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《家人 Family ครอบครัว Gia đình》
《家人 Family ครอบครัว Gia đình》
有大師父教導說，我們所愛的人，反而傷得我們最深
是真的
越是和我們親近的人，包括家人、朋友，越可以來捅我們一刀，而且傷得越深
有許多人回到家中，原本以為這是庇護處，但其實是另一個地獄
有一次，佛陀使微少塵土沾在指甲尖後，問比丘們：
你們怎麼想它，哪個是比較多的呢：這被我沾在指甲尖的微少塵土，或這大地？
比丘答後者，沾在指甲尖的微少塵土比這大地小得不可比較
佛陀說，同樣地，持不粗惡語戒的眾生較少，不持的較多
佛陀在不同場合，對於不殺生戒、不偷盜戒、不邪淫戒、不說謊戒、不廢話戒、不離間語戒也是以相同的方式說明（SN56.71-77）
包括我們的親人也可以如此
我們看到，
有些子女會以言語刺痛父母
有些父母會粗暴對待子女
有些兄弟姐妹之間互相傷害
有些夫妻之間互相以言語刺激、激怒對方
幸運時妒忌、無視
有難時冷嘲熱諷、踩多一腳
真是可憐！
我們想從他們身上得到愛，萬一他們不愛我們怎麼辦？
我們想從他們身上得到好聽的話，萬一他們以言語刺激我們怎麼辦？
我們想從他們身上得到支持，萬一他們不支持我們怎麼辦？
編輯認識有些人因此而得到精神上的創傷，要看精神科醫生
所以不把快樂寄託在任何人---甚至是至親--身上是明智的。
沒有期望就沒有失望
當我們只從禪定、智慧中得到快樂，根本就不需要任何外界的人事物來填滿自心。這種快樂是不用靠任何人的
不過如果誰還希望身邊的人對自己好，可以教曉他們四聖諦，讓他們親見四聖諦：
苦聖諦：所有負面情緒、不好的遭遇都是痛苦的。而這個身心因為不斷在轉變、留不住，所以也是不讓人滿意的。因為有身心，我們才要遭受一切痛苦--它是痛苦本身
苦集聖諦：渴愛、貪婪、執著導致一切精神上的痛苦，也導致我們不斷再生去承受一切痛苦
苦滅聖諦：渴愛、貪婪、執著的熄滅就是痛苦的熄滅
苦滅之道聖諦：戒、定、慧
戒：戒就是人品好、有同理心，不傷害自他、不讓自他難受
定：當我們不犯錯，就自然光明磊落、心安理得，內心不容易後悔和混亂，容易平靜下來、集中起來。內心的集中力就叫做「定」
慧：當我們的心足夠穩定和集中時，才適合做一切工作、才有智慧。此時我們可以透過思維或覺察世界一切、我們執著的事物、身心的無常、苦、無我來根除執著、貪婪、渴求。當一切執著被斬斷時，這就是痛苦的終結了
佛陀說，一個人之所以還會在行為和語言上傷人，就是因為未見這四聖諦
所以佛教教誡我們應該在以下努力
1. 『這是苦。』
2. 『這是苦集。』
3. 『這是苦滅。』
4. 『這是導向苦滅之道。』(SN56.71-77)
### English Translation
A great master once taught that those we love can wound us the most deeply.
This is true.
The closer people are to us—including family and friends—the more they can stab us with a knife, and the deeper the wound.
Many people return home thinking it is a place of refuge, yet it turns out to be another hell.
Once, the Buddha took a tiny amount of dust on the tip of his fingernail and asked the monks:
“What do you think? Which is greater: this tiny bit of dust on the tip of my fingernail, or this great earth?”
The monks replied that the earth was greater; the dust on the fingernail was incomparably smaller.
The Buddha said: “In the same way, beings who refrain from harsh speech are few; those who do not are many.”
In other contexts, the Buddha used the same analogy for the precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking idle chatter, and not speaking divisive words (SN 56.71–77).
This also applies to our relatives.
We see that:
- Some children use words to pierce their parents’ hearts.
- Some parents treat their children harshly.
- Some siblings hurt one another.
- Some spouses provoke and irritate each other with words.
When things go well, they are jealous or indifferent.
When there is difficulty, they mock, ridicule, and kick someone when they are already down.
How pitiful!
We hope to receive love from them—what if they do not love us?
We hope to hear kind words from them—what if they use words to provoke us?
We hope for their support—what if they do not support us?
I know people who have suffered psychological trauma because of this and need to see a psychiatrist.
Therefore, it is wise not to place one’s happiness in anyone—even the closest relatives.
No expectation, no disappointment.
When we obtain happiness solely from samadhi (indistractability) and wisdom, we do not need any external person or thing to fill our hearts. This kind of happiness does not depend on anyone.
However, if someone still hopes that those around them will treat them well, they can teach them the Four Noble Truths and help them directly realize them:
- **The Noble Truth of Suffering**: All negative emotions and unpleasant experiences are suffering. This body and mind, because they are constantly changing and cannot be retained, are also unsatisfactory. Because we have a body and mind, we must endure all suffering—it is suffering itself.
- **The Noble Truth of the Origin of Suffering**: Craving, greed, and attachment give rise to all mental suffering and cause us to be reborn again and again to endure all suffering.
- **The Noble Truth of the Cessation of Suffering**: The extinguishing of craving, greed, and attachment is the extinguishing of suffering.
- **The Noble Truth of the Path Leading to the Cessation of Suffering**: Precept (sīla), indsitractability (samādhi), and wisdom (paññā).
- **Precept **: Having good character and empathy; not harming oneself or others, and not causing distress to oneself or others.
- **Indsitractability **: When we do not commit faults, we are naturally upright and at peace; the mind is not easily filled with regret or confusion, and it is easier to calm and focus. This power of mental concentration is called “Indsitractability .”
- **Wisdom**: Only when the mind is sufficiently stable and concentrated is it suitable for all kinds of work and for wisdom to arise. At this time, we can use thoughts or direct awareness to observe the impermanence, suffering, and non-self of the world, of the things we are attached to, and of body and mind, thereby uprooting attachment, greed, and craving. When all attachment is cut off, that is the end of suffering.
The Buddha said that a person still harms others through body and speech because they have not seen the Four Noble Truths.
Therefore, Buddhism teaches us to strive in the following:
1. “This is suffering.”
2. “This is the origin of suffering.”
3. “This is the cessation of suffering.”
4. “This is the path leading to the cessation of suffering.” (SN 56.71–77)
---
**泰文翻譯 (ภาษาไทย)**
อาจารย์ใหญ่ท่านหนึ่งเคยสอนว่า คนที่เรารัก กลับทำร้ายเราลึกที่สุด
เป็นความจริง
ยิ่งคนที่ใกล้ชิดกับเรา รวมถึงครอบครัวและเพื่อน ยิ่งสามารถแทงเราด้วยมีดได้ และแผลก็ยิ่งลึก
หลายคนกลับบ้าน คิดว่านี่คือที่หลบภัย แต่จริงๆ แล้วกลับกลายเป็นนรกอีกแห่งหนึ่ง
ครั้งหนึ่ง พระพุทธเจ้าเอาฝุ่นเล็กน้อยติดปลายเล็บ แล้วถามภิกษุทั้งหลายว่า
“ท่านคิดอย่างไร อะไรมากกว่ากัน ฝุ่นเล็กน้อยที่ติดปลายเล็บของเรา หรือแผ่นดินใหญ่แห่งนี้?”
ภิกษุตอบว่า แผ่นดินใหญ่มีมากกว่า ฝุ่นที่ติดปลายเล็บนั้นเล็กจนเทียบกันไม่ได้
พระพุทธเจ้าตรัสว่า “เช่นเดียวกัน สัตว์ที่รักษาศีลไม่พูดคำหยาบมีน้อย ผู้ที่ไม่รักษามีมาก”
ในโอกาสอื่น พระพุทธเจ้าทรงใช้การเปรียบเทียบเดียวกันนี้กับศีลไม่ฆ่าสัตว์ ไม่ลักทรัพย์ ไม่ประพฤติผิดในกาม ไม่พูดเท็จ ไม่พูดเพ้อเจ้อ และไม่พูดคำยุยง (SN 56.71–77)
สิ่งนี้ก็ใช้ได้กับญาติของเราเช่นกัน
เราเห็นว่า
- ลูกบางคนใช้คำพูดแทงใจพ่อแม่
- พ่อแม่บางคนปฏิบัติต่อลูกอย่างรุนแรง
- พี่น้องบางคนทำร้ายกันและกัน
- คู่สมรสบางคนใช้คำพูดยั่วยุและทำให้โกรธกัน
เมื่อสิ่งต่างๆ เป็นไปด้วยดี พวกเขาก็อิจฉาหรือเมินเฉย
เมื่อมีทุกข์ พวกเขาก็เยาะเย้ย ถากถาง และเหยียบซ้ำอีกฝีเท้า
น่าสงสารจริงๆ!
เราหวังจะได้รับความรักจากพวกเขา ถ้าพวกเขาไม่รักเราจะทำอย่างไร?
เราหวังจะได้ยินคำพูดดีๆ จากพวกเขา ถ้าพวกเขาใช้คำพูดยั่วยุเราจะทำอย่างไร?
เราหวังจะได้รับการสนับสนุนจากพวกเขา ถ้าพวกเขาไม่สนับสนุนเราจะทำอย่างไร?
ฉันรู้จักคนที่ได้รับบาดแผลทางจิตใจจากเรื่องนี้จนต้องไปพบจิตแพทย์
ดังนั้น การไม่ฝากความสุขไว้กับใครแม้แต่ญาติสนิทที่สุด จึงเป็นสิ่งที่ฉลาด
ไม่มีความคาดหวัง ก็ไม่มีความผิดหวัง
เมื่อเราได้ความสุขจากสมาธิ (ความไม่ฟุ้งซ่าน / indistractability) และปัญญาเพียงอย่างเดียว เราไม่ต้องการคนหรือสิ่งภายนอกมาเติมเต็มใจ ความสุขแบบนี้ไม่ต้องพึ่งพาใคร
อย่างไรก็ตาม ถ้าใครยังหวังให้คนรอบข้างดีต่อตนเอง สามารถสอนอริยสัจ 4 ให้พวกเขา และช่วยให้พวกเขาเห็นอริยสัจ 4 ด้วยตนเอง:
- **อริยสัจแห่งทุกข์**: อารมณ์ลบและประสบการณ์ไม่ดีทั้งหมดล้วนเป็นทุกข์ ร่างกายและใจนี้เพราะเปลี่ยนแปลงตลอดเวลาและยึดไว้ไม่ได้ จึงไม่น่าพอใจ เพราะมีร่างกายและใจ เราจึงต้องรับทุกข์ทั้งหมด—มันคือทุกข์เอง
- **อริยสัจแห่งเหตุแห่งทุกข์**: ตัณหา โลภะ และความยึดมั่น ทำให้เกิดทุกข์ทางใจทั้งหมด และทำให้เราเกิดใหม่ซ้ำแล้วซ้ำเล่าเพื่อรับทุกข์
- **อริยสัจแห่งความดับทุกข์**: การดับตัณหา โลภะ และความยึดมั่น คือการดับทุกข์
- **อริยสัจแห่งทางดับทุกข์**: ศีล (sīla), ความไม่ฟุ้งซ่าน/สมาธิ (indsitractability / samādhi), และปัญญา (paññā)
- **ศีล**: มีคุณธรรมและเห็นอกเห็นใจ ไม่ทำร้ายตนเองและผู้อื่น ไม่ทำให้ตนเองและผู้อื่นลำบาก
- **ความไม่ฟุ้งซ่าน (Indsitractability)**: เมื่อเราไม่ทำผิด เราจะเป็นคนตรงและสบายใจ จิตไม่ค่อยเสียใจหรือวุ่นวาย ง่ายต่อการสงบและรวมจิต พลังการรวมจิตนี้เรียกว่า “Indsitractability”
- **ปัญญา**: เมื่อจิตมั่นคงและรวมเพียงพอ จึงเหมาะกับการทำงานทุกอย่างและเกิดปัญญา ขณะนั้นเราสามารถใช้ความคิดหรือการรู้สึกตัวโดยตรงสังเกตความไม่เที่ยง ทุกข์ และอนัตตาของโลก สิ่งที่เรายึดติด และร่างกายใจ เพื่อถอนรากความยึดมั่น โลภะ และตัณหา เมื่อความยึดมั่นทั้งหมดถูกตัดขาด นั่นคือจุดจบของทุกข์
พระพุทธเจ้าตรัสว่า คนที่ยังทำร้ายผู้อื่นด้วยกายและวาจา เพราะยังไม่เห็นอริยสัจ 4
ดังนั้น พุทธศาสนาสอนให้เราพยายามในสิ่งต่อไปนี้
1. “นี่คือทุกข์”
2. “นี่คือเหตุแห่งทุกข์”
3. “นี่คือความดับทุกข์”
4. “นี่คือทางนำไปสู่ความดับทุกข์” (SN 56.71–77)
---
**越南文翻譯 (Tiếng Việt)**
Một vị đại sư từng dạy rằng những người chúng ta yêu thương có thể làm tổn thương chúng ta sâu nhất.
Điều này là đúng.
Những người càng gần gũi với chúng ta—bao gồm gia đình và bạn bè—càng có thể đâm chúng ta bằng dao, và vết thương càng sâu.
Nhiều người trở về nhà nghĩ rằng đó là nơi trú ẩn, nhưng hóa ra lại là một địa ngục khác.
Một lần, Đức Phật lấy một ít bụi nhỏ dính trên đầu móng tay và hỏi các vị tỳ-kheo:
“Các ông nghĩ sao? Cái nào lớn hơn: chút bụi nhỏ này trên đầu móng tay của ta, hay mặt đất lớn này?”
Các vị tỳ-kheo đáp rằng mặt đất lớn hơn; bụi trên móng tay nhỏ đến mức không thể so sánh.
Đức Phật nói: “Cũng vậy, chúng sinh giữ giới không nói lời thô ác thì ít; những người không giữ thì nhiều.”
Ở những dịp khác, Đức Phật dùng cùng một ví dụ này cho các giới không sát sinh, không trộm cắp, không tà dâm, không nói dối, không nói lời vô ích, và không nói lời ly gián (SN 56.71–77).
Điều này cũng áp dụng cho những người thân của chúng ta.
Chúng ta thấy rằng:
- Một số con cái dùng lời nói đâm vào lòng cha mẹ.
- Một số cha mẹ đối xử thô bạo với con cái.
- Một số anh chị em làm tổn thương lẫn nhau.
- Một số vợ chồng dùng lời nói kích thích và làm nhau tức giận.
Khi mọi thứ thuận lợi, họ ghen tị hoặc thờ ơ.
Khi có khó khăn, họ chế giễu, mỉa mai, và giẫm thêm một chân khi người ta đã ngã.
Thật đáng thương!
Chúng ta hy vọng nhận được tình yêu từ họ—nếu họ không yêu chúng ta thì sao?
Chúng ta hy vọng nghe những lời tử tế từ họ—nếu họ dùng lời nói để kích thích chúng ta thì sao?
Chúng ta hy vọng sự hỗ trợ của họ—nếu họ không hỗ trợ thì sao?
Tôi biết những người đã bị tổn thương tâm lý vì điều này và phải đi gặp bác sĩ tâm thần.
Vì vậy, không đặt hạnh phúc của mình vào bất kỳ ai—kể cả người thân thiết nhất—là điều khôn ngoan.
Không có kỳ vọng thì không có thất vọng.
Khi chúng ta chỉ nhận được hạnh phúc từ samadhi (tính không bị phân tâm / indistractability) và trí tuệ, chúng ta không cần bất kỳ người hay sự vật bên ngoài nào để lấp đầy tâm mình. Hạnh phúc này không phụ thuộc vào ai cả.
Tuy nhiên, nếu ai đó vẫn hy vọng những người xung quanh đối xử tốt với mình, họ có thể dạy Tứ Diệu Đế cho họ và giúp họ trực tiếp nhận ra:
- **Khổ Thánh Đế**: Tất cả cảm xúc tiêu cực và trải nghiệm khó chịu đều là khổ. Thân tâm này, vì liên tục biến đổi và không giữ được, nên cũng không làm người ta thỏa mãn. Vì chúng ta có thân tâm, nên phải chịu mọi khổ đau—nó chính là khổ đau.
- **Tập Thánh Đế**: Khát ái, tham lam và chấp thủ làm phát sinh mọi khổ đau tinh thần, và khiến chúng ta tái sinh hết lần này đến lần khác để chịu mọi khổ đau.
- **Diệt Thánh Đế**: Sự dập tắt khát ái, tham lam và chấp thủ chính là sự dập tắt khổ đau.
- **Đạo Thánh Đế**: Giới (sīla), tính không bị phân tâm (indsitractability / samādhi), và tuệ (paññā).
- **Giới**: Có phẩm chất tốt và lòng đồng cảm; không làm tổn thương mình và người khác, không gây đau khổ cho mình và người khác.
- **Tính không bị phân tâm (Indsitractability)**: Khi chúng ta không phạm lỗi, tự nhiên chính trực và an tâm; tâm không dễ bị hối hận và rối loạn, dễ bình tĩnh và tập trung. Sức tập trung của tâm này được gọi là “Indsitractability”.
- **Tuệ**: Chỉ khi tâm đủ ổn định và tập trung thì mới phù hợp để làm mọi công việc và để tuệ phát sinh. Lúc này chúng ta có thể dùng suy nghĩ hoặc sự nhận biết trực tiếp để quan sát tính vô thường, khổ và vô ngã của thế giới, của những thứ chúng ta chấp thủ, và của thân tâm, nhờ đó nhổ tận gốc chấp thủ, tham lam và khát ái. Khi mọi chấp thủ bị cắt đứt, đó là sự chấm dứt khổ đau.
Đức Phật nói rằng một người vẫn còn làm tổn thương người khác bằng thân và lời nói là vì họ chưa thấy Tứ Diệu Đế.
Vì vậy, Phật giáo dạy chúng ta hãy nỗ lực ở những điều sau:
1. “Đây là khổ.”
2. “Đây là tập.”
3. “Đây là diệt.”
4. “Đây là đạo dẫn đến diệt khổ.” (SN 56.71–77)
《讓人生昌盛的方法 The Way to Make Life Prosper วิธีทำให้ชีวิตเจริญรุ่งเรือง Phương pháp khiến đời sống hưng thịnh》
《讓人生昌盛的方法 The Way to Make Life Prosper วิธีทำให้ชีวิตเจริญรุ่งเรือง Phương pháp khiến đời sống hưng thịnh》
有一次，世尊住在毘舍離的大林重閣講堂。
那天早上，世尊穿好衣服，拿著缽與袈裟，進城去托缽。托完缽、吃完飯後，他走進大林，在一棵樹下坐著休息。
那時候，有一群離車族的年輕人，拿著裝好弦的弓，帶著一群狗，在大林裡到處閒逛。他們看到世尊坐在樹下，就把弓放下，把狗趕到一邊，走到世尊面前，行禮後，就靜靜地合掌站在那裡侍奉。
這時，離車族的摩訶男正在大林裡散步，看到那些年輕人安安靜靜、合掌侍奉世尊，便走過去，向世尊行禮後，坐在一旁。坐下後，他忍不住感嘆：「跋耆人還有希望啊！跋耆人還有希望啊！」
世尊問：「摩訶男，你為什麼說『跋耆人還有希望』？」
摩訶男回答：「世尊，這些離車族年輕人平常很兇、很粗魯、沒有禮貌。家裡送的禮物，像甘蔗、棗子、餅、甜點、糕點之類，他們常常搶來吃；甚至對良家婦女、良家少女也會動手動腳。可是現在他們卻安安靜靜、合掌侍奉世尊。」
世尊說：「摩訶男，任何一個良家子弟，如果具備以下五種條件——不管他是受灌頂的國王、地方首領、軍隊統帥、村長，還是團體領袖，或是在家族裡掌權的人——他一定只會興盛，不會衰敗。
哪五種？
第一，他用自己勤勞、正當得來的財富，恭敬、尊重、供養父母。父母受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被父母憐憫的人，能預期會興盛，不會衰敗。
第二，他用自己勤勞、正當得來的財富，恭敬、尊重、供養妻子、兒女、僕人、工人。這些人受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被他們祝福的人，能預期會興盛，不會衰敗。
第三，他用自己勤勞、正當得來的財富，恭敬、尊重、供養田地的工作者、鄰居、生意上的夥伴。這些人受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被他們祝福的人，能預期會興盛，不會衰敗。
第四，他用自己勤勞、正當得來的財富，恭敬、尊重、供養接受供品的諸神。諸神受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被諸神祝福的人，能預期會興盛，不會衰敗。
第五，他用自己勤勞、正當得來的財富，恭敬、尊重、供養沙門、婆羅門。這些修行人受到他的恭敬供養，就會憐憫他：『願你長壽、健康。』這樣被他們祝福的人，能預期會興盛，不會衰敗。
摩訶男，任何一個良家子弟，如果具備這五種條件，他能預期會興盛，不會衰敗。」
接著世尊說偈：
對父母盡義務、照顧妻兒，
也照顧家裡的人、依賴他的人。
利益兩者（自他），
樂於布施、持戒的人。
對親族、已故的祖先，
以及現在還活著的人。
對沙門、婆羅門與諸神，
讓他們產生快樂，以法來住在家中。
他做了這些善事，
值得尊敬、值得稱讚。
在世時受稱讚，
死後在天界享樂。 （AN5.58）
### English
On one occasion, the Blessed One was staying at Vesālī in the Great Wood, in the Hall with the Peaked Roof.
In the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. After his meal, on returning from his alms round, he entered the Great Wood and sat down at the root of a tree for the day’s abiding.
At that time, a number of Licchavi youths, carrying strung bows and surrounded by a pack of dogs, were wandering about in the Great Wood. They saw the Blessed One seated at the root of a tree. Having seen him, they put down their bows, sent the pack of dogs to one side, and approached the Blessed One. After approaching, they paid homage to him and stood silently with palms joined, attending to him.
At that time, Mahānāma the Licchavi was walking about in the Great Wood for exercise. He saw those Licchavi youths standing silently with palms joined, attending to the Blessed One. Having seen them, he approached the Blessed One, paid homage, and sat down to one side. Seated there, he uttered this exclamation: “The Vajjis will prosper! The Vajjis will prosper!”
The Blessed One asked: “Why do you say, Mahānāma, ‘The Vajjis will prosper! The Vajjis will prosper!’?”
Mahānāma replied: “These Licchavi youths, Bhante, are normally rough, harsh, and disrespectful. The gifts that are sent to families—sugar cane, jujubes, cakes, sweets, or pastries—they snatch and eat. They even lay hands on women and girls of good families. But now they are standing silently with palms joined, attending to the Blessed One.”
The Blessed One said: “Mahānāma, when a clansman possesses five qualities—whether he is a consecrated king, a ruler of a country, a general of an army, a village headman, a guild leader, or one who exercises authority in various families—growth is to be expected, not decline.
What five?
First, with wealth acquired by energetic striving, gathered by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, he honors, respects, reveres, and venerates his parents. His parents, honored, respected, revered, and venerated, have compassion for him with a good mind: ‘May you live long! May you sustain a long life!’ For a clansman who is thus compassionately regarded by his parents, growth is to be expected, not decline.
Second, with wealth acquired by energetic striving... he honors, respects, reveres, and venerates his wife and children, slaves, workers, and servants. They, honored... have compassion for him: ‘May you live long!’ For a clansman who is thus compassionately regarded by them, growth is to be expected, not decline.
Third, with wealth acquired by energetic striving... he honors, respects, reveres, and venerates those who work his fields, his neighbors, and his business associates. They... have compassion for him: ‘May you live long!’ For a clansman who is thus compassionately regarded by them, growth is to be expected, not decline.
Fourth, with wealth acquired by energetic striving... he honors, respects, reveres, and venerates the deities who receive offerings. Those deities... have compassion for him: ‘May you live long!’ For a clansman who is thus compassionately regarded by the deities, growth is to be expected, not decline.
Fifth, with wealth acquired by energetic striving... he honors, respects, reveres, and venerates ascetics and brahmins. Those ascetics and brahmins... have compassion for him: ‘May you live long!’ For a clansman who is thus compassionately regarded by them, growth is to be expected, not decline.
Mahānāma, when a clansman possesses these five qualities, growth is to be expected, not decline.”
Then the Blessed One spoke these verses:
He fulfills his duties to mother and father,
And always cares for his wife and children.
For the sake of those in the household
And those who live dependent on him.
For the benefit of both (self and others),
He is generous and virtuous.
Toward relatives, those who have passed away,
And those still living in this present life.
Toward ascetics, brahmins, and the deities,
The wise one, living by the Dhamma in the household, generates joy.
Having done these wholesome deeds,
He becomes worthy of honor and praise.
Here they praise him,
And after death he rejoices in heaven. (AN 5.58)
---
### 泰文 (Thai)
ครั้งหนึ่ง พระผู้มีพระภาคประทับอยู่ ณ ป่ามหาวัน ใกล้เมืองเวสาลี ในกูฏาคารศาลา
เช้าวันนั้น พระผู้มีพระภาคทรงนุ่งห่ม ถือบาตรและจีวร เสด็จเข้าไปบิณฑบาตในเมืองเวสาลี หลังจากฉันเสร็จแล้ว เสด็จกลับจากบิณฑบาต เสด็จเข้าไปในป่ามหาวัน แล้วประทับนั่งพักผ่อนที่โคนต้นไม้ต้นหนึ่ง
ขณะนั้น เจ้าชายลิจฉวีหลายคนถือธนูที่ขึ้นสายแล้ว มีฝูงสุนัขแวดล้อม กำลังเดินเล่นอยู่ในป่ามหาวัน พวกเขาเห็นพระผู้มีพระภาคประทับนั่งที่โคนต้นไม้ จึงวางธนูลง ส่งฝูงสุนัขไปด้านหนึ่ง แล้วเข้าไปเฝ้าพระผู้มีพระภาค ถวายบังคมแล้วยืนนิ่งสงบ ประนมมือเฝ้าอยู่
ขณะนั้น มหานามะลิจฉวีกำลังเดินเล่นอยู่ในป่ามหาวัน เห็นเจ้าชายลิจฉวีเหล่านั้นยืนนิ่งสงบประนมมือเฝ้าพระผู้มีพระภาค จึงเข้าไปเฝ้า ถวายบังคมแล้วนั่งลง ณ ที่สมควร เมื่อนั่งแล้วจึงเปล่งอุทานว่า “ชาววัชชีจะเจริญ! ชาววัชชีจะเจริญ!”
พระผู้มีพระภาคตรัสถามว่า “มหานามะ เหตุใดท่านจึงกล่าวว่า ‘ชาววัชชีจะเจริญ! ชาววัชชีจะเจริญ!’?”
มหานามะทูลว่า “ข้าแต่พระองค์ผู้เจริญ เจ้าชายลิจฉวีเหล่านี้ปกติโหดร้าย หยาบคาย ไม่มีมารยาท ของขวัญที่ส่งมาในครอบครัว เช่น อ้อย พุทรา ขนม ขนมหวาน หรือขนมอบ พวกเขาแย่งกินกัน แม้สตรีและสตรีสาวผู้ดีก็ล่วงเกิน แต่บัดนี้พวกเขากลับยืนนิ่งสงบประนมมือเฝ้าพระผู้มีพระภาค”
พระผู้มีพระภาคตรัสว่า “มหานามะ กุลบุตรผู้ใดมีธรรม 5 ประการเหล่านี้—ไม่ว่าจะเป็นพระราชาที่ได้รับอภิเษก ผู้ปกครองท้องถิ่น แม่ทัพ นายบ้าน หัวหน้าคณะ หรือผู้ที่ใช้อำนาจในตระกูลต่าง ๆ—ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม
ธรรม 5 ประการคืออะไร?
ประการที่หนึ่ง เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา มารดาบิดา มารดาบิดาที่ได้รับการเคารพบูชา ย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว รักษาอายุให้ยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากมารดาบิดาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม
ประการที่สอง เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา ภรรยา บุตร ทาส คนงาน และคนรับใช้ พวกเขาย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากพวกเขาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม
ประการที่สาม เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา ผู้ทำงานในนา เพื่อนบ้าน และคู่ค้าทางธุรกิจ พวกเขาย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากพวกเขาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม
ประการที่สี่ เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา เทวดาผู้รับเครื่องสังเวย เทวดาย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากเทวดาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม
ประการที่ห้า เขาใช้ทรัพย์ที่ได้มาด้วยความเพียรพยายามอันชอบธรรม เคารพ บูชา สมณะและพราหมณ์ สมณะและพราหมณ์ย่อมอนุเคราะห์ด้วยจิตอันดีงามว่า ‘จงมีอายุยืนยาว’ กุลบุตรที่ได้รับการอนุเคราะห์จากพวกเขาเช่นนี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม
มหานามะ กุลบุตรผู้ใดมีธรรม 5 ประการเหล่านี้ ย่อมคาดหวังได้แต่ความเจริญ ไม่ใช่ความเสื่อม”
แล้วพระผู้มีพระภาคตรัสคาถาเหล่านี้ว่า:
ทำหน้าที่ต่อมารดาบิดา ดูแลภรรยาบุตรเสมอ
และดูแลคนในบ้าน ผู้ที่อาศัยตน
เพื่อประโยชน์ของทั้งสองฝ่าย (ตนเองและผู้อื่น)
เป็นผู้มีใจเอื้อเฟื้อ รักษาศีล
ต่อญาติ ผู้ล่วงลับไปแล้ว
และผู้ที่ยังมีชีวิตอยู่ในปัจจุบัน
ต่อสมณะ พราหมณ์ และเทวดา
ผู้มีปัญญาอาศัยธรรมในเรือน สร้างความยินดี
ทำกุศลเหล่านี้แล้ว
ย่อมเป็นที่เคารพ เป็นที่สรรเสริญ
ในโลกนี้เขาได้รับการสรรเสริญ
ตายไปแล้วบันเทิงในสวรรค์ (AN 5.58)
---
### 越南文 (Vietnamese)
Một thời, Thế Tôn trú tại Vesālī, trong Đại Lâm, tại giảng đường có nóc nhọn.
Sáng hôm ấy, Thế Tôn đắp y, cầm bát, vào thành Vesālī khất thực. Sau khi độ thực xong, trên đường trở về, Ngài vào Đại Lâm và ngồi nghỉ dưới gốc một cây.
Lúc bấy giờ, một số công tử Licchavi cầm cung đã lên dây, có bầy chó vây quanh, đang đi dạo trong Đại Lâm. Họ thấy Thế Tôn ngồi dưới gốc cây, liền đặt cung xuống, đuổi bầy chó sang một bên, rồi đến gần Thế Tôn. Sau khi đến, họ đảnh lễ rồi đứng im lặng, chắp tay hầu hạ.
Lúc ấy, Mahānāma người Licchavi đang đi dạo trong Đại Lâm. Ông thấy các công tử Licchavi đứng im lặng chắp tay hầu hạ Thế Tôn, liền đến gần, đảnh lễ rồi ngồi xuống một bên. Ngồi xong, ông thốt lên: “Người Vajji sẽ hưng thịnh! Người Vajji sẽ hưng thịnh!”
