若擁有正念，就是通往善法成長的起點。

巴拉密是最重要的工具，

用於破關時跨越生死輪迴的關鍵時刻。

若巴拉密不夠，就無法脫離輪迴，

會繼續受煩惱控制。

因此必須累積巴拉密，不是買來的，

是靠自身的善行一點一滴建立起來的。

有了正念，即使從未持戒，也能逐漸養成。

請檢視自己：

哪些善尚未成就？哪些惡尚未斷除？

持續觀察自己的內心，逐步提升它。

因為有一天你必須用上它。

若巴拉密不足，就無法超越輪迴，

無法證得阿羅漢果。

必須讓巴拉密圓滿，但圓滿有程度之分：

佛陀的巴拉密要非常多，

聲聞弟子雖然少一點，但也必須修。

當修行達到關鍵突破點時，

有些人已熟練於禪定，進入定境，

心會真實地見到苦。

原本清明覺知的心，

會顯現為「苦」本身。

通常，當內心生起某些情緒或煩惱時，

只要觀照它，它就會馬上消散。

但這次不會消散，

因為這不是外來的煩惱，

而是「心」本身就是「苦」。

這種情況，是前所未見、前所未見的。

當「心」就是「苦」時，該如何觀照才能解除？

無論怎麼看，都無法緩解。

就像火是熱的，不管怎麼做它都還是熱。

當「心」成為「苦」的本身，

唯有真正成熟的智慧與正念，才能看見它的真相。

若智慧未成熟，是無法理解的。

一旦成為「苦」的本體，

越觀照，「苦」反而越明顯、越沉重，

感覺就像整座大山壓在自己身上，

碾碎內心，碾碎身體，彷彿要崩潰瓦解。

如果我們的巴拉密不足，我們就會退縮。

會想著：“不如先退一步吧，別死得毫無意義。”

等有了力氣再來修行。

這就是「魔」在欺騙你，它會用這樣的方式欺騙你。

但如果我們的巴拉密夠了，我們就會奮力一搏：

「我曾經堅定地發願，無論做什麼都不退縮。

這次也不退縮，就算死也不退。 」

例如曾修持“布施巴拉密”，

布施不只是給錢給乞丐那麼簡單，

真正的布施，是能為法、為真理犧牲生命，

願為精進修行而捨命，

願為忍受痛苦而捨命。

「真巴拉密」是願為真捨命，

「決意巴拉密」是願為完成善行而捨命，做了就不退。

就像佛陀成道前的故事，我們都讀過佛傳吧？

魔王來對佛陀說：

“從這個座位起來吧，你會成為轉輪聖王。”

這就是魔在誘惑。

當修行達到突破點，魔也會在心中對我們說：

「走吧，從這個座位下來。

你已經是世上最幸福的人了，

這個世界上沒有人比你更幸福。 」

因為此時的心境已經是「阿那含」的層次，

已是世間最清淨的狀態，

魔會如此欺騙。

但如果我們已累積足夠的巴拉密，

具有堅定的決意巴拉密，

就會像佛陀那樣發誓：

「若未證得覺悟，我誓不從座而起，

哪怕死在此。 」

佛陀真的不起來，就算死也不起身，

就是為了要跨越生死輪迴，願意為此而死。

不要害怕，慢慢累積。

我們不必一開始就去打重量級拳賽，

這是跟你分享的故事，

是長老師父們講給我們聽的，現在我講給你們聽。

我們初學者，只需邁向「須陀洹果、斯陀含果即可。

守好五戒，發展正念，

有了正念，尚未斷除的不善法自然會減少，

未成就的善法也會逐步增長，

煩惱習氣會減少，巴拉密會增加。

就這樣每日不斷積累，努力不懈，

不要灰心，世間沒有免費的成就。

隆波帕默尊者

摘自《法文集》第三冊 第272–274頁

Judge翻譯泰語

求菩薩不如學菩薩 

我們求人是因為覺得自己沒能力，別人有能力

但當我們自己有能力，還何須去求別人？

菩薩具備什麼特質？ 慈悲與智慧

慈悲和智慧是一體的

慈悲是內心的定力。佛陀說，定能生慧（DN16） 

一旦我們內心平靜穩定，就能生出很強勁的智慧，所有之前想不通的東西都能想通，之前解決不了的東西都能解決到。原本要求人，都變成不用求人了

因為能力強，自己不用成為乞求者，反而能夠成為施予者

一個慈悲的人自然能夠得人喜歡（AN11.16) 大家看！菩薩多麼受人喜歡和愛戴？

當我們仿效菩薩的慈悲，所有因人而得的利益：包括財富、 名譽、 地位、 權力；通通都能得到

不用求了，透過自己的能力已經能得到了

所以說，求菩薩不如學菩薩 

Seeking the Bodhisattva is not as good as learning from the Bodhisattva.

