Luang Por Surasak

Example of a Person Who Made Merit in the Past by Joyfully Rejoicing in Others

When seeing others do good and receive good, they would express words of "Sādhu" (well done) and rejoice in others' merits. As a result, in the next life, they are born with a mouth that smells as sweet as a lotus flower. This is the result of having spoken good words and receiving the benefits of that merit.

過去通過隨喜他人而行善的個例

當看到他人做好事並得到好的結果時，他們發出「善哉」的讚美，並為他人所做的功德感到高興。

結果，在下一世，他們出生時口中散發著如蓮花般的芬芳。這是因為他們曾說過好話，並因此獲得了善行的果報。

---Ajahn Surasak 

五蘊中的最後一蘊是識。佛陀將其比喻為一位專業魔術師的表演。有時，他用障眼法讓觀眾看到一些似乎是真實的事物，他用各種方式迷惑，讓人誤以為那是真的。觀眾無法識破他的手法，比如將某樣東西變成鳥或其他形狀。

識也類似如此，執著會讓人誤以為這是「我」。如果沒有智慧和正念洞察，就會認為「一切都是我」。

識是知覺之法。當我們「看見」（生起眼識）時，會誤以為是「我」在看。當我們「聽見」（生起耳識）時，會誤以為是「我」在聽。當我們「聞到」（生起鼻識）時，會誤以為是「我」在聞。當我們「嘗到」（生起舌識）時，會誤以為是「我」在嘗。當我們透過身體感觸到（生起身識）時，會誤以為是「我」在觸摸。當我們思考（生起意識）時，會誤以為是「我」在思考。

這一切都是因為執著，將「識」當作「我」，將「我」認定為「識」。認為識是「我」的實體，識在我之中，我在識之中。

佛陀教導我們觀察，識是空的，沒有「我」或「我的」。當修習正念時，需清晰覺知現前的法性，也就是當下顯現的識，才能如實見到：識是無常的（識無常），識是無我的（識無我）。識無法被掌控。

當智慧生起，便能逐步達到解脫自在。「一切法由因緣而生。」

Phrarajbhavanavajirayana

(Phra Acharn Surasak Khemarangsi)

Judge (翻譯成泰語)

The last of the five aggregates is consciousness (vijñāna). The Buddha compared it to the performance of a skilled magician. Sometimes, he uses illusions to make the audience see things that seem real. He confuses them in various ways, leading them to believe that what they see is true. The audience cannot see through his tricks, such as transforming something into a bird or other shapes.

Consciousness is similar; attachment can lead one to mistakenly believe this is "I." Without wisdom and mindfulness to discern, one may think, "Everything is me."

Consciousness is the nature of perception. When we "see" (eye consciousness arises), we mistakenly think "I" am seeing.

When we "hear" (ear consciousness arises), we mistakenly think "I" am hearing.

When we "smell" (nose consciousness arises), we mistakenly think "I" am smelling.

When we "taste" (tongue consciousness arises), we mistakenly think "I" am tasting.

When we feel through the body (body consciousness arises), we mistakenly think "I" am touching.

When we think (mind consciousness arises), we mistakenly think "I" am thinking.

All of this is due to attachment, mistaking "consciousness" as "I," and defining "I" as "consciousness." We believe consciousness is an entity of "I," that consciousness exists within me, and I exist within consciousness.

The Buddha teaches us to observe that consciousness is empty, with no "self" or "mine." When practicing mindfulness, we need to be clearly aware of the nature of phenomena as they arise, meaning the consciousness manifesting in the present moment, to see things as they truly are:

Consciousness is impermanent (consciousness is impermanent),

Consciousness is not-self (consciousness is not-self).

Consciousness cannot be controlled.

When wisdom arises, we can gradually attain liberation and freedom. "All phenomena arise from conditions."