Thế Tôn hỏi: “Này Mahānāma, vì sao ông nói ‘Người Vajji sẽ hưng thịnh! Người Vajji sẽ hưng thịnh!’?”
Mahānāma bạch: “Bạch Thế Tôn, các công tử Licchavi này bình thường hung dữ, thô lỗ, vô lễ. Những lễ vật gửi đến trong gia đình như mía, táo tàu, bánh, bánh ngọt hay bánh nướng, họ tranh nhau ăn. Họ còn đụng chạm phụ nữ và thiếu nữ thuộc gia đình tốt. Nhưng bây giờ họ lại đứng im lặng chắp tay hầu hạ Thế Tôn.”
Thế Tôn nói: “Này Mahānāma, người thiện nam nào có đủ năm pháp này—dù là vua được quán đỉnh, người cai trị địa phương, tướng quân, trưởng làng, thủ lĩnh đoàn thể, hay người nắm quyền trong các gia tộc—thì chỉ mong được hưng thịnh, không mong suy sụp.
Năm pháp ấy là gì?
Thứ nhất, với tài sản do siêng năng nỗ lực mà được, chính đáng mà có, ông ấy cung kính, tôn trọng, cúng dường cha mẹ. Cha mẹ được cung kính tôn trọng, liền thương xót ông ấy với tâm thiện: ‘Mong ông sống lâu! Mong ông duy trì thọ mạng dài lâu!’ Người thiện nam được cha mẹ thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.
Thứ hai, với tài sản do siêng năng nỗ lực mà được... ông ấy cung kính, tôn trọng, cúng dường vợ con, nô bộc, người làm công. Họ được cung kính... liền thương xót: ‘Mong ông sống lâu!’ Người thiện nam được họ thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.
Thứ ba, với tài sản do siêng năng nỗ lực mà được... ông ấy cung kính, tôn trọng, cúng dường những người làm ruộng, hàng xóm và đối tác kinh doanh. Họ... liền thương xót: ‘Mong ông sống lâu!’ Người thiện nam được họ thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.
Thứ tư, với tài sản do siêng năng nỗ lực mà được... ông ấy cung kính, tôn trọng, cúng dường chư thiên nhận lễ vật. Chư thiên được cung kính... liền thương xót: ‘Mong ông sống lâu!’ Người thiện nam được chư thiên thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.
Thứ năm, với tài sản do siêng năng nỗ lực mà được... ông ấy cung kính, tôn trọng, cúng dường Sa-môn và Bà-la-môn. Các vị ấy được cung kính... liền thương xót: ‘Mong ông sống lâu!’ Người thiện nam được họ thương xót như vậy thì chỉ mong được hưng thịnh, không mong suy sụp.
Này Mahānāma, người thiện nam nào có đủ năm pháp này thì chỉ mong được hưng thịnh, không mong suy sụp.”
Rồi Thế Tôn nói kệ:
Làm tròn bổn phận với cha mẹ, luôn chăm sóc vợ con,
Và chăm sóc những người trong nhà, những người sống dựa vào mình.
Vì lợi ích của cả hai bên (mình và người),
Là người rộng lượng, giữ giới.
Đối với thân tộc, những người đã khuất,
Và những người còn sống trong đời hiện tại.
Đối với Sa-môn, Bà-la-môn và chư thiên,
Người trí sống theo Pháp trong gia đình, làm phát sinh niềm vui.
Làm các việc thiện này rồi,
Trở thành người đáng kính, đáng khen.
Ở đời này được khen ngợi,
Sau khi chết vui hưởng ở thiên giới. (AN 5.58)
《在家人也要學習律藏 Laypeople Should Also Learn the Vinaya ฆราวาสก็ควรเรียนรู้พระวินัย Người tại gia cũng cần học Luật tạng》
《在家人也要學習律藏 Laypeople Should Also Learn the Vinaya ฆราวาสก็ควรเรียนรู้พระวินัย Người tại gia cũng cần học Luật tạng》
在家人也要學一些比丘戒律，學是為了不讓出家人犯戒。我們學習不是為了抓別人的毛病。我們學習是為了自己不犯錯，也不讓出家人犯錯、犯戒。
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### English
Laypeople should also learn some of the bhikkhu precepts. The purpose of learning is to prevent monastics from breaking the precepts. We do not learn in order to find fault with others. We learn so that we ourselves do not make mistakes, and so that we do not cause monastics to make mistakes or break the precepts.
---
### ภาษาไทย (Thai)
ฆราวาสก็ควรเรียนรู้พระวินัยของภิกษุบางข้อด้วย การเรียนรู้ก็เพื่อไม่ให้พระภิกษุต้องอาบัติ เราเรียนรู้ไม่ใช่เพื่อจับผิดคนอื่น เราเรียนรู้เพื่อตัวเราเองไม่ทำผิด และไม่ทำให้พระภิกษุต้องทำผิดหรือต้องอาบัติ
---
### Tiếng Việt (Vietnamese)
Người tại gia cũng nên học một số giới luật của tỳ-kheo. Học là để không để người xuất gia phạm giới. Chúng ta học không phải để bắt lỗi người khác. Chúng ta học là để chính mình không phạm lỗi, cũng không để người xuất gia phạm lỗi, phạm giới.
---Luang Por Pramote
2026.10.24
《在家人和出家人如何不被人欺負、操控、當成是狗 How Laypeople and Monastics Can Avoid Being Bullied, Manipulated, or Treated Like Dogs ฆราวาสและพระสงฆ์จะไม่ถูกกลั่นแกล้ง ควบคุม หรือถูกปฏิบัติเหมือนสุนัขได้อย่างไร Người tại gia và người xuất gia làm thế nào để không bị bắt nạt, thao túng hoặc bị đối xử như chó》
《在家人和出家人如何不被人欺負、操控、當成是狗 How Laypeople and Monastics Can Avoid Being Bullied, Manipulated, or Treated Like Dogs ฆราวาสและพระสงฆ์จะไม่ถูกกลั่นแกล้ง ควบคุม หรือถูกปฏิบัติเหมือนสุนัขได้อย่างไร Người tại gia và người xuất gia làm thế nào để không bị bắt nạt, thao túng hoặc bị đối xử như chó》
佛陀說，在家人和出家人的關係是互相扶持的關係
在家人提供出家人生活所需，出家人教導在家人佛法（Iti.107）
所以僧俗之間本應互相尊重
如果在家人不尊重僧人，這是他們的過失
如果出家人不尊重在家人，這也是他們的過失
尊重是做人基本！
【在家人】
有些出家人非常囂張、霸道，沒品
是什麼因素造成這樣的局面呢？
是這樣的，有些出家人為了讓人尊敬自己，獲得名聞利養，就偷換概念，說所有僧人都是「僧寶」，不禮敬、不頂禮、不順從任何僧人就是不敬「僧寶」，會下地獄
首先，佛陀向大家保證，大家只要【確信】或【以智慧一定程度的沉思後接受】以下道理，就肯定會在死前證初果，永不下惡道和地獄，最終肯定會證悟涅槃：
身體是無常的： 眼睛不停在移動，耳膜不斷在震動、鼻子裡面的嗅覺受體不斷在接收和釋放化學物、舌頭不停在動、手腳不停在動，人總會老、病、死
心是無常的：心--這個覺知之流--不停流動去覺知不同的東西，包括影像、聲音、氣味、味道、所觸、情緒、思想.....睡著和睡醒已經是兩個截然不同的狀態了（SN25.1）
佛陀說，只要您對四聖諦沒有疑惑，您就是初果聖者了 （SN24） 😁
有些人為了操控執著聖者身份的人，獲取利益，就會說：聖者是這樣這樣的……
聖者是怎樣的？看《巴利三藏》中佛陀怎樣說囖~ 而不需要聽任何人、甚至是「大長老」說，他們可以是錯的，或者僅憑自己的經驗而以偏概全。
另外，佛陀定義的「僧寶」並不是指僧人喎
佛陀在《寶經》中所定義的僧寶是四雙八士： 為了證得初果而實踐者、初果聖者、為了證得二果而實踐者、二果聖者、為了證得三果而實踐者、三果聖者、為了證得阿羅漢而實踐者、阿羅漢
大家【確信】或【以智慧一定程度的沉思後接受】以上的道理嗎？
如果是，大家就是為了證得初果而實踐者了 😁 大家就是「僧寶」了 😁
有些僧人根本不了解佛法、四聖諦，他們根本不是「僧寶」😁
另外，除了您住在廟裡、為僧人辦事以外，僧人是沒有權力、資格去規管、控制您的。僧人所說的不一定是正確的，除了全知佛陀能夠知道一切、給到最好的建議外，別人所說的可以是錯的。 有時阿羅漢之間仍可以有不同的見解。任何僧人對您所說的話，也請先過濾過才接受。
有些人執著功德、貪功德，又給人「玩」了。 其實佛陀在《布施分別經》中說，供養僧團的功德比供養任何個人—包括阿羅漢、佛陀—大。 這個師父帶著傲慢心不尊重您、當您是狗，您可以隨時離開啊。好的僧人多的是，好的僧團多的是~就算不供僧，也可以起建佛像、佛教建築、寺廟啊！佛陀說，為四方僧起建住處功德甚至比供養僧團食物要大 （AN9.20）布施舍利塔的功德也非常大，阿姜李說，功德甚至比建造二十個戒堂還要大。
有些人執著師父、法師，就會給人制衡、操控、欺負。別人動不動就用「我告訴師父」來恐嚇。 其實只要大家明白四聖諦，知道戒定慧怎樣修，如何去除痛苦，根本就不用師父，大家已經能夠很清晰怎樣能抵達涅槃了。最安全的做法，是不隸屬任何法師---這樣就不會給人玩 politics 了。
有個故事是這樣的：
在某個時代，某位僧人在國外出家超過二十年，所以被尊稱為「大長老」，他出生地的信徒對他尊敬有加，當他做神那樣拜，對他完全服從。
「誒~有位年輕僧人帶著大修行人來我出生地弘法，據說是阿羅漢喎—威脅到我地位了，不行！一定要阻止他去弘法。 」妒忌之火燒到上腦~
於是對信徒說：「這個是邪師！誰去護持就下地獄！」
後來，他又聽說有年輕僧人證得阿羅漢果，又來自己出生地弘法。妒忌之火又燒到上腦。怎麼辦？ 自己的戒臘比他高！ 行！於是去私訊他，以高姿態教訓他。迫他說自己不是阿羅漢。
有大影響力的在家人支持他們喎，怎麼辦？ 因為我是僧人、「僧寶」，許多人都認為在家人一定要完全順從我，而且一般人認為人一定要完全順從年紀比較大的人。 OK！就以出家人、長輩的身份來威迫他、欺負他！說他是「邪見者」！降低他的影響力！
佛陀說，只要您如實知道四聖諦、是初果聖者，您就不會把判斷交給「大長老」、「師父」或任何人了，在佛法上您會有自己的判斷，您不會仰視其他沙門或婆羅門的臉：『這位尊師確實是知者，他知道，是看見者，他看見。』就如木棉花絨或棉花絨被風到處吹走。除非您不是 （Ref. SN56.39）😁
任何「大長老」您也不用怕。佛陀教導我們；任何人說佛法、戒律，我們都不應立即認可和排斥，而是應該先和《巴利三藏》的經和律對照再下結論 （DN16）。您只需要掌握、精通三藏經，尤其是律藏，任何「大長老」也無法矇騙您，您會清楚地知道「大長老」有沒有持好戒、有沒有在亂說佛法、隨便說人邪師來鞏固自己的地位。😁
而且，我們在接觸任何法師之前，如果要保障自己，也要「查他的底勢」--看看他的戒師、尊敬的老師、寺院、寺院住持、支持者是誰，如果遇到不公義的事情，就可以請相關的人士或僧團處理
【出家人】
出家人也可以給在家人「玩」和「操控」咖~
佛陀說，出家的目的就是要完全知道痛苦、斷除一切痛苦 （AN4.122，SN45.5）
而根據佛陀在《四聖諦》中的教導，任何貪慾、執著、渴求都會導致痛苦。
如果大家出家不是為了去除痛苦，而是要財富、名譽、地位、權力、面子、美食、功德等等，就很容易給人操控了
誒？這個師父貪錢，我就用錢來勒索他！
這個師父貪名譽，我就用名譽來勒索他！
這個師父貪地位，我就用地位來勒索他！
這個師父貪權力，我就用權力來勒索他！
這個師父貪面子，我就用面子來勒索他！
這個師父貪美食，我就用美食來勒索他！
這個師父貪功德，我就用功德來勒索他！
那些喜歡操控人的佛教徒，根本就是魔眾來的。魔王之所以成為魔王，就是因為過去做人時，一來喜歡做功德，二來喜歡操控別人。當佛陀出世教導別人四聖諦、去除執著，自己就無法以一切來操控、威迫利誘別人了，所以魔王才特別痛恨佛陀，不斷在搗亂。
編輯在佛教裡也遇過啊😁 某新加坡人想來操控、支配編輯啊😁
出家人們也要小心哦~
如果做到Ajahn Brahm 那樣，就不容易給人操控囖~
隆波間夏曾說：「有人想操控Ajahn Brahm 和在帕斯的僧侶，但Ajahn Brahm 已經是法的化身，他有智慧，他們又怎能支配他呢？」 （2019 Decemebr， <Karuna virus>）
Ajahn Brahm 不持金錢、沒有銀行戶口，他來香港時，編輯見他什麼行李也沒帶、只帶一個簡單僧袋。名副其實「一無所有」、高尚、聖潔、無欲無求的僧人！
Ajahn Suchart Ajaan Suchart Abhijāto: Dhamma for the Asking 也很聰明啊！ 他為了不讓自己的行程落在別人手中，所以堅決不接受別人到外弘法的邀請。留在自己的廟裡，那誰都可以找到自己囖~😁 誰也不能軟禁Ajahn 😁
當心無貪慾，無論誰人想用什麼來勒索、操控我們也無法做到~ 我們立即斬斷它！如此，就達致無敵之境~
所以，佛陀稱自己為「征服者」、「不被征服者」（AN4.23）
也稱阿羅漢為「大英雄」 、 「勝利者」（SN22.76）
他們無所恐懼、毫無精神上的痛苦，任何人也無法擊倒他們
### English Translation
The Buddha said that the relationship between laypeople and monastics is one of mutual support.
Laypeople provide monastics with the necessities of life, while monastics teach the Dhamma to laypeople (Iti.107).
Therefore, there should be mutual respect between monastics and laypeople.
If laypeople do not respect monastics, that is their fault.
If monastics do not respect laypeople, that is also their fault.
Respect is a basic requirement of being a decent human being!
**[For Laypeople]**
Some monastics are extremely arrogant, domineering, and lack basic decency.
What factors create this situation?
Some monastics, in order to make people respect them and gain fame and offerings, distort concepts. They claim that all monks are the “Sangha Jewel,” and that not paying respect, not bowing, or not obeying any monk means disrespecting the “Sangha Jewel,” which will lead to hell.
First, the Buddha guarantees that if you **firmly believe** or **accept after a certain degree of wise reflection** the following principles, you will definitely attain stream-entry before death, never fall into the lower realms or hell, and will ultimately realize Nibbāna:
The body is impermanent: The eyes are constantly moving, the eardrums are constantly vibrating, the olfactory receptors in the nose are constantly receiving and releasing chemicals, the tongue is constantly moving, the hands and feet are constantly moving, and people inevitably grow old, get sick, and die.
The mind is impermanent: The mind—this stream of awareness—is constantly flowing to be aware of different things, including images, sounds, smells, tastes, tactile sensations, emotions, thoughts… Sleeping and waking are already two completely different states (SN 25.1).
The Buddha said that as long as you have no doubt about the Four Noble Truths, you are a stream-enterer (SN 24). 😁
Some people, in order to manipulate those who cling to the status of being a noble one and to gain benefits, will say: “A noble one is like this and like that…”
What is a noble one like? Look at what the Buddha said in the Pali Tipiṭaka—you don’t need to listen to anyone, even a “great elder” They can be wrong, or they may generalize based solely on their own experience.
Moreover, the “Sangha Jewel” defined by the Buddha does not refer to monks.
The Sangha Jewel defined by the Buddha in the *Ratana Sutta* is the Four Pairs and Eight Individuals: one practicing for stream-entry, the stream-enterer, one practicing for once-returning, the once-returner, one practicing for non-returning, the non-returner, one practicing for arahantship, and the arahant.
Do you **firmly believe** or **accept after a certain degree of wise reflection** the above principles?
If so, then you are already one practicing for stream-entry 😁. You are already the “Sangha Jewel” 😁.
Some monks do not understand the Dhamma or the Four Noble Truths at all. They are simply not the “Sangha Jewel” 😁.
Furthermore, except when you live in a monastery and work for the monks, monks have no power or qualification to regulate or control you. What a monk says is not necessarily correct. Except for the omniscient Buddha who knows everything and can give the best advice, what others say can be wrong. Sometimes even arahants can have different views. Please filter any words spoken to you by any monk before accepting them.
Some people cling to merit and are greedy for merit, and end up being “toyed with” by others. In fact, the Buddha said in the *Dāna-vibhaṅga Sutta* that the merit of offering to the Sangha is greater than offering to any individual—including an arahant or the Buddha. If a teacher treats you with arrogance, disrespects you, and treats you like a dog, you can leave at any time. There are plenty of good monks and good Sanghas. Even if you don’t offer to monks, you can still build Buddha images, Buddhist buildings, or temples! The Buddha said that the merit of building dwellings for Sangha of four directions (which accept monks from all directions) is even greater than offering food to the Sangha (AN 9.20). The merit of offering to a stupa is also very great. Ajahn Lee said that the merit is even greater than building twenty ordination halls.
Some people cling to their teacher or master, and thus become controlled, manipulated, and bullied by others. Others use the threat of “I’ll tell the master” to intimidate them. In fact, as long as everyone understands the Four Noble Truths, knows how to practice precept, samadhi (indistractability), and wisdom, and how to remove suffering, there is fundamentally no need for a master. Everyone can already clearly know how to reach Nibbāna. The safest approach is not to belong to any master—so you won’t be played in politics.
There is a story like this:
In a certain era, a monk ordained abroad for more than twenty years and was therefore honored as a “great elder” The devotees in his hometown respected him greatly, worshipped him like a god, and completely obeyed him.
“Eh~ a young monk is bringing a great practitioner to my hometown to teach the Dhamma. It’s said he’s an arahant—this threatens my status! No way! I must stop him from teaching.” The fire of jealousy burned to his head.
So he told the devotees: “This is a false teacher! Whoever supports him will go to hell!”
Later, he heard that another young monk had attained arahantship and was also coming to his hometown to teach. The fire of jealousy burned to his head again. What to do? My monastic seniority was higher! Fine! So he privately messaged him, lecturing him from a high position and forcing him to say he was not an arahant.
Influential laypeople supported them. What to do? Because I am a monk, the “Sangha Jewel,” many people think laypeople must completely obey me, and ordinary people also think one must completely obey older people. OK! Use the identity of a monastic and elder to intimidate and bully him! Call him a “wrong-view person”! Reduce his influence!
The Buddha said that as long as you truly know the Four Noble Truths and are a stream-enterer, you will not hand over your judgment to a “senior monk,” “master,” or anyone else. In the Dhamma, you will have your own judgment. You will not look up at the face of other recluses or brahmins thinking: “This venerable one is truly a knower; he knows. He is a seer; he sees.” Just like cotton fluff or kapok fluff blown everywhere by the wind. Unless you are not (Ref. SN 56.39) 😁.
You don’t need to be afraid of any “senior monk.” The Buddha taught us: when anyone speaks about the Dhamma or the Vinaya, we should neither immediately accept nor reject it, but first compare it with the suttas and Vinaya of the Pali Tipiṭaka before drawing conclusions (DN 16). As long as you master and are proficient in the Tipiṭaka, especially the Vinaya, no “senior monk” can deceive you. You will clearly know whether the “senior monk” is properly observing the precepts, whether he is speaking nonsense about the Dhamma, or casually calling others false teachers to consolidate his own status. 😁
Moreover, before we come into contact with any teacher or master, if we want to protect ourselves, we should also “check his background”—look into who his preceptor is, which teachers he respects, which monastery he belongs to, who the abbot is, and who his supporters are. If we encounter injustice, we can then ask the relevant people or the Sangha to handle the matter.
**[For Monastics]**
Monastics can also be “toyed with” and “controlled” by laypeople.
The Buddha said that the purpose of going forth is to fully understand suffering and completely eliminate all suffering (AN 4.122, SN 45.5).
According to the Buddha’s teaching on the Four Noble Truths, any greed, clinging, or craving leads to suffering.
If one goes forth not to remove suffering, but for wealth, fame, status, power, face, delicious food, merit, etc., one is easily controlled by others.
Eh? This master is greedy for money—I’ll use money to blackmail him!
This master is greedy for reputation—I’ll use reputation to blackmail him!
This master is greedy for status—I’ll use status to blackmail him!
This master is greedy for power—I’ll use power to blackmail him!
This master is greedy for face—I’ll use face to blackmail him!
This master is greedy for delicious food—I’ll use delicious food to blackmail him!
This master is greedy for merit—I’ll use merit to blackmail him!
Those Buddhists who like to control people are basically Māra’s followers. Māra became Māra because, when he was human, he liked to make merit and liked to control others. When the Buddha appeared and taught the Four Noble Truths and the removal of clinging, he could no longer control or entice others with anything, so Māra especially hates the Buddha and constantly causes trouble.
Even the editor has encountered this in Buddhism 😁. A certain Singaporean wanted to control and dominate the editor 😁.
Monastics must also be careful~
If one can be like Ajahn Brahm, it is not easy to be controlled.
Luang Por Ganha once said: “Some people want to control Ajahn Brahm and the monks in Perth, but Ajahn Brahm has already become the embodiment of the Dhamma. He has wisdom—how can they dominate him?” (December 2019, *Karuna Virus*)
Ajahn Brahm does not receive and handle money, and has no bank account. When he came to Hong Kong, the editor saw that he brought no luggage, only a simple monk’s bag. Truly “possessing nothing”—a noble, pure, desireless monastic!
Ajaan Suchart Abhijāto: Dhamma for the Asking Ajahn Suchart is also very clever! In order not to let his schedule fall into others’ hands, he firmly refuses invitations from others to go out and teach the Dhamma. He stays in his own monastery, so anyone can find him 😁. No one can soft-confine Ajahn 😁.
When the mind has no greed, no matter who wants to use what to blackmail or control us, they cannot succeed. We immediately cut it off! In this way, one reaches an invincible state.
Therefore, the Buddha called himself “the Conqueror,” “the Unconquered” (AN 4.23).
He also called arahants “great heroes” and “victors” (SN 22.76).
They have no fear, no mental suffering, and no one can defeat them.
---
### 泰文翻譯 (ภาษาไทย)
พระพุทธเจ้าตรัสว่า ความสัมพันธ์ระหว่างฆราวาสและพระสงฆ์เป็นความสัมพันธ์ที่เกื้อกูลซึ่งกันและกัน
ฆราวาสจัดหาปัจจัยสี่ให้พระสงฆ์ พระสงฆ์สอนธรรมะแก่ฆราวาส (อิติ.107)
ดังนั้น ระหว่างสงฆ์กับฆราวาสควรเคารพซึ่งกันและกัน
หากฆราวาสไม่เคารพพระสงฆ์ นั่นเป็นความผิดของพวกเขา
หากพระสงฆ์ไม่เคารพฆราวาส นั่นก็เป็นความผิดของพวกเขาเช่นกัน
การเคารพเป็นพื้นฐานของการเป็นมนุษย์ที่ดี!
**【สำหรับฆราวาส】**
พระสงฆ์บางรูปหยิ่งยโส ใช้อำนาจ และไม่มีคุณธรรม
อะไรเป็นปัจจัยที่ทำให้เกิดสถานการณ์เช่นนี้?
พระสงฆ์บางรูปเพื่อให้คนเคารพตนเองและได้ลาภสักการะ จึงบิดเบือนความหมาย โดยกล่าวว่าพระสงฆ์ทุกรูปเป็น “สังฆะรัตนะ” การไม่เคารพ ไม่กราบ ไม่เชื่อฟังพระสงฆ์รูปใดรูปหนึ่ง คือการไม่เคารพ “สังฆะรัตนะ” ซึ่งจะตกนรก
ประการแรก พระพุทธเจ้ารับประกันว่า หากท่าน**มั่นใจ**หรือ**ยอมรับหลังการพิจารณาด้วยปัญญาในระดับหนึ่ง**หลักการต่อไปนี้ ท่านจะบรรลุโสดาบันก่อนตายอย่างแน่นอน จะไม่ตกอบายหรือนรก และในที่สุดจะบรรลุนิพพาน:
ร่างกายเป็นอนิจจัง: ดวงตาเคลื่อนไหวอยู่เสมอ แก้วหูสั่นอยู่เสมอ ตัวรับกลิ่นในจมูกรับและปล่อยสารเคมีอยู่เสมอ ลิ้นเคลื่อนไหวอยู่เสมอ มือและเท้าเคลื่อนไหวอยู่เสมอ คนเราจะแก่ เจ็บ และตายอย่างหลีกเลี่ยงไม่ได้
จิตเป็นอนิจจัง: จิต—กระแสแห่งการรับรู้—ไหลอยู่เสมอเพื่อรับรู้สิ่งต่าง ๆ รวมถึงรูป เสียง กลิ่น รส สัมผัส อารมณ์ ความคิด… การหลับและการตื่นเป็นสองสภาวะที่แตกต่างกันอย่างสิ้นเชิง (ส.25.1)
พระพุทธเจ้าตรัสว่า ตราบใดที่ท่านไม่มีความสงสัยในอริยสัจ 4 ท่านก็เป็นพระโสดาบันแล้ว (ส.24) 😁
บางคนเพื่อควบคุมผู้ที่ยึดติดในสถานะของพระอริยบุคคลและเพื่อได้ผลประโยชน์ จะกล่าวว่า “พระอริยบุคคลเป็นเช่นนี้เช่นนั้น…”
พระอริยบุคคลเป็นอย่างไร? ดูที่พระพุทธเจ้าตรัสไว้ในพระไตรปิฎกภาษาบาลี ไม่จำเป็นต้องฟังใคร แม้แต่ “พระเถระผู้ใหญ่” พวกเขาอาจผิด หรือสรุปจากประสบการณ์ของตนเองอย่างคลาดเคลื่อน
นอกจากนี้ “สังฆะรัตนะ” ที่พระพุทธเจ้ากำหนดไม่ได้หมายถึงพระสงฆ์
พระพุทธเจ้ากำหนดสังฆะรัตนะใน *รัตนสูตร* ว่าเป็นคู่ 4 บุคคล 8 คือ ผู้ปฏิบัติเพื่อโสดาบัน พระโสดาบัน ผู้ปฏิบัติเพื่อสกทาคามี พระสกทาคามี ผู้ปฏิบัติเพื่ออนาคามี พระอนาคามี ผู้ปฏิบัติเพื่ออรหันต์ และพระอรหันต์
ท่าน**มั่นใจ**หรือ**ยอมรับหลังการพิจารณาด้วยปัญญาในระดับหนึ่ง**หลักการข้างต้นหรือไม่?
หากใช่ ท่านก็เป็นผู้ปฏิบัติเพื่อโสดาบันแล้ว 😁 ท่านก็เป็น “สังฆะรัตนะ” แล้ว 😁
พระสงฆ์บางรูปไม่เข้าใจธรรมะและอริยสัจ 4 เลย พวกเขาไม่ใช่ “สังฆะรัตนะ” 😁
นอกจากนี้ นอกจากกรณีที่ท่านอาศัยอยู่ในวัดและทำงานให้พระสงฆ์แล้ว พระสงฆ์ไม่มีอำนาจหรือคุณสมบัติในการควบคุมหรือสั่งการท่าน สิ่งที่พระสงฆ์พูดไม่จำเป็นต้องถูกต้องเสมอไป นอกจากพระพุทธเจ้าผู้รู้ทุกสิ่งที่สามารถให้คำแนะนำที่ดีที่สุดแล้ว สิ่งที่คนอื่นพูดอาจผิดได้ บางครั้งแม้พระอรหันต์ก็มีความเห็นต่างกันได้ โปรดกรองคำพูดของพระสงฆ์รูปใด ๆ ที่พูดกับท่านก่อนที่จะยอมรับ
บางคนยึดติดในบุญและโลภบุญ จึงถูกคนอื่น “เล่น” ในความเป็นจริง พระพุทธเจ้าตรัสใน *ทานวิภังคสูตร* ว่า บุญจากการถวายแก่สังฆะมากกว่าการถวายแก่บุคคลใด ๆ รวมถึงพระอรหันต์หรือพระพุทธเจ้า หากอาจารย์รูปนั้นมีจิตหยิ่ง ไม่เคารพท่าน และปฏิบัติต่อท่านเหมือนสุนัข ท่านสามารถออกไปได้ตลอดเวลา พระสงฆ์ดี ๆ มีมาก สังฆะดี ๆ มีมาก แม้ไม่ถวายแก่พระสงฆ์ ท่านก็สามารถสร้างพระพุทธรูป อาคารทางพระพุทธศาสนา หรือวัดได้! พระพุทธเจ้าตรัสว่า บุญจากการสร้างที่อยู่อาศัยให้สังฆะสี่ทิศ (ซึ่งรับพระจากทุกทิศ) ยิ่งใหญ่กว่าการถวายอาหารแก่สังฆะ (อง.9.20) บุญจากการถวายเจดีย์ก็ยิ่งใหญ่เช่นกัน อาจารย์ลีกล่าวว่า บุญยิ่งใหญ่กว่าการสร้างอุโบสถยี่สิบหลังเสียอีก
บางคนยึดติดในอาจารย์หรือพระอาจารย์ จึงถูกควบคุม ถูกเล่น และถูกกลั่นแกล้งโดยคนอื่น คนอื่นมักใช้ “ฉันจะบอกอาจารย์” มาข่มขู่ ในความเป็นจริง ตราบใดที่ทุกคนเข้าใจอริยสัจ 4 รู้วิธีปฏิบัติศีล สมาธิ (ความไม่ฟุ้งซ่าน) และปัญญา รวมถึงวิธีขจัดทุกข์ ก็ไม่จำเป็นต้องมีอาจารย์เลย ทุกคนสามารถรู้ชัดเจนแล้วว่าจะไปถึงนิพพานได้อย่างไร วิธีที่ปลอดภัยที่สุดคือไม่สังกัดอาจารย์รูปใด ๆ เพื่อจะได้ไม่ถูกเล่นการเมือง
มีเรื่องเล่าเช่นนี้:
ในยุคหนึ่ง มีพระสงฆ์รูปหนึ่งบวชในต่างประเทศเกินยี่สิบปี จึงถูกเรียกว่า “พระเถระผู้ใหญ่” ศรัทธาในบ้านเกิดเคารพท่านมาก บูชาเหมือนเทพเจ้า และเชื่อฟังโดยสิ้นเชิง
“เอ๊ะ~ มีพระหนุ่มรูปหนึ่งพาผู้ปฏิบัติที่ยิ่งใหญ่มาสอนธรรมะที่บ้านเกิดฉัน ว่ากันว่าเป็นพระอรหันต์—คุกคามสถานะของฉัน! ไม่ได้! ต้องหยุดไม่ให้เขาไปสอน” ไฟแห่งความอิจฉาริษยาไหม้ขึ้นสมอง
จึงบอกศรัทธาว่า “นี่คือครูผิด! ใครสนับสนุนจะตกนรก!”