We seek help from others because we feel we lack ability, while others have it.

But when we develop our own abilities, why do we still need to ask others?

What qualities does a Bodhisattva possess? Compassion and wisdom.

Compassion and wisdom are one and the same.

Compassion is the stillness of our mind. The Buddha said, "stillness gives rise to wisdom" (DN 16).

Once our minds are calm and stable, we can generate strong wisdom, allowing us to understand things that previously puzzled us and to solve problems that once seemed insurmountable. What once required asking others now becomes unnecessary.

With strong abilities, we no longer need to be beggars; instead, we can become givers.

A compassionate person naturally attracts affection (AN 11.16). Look! How beloved and admired the Bodhisattva is!

When we emulate the compassion of the Bodhisattva, we can gain all the benefits based on others: including wealth, reputation, status, and power.

We no longer need to ask; through our own abilities, we can achieve all these things.

Thus, seeking the Bodhisattva is not as good as learning from the Bodhisattva.

《關於菩薩布施妻兒》

信徒：我們的佛陀成佛之前, 就是最後的第三世做人的時候, 他布施了自己的妻子和兒女, 有些人會疑惑, 這是侵犯人權, 為什麼你會這麼做?

Ajahn Keng：這就是現代人的想法, 就是這個人權的問題, 就導致很多人會斷了自己的善根。人權呢,是這些政治家搞了一套東西來騙人的, 不要去相信人權, 最好相信的就是業, 人權的東西是一些世間法的東西。有人權嗎？你看聯合國, 這樣大的一個組織, 如果美國不同意, 以色列不同意, 你能夠做什麼東西？這些人是惡霸！這些人！你看得很清楚的，世間法的東西是很惡劣很殘忍的

信徒：那麼這個菩薩, 他布施自己的妻兒, 有些人會說這是符合道德嗎?

Ajahn Keng：為什麼不符合? 就是他自己本身連妻兒都要放。所以在當今他出家的時候他也很容易放, 因為他前世曾經做過了，不是今世才做。

好像我們這樣，不是今世才做出家人，已經幾世了，所以很容易，以前的東西beng～很快就記得起怎樣入定。 很快的！ 思維到哪裡的, 聽到哪裡就知道了, 這個是很快的。

有的人跟他講, 講了半死都聽不懂。因為他沒有做, 我們是做的。

"On the Bodhisattva's Giving Away His Wife and Children"

Devotee: Before our Buddha attained enlightenment, in his third last life as a Bodhisattva, he gave away his wife and children. Some people question this—isn’t this a violation of human rights? Why would he do such a thing?

Ajahn Keng: This is the thinking of modern people—this "human rights" issue is what causes many to sever their own roots of goodness.

"Human rights" is just something politicians invented to deceive people. Don’t believe in "human rights." What you should truly believe in is karma.

This "human rights" talk is just worldly convention. Do human rights really exist? Look at the United Nations—such a massive organization. But if America disagrees, if Israel disagrees, what can you actually do? These people are bullies! You see it clearly—worldly conventions are cruel and vicious.

Devotee: But when the Bodhisattva gave away his wife and children, some question—was this morally right?

Ajahn Keng: Why wouldn’t it be? He need to let go of his wife and children in his heart. That’s why, when he later renounced the world this life, it was easy for him—because he had done it before, not just in this lifetime.

It’s like us—we haven’t just become monastics in this life. We’ve done it for many lifetimes. That’s why it comes naturally. Past experiences beng!—we quickly remember how to enter stillness. Very fast! The mind knows where to go, what to focus on. Some people, no matter how much you explain, they just don’t get it. Why? Because they haven’t done it before. But we have.