Phrarajbhavanavajirayana

(Phra Acharn Surasak Khemarangsi)

Judge (Translation into Thai)

有些修行者可能會經歷身體上的緊張，例如長時間修行後，會感覺某些人頭部、面部、頸部變得僵硬，而有些人則會感到胸部緊繃。這種現象的發生，源於修習正念時缺乏自然狀態，而是無意中用力去控制或專注。例如，不自覺地強迫呼吸，就會導致胸悶，甚至胸痛或心口疼。有些人過度關注心臟部位，或者未能放鬆呼吸，使得氣息滯留。

當新的氣息進入時，舊的氣息未被完全釋放，便會堆積，引發不適。甚至在專注觀察時，若帶有控制與執著，就會不自覺地用力，試圖抓住情緒或狀態，想要立即覺察，結果卻變成了過度專注，導致大腦緊繃、壓力增加，修行反而變成一種負擔。這就是錯誤的修行方式。

事實上，修習內觀（Vipassana）應該是緩解壓力的過程。如果修行正確，大腦應當變得清明、輕鬆、通透，而不是僵硬緊繃。如果修行導致緊張，說明對正念與覺知的態度出現了偏差，心中仍然夾雜著渴望（貪欲）。

當渴望主導修行，心就會超前、專注、抓取、控制，使大腦僵硬。當大腦僵硬，就難以放下。一旦痛苦感生起，它會吸引心投入其中，心沉入痛苦，無法放下，就會更加緊張。最終，可能會導致頭痛。因此，解決方法必須非常細膩：不要不小心去控制，也不要不自覺地專注。

如果我們的心被困住、執著，就必須從一開始就調整自己的態度，做到「像沒在做一樣」，修行時不帶任何刻意的用心。放下一切，以自然的方式進行，慢慢來，不急不躁。如果感到僵硬緊繃，就讓覺知去體察這種緊繃，順其自然地放鬆、舒緩。如果感覺到心的流動，就跟隨覺知，順勢而行。不要抵抗，不要勉強，無論是身體還是心靈，都要順其自然。

不必強迫心去專注於某個特定點，若覺知流向其他地方，就順著它去觀察、放鬆。這就像在梳理一團纏繞的線，一點點鬆開，一點點理順，最終，所有束縛都會自然解開。關鍵是——不要強迫！

Phra Ratchapawanawachiranan

(Phra Ajahn Surasak Khemarangsi)

Judge (翻譯泰語)

Some practitioners may experience physical tension, such as feeling stiffness in the head, face, or neck after long periods of practice, while others may feel tightness in the chest. This phenomenon arises from a lack of a natural state during mindfulness practice, often resulting from inadvertently trying to control or focus too hard. For example, unconsciously forcing a breath can lead to a feeling of tightness in the chest, even causing chest pain or discomfort. Some people overly focus on the heart area or fail to relax their breathing, causing breath to become stagnant.

When new breaths are taken without fully releasing the old, it can lead to accumulation and discomfort. Even during focused observation, if there is a sense of control and attachment, one may unconsciously exert effort, trying to grasp emotions or states, wanting to be aware immediately. This can result in excessive focus, leading to tension in the brain and increased stress, turning practice into a burden. This is an incorrect way of practicing.

In fact, practicing insight (Vipassana) should be a process of relieving stress. If done correctly, the mind should become clear, relaxed, and open, rather than stiff and tense. If practice leads to tension, it indicates a deviation in one's attitude toward mindfulness and awareness, with lingering desires (craving) in the heart.

When desire dominates practice, the mind becomes anticipatory, focused, grasping, and controlling, causing the brain to become rigid. When the brain is rigid, it is hard to let go. Once a feeling of pain arises, it draws the mind into it, causing the heart to sink into suffering and unable to let go, leading to more tension. Ultimately, this may result in headaches. Therefore, the solution must be very subtle: do not control inadvertently, and do not focus unconsciously.

If our hearts are trapped and attached, we must adjust our attitude from the very beginning, achieving a state of "doing as if not doing," practicing without any deliberate effort. Let everything go and proceed in a natural way, slowly and without rush. If feeling stiff and tense, let awareness observe this tension and relax naturally. If feeling the flow of the heart, follow the awareness and go with the flow. Do not resist or force it; whether in body or mind, let it be natural.

There is no need to force the mind to focus on a specific point; if awareness flows elsewhere, observe and relax with it. This is like untangling a knot of thread, loosening it bit by bit and straightening it out; eventually, all bindings will naturally unravel. The key is—do not force it!

Phra Ratchapawanawachiranan

(Phra Ajahn Surasak Khemarangsi)

Judge (Translation into Thai)

Entering the Final Phase

The current world population is approximately 9 billion, and we have entered the phase of "Thai people." Among all Thais, we further enter the group of "those who believe in Buddhism."

However, even within the Buddhist community, most people have little deep interest in Buddhism, and some have no faith at all, denying the concepts of good and bad karma. Nowadays, many deny karma and its results.