ต่อมา เขาได้ยินว่ามีพระหนุ่มอีกรูปบรรลุอรหันต์และมาสอนที่บ้านเกิดอีก ไฟแห่งความอิจฉาริษยาไหม้ขึ้นสมองอีก จะทำอย่างไร? อายุพรรษาของฉันสูงกว่า! ได้! จึงส่งข้อความส่วนตัวไปสอนเขาด้วยท่าทีสูงส่ง บังคับให้เขากล่าวว่าตนเองไม่ใช่พระอรหันต์
ฆราวาสที่มีอิทธิพลสนับสนุนพวกเขา จะทำอย่างไร? เพราะฉันเป็นพระสงฆ์ “สังฆะรัตนะ” คนจำนวนมากคิดว่าฆราวาสต้องเชื่อฟังฉันโดยสิ้นเชิง และคนทั่วไปคิดว่าต้องเชื่อฟังผู้ที่มีอายุมากกว่า โอเค! ใช้สถานะของพระสงฆ์และผู้ใหญ่มาข่มขู่และกลั่นแกล้งเขา! กล่าวว่าเขาเป็น “ผู้มีความเห็นผิด”! ลดอิทธิพลของเขา!
พระพุทธเจ้าตรัสว่า ตราบใดที่ท่านรู้แจ้งอริยสัจ 4 ตามความเป็นจริง และเป็นพระโสดาบัน ท่านจะไม่มอบการตัดสินให้ “พระเถระผู้ใหญ่” “อาจารย์” หรือใครก็ตาม ในเรื่องธรรมะ ท่านจะมีการตัดสินของตนเอง ท่านจะไม่เงยหน้ามองหน้าของสมณะหรือพราหมณ์อื่นคิดว่า “ท่านผู้เจริญรูปนี้เป็นผู้รู้จริง เขารู้ เป็นผู้เห็นจริง เขาเห็น” เหมือนปุยฝ้ายหรือปุยนุ่นที่ถูกลมพัดไปทั่ว เว้นแต่ท่านไม่ใช่ (อ้าง ส.56.39) 😁
ท่านไม่ต้องกลัว “พระเถระผู้ใหญ่” รูปใด ๆ พระพุทธเจ้าสอนเราว่า เมื่อใครพูดถึงธรรมะหรือวินัย เราไม่ควรยอมรับหรือปฏิเสธทันที แต่ควรเทียบกับพระสูตรและวินัยในพระไตรปิฎกภาษาบาลีก่อนสรุป (ที.16) ตราบใดที่ท่านเชี่ยวชาญพระไตรปิฎก โดยเฉพาะวินัยปิฎก ไม่มี “พระเถระผู้ใหญ่” รูปใดหลอกท่านได้ ท่านจะรู้ชัดว่า “พระเถระผู้ใหญ่” รูปนั้นรักษาศีลดีหรือไม่ พูดธรรมะมั่วหรือไม่ หรือเรียกคนอื่นว่าครูผิดเพื่อเสริมสถานะของตนเอง 😁
ยิ่งไปกว่านั้น ก่อนที่เราจะติดต่อกับพระอาจารย์หรือครูบาอาจารย์รูปใด ๆ หากต้องการปกป้องตนเอง ก็ควร “ตรวจสอบประวัติของเขา” ด้วย—ดูว่าอุปัชฌาย์ของเขาเป็นใคร ครูที่เขาเคารพคือใคร วัดที่เขาอยู่คือวัดไหน เจ้าอาวาสคือใคร และผู้สนับสนุนของเขาคือใคร หากพบเจอเรื่องไม่ยุติธรรม ก็สามารถขอให้บุคคลที่เกี่ยวข้องหรือสังฆะจัดการได้
**【สำหรับพระสงฆ์】**
พระสงฆ์ก็สามารถถูกฆราวาส “เล่น” และ “ควบคุม” ได้เช่นกัน
พระพุทธเจ้าตรัสว่า วัตถุประสงค์ของการออกบวชคือเพื่อรู้ทุกข์อย่างสมบูรณ์และขจัดทุกข์ทั้งหมด (อง.4.122, ส.45.5)
ตามคำสอนของพระพุทธเจ้าในเรื่องอริยสัจ 4 ความโลภ การยึดติด หรือตัณหาใด ๆ ย่อมนำไปสู่ทุกข์
หากออกบวชไม่ใช่เพื่อขจัดทุกข์ แต่เพื่อทรัพย์ ชื่อเสียง สถานะ อำนาจ หน้าตา อาหารอร่อย บุญ ฯลฯ ก็จะถูกควบคุมได้ง่าย
เอ๊ะ? อาจารย์รูปนี้โลภเงิน ฉันจะใช้เงินมาบีบเขา!
อาจารย์รูปนี้โลภชื่อเสียง ฉันจะใช้ชื่อเสียงมาบีบเขา!
อาจารย์รูปนี้โลภสถานะ ฉันจะใช้สถานะมาบีบเขา!
อาจารย์รูปนี้โลภอำนาจ ฉันจะใช้อำนาจมาบีบเขา!
อาจารย์รูปนี้โลภหน้าตา ฉันจะใช้หน้าตามาบีบเขา!
อาจารย์รูปนี้โลภอาหารอร่อย ฉันจะใช้อาหารอร่อยมาบีบเขา!
อาจารย์รูปนี้โลภบุญ ฉันจะใช้บุญมาบีบเขา!
ชาวพุทธที่ชอบควบคุมคนอื่น โดยพื้นฐานแล้วเป็นบริวารของมาร มารกลายเป็นมารเพราะเมื่อเป็นมนุษย์ ชอบทำบุญและชอบควบคุมคนอื่น เมื่อพระพุทธเจ้าอุบัติและสอนอริยสัจ 4 การขจัดความยึดติด เขาก็ไม่สามารถควบคุมหรือล่อลวงคนอื่นด้วยสิ่งใดได้อีก จึงเกลียดพระพุทธเจ้าเป็นพิเศษและคอยก่อกวน
แม้บรรณาธิการก็เคยเจอในพระพุทธศาสนา 😁 คนสิงคโปร์คนหนึ่งอยากควบคุมและครอบงำบรรณาธิการ 😁
พระสงฆ์ก็ต้องระวังเช่นกัน~
หากทำได้เหมือนอาจารย์พรหม ก็ไม่ถูกควบคุมได้ง่าย
หลวงพ่อกันหาเคยกล่าวว่า “มีคนอยากควบคุมอาจารย์พรหมและพระสงฆ์ในเพิร์ธ แต่อาจารย์พรหมได้กลายเป็นธรรมะแล้ว เขามีปัญญา พวกเขาจะครอบงำเขาได้อย่างไร?” (ธันวาคม 2019, *Karuna Virus*)
อาจารย์พรหมไม่รับและถือเงิน ไม่มีบัญชีธนาคาร เมื่อเขามาฮ่องกง บรรณาธิการเห็นว่าเขาไม่มีสัมภาระเลย มีเพียงย่ามง่าย ๆ เท่านั้น “ไม่มีอะไรเลย” อย่างแท้จริง เป็นพระสงฆ์ที่สูงส่ง บริสุทธิ์ ไร้ความปรารถนา!
อาจารย์สุชาติ (Ajaan Suchart Abhijāto: Dhamma for the Asking) ก็ฉลาดมากเช่นกัน! เพื่อไม่ให้ตารางการเดินทางของตนเองตกอยู่ในมือคนอื่น เขาจึงปฏิเสธอย่างเด็ดขาดไม่รับคำเชิญจากผู้อื่นให้ออกไปสอนธรรมะ เขาอยู่ที่วัดของตนเอง ใครก็หาเขาได้ 😁 ไม่มีใครสามารถกักขังอาจารย์ได้ 😁
เมื่อจิตไม่มีโลภ ไม่ว่าใครจะอยากใช้สิ่งใดมาบีบหรือควบคุมเรา ก็ทำไม่ได้ เราตัดมันทันที! เช่นนี้จึงถึงสภาวะที่ไม่มีใครเอาชนะได้
ดังนั้น พระพุทธเจ้าจึงเรียกตนเองว่า “ผู้ชนะ” “ผู้ไม่ถูกชนะ” (อง.4.23)
และเรียกพระอรหันต์ว่า “วีรบุรุษผู้ยิ่งใหญ่” “ผู้ชนะ” (ส.22.76)
พวกเขไม่มีความกลัว ไม่มีความทุกข์ทางใจ และไม่มีใครสามารถเอาชนะพวกเขาได้
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### 越南文翻譯 (Tiếng Việt)
Đức Phật nói rằng mối quan hệ giữa người tại gia và người xuất gia là mối quan hệ hỗ trợ lẫn nhau.
Người tại gia cung cấp nhu yếu phẩm sinh hoạt cho người xuất gia, người xuất gia dạy Pháp cho người tại gia (Iti.107).
Vì vậy, giữa Tăng và tục nên tôn trọng lẫn nhau.
Nếu người tại gia không tôn trọng người xuất gia, đó là lỗi của họ.
Nếu người xuất gia không tôn trọng người tại gia, đó cũng là lỗi của họ.
Tôn trọng là yêu cầu cơ bản của việc làm người!
**【Đối với người tại gia】**
Một số người xuất gia rất kiêu ngạo, chuyên quyền và thiếu phẩm chất.
Yếu tố nào tạo ra tình trạng này?
Một số người xuất gia để khiến người khác tôn trọng mình và nhận được danh tiếng cùng cúng dường đã đánh tráo khái niệm, nói rằng tất cả tăng sĩ đều là “Tăng Bảo”, không lễ kính, không đảnh lễ, không thuận theo bất kỳ tăng sĩ nào tức là không kính “Tăng Bảo”, sẽ đọa địa ngục.
Trước hết, Đức Phật bảo đảm rằng, chỉ cần quý vị **tin chắc** hoặc **chấp nhận sau khi suy ngẫm bằng trí tuệ ở mức độ nhất định** những đạo lý sau đây, chắc chắn sẽ chứng quả Nhập Lưu trước khi chết, không bao giờ đọa ác đạo và địa ngục, cuối cùng chắc chắn sẽ chứng ngộ Niết-bàn:
Thân là vô thường: Mắt không ngừng chuyển động, màng nhĩ không ngừng rung động, thụ thể khứu giác trong mũi không ngừng tiếp nhận và giải phóng hóa chất, lưỡi không ngừng cử động, tay chân không ngừng cử động, con người ắt sẽ già, bệnh, chết.
Tâm là vô thường: Tâm—dòng chảy của sự nhận biết—không ngừng chảy để nhận biết những thứ khác nhau, bao gồm hình ảnh, âm thanh, mùi, vị, xúc chạm, cảm xúc, ý nghĩ… Ngủ và thức đã là hai trạng thái hoàn toàn khác nhau (SN 25.1).
Đức Phật nói rằng, chỉ cần quý vị không nghi ngờ về Tứ Thánh Đế, quý vị đã là bậc Nhập Lưu (SN 24). 😁
Một số người để thao túng những người chấp vào thân phận bậc Thánh và để đạt lợi ích sẽ nói: “Bậc Thánh là như thế này như thế kia…”
Bậc Thánh như thế nào? Hãy xem Đức Phật nói gì trong Tam Tạng Pali—không cần nghe bất kỳ ai, ngay cả “Đại Trưởng Lão”. Họ có thể sai, hoặc chỉ dựa vào kinh nghiệm của chính mình mà khái quát một cách phiến diện.
Ngoài ra, “Tăng Bảo” mà Đức Phật định nghĩa không phải chỉ tăng sĩ.
Đức Phật định nghĩa Tăng Bảo trong *Kinh Bảo* là Tứ Song Bát Chúng: người đang thực hành để chứng quả Nhập Lưu, bậc Nhập Lưu, người đang thực hành để chứng quả Nhất Lai, bậc Nhất Lai, người đang thực hành để chứng quả Bất Lai, bậc Bất Lai, người đang thực hành để chứng quả A-la-hán, và bậc A-la-hán.
Quý vị **tin chắc** hoặc **chấp nhận sau khi suy ngẫm bằng trí tuệ ở mức độ nhất định** những đạo lý trên chứ?
Nếu có, quý vị đã là người đang thực hành để chứng quả Nhập Lưu rồi 😁. Quý vị đã là “Tăng Bảo” rồi 😁.
Một số tăng sĩ hoàn toàn không hiểu Pháp và Tứ Thánh Đế, họ hoàn toàn không phải “Tăng Bảo” 😁.
Ngoài ra, trừ khi quý vị sống trong chùa và làm việc cho tăng sĩ, tăng sĩ không có quyền hay tư cách để quản lý, kiểm soát quý vị. Lời nói của tăng sĩ không nhất thiết đúng. Ngoài Đức Phật toàn tri biết hết mọi thứ và có thể đưa ra lời khuyên tốt nhất, lời nói của người khác có thể sai. Đôi khi ngay cả giữa các bậc A-la-hán vẫn có thể có kiến giải khác nhau. Bất kỳ lời nào tăng sĩ nói với quý vị, xin hãy lọc qua rồi mới chấp nhận.
Một số người chấp vào công đức, tham công đức, rồi bị người khác “chơi”. Thực ra Đức Phật nói trong *Kinh Phân Biệt Bố Thí* rằng, công đức cúng dường Tăng đoàn lớn hơn cúng dường bất kỳ cá nhân nào—kể cả A-la-hán hay Đức Phật. Nếu vị thầy này mang tâm kiêu mạn không tôn trọng quý vị, đối xử với quý vị như chó, quý vị có thể rời đi bất cứ lúc nào. Tăng sĩ tốt nhiều lắm, Tăng đoàn tốt nhiều lắm. Ngay cả không cúng dường tăng, cũng có thể xây tượng Phật, công trình Phật giáo, chùa chiền! Đức Phật nói rằng công đức xây dựng nơi ở cho Tăng đoàn bốn phương (chấp nhận tăng sĩ từ mọi hướng) thậm chí còn lớn hơn cúng dường thức ăn cho Tăng đoàn (AN 9.20). Công đức cúng dường bảo tháp cũng rất lớn, Ajahn Lee nói rằng công đức thậm chí lớn hơn xây dựng hai mươi giới đường.
Một số người chấp vào thầy, pháp sư, sẽ bị người khác kiềm chế, thao túng, bắt nạt. Người khác động một chút là dùng “tôi sẽ nói với thầy” để dọa. Thực ra chỉ cần mọi người hiểu Tứ Thánh Đế, biết giới, định (không tán loạn), tuệ tu như thế nào, và làm sao để trừ khổ, thì căn bản không cần thầy, mọi người đã có thể rất rõ ràng làm thế nào để đến Niết-bàn. Cách an toàn nhất là không thuộc về bất kỳ pháp sư nào—như vậy sẽ không bị người ta chơi chính trị.
Có một câu chuyện như thế này:
Ở một thời đại nào đó, một vị tăng xuất gia ở nước ngoài hơn hai mươi năm, nên được tôn xưng là “Đại Trưởng Lão”. Tín đồ ở quê hương ông tôn kính ông hết mực, thờ như thần, hoàn toàn thuận theo.
“Ê~ có một vị tăng trẻ dẫn một đại hành giả đến quê tôi hoằng pháp, nghe nói là A-la-hán—đe dọa địa vị của tôi rồi, không được! Nhất định phải ngăn ông ấy hoằng pháp.” Lửa ghen tuôn đốt lên đầu.
Thế là nói với tín đồ: “Đây là tà sư! Ai hộ trì sẽ đọa địa ngục!”
Sau đó, ông lại nghe nói có vị tăng trẻ chứng quả A-la-hán, lại đến quê mình hoằng pháp. Lửa ghen lại đốt lên đầu. Làm sao? Tuổi hạ của mình cao hơn! Được! Thế là nhắn tin riêng cho ông ấy, với tư thế cao mà dạy bảo, ép ông ấy nói mình không phải A-la-hán.
Có người tại gia có ảnh hưởng lớn ủng hộ họ, làm sao? Vì tôi là tăng sĩ, “Tăng Bảo”, nhiều người cho rằng người tại gia nhất định phải hoàn toàn thuận theo tôi, và người thường cũng cho rằng người ta nhất định phải hoàn toàn thuận theo người lớn tuổi hơn. OK! Dùng thân phận người xuất gia, trưởng bối để uy hiếp, bắt nạt ông ấy! Nói ông ấy là “người tà kiến”! Giảm ảnh hưởng của ông ấy!
Đức Phật nói rằng, chỉ cần quý vị biết đúng như thật về Tứ Thánh Đế, là bậc Nhập Lưu, quý vị sẽ không giao sự phán đoán cho “Đại Trưởng Lão”, “thầy” hay bất kỳ ai. Về Pháp, quý vị sẽ có phán đoán của mình, quý vị sẽ không ngẩng nhìn mặt các sa-môn hay bà-la-môn khác nghĩ: “Vị tôn giả này quả thật là người biết, ông ấy biết, là người thấy, ông ấy thấy.” Giống như bông gòn hay bông kapok bị gió thổi đi khắp nơi. Trừ khi quý vị không phải (Tham khảo SN 56.39) 😁.
Quý vị không cần sợ bất kỳ “Đại Trưởng Lão” nào. Đức Phật dạy chúng ta: khi bất kỳ ai nói về Pháp hay Luật, chúng ta không nên ngay lập tức chấp nhận hay bác bỏ, mà nên đối chiếu với Kinh và Luật trong Tam Tạng Pali rồi mới kết luận (DN 16). Chỉ cần quý vị nắm vững, thông thạo Tam Tạng, đặc biệt là Luật Tạng, bất kỳ “Đại Trưởng Lão” nào cũng không thể lừa quý vị, quý vị sẽ rõ ràng biết “Đại Trưởng Lão” có giữ giới tốt không, có nói Pháp lung tung không, có tùy tiện gọi người khác là tà sư để củng cố địa vị của mình không. 😁
Hơn nữa, trước khi chúng ta tiếp xúc với bất kỳ pháp sư hay thầy nào, nếu muốn bảo vệ bản thân, cũng nên “kiểm tra lai lịch của ông ấy”—xem giới sư của ông ấy là ai, những vị thầy mà ông ấy tôn kính là ai, ông ấy thuộc ngôi chùa nào, trụ trì là ai, và những người ủng hộ ông ấy là ai. Nếu gặp phải chuyện bất công, thì có thể nhờ những người liên quan hoặc Tăng đoàn xử lý.
**【Đối với người xuất gia】**
Người xuất gia cũng có thể bị người tại gia “chơi” và “thao túng”.
Đức Phật nói rằng mục đích xuất gia là để hoàn toàn biết khổ, đoạn trừ mọi khổ (AN 4.122, SN 45.5).
Theo lời dạy của Đức Phật về Tứ Thánh Đế, bất kỳ tham dục, chấp trước, khát ái nào cũng dẫn đến khổ.
Nếu xuất gia không phải để trừ khổ, mà vì của cải, danh tiếng, địa vị, quyền lực, thể diện, món ngon, công đức v.v., thì rất dễ bị người khác thao túng.
Ê? Vị thầy này tham tiền, tôi dùng tiền để tống tiền ông ấy!
Vị thầy này tham danh tiếng, tôi dùng danh tiếng để tống tiền ông ấy!
Vị thầy này tham địa vị, tôi dùng địa vị để tống tiền ông ấy!
Vị thầy này tham quyền lực, tôi dùng quyền lực để tống tiền ông ấy!
Vị thầy này tham thể diện, tôi dùng thể diện để tống tiền ông ấy!
Vị thầy này tham món ngon, tôi dùng món ngon để tống tiền ông ấy!
Vị thầy này tham công đức, tôi dùng công đức để tống tiền ông ấy!
Những Phật tử thích thao túng người khác căn bản là chúng ma. Ma Vương trở thành Ma Vương là vì khi còn làm người, một là thích làm công đức, hai là thích thao túng người khác. Khi Đức Phật xuất hiện dạy người khác Tứ Thánh Đế, trừ bỏ chấp trước, mình không còn dùng bất cứ thứ gì để thao túng, uy hiếp lợi dụ người khác được nữa, nên Ma Vương đặc biệt thù hận Đức Phật, không ngừng gây rối.
Biên tập viên cũng từng gặp trong Phật giáo 😁. Một người Singapore nào đó muốn thao túng, chi phối biên tập viên 😁.
Các vị xuất gia cũng phải cẩn thận nhé~
Nếu làm được như Ajahn Brahm thì không dễ bị thao túng.
Luang Por Ganha từng nói: “Có người muốn thao túng Ajahn Brahm và các tăng sĩ ở Perth, nhưng Ajahn Brahm đã là hiện thân của Pháp, ông ấy có trí tuệ, họ làm sao chi phối được ông ấy?” (tháng 12 năm 2019, *Karuna Virus*)
Ajahn Brahm không nhận và giữ tiền, không có tài khoản ngân hàng. Khi ông ấy đến Hồng Kông, biên tập viên thấy ông ấy không mang hành lý gì, chỉ mang một túi tăng đơn giản. Đúng là “không có gì cả”, cao thượng, thánh khiết, vô dục vô cầu của một vị tăng!
Ajahn Suchart (Ajaan Suchart Abhijāto: Dhamma for the Asking) cũng rất thông minh! Để không để lịch trình của mình rơi vào tay người khác, ông ấy kiên quyết không nhận lời mời của người khác đi ra ngoài hoằng pháp. Ông ấy ở lại trong chùa của mình, ai cũng có thể tìm thấy ông ấy 😁. Không ai có thể giam lỏng Ajahn được 😁.
Khi tâm không tham dục, dù ai muốn dùng cái gì để tống tiền, thao túng chúng ta cũng không làm được. Chúng ta lập tức cắt đứt nó! Như vậy là đạt đến cảnh giới vô địch.
Vì vậy, Đức Phật tự xưng là “Kẻ Chinh Phục”, “Người Không Bị Chinh Phục” (AN 4.23).
Cũng gọi A-la-hán là “Đại Anh Hùng”, “Người Thắng Lợi” (SN 22.76).
Họ không sợ hãi, không có khổ đau tinh thần, không ai có thể đánh bại họ.
《Ajahn Donut 甜甜圈法師 อาจารย์โดนัท หลวงพ่อโดนัท Ajahn Donut – Vị sư bánh rán》
《Ajahn Donut 甜甜圈法師 อาจารย์โดนัท หลวงพ่อโดนัท Ajahn Donut – Vị sư bánh rán》
《Ajahn Donut 甜甜圈法師 อาจารย์โดนัท หลวงพ่อโดนัท Ajahn Donut – Vị sư bánh rán》
And there was one of the nuns a long time ago, the German nun—I better not say her name. She had a nickname, the Tolla. That’s why I always looked over there to make sure no one was there. Otherwise, I’d get in more trouble than I’ve already got. Please don’t tell her that today; she’s supposed to be leaving this afternoon or something. I just say it just in time.
But you know, I don’t mind making fun of my name as well. Do you know what my name is? Donut. Oh, a donut. Yeah, that’s a donut—that’s me. That’s my nickname over in Indonesia. Why do they call me donut? They said it’s a term of respect. They call me Ajahn Donut because I’m round, sweet, and holy. And I actually love people calling me by nicknames, because that makes sure I can’t get too proud. That’s one of the problems. Please be careful with senior monks and senior nuns. When you respect them too much, they sometimes can easily think they’re different and that they need more than other people. Please keep us human beings who are practicing well. Respect our practice, not our person.
And the other one was, of course—I think I already mentioned it to you—about a twelve- or thirteen-year-old girl who looked at me loading up one of our vans in Perth once. She put her hands on her hips like this and looked at me with utter disgust. It was the first time she saw the monk’s robes, which was like wearing a skirt. She looked at me and said, “You’re wearing a skirt—that’s sick.” I couldn’t help it. I was trying to be respectful, but I just burst out laughing. I thought that was so funny. And she didn’t know what to do next. I was supposed to get upset—I refused. I’ve come into all sorts of interesting experiences being a monk in Australia, especially in the first years.
---Ajahn Brahm
（note: *although monks show immense humility, it is not good for us to make fun of them or being disrespect to them; as we will produce a lot of bad kamma.）
2025 October – Singapore (13/18) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=IJI9Rr8NKAY&t=221s
很久以前有位比丘尼，是德國籍的——我最好別說她的名字。她有個綽號叫托菈。所以我總是往那邊瞧，確定沒人在那兒，不然我會惹上更多麻煩。今天可別告訴她啊，她應該今天下午就要離開了或什麼的，我這說得正是時候。
不過你知道嗎，我也不介意拿自己的名字開玩笑。你知道我叫什麼名字嗎？甜甜圈。噢，甜甜圈。對，就是個甜甜圈——那就是我。那是我在印尼的綽號。為什麼他們叫我甜甜圈？他們說這是一種尊稱。他們叫我阿姜甜甜圈，因為我圓滾滾的、很甜，而且神聖(holy)。其實我很喜歡人們用綽號叫我，因為這樣能確保我不會變得太驕傲。這是問題之一。請小心對待資深的比丘和比丘尼。當你過度尊敬他們時，他們有時很容易覺得自己與眾不同，覺得自己比別人需要更多。請把我們視為認真修行的普通人。尊敬我們的修行，而非我們個人。
另外當然還有——我想我已經跟你們提過了——有一次在珀斯，一個十二、三歲的女孩看著我裝載我們的一輛廂型車。她像這樣雙手叉腰，用極度厭惡的表情看著我。那是她第一次看到僧袍，就像穿著裙子一樣。她看著我說：「你穿著裙子——真噁心。」我忍不住了。我本來試著保持莊重，卻一下子大笑出來。我覺得那太有趣了。而她不知道接下來該怎麼辦。我本來應該生氣——但我拒絕了。身為僧侶在澳洲，我遇到了各式各樣有趣的經歷，尤其是頭幾年。
——阿姜布拉姆
（註：*儘管修行好的僧侶們展現極大的謙遜，但我們取笑他們或對他們不敬並不好，因為這會造下許多惡業。）
2025年10月 – 新加坡（13/18）｜9日禪修營｜阿姜布拉姆
https://www.youtube.com/watch?v=IJI9Rr8NKAY&t=221s
**泰文（ภาษาไทย）**
《อาจารย์โดนัท หลวงพ่อโดนัท》
มีครั้งหนึ่งนานมาแล้ว มีแม่ชีคนหนึ่ง เป็นแม่ชีชาวเยอรมัน—ฉันไม่ควรเอ่ยชื่อของเธอ เธอมีชื่อเล่นว่า โทลล่า นั่นแหละเป็นเหตุที่ฉันมักจะมองไปทางนั้นก่อนเสมอ เพื่อให้แน่ใจว่าไม่มีใครอยู่ ไม่งั้นฉันจะเดือดร้อนมากกว่าที่เป็นอยู่ตอนนี้แล้ว อย่าบอกเธอในวันนี้เลยนะ เธอควรจะเดินทางออกไปช่วงบ่ายนี้หรืออะไรทำนองนั้น ฉันพูดพอดีเวลาเลย
แต่รู้ไหม ฉันก็ไม่รังเกียจที่คนจะล้อชื่อของฉันเช่นกัน รู้ไหมว่าชื่อของฉันคืออะไร? โดนัท อ๋อ โดนัท ใช่ นั่นคือโดนัท—นั่นคือฉัน นั่นคือชื่อเล่นของฉันในอินโดนีเซีย ทำไมพวกเขาถึงเรียกฉันว่าโดนัท? พวกเขาบอกว่าเป็นคำเรียกด้วยความเคารพ พวกเขาเรียกฉันว่าอาจารย์โดนัท เพราะฉันกลม หวาน และศักดิ์สิทธิ์ และจริง ๆ แล้วฉันชอบที่คนเรียกฉันด้วยชื่อเล่น เพราะมันทำให้ฉันไม่สามารถหยิ่งยโสเกินไปได้ นั่นเป็นหนึ่งในปัญหา โปรดระมัดระวังกับพระอาวุโสและแม่ชีอาวุโส เมื่อคุณเคารพพวกเขามากเกินไป บางครั้งพวกเขาอาจคิดได้ง่ายว่าตนเองแตกต่างและต้องการมากกว่าคนอื่น โปรดรักษาเราให้เป็นมนุษย์ที่กำลังปฏิบัติธรรมอย่างดี เคารพการปฏิบัติของเรา ไม่ใช่ตัวบุคคลของเรา
อีกเรื่องหนึ่งแน่นอน—ฉันคิดว่าฉันเคยเล่าให้คุณฟังแล้ว—เกี่ยวกับเด็กหญิงอายุสิบสองหรือสิบสามปีที่เคยมองฉันขณะกำลังโหลดของขึ้นรถตู้ของเราในเพิร์ธครั้งหนึ่ง เธอวางมือบนสะโพกแบบนี้ และมองฉันด้วยความรังเกียจอย่างสุดขีด เป็นครั้งแรกที่เธอเห็นจีวรของพระ ซึ่งเหมือนกับการใส่กระโปรง เธอมองฉันแล้วพูดว่า “คุณใส่กระโปรง—นั่นน่าเกลียดมาก” ฉันทนไม่ไหว ฉันพยายามที่จะสุภาพ แต่ก็ระเบิดหัวเราะออกมา ฉันคิดว่ามันตลกมาก และเธอก็ไม่รู้จะทำอย่างไรต่อไป ฉันควรจะโกรธ—แต่ฉันปฏิเสธ ฉันได้เจอประสบการณ์ที่น่าสนใจทุกแบบจากการเป็นพระในออสเตรเลีย โดยเฉพาะในช่วงปีแรก ๆ
---อาจารย์พราหมณ์
（หมายเหตุ: *แม้พระจะแสดงความถ่อมตนอย่างยิ่ง แต่การที่เราล้อเลียนหรือไม่ให้ความเคารพต่อท่านนั้นไม่ดี เพราะเราจะสร้างกรรมชั่วมากมาย）
2025 ตุลาคม – สิงคโปร์ (13/18) | ปฏิบัติธรรม 9 วัน | อาจารย์พราหมณ์
https://www.youtube.com/watch?v=IJI9Rr8NKAY&t=221s
---
**越南文（Tiếng Việt）**
（Ajahn Donut – Vị sư bánh rán）
Và có một vị ni cách đây lâu lắm rồi, vị ni người Đức—tôi tốt hơn không nên nói tên cô ấy. Cô ấy có biệt danh là Tolla. Đó là lý do tôi luôn nhìn về phía đó để chắc chắn không có ai ở đó. Nếu không, tôi sẽ gặp rắc rối nhiều hơn những gì tôi đã gặp. Xin đừng nói với cô ấy hôm nay; cô ấy lẽ ra sẽ rời đi chiều nay hoặc gì đó. Tôi vừa nói đúng lúc.