隆波間夏曾說：‘消除自我， 波羅蜜就會大大提升起來，戒定慧就會圓滿， 不會有什麼問題 ’

菩薩行者必須把自我去除，不要覺得自己有絲毫重要性和特別。

因為這的確是事實。

隆波敦曾說：‘現在有比我們在夜空中看到的星星還要多的菩薩正堅定地走在成佛之道上’

據義註所記載，每當佛陀顯現雙神變智時， 現場幾乎人人都發願要成佛的。

只要我們這一刻發願想要成佛，我們當下立即就成為菩薩了。

在北傳佛教，人人都是菩薩，人人都想成佛。

如果我們不成佛，數以億萬計的菩薩將立即取代我們，渡化我們本該渡化的眾生呢

如果考慮到這些事實，而我們不感到悲傷和自卑，那表示我們已消除自我到一定程度了。

本著這麼無私的心，只是單純為了眾生的福祉而走下去，就很大機會會成功。

如果還很自私，就很大機會會在未來放棄。因為遲早我們都要面對以上所說的事實的。

當我們意識到自己不是那麼特別後，就會放棄。

Luang Por Ganha said, "By eliminating the self, the paramitas will greatly increase, and morality, stillness, and wisdom will be perfected; there will be no problems."

Bodhisattva practitioners must remove the self and not consider themselves to be of any importance or specialness. 

This is indeed the truth.

Luang Por Dune once said, "Right now, there are more Bodhisattvas firmly walking the path to Buddhahood than the stars we see in the night sky."

According to the commentary, whenever the Buddha displayed the twin miraculous powers, nearly everyone present vowed to become a Buddha. 

As long as we vow to become a Buddha in this moment, we immediately become Bodhisattvas.

In mahayana Buddhism, everyone is a Bodhisattva, everyone wishes to become a Buddha.

If we do not become Buddhas, countless Bodhisattvas will immediately take our place and guide the sentient beings we should have guided.

If we consider these facts and do not feel sad or inferior, it indicates that we have eliminated the self to a certain extent.

With such a selfless heart, simply walking for the welfare of sentient beings, there is a great chance of success.

If we are still very selfish, there is a high likelihood that we will give up in the future, as we will eventually have to confront the realities mentioned above. 

When we realize we are not that special, we will give up.

菩薩行者欲要成功，必須要去除自我

就如隆波間夏所說：‘消除自我， 波羅蜜就會大大提升起來，戒定慧就會圓滿， 不會有什麼問題 ’

消除自我就是在累積波羅蜜時，不要想著自己，而是要把重心放到眾生身上

如果我們幫人是為了把波羅蜜拿給自己，把波羅蜜當成是‘我的’ ， 這仍是在迎合自我；而且不會受到別人的尊重的

假如我們把‘自我’空掉，單純只是為了去除自己的自私心、 幫助世人、 幫助佛教；以慈悲和公正的心作為基礎，在當下做最應做的事情、 在當下幫最值得幫的對象

那麼雖然我們沒有想到要累積波羅蜜，但波羅蜜反而能夠大大地提升起來，以最短的時間累積最多的波羅蜜。

這是因為在行善的過程之中，沒有滲入不善業。無私的心比自私的心更加具足戒定慧，更加集中。

做同一件事情，所能累積到的善業和波羅蜜反而是最多的。

Bodhisattva practitioners who wish to succeed , must eliminate the self. 

As Luang Por Ganha said, "By eliminating the self, the paramitas will greatly increase, and morality, stillness, and wisdom will be perfected; there will be no problems."

Eliminating the self means that when accumulating paramitas, one should not think of oneself but rather focus on sentient beings.

If we help others to gain paramitas for ourselves, treating the paramitas as "mine," we are still catering to the self and will not receive respect from others.

If we empty the "self" and purely seek to remove our selfishness, helping the world and Buddhism, with compassion and fairness as the foundation, doing what needs to be done in the moment and helping those who are most deserving,

then although we do not think about accumulating paramitas, they will actually increase greatly, allowing us to accumulate the most paramitas in the shortest time.

This is because, in the process of doing good, there is no infiltration of unwholesome deeds. A selfless heart is richer in morality, stillness, and wisdom, and is more focused.

In doing the same thing, the amount of good kamma and paramitas accumulated will be the greatest.

The Buddha once said in SN 56 that the number of virtuous and non-virtuous people is like the dirt on the tip of a finger compared to the dirt of the earth.