We further enter the group of "those who believe in good and bad karma." However, within this group, some merely make offerings, support monks, participate in Kathina, and donate robes, but do not practice the precepts. They continue to commit unwholesome actions, such as killing, stealing, engaging in sexual misconduct, lying, and drinking alcohol, even though they are aware that good and bad karma genuinely exist.

Some go further, believing in karma's results, and uphold the Five Precepts, but have no interest in the Dharma and have never heard the teachings.

We now enter the group of "those who uphold the precepts and are interested in the Dharma." However, within this group, many merely enjoy listening to the Dharma but do not put it into practice. For example, some lay practitioners hear teachings on the radio and exclaim, "Oh, this is wonderful, so supreme!" But when asked if they truly practice, they have not. They only listen to the teachings but do not cultivate meditation.

We further enter the group of "those who are interested in practice and willing to engage in meditation." However, in this world, there are very few who are willing to practice meditation, and even among those willing, many cannot practice due to being tied down by various responsibilities. They have jobs and families, bearing numerous responsibilities, making it difficult to devote themselves to solitary practice.

Thus, being able to free oneself from worldly matters and fully engage in practice is no easy task. Only by accumulating deep merit and perfections can one enter this phase. And we have entered this group! This is regarded as the most meaningful undertaking in life.

Life should be accompanied by mindfulness—

Maintain mindfulness while walking, maintain mindfulness while sitting,

Rest in mindfulness between breaths, making each breath meaningful.

In the past, we wasted countless mindless breaths; now, we should strive together to fill each breath with mindfulness. We have let our minds drift; now we should begin to be aware of our minds.

We have seen, heard, smelled, and tasted many things, yet we have never truly maintained mindfulness. Now, we should begin to cultivate mindfulness:

When seeing, maintain mindfulness; when hearing, maintain mindfulness; when being aware, maintain mindfulness; when smelling, tasting, touching, standing, walking, sitting, bending, stretching, and moving, all should be filled with mindfulness.

This is the most meaningful life and most beneficial to our practice. This is the accumulation of conditions leading to liberation. Even if we have not yet attained the fruit of Nibbana , we are continuously accumulating the conditions and resources toward Nibbana. We are purifying ourselves every moment, every day.

Phra Ajahn Surasak Khemarangsi

Judge (Translation into Thai)

進入最終輪次

當今世界人口約 90 億，而我們已進入「泰國人」這一輪次。

在所有泰國人中，我們又進一步進入「信仰佛教的群體」。

然而，即便是在信仰佛教的人群中，大多數人對佛教並無深厚興趣，甚至有些人毫無信仰，否認善業與惡業。如今，很多人否認業及業果。

但我們又進一步進入「相信善業與惡業的群體」。

然而，在這個群體中，有些人僅僅做布施、供養僧侶、參與 Kathina、供養袈裟布施，但並未踐行持戒。他們依然造作惡業，如殺生、偷盜、邪淫、妄語、飲酒，即使他們明知善惡業真實存在。

有些人更進一步，不僅相信業果，還持守五戒，但對佛法毫無興趣，從未聽聞佛法。

但我們又進一步進入「既持戒又對佛法感興趣的群體」。

然而，在這群人中，也有許多人僅僅喜歡聽聞佛法，但並不付諸實踐。例如，有些在家居士聽到廣播裡講解佛法，讚嘆道：「哦，太好了，太殊勝了！」但當問到他們是否真正實踐時，他們卻未曾修行。他們只聽法，卻不修習禪定。

但我們又進一步進入「對修行感興趣，並願意實踐禪定的群體」。

然而，在這世間，願意修行禪定的人本就寥寥無幾，而即使願意修行，也有很多人因事務纏身而無法實踐。他們有工作、家庭，肩負種種責任，難以抽身投入閉關修行。

因此，能夠擺脫世俗事務，全心投入修行，絕非易事。只有累積了深厚的福德資糧和波羅蜜，才能進入這一輪次。而我們已進入了這個群體！這被視為生命中最有意義的事業。

生命應伴隨正念——

行走時保持正念，坐時保持正念，

在呼吸間安住正念，使每一次呼吸都具有意義。

我們在過去浪費了無數個毫無覺知的呼吸，如今應當共同努力，使每一口呼吸都充滿正念。我們曾讓心隨波逐流，如今應開始覺知自己的心。

我們曾看見、聽聞、嗅聞、品嚐許多事物，但卻從未真正保持正念。現在，我們應開始培養正念：

看見時，保持正念；聽見時，保持正念；覺知時，保持正念；嗅聞、品嚐、觸碰、站立、行走、坐臥、彎曲、伸展、動作，都應充滿正念。

這才是最有意義的生命，對我們的修行最為有益。這是在積累通向解脫的因緣。即使我們尚未證得道果涅槃，但這正是在不斷累積邁向涅槃的因緣資糧。我們在每一刻、每日都在淨化自己。