Nhưng bạn biết đấy, tôi cũng không ngại người ta trêu tên tôi. Bạn có biết tên tôi là gì không? Donut. Ồ, một cái bánh donut. Đúng vậy, đó là donut—đó là tôi. Đó là biệt danh của tôi ở Indonesia. Tại sao họ gọi tôi là donut? Họ nói đó là một cách xưng hô tôn kính. Họ gọi tôi là Ajahn Donut vì tôi tròn, ngọt và thánh thiện. Và thực ra tôi rất thích người ta gọi tôi bằng biệt danh, vì điều đó đảm bảo tôi không thể kiêu ngạo quá mức. Đó là một trong những vấn đề. Xin hãy cẩn thận với các vị sư lớn tuổi và các vị ni lớn tuổi. Khi bạn tôn kính họ quá mức, đôi khi họ dễ dàng nghĩ rằng mình khác biệt và cần nhiều hơn người khác. Xin hãy giữ chúng tôi là những con người đang thực hành tốt. Tôn kính sự thực hành của chúng tôi, không phải bản thân con người chúng tôi.
Và một chuyện khác tất nhiên—tôi nghĩ tôi đã kể với bạn rồi—về một cô bé mười hai hoặc mười ba tuổi từng nhìn tôi đang chất đồ lên một chiếc xe van của chúng tôi ở Perth một lần. Cô bé chống tay vào hông như thế này và nhìn tôi với vẻ ghê tởm tột cùng. Đó là lần đầu tiên cô bé thấy y của tăng, trông giống như đang mặc váy. Cô bé nhìn tôi và nói: “Bạn đang mặc váy—điều đó thật bệnh hoạn.” Tôi không thể nhịn được. Tôi đang cố gắng lịch sự, nhưng lại bật cười phá lên. Tôi nghĩ điều đó thật buồn cười. Và cô bé không biết phải làm gì tiếp theo. Tôi lẽ ra phải tức giận—nhưng tôi từ chối. Tôi đã gặp đủ loại trải nghiệm thú vị khi là một vị sư ở Úc, đặc biệt là những năm đầu.
---Ajahn Brahm
（Lưu ý: *mặc dù các vị sư thể hiện sự khiêm tốn vô cùng, nhưng chúng ta không nên trêu chọc hoặc thiếu tôn trọng họ; vì chúng ta sẽ tạo ra rất nhiều nghiệp xấu.）
Tháng 10 năm 2025 – Singapore (13/18) | Khóa tu 9 ngày | Ajahn Brahm
《當僧俗遇上「僧霸」時 When Monastics and Laypeople Encounter a “Monk Bully” เมื่อพระสงฆ์และฆราวาสพบกับ “พระนักเลง” Khi tăng ni và cư sĩ gặp phải “sư bắt nạt”》
《當僧俗遇上「僧霸」時 When Monastics and Laypeople Encounter a “Monk Bully” เมื่อพระสงฆ์และฆราวาสพบกับ “พระนักเลง” Khi tăng ni và cư sĩ gặp phải “sư bắt nạt”》
訪問者：如果有一位非常叛逆的僧侶，您已經多次告訴他不要這樣做，但他仍然這樣做；您會怎麼處理他？
阿贊·布拉姆：讓在家人和支持者知道。僧侶必須依賴在家群體的支持。如果在家群體不支持你，你就無法以僧侶的身份生存了。這就是為什麼當僧侶在任何地方行為不端時，你需要讓在家人知道的原因。
但你必須確保你有正確的事實。
Interviewer: If there is a monk who is very rebellious, you have told him not to do it for many times, but he still do it; what will you do to him?
Ajahn Brahm: let the lay people, the supporters know. The monk has to depend on the support of the lay community. If the lay community doesn’t support you , you cant survive as a monk. And that is the reason when a monk misbehaves anywhere , you let the lay people know.
But you have to make sure that you have the facts right
**泰文**
ผู้สัมภาษณ์: ถ้ามีพระรูปหนึ่งดื้อรั้นมาก คุณห้ามไปหลายครั้งแล้ว แต่ท่านก็ยังทำอยู่ คุณจะทำอย่างไรกับท่าน?
อาจารย์พราหม: ให้ฆราวาส ผู้ที่อุปถัมภ์ รู้ไว้ พระต้องอาศัยการสนับสนุนของชุมชนฆราวาส ถ้าชุมชนฆราวาสไม่สนับสนุน คุณก็อยู่ต่อไปในฐานะพระไม่ได้ และนั่นคือเหตุผลที่ว่า เมื่อพระประพฤติผิดที่ใดก็ตาม ก็ให้ฆราวาสรู้
แต่คุณต้องมั่นใจก่อนว่าข้อเท็จจริงถูกต้อง
**越南文**
Người phỏng vấn: Nếu có một vị sư rất ngang bướng, bạn đã khuyên nhiều lần đừng làm, nhưng vị ấy vẫn làm; bạn sẽ xử lý thế nào?
Ajahn Brahm: Hãy để cư sĩ, những người hộ trì, biết. Vị sư phải dựa vào sự hỗ trợ của cộng đồng cư sĩ. Nếu cộng đồng cư sĩ không hỗ trợ, bạn không thể tiếp tục sống đời tu sĩ. Đó là lý do khi một vị sư sai phạm ở bất cứ đâu, hãy để cư sĩ biết.
Nhưng bạn phải chắc mình nắm đúng sự thật.
《讀完醫學院變笨了？ Become stupid after graduating from medical school? เรียนจบคณะแพทย์แล้วโง่ลง? Học xong trường y rồi trở nên ngu ngốc?》
《讀完醫學院變笨了？ Become stupid after graduating from medical school? เรียนจบคณะแพทย์แล้วโง่ลง? Học xong trường y rồi trở nên ngu ngốc?》
有一次，《如實知見》編輯和一些醫生聊天。他們反映到，有不少同事都歎息：‘哎！讀完醫學院，整個人好像變笨了！’
變笨了可能是真的，但編輯不認為是關醫學院事。是關個‘心’事。
其實影響一個人的智慧高低、智商、記憶力等等的其中一個因素，是心靈的潔淨程度。好像那些港大醫學院的大教授，例如袁國勇那樣，港大醫科畢業、讀了三個專科，讀了那麼久，不也是一樣聰明、有智慧、有才幹？
在古印度，曾經有位祭司問佛陀，為什麼有時長時間背誦的經文不能浮現在心中，更不用說沒有讀誦的呢？
佛陀便回答說，當一個人的心被五蓋所纏縛,而不能如實知道怎樣出離它們時,他便不能看見自己、他人、兩者的利益 ,也出現上述記不起、記憶力差的情況了（AN5.193）
反之，當一個人的心不被五蓋所纏縛,他便能如實知道怎樣出離它們，也能看見自己、他人、兩者的利益 ,長時間沒有讀誦的經文也能浮現在心中，更不用說那些平時就有在讀誦的經文了。（AN5.193）
這五蓋是什麼呢？
就是：
1. 欲貪蓋
2. 嗔蓋
3. 昏沉睡眠蓋
4. 散亂後悔蓋
5. 疑蓋（心的搖擺不定）
當心被這五蓋佔據時，我們不僅記憶力會被障礙，工作能力也會低下(AN5.23)，聰明智慧也會被減弱（AN5.51）
有許多人變笨了，就是因為這五蓋！
港大醫科的畢業生，不知道您們有沒有和袁國勇教授聊過天，或者被他教導過‘人生大道理’了（笑）
如果編輯沒有記錯，有一次，他提醒醫學生，根據他多年來的觀察，有許多醫生出事，都是因為這三樣東西：
1. 異性
2. 賭博
3. 酗酒
Wow ,和佛陀所說的都一樣
佛陀在《衰敗經》（Sn6）中也提到：
「沉迷女色、酗酒、賭博（itthidhutto surādhutto akkhadhutto ca yo naro），
導致得到什麼就揮霍什麼（laddhaṃ laddhaṃ vināseti），這就是衰敗的開端。」
這樣三樣東西都是對心靈的致命毒藥
為什麼智者們都這樣說呢？
【異性】
編輯一說異性，有許多人拳頭就硬了，要來打編輯了（笑）
不是的。沉迷異性的確是很危險的一件事。
驅動男人追女人，女人追男人的是什麼？大部份都是性慾，其次是佔有慾。
有些人真是很沉迷，一整天，心都被性慾所佔據，想著淫慾之事。當心如此混亂，讀書讀不好、工作做不好、人際關係處理不好，整個生活就坍塌了。
有些人有很強烈的佔有慾，時時想控制、監控伴侶，導致自己很大壓力、痛苦，結果又是什麼都處理不好。
為了不讓對方離開，也不管自己的能力，什麼都給出去；結果到最後對方卻離開自己，變得人財兩空。
【賭博】
賭博也是件很危險的事情。
賭博本身的邏輯就是在助長貪慾。
給100元，就想得到一億元—這是大貪！
輸了不忿氣；再來！要重新贏回之前的本金。
我們明知機率近乎0，但仍繼續想贏，這等於倒錢入海，到最後輸掉整幅身家。
因為想要的金錢越來越多，以致貪慾越來越盛。智慧被蒙蔽，不知道自己的利益，別人的利益，兩者的利益（AN1.45）整個人生一片混亂，一塌糊塗，走向衰敗。為了贏回本金，不惜做出違法的事情。
【酗酒】
為何酗酒會導致衰敗？
這很明顯。
酒精本來就是讓人神色昏昧的東西來的。誰人把酒喝下去，正念便坍塌了，整個人變得不可理喻、疏忽大意。平時不敢做的東西會做，所有秘密也爆出來。往往會做出一些自己後悔或要承受法律後果的事情。（Ref. DN31）
一旦一個人長期酗酒，他不會有絲毫智慧，什麼都不會處理得好：工作會丟掉，金錢會流失，伴侶會走掉、家庭會崩解….到最後什麼都沒有
今次真是：‘不聽國勇言，吃虧在眼前~’ 😂
**English**
Once, the editors of *Knowing and Seeing the Truth* were chatting with some doctors. They mentioned that quite a few colleagues sighed: “Sigh! After graduating from medical school, it feels like I’ve become stupid!”
Becoming “stupid” may well be true, but the editors do not think it has anything to do with medical school itself. It has to do with the “mind.”
In fact, one of the factors that affect a person’s level of wisdom, IQ, memory and so on is the purity of the mind. Look at the great professors of the University of Hong Kong’s medical school, such as Yuen Kwok-yung — he graduated from HKU Medicine, completed three specialties, studied for so many years, yet remains just as intelligent, wise and capable, doesn’t he?
In ancient India, a brahmin once asked the Buddha why sometimes even texts that had been recited for a long time could not arise in the mind, let alone those that had never been recited. The Buddha replied that when a person’s mind is obstructed by the five hindrances and does not truly know how to escape from them, he cannot see his own benefit, the benefit of others, or the benefit of both, and the situations of forgetting and poor memory mentioned above also occur (AN 5.193).
Conversely, when a person’s mind is not obstructed by the five hindrances, he truly knows how to escape from them, and can also see his own benefit, the benefit of others, and the benefit of both. Even texts that have not been recited for a long time can arise in the mind, not to mention those that are regularly recited (AN 5.193).
What are these five hindrances?
They are:
1. Sensual desire
2. Ill will
3. Sloth and torpor
4. Restlessness and remorse
5. Doubt (mental wavering)
When the mind is occupied by these five hindrances, not only is memory obstructed, but also work ability declines (AN 5.23), and intelligence and wisdom are weakened (AN 5.51).
Many people become “stupid” precisely because of these five hindrances!
Graduates of HKU Medicine — have you ever chatted with Professor Yuen Kwok-yung, or been taught “life’s great truths” by him? (laughs)
If the editors remember correctly, once he reminded medical students that, according to his many years of observation, many doctors get into trouble because of these three things:
1. The opposite sex
2. Gambling
3. Alcoholism
Wow — exactly the same as what the Buddha said!
In the *Discourse on Decline* (Sn 16), the Buddha also mentioned:
“A man addicted to women, alcohol and gambling (itthidhutto surādhutto akkhadhutto ca yo naro),
who squanders whatever he obtains (laddhaṃ laddhaṃ vināseti) — this is the beginning of decline.”
These three things are all deadly poisons to the mind.
Why do the wise all say this?
**【The Opposite Sex】**
As soon as the editors mention the opposite sex, many people’s fists clench and they want to punch the editors (laughs).
No. Being obsessed with the opposite sex is indeed a very dangerous matter.
What drives men to chase women and women to chase men? Mostly sexual desire, secondarily possessiveness.
Some people are truly obsessed; all day long their minds are occupied by sexual desire, thinking of lustful things. When the mind is so chaotic, one cannot study well, work well, or handle interpersonal relationships well, and one’s whole life collapses.
Some people have very strong possessiveness, constantly wanting to control and monitor their partner, causing themselves great pressure and suffering, and as a result they handle nothing well.
In order to stop the other person from leaving, they give everything regardless of their own capacity; in the end the other person still leaves, and they lose both the person and the money.
**【Gambling】**
Gambling is also a very dangerous matter.
The logic of gambling itself is to fuel greed.
Give 100 dollars and want to get 100 million — this is great greed!
When one loses, one is not resigned; “Again! I must win back the previous capital.”
We clearly know the probability is almost zero, yet we still want to win — this is equivalent to throwing money into the sea, and in the end one loses one’s entire fortune.
Because the amount of money one wants becomes larger and larger, greed grows stronger and stronger. Wisdom is clouded; one does not know one’s own benefit, the benefit of others, or the benefit of both (AN 1.45). One’s whole life becomes chaotic and a complete mess, heading toward decline. In order to win back the capital, one does not hesitate to commit illegal acts.
**【Alcoholism】**
Why does alcoholism lead to decline?
This is very obvious.
Alcohol is something that makes a person dazed and dull from the start. Whoever drinks alcohol, mindfulness collapses, and the whole person becomes unreasonable and negligent. Things one would not dare to do in ordinary times, one does; all secrets come out. One often does things that one later regrets or that bring legal consequences (cf. DN 31).
Once a person drinks heavily over a long period, he will not have the slightest wisdom and will handle nothing well: he will lose his job, money will drain away, his partner will leave, the family will break apart… in the end he will have nothing left.
This time it is truly:
“Ignore Yuen Kwok-yung’s advice and you’ll suffer the consequences right before your eyes~” 😂
---
**Thai**
ครั้งหนึ่ง บรรณาธิการของ *As It Is* ได้คุยกับแพทย์บางคน พวกเขาสะท้อนว่ามีเพื่อนร่วมงานไม่น้อยที่ถอนหายใจว่า “เฮ้อ! เรียนจบคณะแพทย์แล้ว คนทั้งคนเหมือนจะโง่ลง!”
การโง่ลงอาจจะเป็นเรื่องจริง แต่บรรณาธิการไม่คิดว่าเกี่ยวกับคณะแพทย์ เกี่ยวกับเรื่องของ “ใจ”
จริง ๆ แล้ว ปัจจัยหนึ่งที่ส่งผลต่อระดับปัญญา ไอคิว ความจำ ฯลฯ ของบุคคล คือความบริสุทธิ์ของจิต ดูอย่างศาสตราจารย์ใหญ่ของคณะแพทยศาสตร์มหาวิทยาลัยฮ่องกง เช่น หยวน กั๋วหย่ง — จบจากแพทย์ฮ่องกง เรียนจบสามสาขาเฉพาะทาง เรียนมานานขนาดนั้น แต่ก็ยังฉลาด มีปัญญา และมีความสามารถเหมือนเดิมไม่ใช่หรือ?
ในอินเดียโบราณ เคยมีพราหมณ์ถามพระพุทธเจ้าว่า ทำไมบางครั้งแม้บทสวดที่ท่องมานานก็ไม่ผุดขึ้นในใจ อย่าว่าแต่บทที่ไม่ได้ท่องเลย พระพุทธเจ้าตรัสตอบว่า เมื่อจิตของบุคคลถูกนิวรณ์ห้าครอบงำ และไม่รู้ตามความเป็นจริงว่าจะออกจากนิวรณ์เหล่านั้นอย่างไร เขาย่อมไม่เห็นประโยชน์ของตน ประโยชน์ของผู้อื่น และประโยชน์ของทั้งสองฝ่าย และก็เกิดอาการจำไม่ได้ ความจำเสื่อมตามที่กล่าวมาข้างต้น (อง.ปญฺจก. 5.193)
ในทางกลับกัน เมื่อจิตของบุคคลไม่ถูกนิวรณ์ห้าครอบงำ เขาย่อมรู้ตามความเป็นจริงว่าจะออกจากนิวรณ์เหล่านั้นอย่างไร และสามารถเห็นประโยชน์ของตน ประโยชน์ของผู้อื่น และประโยชน์ของทั้งสองฝ่ายได้ แม้บทสวดที่ไม่ได้ท่องมานานก็สามารถผุดขึ้นในใจได้ อย่าว่าแต่บทที่ท่องอยู่เป็นประจำ (อง.ปญฺจก. 5.193)
นิวรณ์ห้าเหล่านี้คืออะไร?
คือ:
1. กามฉันท์
2. พยาบาท
3. ถีนมิทธะ
4. อุทธัจจกุกกุจจะ
5. วิจิกิจฉา (ความลังเลของจิต)
เมื่อจิตถูกนิวรณ์ห้าเหล่านี้ครอบครอง ไม่เพียงแต่ความจำจะถูกขัดขวาง แต่ความสามารถในการทำงานก็ลดลง (อง.ปญฺจก. 5.23) และความฉลาดปัญญาก็อ่อนแอลง (อง.ปญฺจก. 5.51)
มีหลายคนที่โง่ลง ก็เพราะนิวรณ์ห้าเหล่านี้!
บัณฑิตแพทย์ฮ่องกง ไม่ทราบว่าท่านเคยคุยกับศาสตราจารย์หยวน กั๋วหย่ง หรือเคยได้รับการสั่งสอน “หลักชีวิตอันยิ่งใหญ่” จากท่านหรือไม่ (หัวเราะ)
หากบรรณาธิการจำไม่ผิด ครั้งหนึ่งท่านเตือนนักศึกษาแพทย์ว่า ตามการสังเกตหลายปีของท่าน แพทย์หลายคนประสบปัญหาเพราะสิ่งสามอย่างนี้:
1. เพศตรงข้าม
2. การพนัน
3. การดื่มสุราจัด
ว้าว — เหมือนกับที่พระพุทธเจ้าตรัสทุกประการ!
ใน *สูตรว่าด้วยความเสื่อม* (สุตตนิบาต 1.6) พระพุทธเจ้าก็ตรัสไว้ว่า:
“ผู้ชายที่หมกมุ่นในสตรี สุรา และการพนัน (itthidhutto surādhutto akkhadhutto ca yo naro)
ผู้ใดได้สิ่งใดมาก็ทำลายสิ่งนั้นเสีย (laddhaṃ laddhaṃ vināseti) นั่นคือจุดเริ่มต้นแห่งความเสื่อม”
สิ่งสามอย่างนี้ล้วนเป็นยาพิษร้ายแรงต่อจิตใจ
ทำไมผู้มีปัญญาจึงพูดเช่นนี้?
**【เพศตรงข้าม】**
พอบรรณาธิการพูดถึงเพศตรงข้าม หลายคนก็กำหมัดแน่น อยากจะต่อยบรรณาธิการแล้ว (หัวเราะ)
ไม่ใช่เช่นนั้น การหมกมุ่นในเพศตรงข้ามเป็นเรื่องอันตรายจริง ๆ
อะไรขับเคลื่อนให้ผู้ชายไล่ตามผู้หญิง และผู้หญิงไล่ตามผู้ชาย? ส่วนใหญ่คือกามราคะ รองลงมาคือความอยากครอบครอง
บางคนหมกมุ่นจริง ๆ ทั้งวันจิตถูกกามราคะครอบครอง คิดถึงเรื่องกาม เมื่อจิตสับสนเช่นนั้น เรียนก็ไม่ดี ทำงานก็ไม่ดี จัดการความสัมพันธ์ระหว่างบุคคลก็ไม่ดี ชีวิตทั้งชีวิตก็พังทลาย
บางคนมีความอยากครอบครองรุนแรง อยากควบคุมและจับตาคู่ครองอยู่เสมอ ทำให้ตนเองมีความกดดันและความทุกข์มาก ในที่สุดก็จัดการอะไรไม่ได้เลย
เพื่อไม่ให้ฝ่ายตรงข้ามจากไป ก็ให้ทุกอย่างโดยไม่คำนึงถึงความสามารถของตนเอง ในที่สุดฝ่ายตรงข้ามก็จากไป กลายเป็นเสียทั้งคนทั้งเงิน
**【การพนัน】**
การพนันก็เป็นเรื่องอันตรายมากเช่นกัน
ตรรกะของการพนันเองก็คือการส่งเสริมความโลภ
ให้ 100 บาท แล้วอยากได้ 100 ล้าน — นี่คือความโลภใหญ่!
เมื่อแพ้ก็ไม่ยอมแพ้ “อีกครั้ง! ต้องเอาทุนเดิมกลับคืนมา”
เรารู้ดีว่าโอกาสเกือบเป็นศูนย์ แต่ยังอยากชนะอยู่ — นี่เท่ากับโยนเงินลงทะเล ในที่สุดก็เสียทรัพย์สินทั้งปวง
เพราะเงินที่อยากได้มากขึ้นเรื่อย ๆ ความโลภก็ยิ่งแรงขึ้น ปัญญาถูกบดบัง ไม่รู้ประโยชน์ของตน ประโยชน์ของผู้อื่น และประโยชน์ของทั้งสองฝ่าย (อง.เอกก. 1.45) ชีวิตทั้งชีวิตวุ่นวายยุ่งเหยิง มุ่งสู่ความเสื่อม เพื่อเอาทุนกลับคืนมา ไม่ลังเลที่จะทำผิดกฎหมาย
**【การดื่มสุราจัด】**
ทำไมการดื่มสุราจัดจึงนำไปสู่ความเสื่อม?
เรื่องนี้ชัดเจนมาก
แอลกอฮอล์เป็นสิ่งที่ทำให้คนมึนงงตั้งแต่แรก ใครดื่มสุรา สติก็พังทลาย ทั้งคนกลายเป็นไม่สมเหตุสมผลและประมาท สิ่งที่ปกติไม่กล้าทำก็ทำ ทุกความลับก็ระเบิดออกมา มักจะทำสิ่งที่ตนเองเสียใจภายหลัง หรือต้องรับผลทางกฎหมาย (อ้างอิง ทีฆนิกาย 31)
เมื่อบุคคลดื่มสุราจัดเป็นเวลานาน เขาจะไม่มีปัญญาแม้แต่น้อย และจัดการอะไรไม่ได้เลย: งานจะหาย เงินจะหมด คู่ครองจะจากไป ครอบครัวจะแตกสลาย… ในที่สุดจะไม่มีอะไรเหลือ
ครั้งนี้จริง ๆ คือ:
“ไม่ฟังคำของหยวน กั๋วหย่ง เดี๋ยวก็เสียหายต่อหน้า~” 😂
---
**Vietnamese**
Có lần, các biên tập viên của *As It Is* trò chuyện với một số bác sĩ. Họ phản ánh rằng không ít đồng nghiệp than thở: “Trời ơi! Học xong trường y, cả người như trở nên ngu ngốc!”
Việc trở nên “ngu ngốc” có thể là thật, nhưng các biên tập viên không cho rằng liên quan đến trường y. Liên quan đến chuyện “tâm”.
Thực ra, một trong những yếu tố ảnh hưởng đến mức độ trí tuệ, IQ, trí nhớ… của một người chính là mức độ thanh tịnh của tâm. Hãy nhìn các giáo sư lớn của Khoa Y Đại học Hồng Kông, ví dụ như Viên Quốc Dũng — ông tốt nghiệp Y khoa HKU, học xong ba chuyên khoa, học lâu như vậy, chẳng phải vẫn thông minh, có trí tuệ và tài năng như thường sao?
Ở Ấn Độ cổ đại, từng có một vị tế sư hỏi Đức Phật vì sao đôi khi ngay cả những bài kinh đã tụng thuộc lâu dài cũng không hiện lên trong tâm, nói chi đến những bài chưa từng tụng. Đức Phật trả lời rằng khi tâm của một người bị năm triền cái trói buộc và không biết như thật cách thoát khỏi chúng, thì người đó không thấy được lợi ích của mình, lợi ích của người khác và lợi ích của cả hai, và cũng xuất hiện tình trạng quên lãng, trí nhớ kém như đã nói ở trên (AN 5.193).
Ngược lại, khi tâm của một người không bị năm triền cái trói buộc, người đó biết như thật cách thoát khỏi chúng, và cũng thấy được lợi ích của mình, lợi ích của người khác và lợi ích của cả hai. Ngay cả những bài kinh lâu không tụng cũng có thể hiện lên trong tâm, nói chi đến những bài thường xuyên tụng (AN 5.193).
Năm triền cái này là gì?
Đó là:
1. Dục tham triền cái
2. Sân triền cái
3. Hôn trầm thụy miên triền cái
4. Trạo hối triền cái
5. Nghi triền cái (tâm dao động)
Khi tâm bị năm triền cái này chiếm lĩnh, không chỉ trí nhớ bị chướng ngại, mà khả năng làm việc cũng suy giảm (AN 5.23), thông minh trí tuệ cũng bị suy yếu (AN 5.51).
Có nhiều người trở nên ngu ngốc chính vì năm triền cái này!
Các vị tốt nghiệp Y khoa HKU, không biết các vị đã từng trò chuyện với Giáo sư Viên Quốc Dũng, hoặc được ông dạy “những đại đạo lý của đời người” chưa? (cười)
Nếu các biên tập viên không nhớ nhầm, có lần ông nhắc nhở sinh viên y khoa rằng, theo quan sát nhiều năm của ông, nhiều bác sĩ gặp sự cố đều vì ba thứ này:
1. Người khác phái
2. Cờ bạc
3. Nghiện rượu
Wow — hoàn toàn giống với lời Đức Phật dạy!
Trong *Kinh Suy thoái* (Sn 1.6), Đức Phật cũng đề cập:
“Người nam mê đắm sắc dục, rượu chè, cờ bạc (itthidhutto surādhutto akkhadhutto ca yo naro),
được cái gì tiêu hoang cái nấy (laddhaṃ laddhaṃ vināseti) — đó chính là khởi đầu của sự suy thoái.”
Ba thứ này đều là thuốc độc chí mạng đối với tâm hồn.
Tại sao các bậc trí giả đều nói như vậy?
**【Người khác phái】**
Biên tập viên vừa nói đến người khác phái, nhiều người đã nắm chặt nắm đấm, muốn đấm biên tập viên rồi (cười).
Không phải vậy. Mê đắm người khác phái quả thật là việc rất nguy hiểm.
Cái gì thúc đẩy đàn ông đuổi theo phụ nữ, phụ nữ đuổi theo đàn ông? Phần lớn là dục vọng tình dục, thứ đến là dục vọng chiếm hữu.
Có người thật sự mê đắm, cả ngày tâm bị dục vọng tình dục chiếm lĩnh, nghĩ đến chuyện dâm dục. Khi tâm rối loạn như vậy, học không tốt, làm việc không tốt, xử lý quan hệ nhân tế không tốt, cả cuộc sống sụp đổ.
Có người có dục vọng chiếm hữu rất mạnh, lúc nào cũng muốn kiểm soát, giám sát bạn đời, khiến bản thân áp lực lớn, đau khổ, kết quả lại chẳng xử lý được việc gì.
Để không để đối phương rời đi, bất chấp khả năng của mình, cho hết mọi thứ; kết quả cuối cùng đối phương vẫn rời đi, trở thành mất cả người lẫn tiền.
**【Cờ bạc】**
Cờ bạc cũng là việc rất nguy hiểm.
Logic của cờ bạc bản thân nó chính là nuôi dưỡng tham dục.
Cho 100 đồng mà muốn được 100 triệu — đây là đại tham!
Thua rồi không phục; “Lại nữa! Phải thắng lại vốn trước.”
Chúng ta biết rõ xác suất gần như bằng 0, nhưng vẫn muốn thắng — điều này ngang với đổ tiền xuống biển, cuối cùng thua sạch cả gia sản.
Vì số tiền muốn có ngày càng nhiều, tham dục càng ngày càng mạnh. Trí tuệ bị che lấp, không biết lợi ích của mình, lợi ích của người khác, lợi ích của cả hai (AN 1.45). Cả cuộc đời hỗn loạn, một mớ bòng bong, hướng đến suy thoái. Để thắng lại vốn, không ngần ngại làm những việc phạm pháp.
**【Nghiện rượu】**
Tại sao nghiện rượu dẫn đến suy thoái?
Điều này rất rõ ràng.
Rượu vốn dĩ là thứ làm người ta hôn mê, tối tăm. Ai uống rượu vào, chánh niệm liền sụp đổ, cả người trở nên không còn lý trí, sơ suất. Những việc bình thường không dám làm thì làm, mọi bí mật đều lộ ra. Thường xuyên làm những việc sau này hối hận hoặc phải chịu hậu quả pháp luật (Tham chiếu DN 31).
Một khi một người nghiện rượu lâu dài, người đó sẽ không còn chút trí tuệ nào, chẳng xử lý được việc gì: công việc sẽ mất, tiền bạc sẽ tiêu tan, bạn đời sẽ ra đi, gia đình sẽ tan nát… cuối cùng chẳng còn gì.
Lần này thật sự là:
“Không nghe lời Quốc Dũng, thiệt hại ngay trước mắt~” 😂
Image cred. To 集誌社 & 今日科學
《作為姐姐的痛苦 The Suffering of Being an Elder Sister ความทุกข์ของการเป็นพี่สาว》
《作為姐姐的痛苦 The Suffering of Being an Elder Sister ความทุกข์ของการเป็นพี่สาว》
信徒：法師吉祥，請問我們今生的出生都是前世業力所造，若今生出生的環境是身為姐姐，姐姐就要為這個家庭付出所有的，如金錢、屋子，不能有自己的主見，一旦反對就會被全家杯葛，這樣無恥的行為也在大家那裡顯現。現在才明白，我用一生在療愈童年。請問要如何修行才能結束前世所帶來的業力，重新開展正確的人生觀？謝謝。
Ajahn Golf: 我們可以分成兩個部分了，一個是內在，一個是外在的事情。外在的事情，外在的這個呢，就是我們身為一個姐姐，我們需要把一些東西呢，給付出出來，給犧牲出來，如這些金錢等等的。我們就要調整一下我們的內心，那就是我們所知道的呢，就是奉獻、付出。
但是呢，如果我們覺得呢，這樣是被佔便宜，那就好像他們佔我們的便宜的話呢，那就不行。如果我們認為這個是一個業力的話呢，如果我們有這些奉獻的精神呢，那其實也是在積累波羅蜜的一種。
那我們要這樣去想哦，就是我們在這段時間所有付出的這些金錢啊等等啊，那其實都是我們所奉獻出來的。那其實都是在積累波羅蜜的一種，不是在被其他人給佔便宜或者是有損失。或者是前世的時候呢，我們有可能也是佔了他的便宜，所以今生呢，我們就要還給他。
那第二個方面呢，就是我們的心。過去的事情呢，已經所有都過去了。我們記得的呢，也只是我們所記得的這些生起的這些思想念頭以及情緒而已。
Devotee: Venerable Ajahn, we know that our birth in this life is conditioned by kamma from previous lives. If in this life we are born as the elder sister in the family, we are expected to give everything for the family — such as money, property, and even our own opinions. If we oppose anything, the whole family will boycott us. Such shameless behaviour is also appearing in many families. Only now do I understand that I have spent my whole life healing my childhood. How should we practice to end the kamma brought from previous lives and develop a correct view of life? Thank you.