It's quite frightening, isn't it? 😂 But don’t be afraid, because we might also be part of the earth. 😂

However, bodhisattvas do not think like us.

For bodhisattvas, this is indeed good news.

If everyone were free from defilements, there would be no need for anyone to provide guidance and help. How could they help others and perfect their paramitas?

If no one ever harmed others, how would there be opportunities for them to practice keeping precepts and meditation?

Bodhisattvas will only become braver and stronger with each lifetime.

佛陀在SN56 曾說，那些有美德和沒美德的人的數量；就如指尖上的泥土和大地的泥土相比

很可怕，對嗎？ 不要怕，因為可能我們自己也是大地的一員

但菩薩不會像我們這樣想的。 對於菩薩，簡直是佳音。

如果所有人都沒有煩惱，根本不需要人去開解和幫助，又怎有機會給自己幫助他們，圓滿波羅蜜呢？

如果所有人都不會傷害別人；又怎有機會給人傷害然後修習持戒和禪修呢？

菩薩們生生世世只會越戰越勇

如果我們想成佛，

這條路非常難走

為什麼？

內心要足夠無私才能走上菩薩道，不然幾乎注定會失敗和退轉

如果帶著很強烈的私心：

想要權勢，想要許多人崇拜，想要一切的知識，想要出名

內心一旦背負著沉重的自我，將會生生世世都很痛苦，因為煩惱非常厚重

唯有把自我削弱，空掉自我，不為自己，只是慈悲為了他人

無論做什麼，都不會背負著沉重的自我，沉重的壓力

就算遇到天大的挫折，也不會過於痛苦，會勇於堅持下去

如果偏向無私，那麼生生世世都會偏向快樂

一旦充滿快樂，就容易走下去，不會退轉

而怎樣達到無私？

只是智慧而已，看見身心中沒有一個自我；看見自私所帶來的痛苦和過患，無私帶來的快樂和好處；就會敢於把‘自我’ 放下 

If we want to attain Buddhahood,

the path is very difficult to walk.

Why?

Our hearts must be sufficiently selfless to walk the Bodhisattva path; otherwise, we are almost destined to fail and regress.

If we carry strong selfish desires:

wanting power, wanting many people to worship us, wanting all knowledge, wanting fame,

once the heart is burdened with a heavy ego, we will suffer greatly for countless lifetimes due to thick defilements.

Only by weakening the self, emptying the ego, and acting with loving kindness and compassion for others—

regardless of what we do, we won't bear the weight of a heavy self or pressure.

Even when facing huge setbacks, we won't suffer too much and will bravely persist.

If we lean toward selflessness, then we will incline toward happiness in every lifetime.

Once filled with joy, it becomes easier to progress and we won't regress.

And how do we achieve selflessness?

It’s simply wisdom—seeing that there is no self within the body and mind; recognizing the pain and drawbacks brought by selfishness and the joy and benefits that come from selflessness; we will then dare to let go of the 'self.' 

“这条道路需要耐心，要走上成佛之道，首先要清楚地审视自己的内心。我们为什么想要成佛？

有些人是因为想要权势，这样的人不会成功。

有些人想出名，想要名声，这样的人也不会成功。

有些人想要获得更多的知识，但遇到痛苦时，他们会退缩，也不会成功。

如果我们审视自己的内心，如果我们是怀着慈悲心走上成佛之道的，当我们看到别人或动物在受苦，我们的心里想着要去帮助他们，希望他们能够摆脱痛苦和困扰。

如果有这种慈悲心，走成佛之道就有可能成功。

但如果是因为想要获得大量的知识，想了解整个世界、整个宇宙，这只是为了满足自己，这样是不会成功的。

想要权势，想要名声，想成为被人崇拜的佛陀，这些都是为了自己，也不会成功。

只有为了慈悲心而做，带着慈悲心去做，才有可能成功。

审视自己的内心，对自己要诚实，然后再作出决定。

走上成佛之道不是错，反而是好事。能够走上这条道路的人，必须勇敢、耐心、无私。

隆普敦曾告诉隆波，隆波亲耳听到的。

他说：‘现在有比我们在夜空中看到的星星还要多的菩萨正坚定地走在成佛之道上。’很多，但并不是每个人都得排队，谁的功德圆满，谁就能先到达。”

——隆波帕默

2024年6月15日

Judge翻译泰语