Phra Ajahn Surasak Khemarangsi

Judge翻譯泰語

(中泰佛法臉書)

《怎樣依靠三寶？》

“……我們的依靠是三寶，必須遵循佛陀的教導來修行。我們必須努力修禪，了解苦，放下苦的根源。我們必須認識到苦的滅除，修習四聖諦。

至於問題：#我們如何依賴三寶？我們如何能夠接觸到三寶作為依靠？這就是我們根據佛陀的教導來修行。接觸三寶就是把法實踐出來。佛陀教導我們，如果我們依賴三寶——佛、法、僧作為依靠，則會看到四聖諦：苦、苦的原因、苦的滅除以及通向苦的滅除的道路。

這是帶來安寧的依靠；這是最高的依靠。依賴這個依靠，我們可以從一切苦中解脫。佛陀這樣說明得很清楚。當我們依賴三寶時，我們必須了解四聖諦，這意味著我們必須清楚地認識苦。我們必須修習禪修，實踐四念處，發展八正道，這也被稱為修習觀照。

我們必須觀察苦，探究五蘊（色和名）。我們必須反思，直到我們根據現實清晰地看到——它是不斷變化的，是苦的，並且不是自我。它是根據因緣而生的。當我們放下苦的根源時，我們將達到苦的滅除。這將引導我們到真正的依靠，因為真正的依靠使我們能夠滅除苦。

其他的東西都不是安寧的真正來源；它們不是最高的依靠。一部經文提到，當人們面臨威脅時，往往會依賴山脈、森林、寺廟或樹神。佛陀說這些都不是安寧的真正來源；它們不是最高的依靠。依賴這些依靠的人將無法從一切苦中解脫。

然而，那些將佛、法、僧視為依靠，並以正確的理解看到四聖諦的至高真理——即苦、苦的原因、苦的滅除以及通向苦的滅除的道路——這是安寧的真正來源，最高的依靠。依賴這個依靠，確實可以解脫一切苦……”

---Luang Por Surasak Khemrangsri

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

《How can we pay homage to the triple Gem》

**“...Our refuge is the Triple Gem, which we must follow by practicing the teachings of the Buddha. We must diligently meditate, understand suffering, and let go of the causes of suffering. We must come to realize the cessation of suffering and cultivate the Noble Eightfold Path.

As for the question, #How do we rely on the Triple Gem? How can we access the Triple Gem as our refuge? It is by practicing according to the Buddha's teachings. To reach the Triple Gem means to apply the Dhamma in practice. The Buddha taught that if we rely on the Triple Gem—Buddha, Dhamma, and Sangha—as our refuge, we will see the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering.

This is a refuge that brings peace; it is the highest refuge. By relying on this refuge, we can be free from all suffering. The Buddha stated this clearly. When we rely on the Triple Gem, we must come to understand the Noble Truths, which means we must clearly understand suffering. We must cultivate meditation, practice the Four Foundations of Mindfulness, and develop the Noble Eightfold Path, also referred to as cultivating insight.

We must observe suffering and examine the five aggregates (form and name). We must contemplate until we see clearly according to reality—that it is impermanent, that it is suffering, and that it is not self. It occurs according to causes and conditions. When we let go of the causes of suffering, we will reach the cessation of suffering. This will lead us to the true refuge because the true refuge enables us to extinguish suffering.

Other things are not true sources of peace; they are not the highest refuge. One sutra mentions that when humans face threats, they tend to take refuge in mountains, forests, temples, or tree shrines. The Buddha said that these are not true sources of peace; they are not the highest refuge. Those who depend on such refuges will not be free from all suffering.

However, those who take the Buddha, Dhamma, and Sangha as their refuge and see the Noble Truths as the ultimate reality with right understanding—namely, suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering—this is a true source of peace, the highest refuge. By relying on this refuge, one can indeed be free from all suffering…”**

----Luang Por Surasak Khemrangsri

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