Ajahn Golf: We can divide this into two parts: the internal and the external. The external part is that as an elder sister, we need to give and sacrifice certain things, such as money and so on. We need to adjust our mind — what we know is offering and giving.
However, if we feel that we are being taken advantage of, or that others are exploiting us, then it is not acceptable. If we see this as kamma, and if we have the spirit of offering, then this is actually a way of accumulating pāramī (perfections).
We should think like this: All the money and things we have given during this period are actually our offerings. In reality, this is accumulating pāramī, not being taken advantage of or losing out. It may also be that in a previous life we took advantage of them, so in this life we have to repay them.
The second aspect is our mind. All past events have already passed. What we remember are only the arising thoughts and emotions in our mind.
ศิษย์: อาจารย์จงเจริญครับ ขอถามว่า การเกิดมาของเราในชาตินี้ล้วนเกิดจากกรรมในชาติก่อน หากในชาตินี้เกิดมาเป็นพี่สาวในครอบครัว พี่สาวก็ต้องเสียสละทุกอย่างให้กับครอบครัว เช่น เงินทอง บ้านเรือน ไม่มีสิทธิ์มีจุดยืนเป็นของตัวเอง หากขัดแย้งก็จะถูกทั้งบ้านตีออก พฤติกรรมที่น่า恥แบบนี้ก็เกิดขึ้นในหลายครอบครัว ตอนนี้ผมถึงเพิ่งเข้าใจว่า ผมใช้ทั้งชีวิตในการเยียวยาแผลในวัยเด็ก ควรปฏิบัติอย่างไรจึงจะสิ้นกรรมจากชาติก่อน และเริ่มต้นทัศนคติชีวิตที่ถูกต้องใหม่ได้ครับ ขอบคุณ
อาจารย์กอล์ฟ: เราสามารถแบ่งออกเป็นสองส่วน คือ ส่วนภายในและส่วนภายนอก ส่วนภายนอกก็คือ การที่เราเป็นพี่สาว เราต้องเสียสละบางสิ่งบางอย่าง เช่น เงินทอง เป็นต้น เราต้องปรับใจของเรา คือ เรารู้ดีว่าการอุทิศและการให้
แต่ถ้าเรารู้สึกว่าแบบนี้ถูกเอาเปรียบ เหมือนเขามาเอาเปรียบเรา ก็ไม่ได้ ถ้าเรามองว่านี่คือกรรม และเรามีจิตใจแห่งการอุทิศแล้ว ที่จริงการกระทำนี้ก็เป็นการสะสมบารมีอย่างหนึ่ง
เราควรคิดแบบนี้ว่า ทุกสิ่งที่เราได้ให้ไปในช่วงนี้ ไม่ว่าจะเป็นเงินทอง ล้วนเป็นการอุทิศของเรา ที่จริงแล้วนี่คือการสะสมบารมี ไม่ใช่การถูกเอาเปรียบหรือเสียเปรียบ อาจเป็นเพราะชาติก่อนเราก็เคยเอาเปรียบเขา ดังนั้นชาตินี้เราจึงต้องตอบแทนเขา
ส่วนที่สองคือ ใจของเรา เรื่องในอดีตทั้งหมดได้ผ่านพ้นไปแล้ว สิ่งที่เราจำได้ ก็เพียงความคิดและอารมณ์ที่เกิดขึ้นในใจของเราเท่านั้น
10-6-2026 吉隆坡BUBS 早晨開示
Rachmaninov Piano Concerto No 2, Evgeny Kissin
Rachmaninov Piano Concerto No 2, Evgeny Kissin
【中、English、ไทย、Tiếng Việt】嘿嘿！小編巧妙地讓大家過去的善業成熟了
根據《阿比達摩》論師，每當我們的五種感官--眼睛、耳朵、鼻子、舌頭、身體--接觸到好的對象或者目標，這就是我們的善業成熟了
隆波帕默說，就連我們突然想起一些東西，這也是我們的善業或者惡業成熟了
但當大家聽見這麼好聽的音樂時，有保持正念嗎？還是生起了執著、貪愛呢？
佛陀曾說，他不見有任何東西就如這個不如理作意那樣，讓不善法增長、善法減退（AN1.66）
也說，他不見有任何東西就如這個如理作意那樣，讓善法增長、不善法減退（AN1.67）
如理作意其實就是保持正念
如果我們不保持正念的話，會有什麼發生？貪慾等的煩惱就會生起，這時候，我們就會感到內心灰蒙蒙，原本內心的清爽愉悅就會被摧毀了。
所以為什麼那麼笨去放任自己的心呢？
當我們帶著染污的心去聽音樂，心不斷散亂而不得集中---這根本就不是在享受音樂，許多動聽的和音和細節都被忽略掉
如果說到這世上誰有最高的感官享樂呢，其實就是所有的佛陀和阿羅漢。
他們不會主動去像我們那樣聽歌娛樂的。但當過去的善業成熟，讓他們聽到美妙的歌曲時，他們是真正地在享受音樂
為什麼？ 他們完全不會生起任何煩惱，心完全清淨、清晰、清明。因此，他們能夠感知到音樂的所有細節和和音。
就好像佛陀那樣。有一次，乾達婆天子五髻彈著琵琶唱歌給佛陀聽。佛陀聽後便讚他：「五髻啊，你的琴弦聲和歌聲融合得真好，歌聲也和琴弦聲互相呼應；而且你的琴弦聲並沒有蓋過歌聲，歌聲也沒有蓋過琴弦聲....」（DN21）
Wow! 佛陀就像專業的樂評人那樣。
其實這就是正念、禪定、智慧強的人的共通特性--他們對感官刺激是非常敏銳清晰的。
所以不要以為那些音樂比賽的評判沒料子，只是來聽聽而已。如果他們是專業的話，他們的正念是強到可以讓他們聽出音樂中許多平常人聽不出的細節的。
聽音樂其實就是在享受五欲--眼睛看到好看的影像，耳朵聽到好聽的聲音，鼻子嗅到好嗅的氣味，舌頭嚐到好嚐的味道，身體接觸到好觸的所觸
如果要做到在享受五欲而不起煩惱，這是要到三果聖者的水平。
其實不同階段的聖者所斷的煩惱都不同
初果斷除了三結：身見結（‘我’存在的感覺）、戒禁取結（執著無助於解脫的戒條）、疑結（對三寶的懷疑）
MNA7說，初果聖者還斷除了以下六種煩惱
1.抹殺和貶低他人的美德、恩德（Makkho）
2.對抗競爭心（paḷāso ）--看到對方有好的特質，就同時找對方的缺點，然後證明自己和對方平起平坐 。例如：（哼！雖然他很博學多聞，但還不是阿羅漢啊--和我有什麼分別）
3.妒忌
4.吝嗇
5.欺騙
6.虛偽 （sāṭheyyaṃ） ---在不同的人面前也裝作和對方很老友，是他們的人
二果聖者削弱了欲貪和嗔心
三果聖者根斷了欲貪和嗔心
MNA7說，三果聖者還斷除了以下四種煩惱
1.憤怒(kodha)：對人和對沒生命的東西生氣
2.惡意(byāpāda) ：就是在心裡希望對方死去、毀滅
3.怨恨upanāha：不停憤怒，想著別人以前怎樣傷害自己
4.疏忽大意：沉迷五欲
這即表示，就算是初果聖者和二果聖者，依然有機會違反十善業中的不嗔害（MN41）
阿羅漢則斷除了五上分結--色界禪那的貪、無色界禪那的貪、我慢、散亂、無明（AN4.241）
MNA7說，阿羅漢聖者還斷除了以下7種煩惱
1.貪（abhijjhā。 義注：貪著自己的所有物）
2.不正貪（visamalobha。義注：貪別人的所有物）
3. Thambho 頑固（一遇到真正的壓力或反對，他就僵住、動彈不得、崩潰，是非常脆弱的‘硬’）
4.sārambho 想勝過別人地比賽 （是指對別人所做的惡行或善行，再做兩倍）
5.慢
6.過慢（先前把自己看成跟某人一樣，後來卻把自己看得更高而生起的傲慢優越感）
7.迷醉（複注：是指依於種姓等而生起的醉的狀態，它在意義上其實也是慢）
所以我們看到，就算是三果聖者，依然可以傲慢，覺得自己比人好
但其實這一切的煩惱，都是讓我們內心不舒服的東西來的，它們的存在只會毀掉我們內心的清爽快樂、光明、飽滿、集中。
試想想，假如我們能滅除所有煩惱，這是多麼快樂的啊！
大師父們形容，他們的心就好像24小時不斷開著冷氣般清涼~
佛陀也說，涅槃是最上、最高的快樂（DhpA.204）
因此所有IQ極高的人士都會志向於涅槃。
Hehe! The admin secretly arranged for everyone’s past good kamma to ripen.
According to the Abhidhamma teachers, whenever our five sense faculties—eyes, ears, nose, tongue, and body—come into contact with pleasant objects or targets, this means our good kamma has ripened.
Luang Por Pramote said that even when something suddenly comes to mind, it is also the ripening of our good or bad kamma.
But when you hear such beautiful music, were you maintaining mindfulness? Or did craving and attachment arise?
The Buddha once said that he does not see anything that causes unwholesome states to increase and wholesome states to decline as much as unwise attention (AN 1.66).
He also said that he does not see anything that causes wholesome states to increase and unwholesome states to decline as much as wise attention (AN 1.67).
Wise attention is actually the practice of maintaining mindfulness.
If we do not maintain mindfulness, what happens? Defilements such as greed will arise. At that moment, we will feel our mind becoming dull and clouded, and the original freshness and joy in the mind will be destroyed.
So why be so foolish as to let the mind run wild?
When we listen to music with a defiled mind, the mind keeps scattering and cannot concentrate—this is not truly enjoying the music. Many beautiful harmonies and subtle details are completely missed.
If we were to ask who in this world experiences the highest sensual pleasure, it would actually be the Buddhas and Arahants.
They do not deliberately go out to listen to songs for entertainment like we do. However, when their past good kamma ripens and they happen to hear wonderful music, they truly enjoy it.
Why? Because they do not give rise to any defilements at all. Their minds are completely pure, clear, and bright. Therefore, they can perceive every detail and harmony in the music.
Just like the Buddha. Once, the gandhabba deva Pañcasikha played the lute and sang to the Buddha. After listening, the Buddha praised him: “Pañcasikha, your string sound and your singing voice blend so beautifully, and the singing harmonizes perfectly with the strings. Moreover, the string sound does not overpower the singing, nor does the singing overpower the string sound…” (DN 21)
Wow! The Buddha sounds just like a professional music critic.
In fact, this is the common characteristic of those with strong mindfulness, stillness, and wisdom—they are extremely sensitive and clear in their perception of sensory stimuli.
So don’t think that music competition judges are just casually listening. If they are true professionals, their mindfulness is so strong that they can hear countless details that ordinary people miss.
Listening to music is actually enjoying the five sensual pleasures—seeing beautiful sights with the eyes, hearing pleasant sounds with the ears, smelling fragrant scents with the nose, tasting delicious flavors with the tongue, and experiencing pleasant touches with the body.
To enjoy the five sensual pleasures without giving rise to defilements requires the level of a non-returner.
Actually, the defilements abandoned by noble ones differ at each stage.
**Stream-enterers** have abandoned the three fetters: personality view (the sense of “I” existing), attachment to rules and rituals, and doubt (about the Triple Gem).
According to MN 7, stream-enterers have also abandoned these six defilements:
1. Denigrating and belittling others’ virtues and kindness (makkha)
2. Competitive antagonism (paḷāsa) — seeing good qualities in others while simultaneously looking for their faults to prove oneself equal to them (e.g., “Hmph! He may be very learned, but he’s still not an Arahant—what’s the difference between him and me?”)
3. Jealousy
4. Stinginess
5. Deception
6. Hypocrisy (sāṭheyya) — pretending to be close friends with different people depending on who they are with.
**Once-returners** have weakened sensual desire and ill-will.
**Non-returners** have completely eradicated sensual desire and ill-will.
According to MN 7, they have also abandoned these four defilements:
1. Anger (kodha) — getting angry at people or even inanimate objects
2. Ill-will (byāpāda) — wishing in the mind that others would die or be destroyed
3. Resentment (upanāha) — repeatedly feeling angry and dwelling on how others have harmed one in the past
4. Negligence — being lost in sensual pleasures
This means that even stream-enterers and once-returners can still occasionally violate the precept of non-aversion (MN 41).
**Arahants** have abandoned the five higher fetters—attachment to form-sphere jhānas, attachment to formless-sphere jhānas, conceit, restlessness, and ignorance (AN 4.241).
According to MN 7, they have also abandoned these seven defilements:
1. Covetousness (abhijjhā) — attachment to one’s own possessions
2. Unrighteous greed (visamalobha) — greed for others’ possessions
3. Obstinacy (thambha) — becoming rigid, frozen, or collapsing when facing real pressure or opposition (a very fragile kind of “hardness”)
4. Rivalry (sārambha) — wanting to outdo others by twice as much, whether in good or bad deeds
5. Conceit (māna)
6. Arrogance / superiority conceit (atimāna) — the conceit that arises after previously seeing oneself as equal to someone, then later regarding oneself as superior
7. Intoxication / vanity (mada) — the intoxicated state based on caste, status, etc. (which is ultimately also a form of conceit)
So we can see that even non-returners can still have conceit and feel superior to others.
But in the end, all these defilements are things that make our minds uncomfortable. Their presence only destroys the freshness, joy, brightness, fullness, and concentration in our hearts.
Just imagine—if we could completely eradicate all defilements, how blissful that would be!
Great teachers describe their minds as being cool and refreshed 24 hours a day, like an air-conditioner that is always on.
The Buddha also said that Nibbāna is the highest and most supreme happiness (DhpA 204).
That is why all truly intelligent people aspire to Nibbāna.
เฮ่เฮ! แอดมินเก่งมากที่ทำให้กุศลกรรมเก่าของทุกคนสุกงอมขึ้นมา
ตามที่อาจารย์อภิธรรมกล่าวไว้ ทุกครั้งที่อายตนะทั้งห้าของเรา—ตา หู จมูก ลิ้น กาย—กระทบกับอารมณ์ที่ดีหรือเป้าหมายที่ดี นั่นคือกุศลกรรมของเรากำลังสุกงอม
หลวงปู่ปราโมทย์กล่าวว่า แม้แต่การที่เรานึกอะไรขึ้นมาได้ทันทีทันใด นั่นก็คือกุศลกรรมหรืออกุศลกรรมของเรากำลังสุกงอมเช่นกัน
แต่เมื่อทุกคนได้ยินเพลงที่ไพเราะขนาดนี้ แล้วยังรักษาสติอยู่ไหม? หรือเกิดความยึดติดและความโลภขึ้นมา?
พระพุทธเจ้าตรัสว่า พระองค์ไม่เห็นสิ่งใดที่จะทำให้อกุศลธรรมเจริญขึ้นและกุศลธรรมเสื่อมลงได้เท่ากับการไม่ใส่ใจโดยชอบ (AN 1.66)
และตรัสว่า พระองค์ไม่เห็นสิ่งใดที่จะทำให้กุศลธรรมเจริญขึ้นและอกุศลธรรมเสื่อมลงได้เท่ากับการใส่ใจโดยชอบ (AN 1.67)
การใส่ใจโดยชอบก็คือการรักษาสติ
ถ้าเราไม่รักษาสติ จะเกิดอะไรขึ้น? กิเลสอย่างความโลภก็จะเกิดขึ้น ณ ขณะนั้น เราจะรู้สึกว่าจิตใจมืดมนและขุ่นมัว ความสดชื่นและความสุขที่เคยมีในใจจะถูกทำลายไป
แล้วทำไมเราถึงโง่ขนาดที่จะปล่อยใจให้มันไปตามยถากรรมล่ะ?
เมื่อเราฟังเพลงด้วยจิตที่เศร้าหมอง จิตก็จะฟุ้งซ่านไม่ตั้งมั่น นั่นไม่ใช่การฟังเพลงอย่างแท้จริงเลย รายละเอียดและความไพเราะมากมายถูกมองข้ามไป
ถ้าจะถามว่าใครในโลกนี้เสวยกามสุขได้สูงสุด ก็คือพระพุทธเจ้าและพระอรหันต์ทั้งหลาย
พวกท่านไม่ได้ตั้งใจไปฟังเพลงเพื่อความบันเทิงเหมือนเรา แต่เมื่อกุศลกรรมเก่าสุกงอมและทำให้ท่านได้ยินเพลงที่ไพเราะ ท่านก็เสวยความสุขจากเพลงนั้นได้อย่างแท้จริง
เพราะเหตุใด? เพราะท่านไม่เกิดกิเลสใดๆ เลย จิตใจบริสุทธิ์ สะอาดใส และแจ่มแจ้งอย่างยิ่ง จึงสามารถรับรู้รายละเอียดและความกลมกลืนของดนตรีได้ทั้งหมด
เหมือนครั้งหนึ่งที่พระพุทธเจ้าได้ฟังพระยักษ์ปัญจสิขะดีดพิณและขับร้อง ถวายพระพุทธเจ้าทรงสรรเสริญว่า “ปัญจสิขะ เสียงพิณและเสียงขับร้องของเธอผสมกลมกลืนกันดีนัก เสียงขับร้องและเสียงพิณก็ประสานกันดี และเสียงพิณก็ไม่กลบทับเสียงขับร้อง เสียงขับร้องก็ไม่กลบทับเสียงพิณ…” (DN 21)
ว้าว! พระพุทธเจ้าเหมือนนักวิจารณ์เพลงมืออาชีพเลย
ที่จริงแล้ว นี่คือลักษณะร่วมของผู้ที่มีสติ สมาธิ และปัญญาเข้มแข็ง—พวกเขาจะรับรู้อารมณ์ทางประสาทสัมผัสได้อย่างละเอียดและชัดเจนมาก
ดังนั้นอย่าคิดว่าผู้ตัดสินการประกวดเพลงไม่มีฝีมือ แค่ฟังเล่นๆ ถ้าเป็นมืออาชีพจริงๆ สติของพวกเขาจะเข้มแข็งจนสามารถได้ยินรายละเอียดมากมายที่คนธรรมดาไม่ได้ยิน
การฟังเพลงก็คือการเสวยกามคุณห้า—ตาเห็นรูปที่งาม หูได้ยินเสียงที่ไพเราะ จมูกได้กลิ่นหอม ลิ้นได้รสอร่อย กายสัมผัสสิ่งที่น่าพอใจ
การจะเสวยกามคุณห้าโดยไม่เกิดกิเลสได้นั้น ต้องถึงระดับพระอนาคามี (สามผล)
ที่จริงแล้ว กิเลสที่พระอริยะแต่ละขั้นตอนละได้นั้นแตกต่างกัน
**พระโสดาบัน** ละสังโยชน์สามได้แก่ สักกายทิฏฐิ ศีลพรตปรามาส และวิจิกิจฉา
ตามที่กล่าวใน MN 7 พระโสดาบันยังละกิเลสอีกหกอย่าง ได้แก่
1. มักขะ (การดูหมิ่นและลดคุณค่าของผู้อื่น)
2. ปลาโส (การแข่งขันด้วยการหาข้อบกพร่องของผู้อื่นเพื่อให้ตัวเองเท่าเทียม)
3. อิสสา (ความริษยา)
4. มัจฉริยะ (ความตระหนี่)
5. มายา (การหลอกลวง)
6. สาเถยยะ (ความหน้าซื่อใจคด)
**พระสกทาคามี** ทำให้กามราคะและพยาบาทเบาบางลง
**พระอนาคามี** ละกามราคะและพยาบาทได้เด็ดขาด
ตาม MN 7 ยังละกิเลสอีกสี่อย่าง ได้แก่ ความโกรธ ความพยาบาท ความผูกโกรธ และความประมาท
**พระอรหันต์** ละสังโยชน์ห้าอย่างเบื้องสูง ได้แก่ รูปราคะ อรูปราคะ มานะ อุทธัจจะ และอวิชชา (AN 4.241)
ตาม MN 7 ยังละกิเลสอีกเจ็ดอย่าง ได้แก่ ความโลภ ความโลภที่ไม่ถูกต้อง ความดื้อรั้น ความอยากชนะผู้อื่น มานะ อติมานะ และมทะ
ดังนั้นเราจะเห็นว่า แม้แต่พระอนาคามีก็ยังอาจมีความถือตัวและรู้สึกว่าตนเองดีกว่าผู้อื่นได้
แต่กิเลสทั้งหมดนี้ล้วนเป็นสิ่งที่ทำให้จิตใจไม่สบาย มันมีอยู่ก็เพื่อทำลายความสดชื่น ความสุข ความสว่างใส ความอิ่มเอม และความตั้งมั่นในใจของเรา
ลองนึกภาพดูสิ ถ้าเราละกิเลสทั้งหมดได้ จะมีความสุขขนาดไหน!
ครูบาอาจารย์ผู้ใหญ่เคยเปรียบเทียบว่าจิตของท่านเหมือนเปิดแอร์ 24 ชั่วโมง—เย็นสบายตลอดเวลา
พระพุทธเจ้าก็ตรัสว่า นิพพานเป็นความสุขสูงสุด (ธรรมบทอรรถกถา 204)
นี่จึงเป็นเหตุผลที่คนที่มีสติปัญญาสูงมากๆ จึงตั้งจิตปรารถนานิพพาน
Haha! Biên tập viên khéo léo làm cho nghiệp thiện quá khứ của mọi người chín muồi.
Theo các vị luận sư A-tỳ-đàm, mỗi khi năm căn của chúng ta—mắt, tai, mũi, lưỡi, thân—tiếp xúc với đối tượng tốt đẹp, đó chính là nghiệp thiện của chúng ta đang chín muồi.
Ngài Luang Pu Pramote nói rằng, ngay cả khi chúng ta đột nhiên nhớ đến điều gì đó, đó cũng là nghiệp thiện hoặc nghiệp ác của chúng ta đang chín muồi.
Nhưng khi mọi người nghe được bản nhạc hay như vậy, các bạn có giữ chánh niệm không? Hay là đã khởi lên sự chấp trước và tham ái?
Đức Phật từng nói, Ngài không thấy có thứ gì khiến pháp bất thiện tăng trưởng và pháp thiện suy giảm bằng sự không như lý tác ý (AN 1.66).
Ngài cũng nói, Ngài không thấy có thứ gì khiến pháp thiện tăng trưởng và pháp bất thiện suy giảm bằng sự như lý tác ý (AN 1.67).
Như lý tác ý chính là duy trì chánh niệm.
Nếu chúng ta không giữ chánh niệm thì sẽ xảy ra điều gì? Các phiền não như tham dục sẽ sinh khởi. Lúc đó, chúng ta sẽ cảm thấy tâm trí mù mờ, u ám, và sự tươi mát, vui vẻ vốn có trong tâm sẽ bị phá hủy.
Vậy tại sao chúng ta lại ngu ngốc đến mức buông lung tâm mình như vậy?
Khi chúng ta nghe nhạc với tâm ô nhiễm, tâm sẽ liên tục tán loạn, không thể tập trung—đó không phải là đang thưởng thức âm nhạc. Rất nhiều hòa âm và chi tiết đẹp đẽ bị bỏ qua.
Nếu nói đến người có hưởng thụ ngũ dục cao nhất trên đời này, thì chính là chư Phật và các vị A-la-hán.
Các Ngài không chủ động đi nghe nhạc để giải trí như chúng ta. Nhưng khi nghiệp thiện quá khứ chín muồi khiến các Ngài nghe được bản nhạc tuyệt vời, thì các Ngài thực sự đang thưởng thức âm nhạc.
Tại sao? Vì các Ngài hoàn toàn không sinh khởi bất kỳ phiền não nào, tâm hoàn toàn thanh tịnh, trong sáng và minh mẫn. Do đó, các Ngài có thể nhận biết tất cả chi tiết và hòa âm của âm nhạc.
Giống như Đức Phật. Một lần nọ, thiên nhân Càn-thát-bà tên Pancasikha gảy đàn và hát cho Đức Phật nghe. Sau khi nghe xong, Đức Phật khen ngợi: “Này Pancasikha, tiếng đàn và tiếng hát của ngươi hòa quyện rất hay, tiếng hát và tiếng đàn cũng ăn ý với nhau; hơn nữa tiếng đàn không át tiếng hát, tiếng hát cũng không át tiếng đàn…” (DN 21)
Wow! Đức Phật giống như một nhà phê bình âm nhạc chuyên nghiệp vậy.
Thực ra đây là đặc điểm chung của những người có chánh niệm, thiền định và trí tuệ mạnh mẽ—họ rất nhạy bén và rõ ràng trong việc tiếp nhận các kích thích giác quan.
Vậy đừng nghĩ rằng các giám khảo trong cuộc thi âm nhạc chỉ là đến nghe cho vui. Nếu họ là người chuyên nghiệp, chánh niệm của họ mạnh đến mức có thể nghe ra rất nhiều chi tiết mà người thường không nhận ra.
Nghe nhạc thực chất là đang hưởng thụ ngũ dục—mắt thấy hình ảnh đẹp, tai nghe âm thanh hay, mũi ngửi mùi thơm, lưỡi nếm vị ngon, thân tiếp xúc với cảm giác dễ chịu.
Muốn hưởng thụ ngũ dục mà không khởi phiền não thì phải đạt đến trình độ của bậc Thánh Nhị quả trở lên (thực ra là Tam quả).
Thực tế, phiền não mà các bậc Thánh đoạn trừ ở mỗi giai đoạn là khác nhau.
**Thánh Nhất quả (Tu-đà-hoàn)** đã đoạn trừ ba kiết sử: thân kiến, giới cấm thủ và nghi.
Theo MN 7, Thánh Nhất quả còn đoạn trừ thêm sáu phiền não:
1. Makkha (coi thường, hạ thấp công đức của người khác)
2. Paḷāsa (tâm ganh đua, tìm khuyết điểm của người khác để chứng minh mình ngang bằng)
3. Ghen tị
4. Xan tham
5. Lừa dối
6. Giả dối, hai mặt (sāṭheyya)
**Thánh Nhị quả (Tư-đà-hàm)** đã làm suy yếu dục tham và sân hận.
**Thánh Tam quả (A-na-hàm)** đã đoạn tận dục tham và sân hận.
Theo MN 7, còn đoạn trừ thêm bốn phiền não:
1. Sân hận (kodha)
2. Ác ý (byāpāda)
3. Oán hận (upanāha)
4. Phóng dật, buông lung trong ngũ dục
Điều này cho thấy ngay cả Thánh Nhất quả và Nhị quả vẫn có thể vi phạm giới không hại (MN 41).
**Thánh Tứ quả (A-la-hán)** đã đoạn trừ năm thượng phần kiết sử—dục tham sắc giới, dục tham vô sắc giới, ngã mạn, trạo cử và vô minh (AN 4.241).
Theo MN 7, còn đoạn trừ thêm bảy phiền não:
1. Tham (abhijjhā)
2. Tham bất chính (visamalobha)
3. Cứng nhắc, bướng bỉnh (thambha)
4. Muốn hơn người (sārambha)
5. Ngã mạn
6. Thượng mạn (atimāna)
7. Say đắm, kiêu ngạo (mada)
Vậy chúng ta thấy ngay cả Thánh Tam quả vẫn có thể có ngã mạn và cảm thấy mình hơn người.
Nhưng tất cả những phiền não này đều là những thứ làm cho tâm chúng ta không thoải mái. Sự tồn tại của chúng chỉ phá hủy sự tươi mát, vui vẻ, sáng suốt, trọn vẹn và sự tập trung trong tâm.
Hãy thử tưởng tượng, nếu chúng ta diệt trừ được tất cả phiền não, đó sẽ là hạnh phúc biết bao!
Các vị Đại sư từng ví tâm của các Ngài như đang bật điều hòa 24 giờ—luôn mát mẻ, trong lành.
Đức Phật cũng nói Niết-bàn là hạnh phúc tối thượng, cao nhất (DhpA.204).
Chính vì vậy mà những người có trí tuệ cao siêu đều hướng đến Niết-bàn.
video cred. to
https://www.youtube.com/watch?v=l4zkc7KEvYM&list=RDl4zkc7KEvYM&start_radio=1
DN31 Siṅgālasuttaṃ辛額勒經 摘要 **DN31 Siṅgālasuttaṃ – The Sigalovada Sutta (Advice to Sigala) – Summary**
DN31 Siṅgālasuttaṃ辛額勒經 摘要 **DN31 Siṅgālasuttaṃ – The Sigalovada Sutta (Advice to Sigala) – Summary**
-有一次，佛陀見到屋主之子辛額勒清晨起床後沾濕衣服，禮拜六方：東方、南方、西方、北方、下方、上方
-佛陀問他爲何這樣做，得出原來是他父親臨死交代的。佛陀於是說，在佛法中不是這樣禮拜六方的。
-佛陀於是說，只要做齊這些，就能完成這世和下世的任務，死後往生善道。（這裏即是在家人的責任與義務）
1. 捨斷四種污染業
2. 在四處上不作惡業
3. 不親近六個財產的敗散口
4. 離十四種惡
5. 保護六方
-----
【四種污染業】
-什麽是捨斷四種污染業？智者們不會讚賞這些
1. 不殺生
2. 不偷盜
3. 不邪淫
4. 不妄語
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【在四處上不作惡業】
-在四處上不作惡業—不被這些征服就能得到光榮（義注：追隨者和名聲）
1. 不因爲貪欲而作不應作的
2. 不因爲嗔怒而作不應作的
3. 不因爲愚癡而作不應作的
4. 不因爲害怕而作不應作的
-----
【六個財產的敗散口】
-不親近六個財產的敗散口
1. 沉迷飲酒
2. 於不適當的時間（如深夜）在街巷中遊蕩耽溺
3. 出入娛樂場所（義注：指前往觀看舞蹈等表演的集會）
4. 沉迷讓人放逸的賭博
5. 結交惡友
6. 懶惰成性
a)沉迷飲酒的六種過患
1) 現有的錢財損失（複注：已生的財物會衰減，是因飲酒之災而造成災禍之故。未生的財物則無法生起，是因放逸者於事業中缺乏應有的作為之故。）
2) 增添紛爭(義注：口角 [複注：因於朋友的爭論中，不見其過患之故]、打鬥)
3) 滋生疾病（義注：例如眼病等等）
4) 滋生惡名（義注: 飲酒後，甚至毆打母親、毆打父親，說許多不應說之語，做許多不應做之事。因此而遭受呵責、刑罰、乃至手足等斷截等，於此世及來世皆得惡名.。複注：來世皆得惡名-因會生起導致惡名之業故）
5) 暴露隱密處（義注：謂隱密之處若被揭露，則損壞羞恥（hiri）酒醉狂亂者，會暴露種種肢體而遊行。複注：以公開暴露不應做之秘密行為。酒醉之人，於未醉時會隱藏自己先前所做之此類行為；酒醉時，則連對敵人也會揭露、公開。因此，此酒能顯露其隱私）
6) 智慧減弱（義注：謂如薩伽多長老（Sāgata thera）之事，令屬於作業智衰弱，故稱為「令智慧衰弱」。然彼酒不能令道智衰弱，因已證得道者，彼酒甚至不能入其口。複注：「作業智」（kammassakatāpaññā）僅為舉例說明。因為「凡是世間之智，皆會被削弱」故可如此理解。）
b) 沉迷於不當時段遊逛街巷的六種過患
1) 自已不被守護
a. 義注：夜晚外出沒有燈光會絆倒樹樁，蛇、夜叉聚集，敵人知道他會去某處便會埋伏然後伺機殺害
2) 妻兒不被守護
a. 義注：她們會模仿自己，或會遭遇不測
3) 無法守護自己的財產
a. 義注：盜賊會想盜竊空屋
4) 於惡事遭嫌疑
a. 義注：他人即使做了惡業，亦會想「此乃彼所為」而懷疑之。
5) 對他滋長不實之言
a. 義注：他人即使做了惡業，亦會想「此乃彼所為」而懷疑之。凡其所經之任何人家門口，若彼處有他人所做之盜竊或與他人妻通姦等事，當人說「此乃彼所為」時，雖非真實不實之事，亦會於彼處生起、成立。
6) 諸多苦法前來
a. 義注：若無其他人，則一切皆須歸罪於非時行者
c) 出入娛樂場所的六種過患
1) 變得專注於尋找哪裡有舞蹈
a. 義注：謂問「何處有舞者、舞劇等之舞蹈？」於有該事之村或市鎮，則須前往。彼因思「明日當往觀舞」而於今日即準備衣服、香、花鬘等，全日之工作皆斷絕。觀舞一日、二日、三日皆在彼處。其後即使獲得雨水等適宜時節，於播種時節亦不事播種等，未生之財富即不生起。諸賊知其外出後，於無守護之家隨意行事，故其已生之財富亦毀滅。
2) 變得專注於尋找.哪裡有歌唱
3) 變得專注於尋找哪裡有奏樂
4) 變得專注於尋找何處演說
5) 變得專注於尋找哪裡有手鈴樂
6) 變得專注於尋找哪裡有鼓樂
d) 沉湎賭博的六種過患
1) 贏者添怨家
a. 義注：「勝而結怨」是指在眾人面前，以「我贏了」為由，拿走對方的衣服或頭巾。對方心想：「居然在大家面前羞辱我，好，我一定要教訓他！」於是就結下怨仇。如此一來，贏的人反而自己製造了怨恨。
2) 被征服者悲錢財，
a. 義注：若是被別人贏走，自己被拿走頭巾、衣服或其他金銀財物，就會一直追悔：「我本來有的，現在卻沒有了！」因此感到憂愁。這就是勝者反而追悔財物損失
3) 現有的錢財損耗，
4) 連一般的説話也不讓人信服（義注：是指在法庭或判決場合，當被問作證人時，他的話沒人採信，大家會說：「這是個賭鬼、骰子狂，別聽他的。」）
5) 被親友輕視（義注：是指親友會這樣勸他：「朋友啊！你本是良家子弟，卻變成賭徒，到處遊蕩、狼狽不堪，這實在不符合你的出身與家族身分。以後千萬別再這樣了。」即使被這樣勸告，他也聽不進去。於是親友們不再和他一起站立或坐下。因為這個緣故，當需要找證人時，也沒人願意替他說話。因此他就被親友們所輕蔑。）
6) 婚姻無望（義注：因為「不足以養妻」，即使把女兒嫁給他，或從他家娶來媳婦，最後還是得由我們來扶養。）
e) 結交惡友的六種過患
1) 結交惡棍（義注：賭博的惡棍）
2) 結交酒色之徒（義注：沉迷女色、美食、糕點、根莖類食物等各種嗜好的人）
3) 結交酒鬼（義注：特指沉迷飲酒的人）
4) 結交詐欺者（義注：用偽裝、假冒手段欺騙他人的人）
5) 結交騙子（義注：當面說謊、直接欺騙的人）
6) 結交強暴之徒（義注：像闖空門的強盜那樣，敢做強橫暴行的人）
義注：這些人會成為他的朋友。他跟其他善知識、賢良人士合不來，就像把一頭裝飾著香、花鬘的豬放在華麗的床上，看起來卻像糞坑一樣令人厭惡。他只會接近這些惡友。因此，他在今生與來世都會遭受許多損害與不利。
f) 懶惰成性的六種過患—各種藉口，讓財富不生、已經有的減退
1) 太冷了不工作（義注：是指不肯工作。當人們在適當的時間起床，招呼他說：「來吧！朋友，我們去工作吧！」他卻回答：「現在還太冷，骨頭好像要凍斷一樣，你們先去，我晚點再說。」然後就坐在火邊取暖。其他人去工作了，他的份內工作卻荒廢了。）
2) 太熱了不工作，
3) 太晚了不工作，
4) 太早了不工作，
5) 我太餓了不工作，
6) 我太飽了不工作。
-之後佛陀還説了一首偈：
1. 有酒友、「當面朋友」（sammiyasammiyo）（義注：是指當面滿口「好朋友、好朋友」叫得很親熱，一轉身卻像仇人一樣，專門找機會陷害對方。）
2. 當有事務生起時，能成為助力者才是真正的朋友
3. 有六樣東西能夠摧毀人
甲、 太陽升起才睡覺
乙、 親近他人妻
丙、 生起怨恨（義注：他人對自己生起怨恨，並持續不斷。）
丁、 對他人造成不利（義注：做出損人利己的事。複注：凡對他人造成不利者，實際上即是對自己造成不利之人。因此，不利即雙方皆受損害）
戊、 惡友
己、 極度慳吝（義注：是指非常小氣、頑固的慳貪之心。）
4. 與惡人為友、與惡人結伴、行於惡行之道，此人於此世及來世遭摧毀
5. 有六樣東西能夠摧毀人
甲、 赌博
乙、 飲酒
丙、 歌舞
丁、 白天睡覺
戊、 不合時宜地遊蕩，
己、 惡友
庚、 極度慳吝，
6. 做了以下的人會如月亮於黑分逐漸虧損
甲、 沉迷赌博
乙、 飲酒，
丙、 女人對別人來說，就像自己的生命一樣重要
丁、 親近下劣者而不親近賢善者
7. 耽溺於酒又沒有財富，因為渴求而飲酒，就會陷入險境、債務、令自己混亂
8. 白天不昏睡懶散、夜晚勤奮早起的人，才能真正持好家；反之，一個經常醉酒酗酒的人，是無法安住於家的。
9. 『太冷了、太熱了、太晚了』——如此推託， 懈怠於諸事業，利益便從人前逝去。
10. 如果不過度重視寒與熱，勤做男子應做之事，則彼不失安樂。
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-接著佛陀支開而大談朋友的類型
【非友似友】
-有四種非友似友，佛陀說智者應該避開他們
1. 什麼都要的為非友似友，
2. 只說不做的為非友似友，
3. 阿諛奉承的為非友似友，
4. 墮落朋友為非友似友。
-什麼都要的為非友似友
1. 「專門占便宜」（aññadatthuharo hoti）：義注指完全是個只會索取、從不付出的人。他空著手到朋友家，見到朋友身上穿的衣服，就大力讚美說：「這衣服穿在你身上真好看！」朋友聽了就說：「你這麼喜歡啊！」然後脫下來給他，自己再換另一件穿。
2. 「給少要多」（appena bahumicchatī）：義注指給人一點小東西，就希望從對方那裡得到很多回報。
3. 恐懼時才作應作的（義注：指平常不會為朋友做事，只有當自己遇到危難時，才像奴僕一樣替對方辦事。平時不做，只有害怕的時候才做，並非出於真心感情，因此稱為惡友）
4. 「為利益才親近」（sevati atthakāraṇā）：（義注指不是因為真正的友情而親近，而是為了自己的利益才去接近對方，一心只想從中獲利。）
-只說不做的非友似友
1. 用過去的事來籠絡（atītena paṭisantharatī）：當朋友來訪時，他會說：「你昨天或前天怎麼沒來呢？上次我們這裡稻穀收成非常好，我們把很多稻穀、稻種等收好後，就坐在路邊等你來。結果今天全都用完了。」用這種過去發生的事來套近乎、拉攏對方。
2. 用未來的事來籠絡（anāgatena）：他會說：「這一季我們的莊稼會長得很好，稻子會結滿沉甸甸的穗子。等到收割完後，我們就有能力好好照顧你了。」用尚未發生的事來籠絡對方。
3. 用無意義的事來籠絡（niratthakena）：他坐在象背或馬背上，看到朋友就說：「來吧！朋友，坐這裡。」他穿上一件漂亮的衣服，然後說：「這件衣服穿在朋友你身上真是再適合不過了！其他人穿起來都沒你好看。」用這種毫無實質意義的話來假裝親熱。
4. 在當前需要幫助時，反而推託（paccuppannesu kiccesu byasanaṃ dasseti）：當朋友說「我需要借牛車」時，他就推說「車輪壞了、車軸斷了」等等，找出各種藉口拒絕。
-阿諛奉承的非友似友
1. 附和作惡（義註：當你說要做殺生等惡行，他會附和說"好啊，我們一起做"。行善時也同樣虛偽附和。）
2. 附和其善（複註：難道如此隨順同意者就是真正的朋友，而非假朋友嗎？此僅是顯示討好之語而已。若朋友或說法者，未曾考慮適當的時間、地點，以及於彼事完成時可能生起的衝突等，而說「我們做吧」，若有人明知如此，卻仍討好地說「好的，朋友，我們做吧」，即針對此而說「他也隨順同意善事」。）
3. 當面稱讚，
4. 背後責備
-墮落的非友似友（酒肉朋友）
1. 沉迷飲酒的同夥
2. 沉迷於不當時段遊逛街巷時的同夥
3. 出入娛樂場所時的同夥
4. 沉湎於放逸之因的賭博時的同夥
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【四種好心朋友】
有此四種好心朋友，佛陀說，對這些朋友應該尊重地結交，好像母親對待親生兒子那樣愛護
1. 幫助別人的朋友，
2. 同甘共苦的好心朋友，
3. 曉以義利的好心朋友，
4. 悲愍的好心朋友。
幫助別人的朋友
1. 保護喝醉的朋友（pamattaṃ rakkhatī）：義注：當看到朋友喝酒後醉倒在村中、村口或路上，心想「如果這樣躺著，衣服和外衣可能會被別人偷走」，就坐在旁邊守護，等他醒來後再帶他回家。
2. 守護醉酒者的財產（pamattassa sāpateyya）：義注：當朋友外出或喝酒醉倒不在家時，家裡沒人看守，他就會進入屋內，為朋友看守財產，防止他人偷竊。
3. 朋友害怕時給予庇護（bhītassāti）：義注：當朋友遭遇某種危難時，他會安慰說：「別害怕！有我這個朋友在，你怕什麼呢？」幫助他消除恐懼，成為他的依靠。
4. 給予兩倍的財富（taddiguṇaṃ bhoga）：義注：當朋友有事來找他，例如朋友說「我需要到官府辦事」，他問：「需要多少錢？」朋友說「一文錢就夠了」，他卻回答：「在城裡辦事，一文錢怎麼夠？拿兩文去吧！」主動給予加倍的幫助。
同甘共苦的好心朋友
1. 告訴對方自己的秘密（guyhamassa ācikkhatī）：義注：把自己不應該隨便告訴別人的私事，毫不隱瞞地告訴對方。
2. 為對方保守秘密（guyhamassa parigūhatī）：義注：對方告訴他的秘密，他會好好守住，不讓其他人知道。
3. 危難時不拋棄對方（āpadāsu na vijahatī）：義注：當對方遭遇危險或困難時，絕不離棄。
4. 甚至願意為對方捨棄生命（jīvitampissa atthāya）：義注：為了幫助朋友，即使要犧牲自己的生命也在所不惜，完全不顧自己的安危。
曉以義利的好心朋友
1. 阻止做壞事（pāpā nivāretī）：當朋友要做殺生、偷盜等壞事時，他會勸阻說：「我們都在看著你，千萬不要做這種事！不要犯五戒或十惡業。」
2. 引導做善事（kalyāṇe nivesetī）：鼓勵朋友行善，教導他皈依三寶、受持五戒、行十善業、布施、做功德、聽聞佛法等，將他安置在善法之中。
3. 教導未曾聽聞的道理（assutaṃ sāvetī）：向朋友講述他從未聽過的微細、深奧的佛法道理。
4. 指示生天的道路（saggassa magga）：告訴他「做了這個善業，將來會生到天界」，為他指明升天的正確道路。
有悲憫心的好心朋友
1. 不因對方不幸而歡喜（abhavenassa na nandatī）：義注：看到或聽到朋友的子女、妻子、眷屬遭遇不幸、財產損失或地位衰落時，他不會幸災樂禍，而是感到難過。
2. 因對方順利而歡喜（bhavena）：義注：看到或聽到朋友事業興旺、獲得權位或成就時，他會由衷感到高興。
3. 阻止他人說朋友壞話（avaṇṇaṃ bhaṇamānaṃ nivāretī）：義注：當有人說「某某人長得醜、品行不好、家世差」時，他會制止說：「別這麼說，他其實長得很好看、品行端正、家世也很好。」用各種好話來保護朋友的名聲。
4. 讚歎他人說朋友好話（vaṇṇaṃ bhaṇamānaṃ pasaṃsatī）：義注：當有人稱讚朋友「某某人長得好、品行佳、家世好」時，他會高興地附和：「你說得真好！正是如此，他確實是個相貌端正、品德良好的人。」
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-佛陀接著說偈：
1. 以上戒具足的賢智者，就如燃燒中的火輝耀（義注此處用來形容真正善友的光明與德行）
2. 聚集財富者，如行動中的蜜蜂
甲、 義注：對於能不壓迫自己也不壓迫他人，以正當、公平的方式努力累積財富的人，他的財富會像蜜蜂一樣，一點一滴地增加。蜜蜂不傷害花朵的顏色與香氣，用嘴和翅膀一點點採集花蜜，逐漸築成像車輪一樣大的蜂巢。這個人也是如此，逐步累積大量財富。
3. 財富持續積聚，蟻塚被堆積。
甲、 他的財富會像白蟻堆一樣，越積越高。因此說「像蟻丘一樣逐漸堆積」（vammikovupacīyatī）
4. 佛陀也有教導怎樣用錢
A. 分財為四份：
B. 用錢聯結朋友 （義注：能這樣分配財富的人，才能真正「結交朋友」（mittāni ganthatī），讓友情穩固不破裂。因為只有擁有財富的人，才能真正幫助朋友，沒有財富的人是做不到的。）
C. 用一分享受生活（ekena bhoge bhuñjeyya）：（義注：拿出一份財富，用來維持日常生活、飲食、衣物等合理開支。）
D. 用兩分投資事業（dvīhi kammaṃ payojaye）：（義注：用兩份財富投入農業、商業等正當事業，增加收入。）
E. 儲蓄一分以備不時之需（catutthañca nidhāpeyya）：（義注：將第四份儲存起來，以防意外災難。）
F. 義注：因為一般家庭不可能永遠順遂，有時會遭遇國王、官吏等造成的災難，所以必須預先儲備一份，以備不時之需。
G. 在這四份中，哪一份應該拿來行善？ 主要是「用來享受生活」的那一份。從這一份中，可以拿出一部分布施給比丘、貧困者、乞丐等，也可以用來支付工匠、理髮師等人的工資。
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義注：世尊如此以這段開示，向居士之子說明：作為聖弟子的在家弟子，應以四種原因捨離不善法，以六種原因遠離耗費財富的敗門，親近十六種善友，妥善建立家庭生活，負起養家責任，以正當的職業謀生，如此便能在天人之間如火焰般光明耀眼。給予應避免與應修習的教導後，現在要說明應禮敬的六方，因此說「賢者居士之子！應如何……」等。
-隨後佛陀談如何保護這六方（義注：「守護六方」（chaddisāpaṭicchādī）是指像以六方保護自己不受外來危險一樣，過著平安無畏的生活。）
1. 東方是父母 （義注：父母因過去對子女的恩德，故視為東方）
2. 南方是師長（義注：師長因值得供養，故視為南方）
3. 西方是妻兒（義注：妻子兒女因如影隨形跟隨在後，故視為西方）
4. 北方是朋友（義注：朋友與同事因依靠他們能度過各種困難，故視為北方）
5. 下方是奴僕、工人（義注：僕人與員工因如立足的基礎，故視為下方）
6. 上方是沙門、婆羅門（義注：沙門、婆羅門因功德高尚在上，故視為上方）
【父母與兒女的關係】
兒子應以五事奉侍東方的父母：
1. 「我曾受他們養育，今當回報」（bhato ne bharissāmi）：義注：父母曾餵我母乳、幫我洗澡、擦鼻涕、打扮我、養育我長大。今天我長大了，要以洗腳、洗澡、供養飲食等方式來奉養他們。
2. 「為他們辦事」（kiccaṃ nesaṃ karissāmi）：義注：放下自己的事情，替父母去官府等處處理事務。
3. 「維持家族傳統」（kulavaṃsaṃ saṇṭhapessāmi）：義注：妥善守護父母遺留的田地、房屋、金銀等財產，不讓家族傳統斷絕；或將父母從不正當的生活方式引導到正道；或持續供養家族傳統的齋食等，都稱為維持家族傳統。
4. 「繼承家業」（dāyajjaṃ paṭipajjāmi）：義注：當父母年老，若子女不聽教導而行為不正，父母可能取消其繼承權；若子女聽從教導，父母就會將家產交付給他。因此我應好好繼承家業。
5. 「為他們供養布施」（dakkhiṇaṃ anuppadassāmi）：義注：在父母去世後，為他們作功德迴向，從第三天開始持續供養。
父母應以五事慈愍兒子：
1. 阻止子女做壞事：義注：告訴子女殺生等行為在今生與來世的過患，勸說「孩子啊！不要做這種事」，並責備已做的壞事。
2. 引導子女行善：義注：像給孤獨長者一樣，即使要花錢，也會引導子女受持戒律、禪定等。
3. 教導技藝：義注：知道子女聽從教導後，傳授家族世代相傳的技藝（如印章、算術等）。
4. 安排適當的婚姻：義注：為子女找門當戶對、品行相配的伴侶。
5. 適時交付財產：義注：在適當的時機把財產交給子女。有「恆常的時機」（平常就叮囑「起來拿吧，這是你的零用錢，拿去行善」）與「特定的時機」（如成年、結婚、或臨終前躺在床上時叮囑「拿去行善」）。
【老師與學生的關係】
弟子應以五事奉侍南方的師長：
1. 起立迎接（uṭṭhānena）：義注：看到老師從遠處來，立即從座位起身迎接，幫忙拿東西、鋪座、請老師坐下，並為老師扇風、洗腳、按摩等。
2. 服侍照顧（upaṭṭhānena）：義注：一天三次前往問候侍奉，上課時間更要一定前往。
3. 恭敬聽從（sussūsāya）：義注：以信心與恭敬心聆聽教導，不信的人無法獲得殊勝利益。
4. 供養侍候（pāricariyāya）：義注：早上為老師準備洗臉水、牙木，飯前飯後侍候，清洗髒衣服，晚上準備洗澡水，生病時細心照顧。即使出家，也應遵守這些弟子對老師的禮節。
5. 恭敬學習技藝（sakkaccaṃ sippapaṭiggahaṇena）：義注：認真學習，反覆溫習，即使只學一句也要徹底掌握。
師長應以五事慈愍弟子
1. 好好教導（suvinītaṃ vinenti）：義注：教導正確的行為舉止，如「應該這樣坐、這樣站、這樣吃、這樣喝，要遠離惡友、親近善友」。
2. 正確傳授知識（suggahitaṃ gāhāpenti）：義注：詳細解釋意義與文句，並示範正確的做法。
3. 在朋友圈中推薦（mittāmaccesu paṭiyādenti）：義注：向朋友與同事介紹「這是我的學生，聰明博學，與我不相上下，請多關照」。
4. 在各方提供保護（disāsu parittāṇaṃ karonti）：義注：教會技藝後，弟子無論到哪一方，都能靠技藝獲得供養與尊敬，這些利益都歸功於老師。甚至弟子遇到危險時，老師所教的咒語或知識也能保護他。
【夫妻關係】
夫主應以五事奉侍西方的妻子：
1. 尊重（sammānanāya）：義注：以「以尊重」是指像對待「天母」或「帝釋母」那樣，以尊敬的語氣和態度來說話。等敬稱來對待。 複註：「Sammānanā」即恭敬、尊重，其特相為利行（atthacariyā）與布施，其於第四、第五處已被攝，故為了顯示其「愛語」之特相，而說「以恭敬之語言說」。
2. 不輕視（anavamānanāya）：義注：不像對待僕人那樣粗暴或輕蔑。 複注：「Vigatamānanā」即無慢、無輕視；「avimānanā」即不輕視、不鄙視，亦即不做輕視之事。因此說「猶如奴僕、工人等」。因為主人輕視的婦女，主人所有眷屬也都會輕視她。
3. 不外遇（anaticariyāya）：義注：是指不越過妻子，與外面的其他女人發生關係。如果不這麼做，就是「不外遇」。
4. 交付家權（issariyavossaggena）：義注：把家中事務的決定權交給妻子，例如讓她自由分配食物與家用。 複注：「Issariyavossaggenāti」此中，顯示適合給予妻子之權力委任，故說「於飯食之屋完全委任」。 即使立於家中亦應處理之耕作、貿易等事務，並非主婦之責任，而是丈夫之責任；但從外帶回之財產，則應由她妥善守護。
5. 贈送飾品（alaṅkārānuppadānena）：義注：依自己的能力，適當購買衣服、首飾等送給妻子。 複注：婦女如同獲得兒子一般，即使獲得極昂貴、廣大的莊嚴具亦不滿足，故說以適合自己財力之莊嚴具布施來令她們歡喜，即「attano vibhavānurūpena」。
妻子應以五事慈愍夫主：
1. 「妥善安排工作」 （義注：是指在煮粥、煮飯等時間，不拖延、不超過，認真且適當地處理各項事務，讓家務安排得井井有條。）
2. 「善待家人」（義注：是指以尊重等方式，以及送禮、差遣等行為，來好好照顧家人。這裡的「家人」是指丈夫的親屬和自己這邊的親屬。）
3. 「不外遇」（義注：是指除了丈夫之外，心中連其他男人都沒有任何貪求。）
4. 守護積蓄的財物（義注：「積蓄財物」是指透過耕作、經商等正當方式，所累積帶回來的財富。）
5. 在一切工作上是能幹、不懈怠者（義注：「能幹」是指在準備粥飯等家務上，熟練而靈巧。「不懈怠」是指不懶散。不像其他懶惰的女人，坐在該坐的地方就一直坐著，站在該站的地方就一直站著；而是打起精神，用積極的心態把所有事情都完成。）
【朋友關係】
良家之子應以五事奉侍北方的朋友：
1.以布施
2.以愛語
3.以利行
4.以平等（義注：同甘共苦。有些人不期待佈施等。反而期待一起坐下、在沙發、床上、一起用餐）
5. 不欺騙（avisaṃvādanatāya）（義注：是指無論對方提到什麼東西，都誠實不欺騙地說：「我們家也有這個，我們家也有那個，你拿去吧。」以這樣的誠實態度給予。）
家主子，被良家之子以此五事奉侍北方的朋友，以五事慈愍良家之子：
1. 在他放逸時守護（pamattaṃ rakkhanti） （上面提到在他喝醉酒時）
2. 守護他放逸時的財產（pamattassa sāpateyyaṃ rakkhanti）
3. 在他害怕時成為依靠（bhītassa saraṇaṃ honti）
4. 在患難時不捨棄他（āpadāsu na vijahanti）
5. 尊重他的後代（aparapajā cassa paṭipūjenti）（義注：朋友的兒女叫做「子孫」，而朋友兒女的兒女、孫子孫女等則叫做「後代」。要尊敬、疼愛、珍惜他們，在吉祥的日子等時候，為他們舉行吉祥儀式等。）。
【主人下屬關係】
主人應以五事奉侍下方的奴僕、工人：
1. 「依照能力安排工作」（義注：是指不讓年輕人做該由年長者做的事，也不讓年長者做該由年輕人做的事；不讓女人做該由男人做的事，也不讓男人做該由女人做的事，而是依照每個人的能力，適當地安排工作。）
2. 「供給飲食與工資」（義注：是指觀察這是小兒子、這是獨居者等，依照每個人的情況，適當地給予飲食和零用花費。）
3. 「照顧病人」（義注：是指在對方身體不舒服的時候，不強迫他工作，並提供適當的藥物等，細心照料。）
4. 「分享稀有美味」（義注：是指得到稀有美味的食物時，不自己獨自吃掉，而是也分給他們一些。）
5. 「適時給假」（義注：是指在固定時間和特定時間給予休息。固定時間給假，是指他們整天工作會疲累，因此在適當的時候讓他們休息，以免過度勞累。特定時間給假，是指在節慶、慶典、遊樂等日子，給予裝飾品、物品、食物等，讓他們休息。）
奴僕、工人應以五事慈愍主人：
1.早起，
2.晚寢，
3.只取所給予的（義注：是指不偷竊任何東西，只拿主人所給予的物品）
4「善待工作」（義注：是指不會心生抱怨：「做這個工作有什麼用？我們什麼也得不到。」而是心懷喜悅，讓所做的工作成為善業。）
5. 「帶來名聲與讚譽」（義注：是指在聚會中，有人提起時，就說：「誰能比得上我們的主人呢？我們連自己是僕人的身份都忘記了，也忘記他們是主人的身份，他們就是這樣慈悲地對待我們。」以這樣讚歎主人的善行，來傳揚主人的美名。）
【在家出家人的關係】
良家之子應以五事奉侍上方的沙門、婆羅門：
1.以慈身業 （義注：「以慈愛的身行」等當中，是指先安住慈愛的心，再做出身行等，這樣的行為就稱為「慈愛的」。其中，邀請比丘：「我來請比丘們到精舍。」拿著水瓶和濾水器，去做背部按摩、足部按摩等，就是「慈愛的身行」。）
2.以慈語業（義注：看到比丘們入村乞食時，說：「請好好給他們粥，請好好給他們飯。」以及給予隨喜、認真聽聞佛法、好好接待等，就是「慈愛的語行」。）
3.以慈意業 （義注：心中想：「我們家的長老們，願他們無怨、無惱害。」就是「慈愛的意行」）
4.不閉門戶（義注：是指不把門關起來。即使把所有門都打開，如果不布施、不幫助持戒者，那還是關閉門戶的人。即使把所有門都關上，如果能布施、幫助持戒者，那還是敞開門戶的人。因此，當持戒者來到家門口時，不要說「沒有東西」，而應該給予。這就是「不關閉門戶」。），
5.施與食物。
沙門、婆羅門應以六事慈愍良家之子：
1.勸阻諸惡，
2.令立於善，
3. 以善意悲憫 （義注：是指心中生起「願一切眾生快樂、無怨、無病、無惱害」這樣的利益遍滿之心。此外，帶著其他持戒的同梵行者一起去施主的家，也叫做「以善意慈悲」。）
4.令聞未聞，
5.淨化已聞（義注：是指為他們解釋原本所聽聞的教法，消除疑惑，或者引導他們依照教法去實踐。）
6.示生天道。
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-説完之後，佛陀說應該禮敬這些方位，這樣才足以勝任在家人（義注: 是指能夠養活妻兒，勝任持家之道）
-也教導我們如何獲得光榮 （yaso:追隨者/名譽）
1. 具足戒
2. 賢智 （義注：是指在禮敬各方位時，表現得聰明有智慧）
3. 柔和 （義注：是指說話細膩、體貼，以溫柔的言詞表達）
4. 有辯才 （義注：是指在禮敬各方賓客時，富有機智、能言善道）
5. 謙虛（義注：是指行為舉止謙卑低下。）
6. 不頑固 （義注：是指沒有剛強固執之心）
7. 「精進」（義注：是指具足發起努力的活力遇到不幸不會顫抖）
8. 「不懈怠」（義注：是指不懶散）
9. 「行為不斷」（義注：是指做事持續不間斷，沒有缺漏。 複注：已發起之事能持續不斷地進行）
10. 「具足智慧」（義注：是指具有隨機應變的智慧）
11. 「攝持者」（義注：是指以四種攝事（布施、愛語、利行、同事）來攝受他人）
12. 「交友者」（義注：是指樂於結交朋友。）
13. 慷慨離吝嗇：（義注：這裡的「慷慨」是指記得以前別人對自己所做的恩惠，記得別人說過的話。當去朋友家時，如果對朋友說：「請給我的朋友纏頭巾、衣服，請給工人飲食和工資。」回來後，朋友來自己家時，就給予同樣多或更多的東西來回報，這就是「慷慨」。此外，朋友來家時，朋友不好意思直接開口要東西，但你看出他的需求，即使他沒有說出口，也主動幫助他完成目的，這也是「慷慨」。或者，看到朋友哪裡有所缺乏，就主動去看、去給予，這也是「慷慨」。）
14. 「引導者」 （義注：是指用智慧指出各種事情的方向。複注：「Netāti」即能親自引導至所欲之義，故說「taṃ tamatthaṃ dassento paññāya netā」（以智慧引導，顯示彼彼義））
15. 「調御者」（義注：是指說明各種道理來教導。）
16. 「再三引導者」（義注：是指反覆地勸導、安慰。）
-佛陀提到四攝法的重要性
1. 能夠攝集世間
2. 「如車軸使車行」
a. 義注：「如車軸使車行」 是指就像有車軸，車子才能行走；沒有車軸，車子就不能行走一樣。在世間中，有這四種攝事，世間才能運轉；沒有這四種攝事，世間就無法運轉。所以才說：「這些攝事在世間，就像車軸使車行。」
3. 如果母親不對兒子做這些攝事，就不會得到兒子的尊敬或供養
義注：善生也歸依三寶，之後將四千萬財富布施在佛法中，做了許多福業，最後往生天界。
而在這部經中，凡是在家人應該做的善行，都沒有遺漏地全部說明。這部經就是「在家人的律儀」。
因此，聽聞此經之後，依照教導去實踐的人，只會有進步，不會有退步。
- Once, the Buddha saw the son of a householder, Sigala, who had gotten up early in the morning, wet his clothes, and was paying homage to the six directions: the East, South, West, North, the Nadir (below), and the Zenith (above).
- The Buddha asked him why he was doing this, and learned that it was an instruction given by his father on his deathbed. The Buddha then said that in the Dhamma, homage is not paid to the six directions in this way.
- The Buddha said that by fulfilling these duties, one can accomplish the tasks of this world and the next, and after death be reborn in a good destination. (Here, it refers to the responsibilities and duties of a layperson.)
1. Abandoning the four stains of action.
2. Not engaging in misconduct in four places.
3. Not approaching the six drains on wealth.
4. Avoiding the fourteen kinds of evil.
5. Protecting the six directions.
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**【The Four Stains of Action】**
- What is abandoning the four stains of action? The wise do not praise these.
1. Not killing living beings.
2. Not stealing.
3. Not engaging in sexual misconduct.
4. Not speaking falsely.
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**【Not Engaging in Misconduct in Four Places】**
- Not engaging in misconduct in four places — not being overcome by these leads to glory (Commentary: followers and reputation).
1. Not doing what should not be done because of greed.
2. Not doing what should not be done because of anger.
3. Not doing what should not be done because of delusion.
4. Not doing what should not be done because of fear.
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**【The Six Drains on Wealth】**
- Not approaching the six drains on wealth.
1. Being addicted to drinking liquor.
2. Roaming the streets at inappropriate times (e.g., late at night) and indulging.
3. Frequenting places of entertainment (Commentary: going to gatherings where dancing and performances are watched).
4. Being addicted to gambling, which causes heedlessness.
5. Associating with bad friends.
6. Being habitually lazy.
**a) The six dangers of being addicted to drinking liquor**
1. Loss of existing wealth (Sub-commentary: Existing property declines due to the disaster of drinking. Unarisen property does not arise because the heedless person lacks the necessary effort in their undertakings.)
2. Increase in quarrels (Commentary: arguments [Sub-commentary: because one does not see the faults in disputes with friends], fights).
3. Generation of diseases (Commentary: such as eye diseases, etc.).
4. Generation of bad reputation (Commentary: After drinking, one may even beat one’s mother, beat one’s father, say many things that should not be said, and do many things that should not be done. Thus one receives blame, punishment, and even mutilation of limbs, etc., acquiring a bad name in this world and the next. Sub-commentary: acquiring a bad name in the next world — because kamma leading to bad reputation is produced).
5. Exposure of hidden matters (Commentary: When hidden places are revealed, it destroys a sense of shame (hiri). A person intoxicated and deranged will expose various limbs while walking about. Sub-commentary: By publicly exposing secret actions that should not be done. When sober, a drunkard hides such previous actions; when drunk, he reveals and discloses them even to enemies. Therefore, this liquor exposes one’s secrets).
6. Weakening of wisdom (Commentary: As in the case of the elder Sāgata, it weakens kammassakatā paññā (the wisdom of ownership of kamma), hence “weakening of wisdom.” However, liquor cannot weaken the wisdom of the path, because one who has attained the path will not even let liquor enter his mouth. Sub-commentary: “Kammassakatā paññā” is merely an example. Since “all worldly wisdom is weakened,” it can be understood this way).
**b) The six dangers of roaming the streets at inappropriate times**
1. One is not protected.
- Commentary: Going out at night without a light, one may trip over tree stumps; snakes and yakkhas gather; enemies, knowing he goes to a certain place, lie in wait and kill him.
2. Wife and children are not protected.
- Commentary: They may imitate him or meet with misfortune.
3. One cannot protect one’s own property.
- Commentary: Thieves will think of robbing the empty house.
4. One is suspected of evil deeds.
- Commentary: Even if others do evil, people think “This is his doing” and suspect him.
5. False accusations arise against him.
- Commentary: Even if others do evil, people think “This is his doing” and suspect him. At any house he passes, if theft or adultery with another’s wife occurs there, when people say “This is his doing,” even though it is untrue, the false matter arises and takes hold there.
6. Many painful states befall him.
- Commentary: If no one else is responsible, everything is blamed on the one who goes out at the wrong time.
**c) The six dangers of frequenting places of entertainment**
1. One becomes preoccupied with seeking where there is dancing.
- Commentary: Asking “Where is there dancing, drama, etc.?” In villages or towns where such things occur, one must go. Thinking “Tomorrow I shall go to watch dancing,” one prepares clothes, perfumes, garlands, etc., today, and all work for the day is abandoned. One spends one, two, or three days there watching. Afterwards, even when the rainy season or suitable time arrives, one does not sow seeds, etc., during planting season, so unarisen wealth does not arise. Thieves, knowing he is away, act freely in the unprotected house, so existing wealth is also destroyed.
2. One becomes preoccupied with seeking where there is singing.
3. One becomes preoccupied with seeking where there is instrumental music.
4. One becomes preoccupied with seeking where there is discourse/recitation.
5. One becomes preoccupied with seeking where there is hand-bell music.
6. One becomes preoccupied with seeking where there is drum music.
**d) The six dangers of being addicted to gambling**
1. The winner creates enemies.
- Commentary: “Winning and creating enmity” means, in front of everyone, taking the opponent’s clothes or turban on the grounds of “I won.” The opponent thinks, “He humiliated me in front of everyone; good, I will teach him a lesson!” Thus enmity is created. In this way, the winner creates hatred for himself.
2. The loser grieves over wealth.
- Commentary: If one is beaten by another and has one’s turban, clothes, or other gold and silver taken, one constantly regrets, “What I had is now gone!” and feels sorrow. This is the winner regretting the loss of wealth.
3. Loss of existing wealth.
4. One’s ordinary speech is not believed (Commentary: In court or judgment settings, when called as a witness, no one believes his words; people say, “This is a gambler, a dice fiend; don’t listen to him.”).
5. Being despised by relatives and friends (Commentary: Relatives and friends advise him: “Friend, you are from a good family but have become a gambler, wandering about in a wretched state—this does not befit your birth and family status. Never do this again.” Even when advised, he does not listen. Thus relatives and friends no longer stand or sit with him. For this reason, when witnesses are needed, no one is willing to speak for him. Therefore he is despised by relatives and friends.).
6. No hope of marriage (Commentary: Because “he is not sufficient to support a wife,” even if a daughter is given to him in marriage or a daughter-in-law is taken from his family, in the end we still have to support them.).
**e) The six dangers of associating with bad friends**
1. Associating with rogues (Commentary: gambling rogues).
2. Associating with libertines (Commentary: those addicted to women, fine foods, pastries, roots, etc., and various indulgences).
3. Associating with drunkards (Commentary: specifically those addicted to drinking liquor).
4. Associating with swindlers (Commentary: those who deceive others with disguises and false pretenses).
5. Associating with liars (Commentary: those who lie to one’s face and deceive directly).
6. Associating with violent thugs (Commentary: those like housebreakers who dare to commit violent acts).
Commentary: These people become his friends. He cannot get along with other good acquaintances and virtuous people. It is like placing a pig adorned with perfumes and garlands on a splendid bed—it still looks like a dung pit and is repulsive. He only approaches these bad friends. Therefore, in this life and the next he suffers much loss and disadvantage.
**f) The six dangers of habitual laziness — various excuses so that wealth does not arise and existing wealth declines**
1. It is too cold to work (Commentary: This means refusing to work. When people get up at the proper time and call him, “Come, friend, let’s go to work!” he replies, “It is still too cold now; my bones feel like they will break from the cold. You go first; I’ll come later,” and sits by the fire warming himself. Others go to work, but his share of the work is neglected.).
2. It is too hot to work.
3. It is too late to work.
4. It is too early to work.
5. I am too hungry to work.
6. I am too full to work.
- Afterwards the Buddha also recited a verse:
1. There are drinking friends and “face-to-face friends” (sammiyasammiyo) (Commentary: Those who call out “good friend, good friend” very affectionately to one’s face, but turn around and act like enemies, always looking for opportunities to harm the other.).
2. When matters arise, one who becomes a supporter is a true friend.
3. There are six things that destroy a person:
- A. Sleeping until the sun rises.
- B. Visiting another’s wife.
- C. Arising of hatred (Commentary: Others develop lasting hatred towards oneself.).
- D. Causing disadvantage to others (Commentary: Doing things that harm others for one’s own benefit. Sub-commentary: Whoever causes disadvantage to others is actually causing disadvantage to himself. Thus disadvantage harms both sides.).
- E. Bad friends.
- F. Extreme stinginess (Commentary: Very miserly and stubborn greed.).
4. One who befriends evil people, keeps company with evil people, and walks the path of evil conduct is destroyed in this world and the next.
5. There are six things that destroy a person:
- A. Gambling.
- B. Drinking liquor.
- C. Song and dance.
- D. Sleeping during the day.
- E. Roaming at inappropriate times.
- F. Bad friends.
- G. Extreme stinginess.
6. One who does the following wanes like the moon in the dark fortnight:
- A. Being addicted to gambling.
- B. Drinking liquor.
- C. Women are as important as one’s own life to others.
- D. Associating with inferior people and not associating with the virtuous.
7. Addicted to liquor and without wealth, drinking out of thirst, one falls into danger, debt, and confusion.
8. One who does not sleep lazily during the day and rises early at night can truly maintain the household well; on the contrary, one who is often drunk and addicted to liquor cannot dwell peacefully at home.
9. “It is too cold, too hot, too late” — making such excuses and being lazy in undertakings, benefits slip away from a person.
10. If one does not overly regard cold and heat but diligently does what a man should do, one does not lose happiness.
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- Then the Buddha set aside the topic and extensively discussed types of friends.
**【False Friends Who Appear as Friends】**
- There are four kinds of false friends who appear as friends. The Buddha said the wise should avoid them.
1. The one who takes everything is a false friend who appears as a friend.
2. The one who only speaks but does not act is a false friend who appears as a friend.
3. The flatterer is a false friend who appears as a friend.
4. The dissolute (drinking and eating) friend is a false friend who appears as a friend.
- The one who takes everything is a false friend who appears as a friend:
1. “Takes what is not given” (aññadatthuharo hoti): Commentary: Completely one who only takes and never gives. He goes empty-handed to a friend’s house, sees the clothes the friend is wearing, and greatly praises them: “This garment looks so good on you!” The friend, hearing this, says, “You like it so much!” and takes it off to give to him, then changes into another.
2. “Gives little but wants much” (appena bahumicchatī): Commentary: Gives a small thing but expects a great deal in return from the other.
3. Does what should be done only when afraid (Commentary: Normally does not do things for friends; only when he himself faces danger does he serve like a slave. He does not do so out of genuine affection, only when afraid, hence called a bad friend.).
4. “Associates for the sake of gain” (sevati atthakāraṇā): (Commentary: Does not associate out of true friendship but approaches for one’s own benefit, thinking only of profiting from it.).
- The one who only speaks but does not act, a false friend who appears as a friend:
1. Cultivates with the past (atītena paṭisantharatī): When a friend visits, he says, “Why didn’t you come yesterday or the day before? Last time our rice harvest here was very good. After we harvested and stored a lot of rice and seed, we sat by the roadside waiting for you. Now it’s all used up today.” Using past events to draw close and win over the other.
2. Cultivates with the future (anāgatena): He says, “This season our crops will grow very well; the rice will be full of heavy ears. After harvesting, we will be able to take good care of you.” Using things that have not yet happened to win over the other.
3. Cultivates with meaningless things (niratthakena): Sitting on an elephant or horse, seeing a friend he says, “Come, friend, sit here.” Putting on fine clothes, he says, “This garment suits you, friend, better than anyone else!” Using such meaningless words to pretend intimacy.
4. When help is actually needed now, he shows misfortune / makes excuses (paccuppannesu kiccesu byasanaṃ dasseti): When the friend says, “I need to borrow an ox-cart,” he makes excuses like “The wheel is broken, the axle is snapped,” etc., and refuses.
- The flatterer, a false friend who appears as a friend:
1. Consents to evil (Commentary: When you say you want to do evil such as killing, he agrees, “Good, let’s do it together.” When doing good, he also hypocritically agrees.).
2. Consents to good (Sub-commentary: Does one who agrees so readily become a true friend and not a false one? This merely shows flattering speech. If a friend or speaker has not considered the proper time, place, and possible conflicts that may arise upon completion, and says “Let’s do it,” and someone knowingly flatters by saying “Yes, friend, let’s do it,” this is what is meant by “he also consents to good.”).
3. Praises to the face.
4. Blames behind the back.
- The dissolute false friend who appears as a friend (drinking and feasting companion):
1. Companion in being addicted to drinking liquor.
2. Companion in roaming the streets at inappropriate times.
3. Companion in frequenting places of entertainment.
4. Companion in gambling, which is a cause of heedlessness.
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**【The Four True Good-Hearted Friends】**
There are these four kinds of good-hearted friends. The Buddha said that one should associate with these friends with respect, cherishing them as a mother cherishes her own son.
1. The friend who helps others.
2. The good-hearted friend who shares both happiness and suffering.
3. The good-hearted friend who points out what is beneficial and meaningful.
4. The good-hearted friend who is compassionate.
**The friend who helps others**
1. Protects a heedless (drunken) friend (pamattaṃ rakkhatī): Commentary: Seeing a friend drunk and lying in the village, at the village entrance, or on the road, thinking “If he lies like this, his clothes and outer robe may be stolen,” he sits nearby guarding him until he wakes and then takes him home.
2. Guards the property of the heedless one (pamattassa sāpateyya): Commentary: When the friend is away or drunk and not at home, with no one guarding the house, he enters and guards the friend’s property to prevent theft.
3. Gives shelter when the friend is afraid (bhītassāti): Commentary: When the friend faces some danger, he comforts him, saying, “Don’t be afraid! With me, your friend, here, what is there to fear?” He helps remove the fear and becomes his refuge.
4. Gives wealth twice over (taddiguṇaṃ bhoga): Commentary: When the friend comes with a need, e.g., “I need to go to the government office,” he asks, “How much money do you need?” The friend says, “One coin is enough,” but he replies, “To handle business in the city, one coin is not enough. Take two!” and voluntarily gives double the help.
**The good-hearted friend who shares both happiness and suffering**
1. Tells the other his secrets (guyhamassa ācikkhatī): Commentary: Tells without concealment private matters that should not casually be told to others.
2. Keeps the other’s secrets (guyhamassa parigūhatī): Commentary: Guards well the secrets the other tells him and does not let others know.
3. Does not abandon the other in times of danger (āpadāsu na vijahatī): Commentary: When the other faces danger or difficulty, he never forsakes him.
4. Is even willing to sacrifice his life for the other (jīvitampissa atthāya): Commentary: To help the friend, he is willing to sacrifice his own life without regard for his own safety.
**The good-hearted friend who points out what is beneficial and meaningful**
1. Prevents wrongdoing (pāpā nivāretī): When the friend is about to do evil such as killing or stealing, he dissuades him, saying, “We are all watching you; do not do such a thing! Do not break the five precepts or commit the ten evil deeds.”
2. Encourages good deeds (kalyāṇe nivesetī): Encourages the friend to do good, teaches him to go for refuge in the Triple Gem, observe the five precepts, practice the ten good deeds, give alms, make merit, listen to the Dhamma, etc., and establishes him in wholesome states.
3. Teaches things never heard before (assutaṃ sāvetī): Tells the friend subtle and profound Dhamma principles he has never heard.
4. Shows the path to heaven (saggassa magga): Tells him, “By doing this good deed, you will be reborn in the heavenly realms in the future,” pointing out the correct path to heaven.
**The good-hearted friend who is compassionate**
1. Does not rejoice in the other’s misfortune (abhavenassa na nandatī): Commentary: Seeing or hearing of misfortune to the friend’s children, wife, or relatives, or loss of property or status, he does not rejoice but feels sorrow.
2. Rejoices in the other’s success (bhavena): Commentary: Seeing or hearing of the friend’s thriving business, gaining position, or achievements, he genuinely feels happy.
3. Prevents others from speaking ill of the friend (avaṇṇaṃ bhaṇamānaṃ nivāretī): Commentary: When someone says, “So-and-so is ugly, has bad character, or poor family background,” he stops them, saying, “Don’t say that; actually he is very good-looking, has upright character, and a good family background,” protecting the friend’s reputation with various good words.
4. Praises when others speak well of the friend (vaṇṇaṃ bhaṇamānaṃ pasaṃsatī): Commentary: When someone praises the friend, “So-and-so is good-looking, has good character, and good family background,” he happily agrees, “Well said! Exactly so; he truly has upright appearance and good virtues.”
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- Then the Buddha recited verses:
1. The wise one endowed with the above virtues shines like a blazing fire (Commentary: Used here to describe the radiance and virtue of a true good friend).
2. One who accumulates wealth is like a bee at work.
- Commentary: For one who accumulates wealth rightly and fairly without oppressing himself or others, his wealth increases little by little like a bee. The bee does not damage the color or scent of the flower but collects nectar bit by bit with its mouth and wings, gradually building a hive as large as a wheel. This person likewise gradually accumulates great wealth.
3. Wealth continues to accumulate, like an anthill being built up.
- His wealth grows higher and higher like a termite mound. Therefore it is said “it is accumulated like an anthill” (vammikovupacīyatī).
4. The Buddha also taught how to use money.
- A. Divide wealth into four parts:
- B. Use money to connect with friends (Commentary: One who can allocate wealth in this way can truly “bind friends” (mittāni ganthatī), making friendship firm and unbroken. Only one with wealth can truly help friends; one without wealth cannot.).
- C. Enjoy life with one part (ekena bhoge bhuñjeyya): (Commentary: Take one part of wealth for reasonable daily expenses such as food, drink, and clothing.).
- D. Invest two parts in business (dvīhi kammaṃ payojaye): (Commentary: Use two parts for rightful undertakings such as agriculture or commerce to increase income.).
- E. Save one part for emergencies (catutthañca nidhāpeyya): (Commentary: Store the fourth part in case of unexpected disasters.).
- F. Commentary: Ordinary households cannot always be fortunate; sometimes disasters caused by kings or officials occur, so one must reserve one part in advance for emergencies.
- G. Among these four parts, which should be used for merit-making? Mainly the part “used to enjoy life.” From this part, one can give alms to bhikkhus, the poor, beggars, etc., and also pay wages to craftsmen, barbers, etc.
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Commentary: In this way the Blessed One, with this discourse, explained to the householder’s son: As a lay disciple who is a noble disciple, one should abandon unwholesome states for four reasons, avoid the six drains on wealth for six reasons, associate with the sixteen kinds of good friends, properly establish household life, take up the responsibility of supporting the family, and earn a living by a rightful occupation. In this way one will shine brightly like a flame among devas and humans. After giving teachings on what should be avoided and what should be practiced, now the six directions that should be honored are explained; therefore it says, “Wise householder’s son, how should one…” etc.
- Subsequently the Buddha spoke of how to protect these six directions (Commentary: “Protecting the six directions” (chaddisāpaṭicchādī) means living a peaceful and fearless life as if the six directions protect one from external dangers.).
1. The East is parents (Commentary: Parents are regarded as the East because of their past kindness to their children).
2. The South is teachers (Commentary: Teachers are regarded as the South because they are worthy of offerings).
3. The West is wife and children (Commentary: Wife and children are regarded as the West because they follow closely behind like a shadow).
4. The North is friends (Commentary: Friends and colleagues are regarded as the North because by relying on them one can overcome various difficulties).
5. The Nadir (below) is slaves and workers (Commentary: Servants and employees are regarded as the Nadir because they form the foundation one stands on).
6. The Zenith (above) is ascetics and brahmins (Commentary: Ascetics and brahmins are regarded as the Zenith because their virtues are lofty and above).
**【The Relationship Between Parents and Children】**
A son should minister to his parents in the East in five ways:
1. “Having been supported by them, I will support them” (bhato ne bharissāmi): Commentary: Parents fed me with breast milk, bathed me, wiped my nose, dressed me, and raised me. Now that I have grown up, I will support them by washing their feet, bathing them, offering food and drink, etc.
2. “I will do their duties” (kiccaṃ nesaṃ karissāmi): Commentary: Setting aside one’s own affairs, one handles matters for parents at government offices, etc.
3. “I will maintain the family lineage/tradition” (kulavaṃsaṃ saṇṭhapessāmi): Commentary: Properly guarding the fields, houses, gold, silver, and other property left by parents so the family tradition does not end; or guiding parents from unwholesome ways to the right path; or continuing to offer the family’s traditional alms food, etc.—all are called maintaining the family tradition.
4. “I will inherit the family estate” (dāyajjaṃ paṭipajjāmi): Commentary: When parents are old, if children do not listen and behave wrongly, parents may revoke inheritance rights; if children listen, parents will entrust the property to them. Therefore I should properly inherit the family estate.
5. “I will offer oblations for them” (dakkhiṇaṃ anuppadassāmi): Commentary: After parents pass away, perform meritorious deeds on their behalf and dedicate the merit, continuing offerings from the third day onward.
Parents should show compassion to their son in five ways:
1. Prevent children from doing evil: Commentary: Tell children the dangers in this life and the next of killing, etc., advise “Child, do not do this,” and rebuke evil already done.
2. Guide children to do good: Commentary: Like Anathapindika, even if it costs money, guide children to observe precepts, develop concentration, etc.
3. Teach skills: Commentary: Knowing the children listen, teach the family’s traditional skills (such as seals, arithmetic, etc.).
4. Arrange a suitable marriage: Commentary: Find a spouse of suitable family and matching character for the children.
5. Hand over property at the proper time: Commentary: Entrust property to children at the right time. There is the “constant time” (normally reminding “Get up and take it; this is your pocket money, use it to do good”) and the “specific time” (such as at adulthood, marriage, or on the deathbed when lying down, instructing “Take it and do good”).
**【The Relationship Between Teachers and Students】**
A pupil should minister to teachers in the South in five ways:
1. By rising to greet (uṭṭhānena): Commentary: Seeing the teacher coming from afar, immediately rise from one’s seat, help carry things, prepare a seat, invite the teacher to sit, fan the teacher, wash the feet, massage, etc.
2. By attending and serving (upaṭṭhānena): Commentary: Visit to inquire and serve three times a day; during class time, definitely go.
3. By listening respectfully (sussūsāya): Commentary: Listen to teachings with faith and respect; one without faith cannot gain excellent benefits.
4. By personal service (pāricariyāya): Commentary: In the morning prepare washing water and tooth-stick for the teacher; serve before and after meals, wash dirty clothes; in the evening prepare bathing water; care carefully when the teacher is ill. Even after ordination, one should observe these courtesies of a pupil toward a teacher.
5. By diligently learning skills with respect (sakkaccaṃ sippapaṭiggahaṇena): Commentary: Study earnestly, review repeatedly; even if learning only one sentence, master it thoroughly.
A teacher should show compassion to pupils in five ways:
1. Train them well (suvinītaṃ vinenti): Commentary: Teach correct behavior, such as “You should sit this way, stand this way, eat this way, drink this way; stay away from bad friends and associate with good friends.”
2. Teach knowledge correctly (suggahitaṃ gāhāpenti): Commentary: Explain meanings and wording in detail and demonstrate the correct way.
3. Recommend them among friends and colleagues (mittāmaccesu paṭiyādenti): Commentary: Introduce to friends and colleagues, “This is my student, intelligent and learned, equal to me; please look after him.”
4. Provide protection in all directions (disāsu parittāṇaṃ karonti): Commentary: After teaching skills, wherever the pupil goes, he can gain offerings and respect through the skills; all these benefits are due to the teacher. Even if the pupil faces danger, the mantras or knowledge taught by the teacher can protect him.
**【The Relationship Between Husband and Wife】**
A husband should minister to his wife in the West in five ways:
1. With respect (sammānanāya): Commentary: With “respect” means speaking and behaving with reverence as toward a “deva-mother” or “mother of Sakka.” Use respectful terms. Sub-commentary: “Sammānanā” means veneration and respect, whose characteristic is beneficial conduct (atthacariyā) and giving; since these are included in the fourth and fifth points, it is stated to show the characteristic of “affectionate speech.”
2. Without contempt (anavamānanāya): Commentary: Not treating her roughly or contemptuously like a servant. Sub-commentary: “Vigatamānanā” means without conceit or contempt; “avimānanā” means not despising or looking down upon, i.e., not doing contemptuous things. Therefore it is said “as with servants and workers.” Because when the master despises a woman, all the master’s relatives also despise her.
3. Without infidelity (anaticariyāya): Commentary: Means not going beyond the wife to have relations with other women outside. Not doing so is “without infidelity.”
4. Handing over household authority (issariyavossaggena): Commentary: Entrust decision-making authority over household affairs to the wife, e.g., letting her freely distribute food and household expenses. Sub-commentary: “Issariyavossaggena” shows the suitable delegation of authority to the wife; thus “complete entrustment in the matter of food in the house.” Matters such as farming or trading that must be handled even while standing in the house are the husband’s responsibility, not the housewife’s; but property brought back from outside should be properly guarded by her.
5. Providing adornments (alaṅkārānuppadānena): Commentary: According to one’s means, suitably buy clothes, jewelry, etc., and give them to the wife. Sub-commentary: Women, like those who obtain a son, are never satisfied even with extremely expensive and extensive adornments; therefore giving adornments suitable to one’s means to make them happy is “attano vibhavānurūpena.”
A wife should show compassion to her husband in five ways:
1. “Properly arranging work” (Commentary: Means not delaying or exceeding time when cooking porridge or rice, but handling all matters earnestly and appropriately so that household affairs are well-ordered.).
2. “Treating family members well” (Commentary: Means taking good care of family members with respect, etc., as well as gifts and errands. Here “family members” refers to the husband’s relatives and one’s own relatives.).
3. “Without infidelity” (Commentary: Means that apart from the husband, there is no covetousness toward any other man in the heart.).
4. Guarding accumulated wealth (Commentary: “Accumulated wealth” refers to wealth earned through rightful means such as farming or commerce and brought back.).
5. Being capable and diligent in all work (Commentary: “Capable” means being skilled and clever in preparing porridge, rice, and other household tasks. “Not lazy” means not indolent. Unlike other lazy women who sit wherever they sit and stand wherever they stand, she rouses energy and completes all tasks with a positive attitude.).
**【The Relationship Between Friends】**
A son of a good family should minister to friends in the North in five ways:
1. With giving.
2. With affectionate speech.
3. With beneficial conduct.
4. With equality (Commentary: Sharing happiness and suffering. Some do not expect giving, etc., but instead expect sitting together on a sofa or bed, eating together.).
5. Without deception (avisaṃvādanatāya) (Commentary: Means that whatever the other mentions, one honestly and without deceit says, “We have this at home, we have that at home; take it,” giving with such honesty.).
A householder’s son who is ministered to by a son of a good family in these five ways in the North should show compassion to the son of a good family in five ways:
1. Protecting him when heedless (pamattaṃ rakkhanti) (as mentioned above when he is drunk).
2. Guarding his property when heedless (pamattassa sāpateyyaṃ rakkhanti).
3. Being a refuge when he is afraid (bhītassa saraṇaṃ honti).
4. Not abandoning him in misfortune (āpadāsu na vijahanti).
5. Honoring his descendants (aparapajā cassa paṭipūjenti) (Commentary: The friend’s children are called “offspring,” while the children of the friend’s children, grandchildren, etc., are called “descendants.” One should respect, cherish, and treasure them, and on auspicious days, etc., perform auspicious ceremonies for them.).
**【The Relationship Between Master and Servants/Workers】**
A master should minister to servants and workers in the Nadir in five ways:
1. “Assigning work according to ability” (Commentary: Not making young people do what the elderly should do, nor the elderly do what the young should do; not making women do what men should do, nor men do what women should do, but assigning work appropriately according to each person’s ability.).
2. “Providing food and wages” (Commentary: Observing this is a young son, this is one living alone, etc., and giving food and pocket money suitably according to each person’s situation.).
3. “Caring for the sick” (Commentary: When the other is unwell, not forcing work but providing suitable medicine, etc., and caring attentively.).
4. “Sharing rare delicacies” (Commentary: When obtaining rare delicious food, not eating it alone but sharing some with them.).
5. “Giving leave at the proper time” (Commentary: Giving rest at regular and specific times. Regular leave means they get tired after working all day, so rest is given at suitable times to prevent overwork. Specific leave means on festival, celebration, or recreation days, giving adornments, items, food, etc., and letting them rest.).
Servants and workers should show compassion to the master in five ways:
1. Rising early.
2. Retiring late.
3. Taking only what is given (Commentary: Not stealing anything but taking only what the master gives.).
4. “Performing work well” (Commentary: Not complaining in the heart, “What is the use of this work? We get nothing,” but doing the work with joy so that it becomes wholesome kamma.).
5. “Bringing reputation and praise” (Commentary: In gatherings, when the master is mentioned, saying, “Who can compare to our master? We even forget that we are servants and they are masters; they treat us with such compassion.” By thus praising the master’s good conduct, one spreads the master’s good name.).
**【The Relationship Between Laypeople and Ascetics / Monastics】**
A son of a good family should minister to ascetics and brahmins in the Zenith in five ways:
1. With loving bodily action (Commentary: Among “loving bodily actions,” etc., it means first abiding in a loving mind and then performing bodily actions; such behavior is called “loving.” Inviting bhikkhus: “I will invite the bhikkhus to the monastery,” carrying a water pot and filter, giving back massages, foot massages, etc., is “loving bodily action.”).
2. With loving verbal action (Commentary: When seeing bhikkhus entering the village for alms, saying, “Please give them porridge properly, please give them rice properly,” as well as giving rejoicing (anumodana), listening earnestly to the Dhamma, and receiving them well, is “loving verbal action.”).
3. With loving mental action (Commentary: Thinking in the heart, “May our elders in the family be without enmity, without harm,” is “loving mental action.”).
4. Not closing the doors (Commentary: Means not shutting the doors. Even if all doors are open, if one does not give or help those who observe precepts, one is still one who closes the doors. Even if all doors are closed, if one gives and helps those who observe precepts, one is still one whose doors are open. Therefore, when a virtuous person comes to the door, one should not say “There is nothing,” but should give. This is “not closing the doors.”).
5. Giving food.
Ascetics and brahmins should show compassion to a son of a good family in six ways:
1. Restraining from evil.
2. Establishing in the good.
3. With benevolent compassion (Commentary: Means the mind arises with thoughts of benefit such as “May all beings be happy, without enmity, without illness, without harm.” Additionally, going to a donor’s house together with other virtuous companions observing the same holy life is also called “with benevolent compassion.”).
4. Making the unheard heard.
5. Purifying what has been heard (Commentary: Explaining the teachings they have already heard, removing doubts, or guiding them to practice according to the teachings.).
6. Showing the path to heaven.
----------
- After finishing, the Buddha said that paying homage to these directions in this way is sufficient to fulfill the duties of a layperson (Commentary: It means being able to support wife and children and being competent in the way of maintaining a household).
- He also taught how to obtain glory (yaso: followers / reputation):
1. Being endowed with virtue.
2. Being wise (Commentary: Means being intelligent and wise when honoring the directions).
3. Being gentle (Commentary: Means speaking delicately and considerately, using gentle words).
4. Having eloquence (Commentary: Means being quick-witted and articulate when honoring guests in all directions).
5. Being humble (Commentary: Means behavior and demeanor are humble and lowly.).
6. Not being stubborn (Commentary: Means without a rigid and obstinate mind).
7. “Diligence” (Commentary: Means possessing the energy to make effort and not trembling when facing misfortune).
8. “Not being lazy” (Commentary: Means not indolent).
9. “Continuous action” (Commentary: Means work continues without interruption or gaps. Sub-commentary: What has been undertaken can be carried on continuously.).
10. “Endowed with wisdom” (Commentary: Means possessing adaptable wisdom).
11. “One who gathers” (Commentary: Means gathering others with the four means of gathering (giving, affectionate speech, beneficial conduct, and equality)).
12. “One who makes friends” (Commentary: Means delighting in making friends.).
13. Generous and free from stinginess: (Commentary: Here “generous” means remembering past kindnesses done by others and remembering what others have said. When going to a friend’s house, if one says to the friend, “Please give my friend a turban and clothes; please give workers food and wages,” and when the friend later comes to one’s own house, one gives the same amount or more in return—this is “generous.” Additionally, when a friend comes and is too embarrassed to ask directly, but one perceives the need and helps fulfill the purpose even without being asked—this is also “generous.” Or, seeing where a friend is lacking and proactively going to give—this is also “generous.”).
14. “Guide” (Commentary: Means using wisdom to point out directions for various matters. Sub-commentary: “Netā” means one who can personally guide to the desired meaning; hence “taṃ tamatthaṃ dassento paññāya netā” (guiding with wisdom, showing the various meanings)).
15. “Trainer” (Commentary: Means explaining various principles to teach.).
16. “Repeated guide” (Commentary: Means repeatedly advising and consoling.).
- The Buddha mentioned the importance of the four means of gathering (saṅgahavatthu):
1. They can gather the world.
2. “Like an axle makes the cart move.”
- Commentary: “Like an axle makes the cart move” means just as a cart can move only with an axle, and without an axle the cart cannot move, so in the world, with these four means of gathering the world can function; without them the world cannot function. Therefore it is said: “These means of gathering in the world are like an axle making the cart move.”
3. If a mother does not perform these means of gathering toward her son, she will not receive the son’s respect or support.
Commentary: Sigala also went for refuge in the Triple Gem, then offered forty million in wealth in the Buddha’s Dispensation, performed many meritorious deeds, and was finally reborn in a heavenly realm.
In this sutta, all the good deeds that a layperson should do are explained completely without omission. This sutta is “the discipline for laypeople.”
Therefore, after hearing this sutta, those who practice according to the teaching will only progress and not regress.
《Attitude on tax, responsibility, work and company which generates good kamma 能產生善業的態度：稅收、責任、工作與公司》
《Attitude on tax, responsibility, work and company which generates good kamma 能產生善業的態度：稅收、責任、工作與公司》
First of all, there comes a time in your position of leadership when you realize that the amounts of money you have, you will never spend. The government will spend it, your children will spend it, and the charitable organizations you support will spend it. It's only a certain amount of money that you will personally spend. After a while, you realize that your continued work isn't really about spending for yourself—it's about spending for others. It's charity, it's giving. Even so, we still love working simply because it *is* giving. It is giving to our community.
Even paying taxes—when you pay taxes because you work—you'll see those taxes in the hospitals you pass by, in the schools they support. Your hard work is generating good karma for the community and for society. Sometimes we find that the hard work we do really does have an effect on our society. Those taxes built this big hall here where I can give a talk this afternoon. So never think that the money you pay in taxes, or the money you earn, is just for yourself. It never is—it's always for others as well, and that shall give you lots of happiness.
Sometimes the goodness we do in our work, in our society, and in our companies—we fail to appreciate the results of our hard work. It's not just for ourselves, and it's not just even for our family. It will always benefit so many other people in our community. Even the people you employ—your organization, your business—employs many people, which gives them livelihood. That means they can give their children a good education, they can live comfortably, and they can save enough for any difficulties they face in life. There's so much they can do because you supply them with employment. It's not just making money—it's making society, it's building community, it is serving the people in our world.
Many people sometimes complain that business is greedy. It is not. As Chung Bang Chu, the former head of Keppel Shipping Company, said: companies are not corrupt—people can sometimes be corrupt, and that's why we have laws to restrain that. But companies provide a service for the world. Without them, there will be no employment, and there will be no possibility to have aircraft that can fly people like myself around the world to share and to teach. It is important that we have companies. However, we have to make sure that the experience we have at work is always going to be a positive one.
Effective Management by Ajahn Brahm 6th Nov 2017
https://www.youtube.com/watch?v=mcseeNZfl3M
首先，當你身處領導位置時，總會有那麼一刻，你會意識到自己擁有的財富金額，你永遠也花不完。政府會花它，你的子女會花它，你所支持的慈善組織也會花它。你個人真正能花掉的，只是一小部分而已。過了一段時間，你會明白，你繼續工作的目的，並不是為了自己花錢——而是為了他人花錢。這就是布施，這就是給予。即使如此，我們仍然熱愛工作，單純因為它**就是**給予。它是在給予我們的社區。
即使繳稅——當你因為工作而繳稅時——你會在路過的醫院、在它們資助的學校裡看到這些稅金的蹤影。你的辛勤工作，正在為社區和社會創造善業。有時我們會發現，我們所做的辛苦工作，確實對社會產生了影響。那些稅金蓋起了這裡這個大廳，讓我今天下午能在這裡演講。所以，永遠不要認為你繳的稅金，或你賺的錢，只是為了自己。它從來都不是——它總是也為了他人，而這將帶給你許許多多的快樂。
有時，我們在工作、在社會、在公司中所做的善行，我們卻未能欣賞自己辛苦工作的成果。它不僅僅是為了自己，甚至不僅僅是為了家人。它永遠都會利益我們社區中的許多其他人。甚至你所僱用的人——你的組織、你的企業——僱用了許多人，這給予他們生計。這意味著他們能讓子女接受良好教育，能舒適地生活，並為人生中任何困難存下足夠的錢。他們能做很多事，正是因為你提供了就業機會。這不僅僅是賺錢——這是在造就社會，是在建立社區，是在服務我們世界中的人們。
許多人偶爾會抱怨商業是貪婪的。其實不然。正如前吉寶船務公司（Keppel Shipping Company）負責人所說：公司本身並不腐敗——人有時會腐敗，正因如此我們才有法律來約束。但公司為世界提供服務。如果沒有它們，就沒有就業機會，也不可能有飛機能載著像我這樣的人環遊世界來分享與教導。擁有公司是很重要的。然而，我們必須確保工作體驗永遠是正面的。
**Ajahn Brahm 有效管理**
2017年11月6日
不要幫不應幫的 Don't help with what ought not be helped
不要幫不應幫的 Don't help with what ought not be helped
捨心是很重要的
它是智慧的體現。
有時眼前的人真的很可憐，遭遇了很不幸的事情。
但如果攤長來看，我們就會發現，其實這只是過去惡行的結果而已。
過去怎樣做，作出怎樣程度的惡行，現在就得承受如此程度的果報。
佛教教導我們，應該慈悲待人。能夠幫到的就幫，幫不到就保持中捨。我們不會去隨意用旁門左道去竄改別人的因果的，這有違天理。
就好像一個犯人強姦了人，他來請求作為是大律師的我們。我們知道他確實強姦了人，但他卻花上巨額請求我們走法律漏洞幫他脫罪。
如果我們真的幫了他，我們就一起造惡業了。
律師這份職業很容易會顛倒是非黑白，從中造下許多惡業。
此時，最好的方法是婉拒他，不接受這個案件，對這一切保持中立。
慈悲和智慧就像鳥兒的雙翼，如果少了其中一樣，鳥也無法順利飛行。
Equanimity is very important.
It is a manifestation of wisdom.
Sometimes, the person before us is truly pitiable, having encountered unfortunate circumstances.
But if we take a longer view, we will find that this is actually just the result of past misdeeds.
Whatever one did in the past, and to whatever extent one committed evil actions, one must now bear the corresponding karmic consequences.
Buddhism teaches us to treat others with compassion. Help if you can; if you cannot help, maintain equanimity. We do not casually use improper means to tamper with others’ kamma, as this goes against the natural order.
It is like a criminal who has committed rape coming to seek help from us as senior lawyers. We know he indeed committed rape, but he spends a large sum of money asking us to exploit legal loopholes to help him escape punishment.
If we truly help him, we will jointly create negative karma.
The legal profession can easily invert right and wrong, leading to the creation of much negative karma.
In such a situation, the best approach is to politely decline, not accept the case, and remain neutral toward the entire matter.
Compassion and wisdom are like the two wings of a bird. If either is missing, the bird cannot fly smoothly.
貪功德又受人喜歡 Craving merits
貪功德又受人喜歡 Craving merits
貪功德是一種不善的煩惱
和其他貪慾一樣，會導致內心的壓力
然而，整體而言，這是導向快樂的
因為如果貪功德，至起碼我們會不斷行善積德，直至最後我們把對功德的貪慾去除
所以如果要貪，貪功德好過貪其他😂
貪功德一般有兩種截然不同的結果
在佛教團體裡，試試貪功德吖？搶功德來做吖？
那麼保證很快我們就會惹上是非、別人的厭惡
但在佛教裡，貪功德得來又不會惹是非的，就是不用接觸人的功德。默默捐錢，見到就捐；別人邀請就捐--這樣我們反而很受歡迎😂
如果要貪功德，又想接觸人；那麼去世間裡貪吧！
為什麼？ 根本沒人會和我們爭😂
人人都自私自利、不肯付出
但我們：
來--我幫你！
我請大家吃東西！
我付錢！
這件事包在我身上！
爸爸媽媽，我帶你們去旅行！
那麼雖然我們是貪啊，但反而很受歡迎😂
不過最好還是把對功德的貪慾去除吧，改為以慈悲的心去行善。不然我們會很大壓力的
Craving merit (punna) is actually a type of unwholesome mental defilements.
Just like other forms of greed or craving, it creates inner stress and sufferings.
Yet overall, it’s a craving that leads toward happiness.
Why? Because if we crave merit, at the very least we’ll keep doing good deeds and accumulating wholesome karma—until eventually we uproot even the craving for merit itself.
So if we’re going to crave something, craving merit is definitely better than craving anything else 😂
Craving merit generally leads to two completely opposite outcomes:
1. Inside a Buddhist community or temple, try craving merit—try grabbing merit or fighting for merit-making opportunities.
Guaranteed: very quickly we’ll create conflicts and people will dislike us.
2. But in Buddhism, there is a way to crave merit without causing any trouble at all: doing merit that doesn’t involve dealing with people.
Quietly donate money whenever we see a chance; donate whenever someone invites us—these actions actually make us very well-liked 😂
If we want to crave merit AND interact with people, then go crave it out in the secular world!
Why? Because practically no one will compete with us😂
Most people are selfish and unwilling to give or help.
But we say:
- “Come, let me help you!”
- I’ll treat everyone to food!”
- “I’ll pay!”
- “Leave this to me!”
- “Mom, Dad, I’ll take you on a trip!”
Even though our motivation is still craving (for merit), people will actually love us😂
Still, the best thing is to eventually let go of the craving for merit altogether and do good deeds purely out of compassion and loving-kindness. Otherwise, we’ll keep putting a lot of pressure on ourselves.
《Domestic Abuse 家庭暴力》
《Domestic Abuse 家庭暴力》
Devotee: About the woman that has abuses, yes. I have a friend that has an abusive husband, and like you said, they are very confused and don't know what to do. What is the best way we, as a friend, to support her?
Ajahn Brahm: If it's very abusive like that, you need to sometimes get her away to a refuge, because it can kill hersometimes ; it can cause huge psychological and physical damage to her. That's why in many countries it's illegal; the guy goes to jail if he treats a wife like that. So you have to be very careful there to protect her physical well-being. And of course, the other thing is you need a counselor.
There is also another thing which I've noticed: sometimes the husband, the guy, doesn't think he's being abusive at all; he can't see it. So one great thing to be able to do today is get out your smartphone and video him when he's being abusive or violent. Then, when he's settled down, play it to him. It's like a mindfulness technique because when we're really angry we just don't know what we're doing. It may be that he's drunk; take a video of the person when they're drunk and when they're sober, play it to them. That's a huge wakeup call. They say, "Is that what I'm like?"
I remember the first time, as a trainee school teacher, we all had to present a lesson and it was videoed. It was the first time I saw what I look like on the TV screen, just a private video, and that shocked me. You know, where you're standing now you're looking through your eyes, but you can't see what I can see, I see your face. To actually see yourself on TV for the first time... The reason they did that was because if you have any small idiosyncrasy, like a twitch, and you're in front of high school kids, after five minutes all the kids will be doing it in front of you. So you have to get that out of your system before the kids tease you with it.
So if you can video him, or get the wife to video him when he's drunk or abusive, and play it back to him... sometimes we don't realize how bad we are, and when he sees that, sometimes that can be the wakeup call, the thing which is needed to get him so embarrassed and upset about himself, saying "I don't want to be this person I've seen on the video; I didn't realize that's what I look like." That's a very good technique if you can manage that. But other than that, you need counselors.
Again, she has bruises on her body; she didn't fall down the stairs, she didn't walk into a door, that was her husband. And you know, it does kill people. And if it doesn't kill them, it has such huge psychological damage for the rest of their life; they do get into very, very bad states. And again, that's the job of countries to actually advertise so the women realize it is a problem and the men realize they're a problem as well.
And it's not just men; it's women as well. I have a little article which I was showing around to the monks, a research I think was done in Europe, and they showed that nagging wives actually kill the husbands. It's true, it's there; I'll get it out and read it tomorrow for you. It's recent research. They say something like 350 deaths out of 100,000 are caused by nagging wives; it actually does lessen the husband's lifespan. But the opposite doesn't, apparently; the husband nags of the wife, you're immune to it apparently, but not the men. So you know, you actually kill them.
So you know, there's domestic abuse on both sides, so be kind to each other. But if you do see that, you've got to stop it pretty quickly, and obviously the best thing is to stop it before it gets so ingrained; early prevention is the best. But you know, if not, then you have to convince her that this is a problem, that he can't carry on like this. And videos are pretty good. If she's got some bruises, take photos of them, show it to her again and again and again: "This is what you look like. You know that's not from a door, that's from your husband."
Otherwise, you see the terrible things which happen in India; they kill the girls, they pour acid over them and all sorts of incredibly bad things. And that's, you know, that's when it goes really, really too far; that is unacceptable.
Q&A by Ajahn Brahm at Jhana Grove Meditation Retreat Centre on 3 July 2014
https://www.youtube.com/watch?v=NCv6bzGGgEM&list=PL-E16hq8cBIob1V6i3lWl-PLQm8VVezzK&index=11
more about Ajahn Brahm:
https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E8%8B%B1%E5%9C%8B-england/ajahn-brahm
信徒：關於那位遭受虐待的女士，是的。我有一位朋友，她的丈夫有虐待行為，就像您說的，她感到非常困惑，不知道該怎麼辦。我們作為朋友，支持她的最佳方式是什麼？
布拉姆尊者：如果虐待情況那麼嚴重，你有時需要讓她離開，去庇護所，因為這可能會害死她；這會對她造成巨大的心理和身體傷害。這就是為什麼在許多國家這是非法的；如果一個男人那樣對待妻子，他會進監獄。所以你必須非常小心，保護她的身體安全。當然，另一件事是你需要尋求輔導師的幫助。
我還注意到另一件事：有時候，丈夫，那個男人，根本不認為自己有虐待行為；他看不到。所以現在有一個很好的方法，就是拿出你的智慧型手機，在他施虐或暴力相向時錄下來。然後，等他平靜下來，播放給他看。這就像一種正念技巧，因為當我們非常憤怒時，我們根本不知道自己在做什麼。可能他喝醉了；在一個人醉酒時錄下他，等他清醒時播放給他看。這是一個巨大的當頭棒喝。他們會說：「我那時候是那個樣子嗎？」
我記得我第一次，作為實習學校老師，我們都必須進行教學演示，並且被錄影。那是我第一次在電視螢幕上看到自己的樣子，只是一個私人錄影，那讓我震驚。你知道，你現在站著，是透過自己的眼睛看東西，但你看不到我能看到的（你的臉）。第一次在電視上看到自己……他們這樣做的原因是，如果你有任何小習慣，比如抽搐，而你站在高中生面前，五分鐘後所有孩子都會在你面前模仿那個動作。所以你必須在孩子們用它來取笑你之前，改掉那個習慣。
所以，如果你能錄下他，或者讓妻子在他醉酒或施虐時錄下來，然後播放給他看……有時候我們不知道自己有多糟糕，當他看到時，有時那會成為一個警醒，讓他感到非常尷尬和自責，說「我不想成為我在影片中看到的那個人；我沒意識到我當時是那個樣子。」如果你能做到，這是一個非常好的技巧。但除此之外，你需要輔導師。
再說一次，她身上有瘀傷；她不是從樓梯上摔下來，也不是撞到門，那是她丈夫造成的。你知道，這真的會害死人。即使沒有致死，也會對他們的餘生造成巨大的心理傷害；他們確實會陷入非常、非常糟糕的狀態。再次強調，這是國家的責任，要實際進行宣導，讓女性意識到這是個問題，也讓男性意識到他們自己也是問題所在。
而且不只是男性；女性也有問題。我有一篇小文章，我之前拿給僧眾們看過，我想是在歐洲做的一項研究，結果顯示嘮叨的妻子實際上會害死丈夫。這是真的，有這回事；我明天找出來讀給你們聽。是最近的研究。他們說每十萬人中大約有350例死亡是由嘮叨的妻子引起的；這實際上會縮短丈夫的壽命。但反過來顯然不會；丈夫對妻子嘮叨，女性顯然對此免疫，但男性則不然。所以你知道，你真的會害死他們。
所以你知道，家庭暴力是雙方面的，所以要彼此善待。但如果你確實看到這種情況，你必須盡快制止，顯然最好的方法是在它變得根深蒂固之前就阻止它；早期預防是最好的。但你知道，如果不行，那麼你必須說服她這是一個問題，他不能繼續這樣下去。錄影是一個很好的方法。如果她身上有瘀傷，拍下照片，一次又一次地給她看：「這就是你現在的樣子。你知道那不是撞到門造成的，那是你丈夫造成的。」
否則，你會看到印度發生的可怕事情；他們殺害女孩，朝她們潑酸以及各種極其惡劣的事情。而那，你知道，那就是事情發展到真正、真正太過分的地步；那是不可接受的。
問答環節，布拉姆尊者於靜默叢林禪修中心，2014年7月3日
https://www.youtube.com/watch?v=NCv6bzGGgEM&list=PL-E16hq8cBIob1V6i3lWl-PLQm8VVezzK&index=11
《我想升職 I want to get a promotion》
《我想升職 I want to get a promotion》
弟子問： 在現代商業環境中，每個人都必須考核績效、提升客戶服務、不斷追求進步，該如何運用「無我」與「無自我進步」的觀念呢？
布拉姆長老答： 這在商業領域確實極具挑戰。是否存在其他實現價值的方式？想想你們多少人曾在晉升競爭中忍受辦公室政治。若能以智慧理解「無我」的真諦，就會明白升職並不會讓你成為更好的人——反而可能讓你更顯愚痴。你當下的壓力還不夠多嗎？升職意味著更重的責任，雖然薪資可能提升，但金錢何曾真正足夠？永遠都不夠。
升職最終只會帶來更多壓力，卻依然無法解決經濟困境。對我而言，寧願保持雖不豐足卻無壓力的生活——說實在的，我在道場根本毫無積蓄，但內心自在。那麼為何人們仍渴望升職？只因「自我」作祟，讓你誤以為頭銜能定義自我：「我是經理、我是總監、我是老闆。」但你真的不該渴望成為老闆，那意味著必須承受無數苦難。當第二把交椅反而更明智。我常比喻：車隊中領頭的卡車總要承受滿擋風鏡的蟲屍，後隨車輛卻能一塵不染。身為領袖或老闆，你注定要面對所有難題。永遠當第二或第三順位才是最智慧的選擇。
因此實踐之道就是：不爭當老闆。你既已承受足夠壓力，何苦提早耗盡生命？享受生活，讓老闆去承擔所有難題吧。
──布拉姆長老於靜默森林禪修中心問答（2014年6月30日）
Devotee: How to apply the concept of no-self and no self-improvement in the context of modern business where everyone must rate performance, improve customer service, and constantly strive to do better?
Ajahn Brahm: This is particularly challenging in the business world. Are there alternative ways to achieve meaningful outcomes? Consider how many of you endure office politics amidst intense competition for promotions. If you wisely understand the principle of no-self, you'll realize that receiving a promotion doesn't make you a better person—it might actually make you more foolish. Don't you already have enough stress? With a promotion comes more responsibilities, and while you might receive higher pay, is it ever truly sufficient? It never is.
A promotion ultimately brings more stress without having enough money. For me, I had rather have money I have got—which is not much , essentially means nothing—but just with no stress. So why do you want the promotions? that's because self, you believes that a promotion makes you a better person: "I am the manager, I am the director, I am the boss." You don't want to be a boss. If you want to be a boss, that is a lot of suffering. So it's far better to be number two. I often say, the boss, the person in the front truck of a convoy; they got all the bugs on the windshield, the one getting behind get nothing behind. So if you are the boss, you are the leader, you are in big trouble. It is always better to be number 2 or number 3, that is the best.
So, that's one way, you don't want to be a boss. You already have enough stress already; don't wanna sort of die young? Enjoy your life, and let the boss handle all the problems.
Q&A by Ajahn Brahm at Jhana Grove Meditation Retreat Centre on 30 June 2014
https://www.youtube.com/watch?v=_JSj8XLtMcs&list=PL-E16hq8cBIob1V6i3lWl-PLQm8VVezzK&index=6
《Are there contradiction between lay life and Buddhism? 世俗生活與佛教之間存在矛盾嗎？》
《Are there contradiction between lay life and Buddhism? 世俗生活與佛教之間存在矛盾嗎？》
Devotee: (about controversy between wordly ambition and Dhamma practice)
Ajahn Jayasaro: yeah, Buddhism is peaceful and you can't make it everything in the real world, the idea (goes like this). One of the thing as a lay Buddhist is that you can prove that it is not true.
You know in Thailand we have huge problem of corruption, and it is very intimidating once you step into a corrupted organization. And the pressure for you to corrupt is incredible.
In Thailand, there is corruption from the bottom to up in different organization, so there is so much pressure. But I also know a very moral and practical practiced Buddhist... if you come in to a corrupted organization, you only need one person up there who have been successful, and you know one person up there who doesn't compromise. It gives you so much merits for you to do that. I live in a bussiness world, and I can do it in a more kind, humane way and been successful. It is incredible gift which you can give, it is not that craving kind of motivation to prove through the status. You are not looking at your dignity, your meaning from these things. You know, it is like a hobby , it is a livelihood , a play. Just like an actor , when he plays the Hemlet , he is very into it. But the moment it ends, he put it down. So can separate these two things, be a good example. You have to look up for yourself, you don't trample people all over you , sometimes it is true, but sometimes it is not.
when you are being more senior, you get more power to influence the culture of your organization, your partner. And yeah, we can introduce the kind of better way of living together without compromising the efficiency of the work, the output of the work. I think it is a real input for the young Buddhist to show 'yes', these two things are compatible.
It is not compatible to that kind of selfish , narcissistic, striving for fame, power and those things. But to do good job, and lead a life of looking after yourself and family , fulfilling responsibilites; it is not wrong achieving things in the world. But it is not the end product, we have spiritual goals and material goals pursuing in harmony
信徒：（關於世俗野心與佛法修行之間的爭議）
阿姜·迦亞薩羅：是的，佛教是平和的，但你不能讓現實世界中的一切都符合佛法，人們常有這種想法。然而，作為在家佛教徒，你可以證明這種想法並不正確。
你知道，泰國存在嚴重的腐敗問題，一旦你進入一個腐敗的機構，情況會非常令人畏懼。迫使你同流合污的壓力大得驚人。
在泰國，從底層到高層的各種組織中都存在腐敗，因此壓力無處不在。但我也認識一些嚴守戒律、實踐佛法的在家眾——如果你進入一個腐敗的機構，你只需要有一位堅守原則、不妥协的高層存在。這樣的人能為你帶來巨大的善的影響。我身處商業世界，但可以用更慈悲、更人性化的方式取得成功。這是一份珍貴的禮物，不是那種通過地位來證明自己的貪婪動機。你不必從這些外在事物中尋找尊嚴與人生意義。這就像一種嗜好、一種生計、一場戲劇——如同演員扮演哈姆雷特時全心投入，但戲落幕時便放下。我們可以區分這兩者，成為善的榜樣。
你必須堅持自我，不必踐踏他人。有時現實確實如此，但並非總是如此。當你資歷更深時，會有更多能力去影響組織與夥伴的文化。我們可以在不影響工作效率與成果的前提下，推行更好的共處之道。我認為年輕佛教徒向世人展示「佛法與世俗可以兼容」極具意義。
這種兼容，絕不意味著縱容自私、自戀、追逐名利權力的行為。而是以正念做好本職工作，照顧自身與家庭，履行責任——在世間取得成就並無過錯，但這並非終極目標。我們應以精神追求與物質生活和諧並進為方向。
《選舉 Voting》
《選舉 Voting》
**…若某日我們尚存利用價值，即便遠在天涯，他人亦會尋來；
一旦價值耗盡，哪怕迎面相遇，他們也不會駐足問候。
有些人的「利益」藏在深山密林——
無論道路多麼艱險，他們仍願披荊斬棘，
入山叩拜，只為求得選票。
可一旦願望達成，
即便同行走於城鎮街巷、社區之間，
他們也不會再瞥你一眼……
只因你對他們已無用處。
這便是……當今世人的常態。
願我們都能深深銘記！
選舉何人治理國家，
務必審慎觀察。
若選擇得當，我們的國家方能進步繁榮，
與國際並駕齊驅。
擁有選舉權的公民，請正確行使權利，
莫要隨意濫用——
否則你我手中的權利，終將失去意義…**
**"...On days when we have benefits to offer, no matter how far away we are, people will come to us. But once those benefits are gone, even if we pass each other by, they won't greet us.**
**The 'interests' of such people lie in the deep forests and jungles—no matter how difficult the path, they will forge through wilderness to seek them out, to go and pay respect, all to gain votes. But once their desires are fulfilled, even if walking in the city, in the community, they won't glance our way.**
**Because... we no longer hold any benefit for them.**
**This is... the nature of people in this age. Let us all remember this well!**
**Whomever we elect to administer the country, please consider carefully. If chosen well, our nation can then develop and prosper, reaching a level comparable to other countries. Those who have the right [to vote], please use your right correctly. Do not use your right recklessly, or else our rights will become ineffective..."**
🐝🌸🐝🌸🐝🌸🐝
Luang Pu Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
September 29, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
《讓家清涼 Making the Home a Cool Refuge》
《讓家清涼 Making the Home a Cool Refuge》
Luang Pu Fan 長老也曾經說過，要把家做成寺院。到時間拜佛、念經，不要吵架，不要把讓心燥熱的事情帶到家，把家變成地獄。不適合來修行。
曾經認識一個居士，他工作很苦悶，不斷幫助有問題的小孩，不斷給指導他們，那些小孩也好起來。但她回到家就暴躁了，不管是丈夫還是她的子女都很困難，最後都離家出走了。
家應該是最寧靜的，不是把髒的事情，還是讓心燥熱的事情帶回家。動物做巢的時候，例如鳥下蛋了，有的會找高高的樹，或者找一個洞。這裡的鳥很聰明，他找靠近出家人的，像隆波寮房旁邊，他懂得去選。會舒服、會安全、會有快樂，他懂得去選。所以我們懂得把我們住的那個地方弄得不要熱起來，要清涼、要舒服。
我們周圍、我們的家是熱還是清涼取決於自己的心。如果我們的心熱，在森林也會是熱。如果我們的心清涼快樂，無論去到哪裡我們也會清涼快樂。
所以重要的就是我們自己的心，要訓練好。
Luang Pu Fan once said that we should make our home like a temple. Set times for paying respects to the Buddha and chanting. Don't argue, don't bring things that make the heart agitated back home, turning the home into a hell. That environment is not suitable for practice.
I once knew a lay devotee. Her work was very draining; she constantly helped troubled children, continuously guiding them, and those children improved. But when she returned home, she became irritable. Both her husband and her children found it difficult, and in the end, they all left home.
Home should be the most peaceful place. We shouldn't bring dirt or things that agitate the heart back home. When animals build nests—for example, when a bird lays eggs—some will find a tall tree or a hole. The birds here are clever; they build near the monks, like next to Luang Po's kuti. They know how to choose. They seek comfort, safety, and happiness; they know how to choose. So, we should know how to make the place we live free from this 'heat'; make it cool and comfortable.
Whether our surroundings and our home are 'hot' or 'cool' depends on our own mind. If our mind is 'hot,' even the forest will feel hot. If our mind is cool and happy, wherever we go, we will be cool and happy.
Therefore, the crucial thing is our own mind—we must train it well.
---Luang Por Pramote
2024.07.27
無過之樂 happiness from blamelessness
無過之樂 happiness from blamelessness
Once, the Buddha taught Anāthapiṇḍika (the wealthy benefactor also known as Sudatta) about four kinds of happiness that a householder can enjoy at the right time:
1.The joy of ownership – The happiness of thinking, "I’ve earned this wealth!"
2.The joy of enjoyment – The happiness of using one’s wealth to enjoy life and perform good deeds.
3.The joy of debtlessness – The happiness of being free from debts.
4.The joy of blamelessness – The happiness of having no wrongdoing in body, speech, or mind.
The Buddha concluded that the first three joys do not amount to even a sixteenth of the joy of blamelessness. (AN 4.62)
And it’s true—if we avoid harming ourselves and others through body, speech, and mind, it feels amazing.
No one can rightfully criticize us—those who try are just silly babies.
We stand with integrity, so even spirits and gods have no just reason to rebuke us.
We stand firm on moral high ground, radiating confidence, joy, and positivity.
So from this moment on, let’s commit to:
In body: Not killing, not stealing, not engaging in sexual misconduct, not consuming intoxicants.
In speech: Not speaking harshly, not sowing division, not saying nonsense, not lying.
In mind: Not coveting others’ possessions, not taking advantage, not wishing harm, not harboring jealousy—and trusting in karma.
We also avoid anything that violates ethics or something that could rightly bring disciplinary or legal consequences.
And honestly? It feels damn good.
有一次，佛陀教導給孤獨長者，在家人在適當的時機，能夠有四種快樂
第一種，就是擁有之樂。 自己賺來財富，一想起自己有多少多少錢就很開心了
第二種，就是享用之樂。就是想起自己賺來財富後，享用一切美好的事物，也能用來做功德。一想起就很開心了
第三種，就是無債之樂。就是想起自己沒有任何債務而高興
第四種，就是無過之樂。想起自己沒有任何身體、 語言、 思想上的罪過而感到快樂
佛陀總結，以上三種快樂都不及無過之樂的十六份之一（AN4.62)
的確，如果我們能夠在身體、 語言、 思想上不傷害自己和別人，不犯任何錯；那是非常爽的一件事。
沒人能夠合理如法地罵我們，罵我們的是傻baby
我們光明磊落，連鬼神也不能合理地呵斥我們
我們總是站在道德高地，自信心爆棚，充滿陽光和喜樂。
所以由此刻開始，我們身體上不應該殺害任何生命、 不偷盜不屬於自己的東西、 不和人發生不正當的性關係、 不喝酒吸毒
語言上，我們不尖酸刻薄地罵人、 不分化離間、 不說無用的廢話、 不說謊
意念上，我們不貪戀屬於別人的東西和資產、不佔人便宜、 不想傷害別人、 妒忌別人，相信因果
任何違背道德和會合理地遭到紀律和法律處分的事，我們也不去做
這是一件很爽的事
《讓人隨意給你建議》《Let people give whatever advice to you 》
《讓人隨意給你建議》《Let people give whatever advice to you 》
《Let people give whatever advice to you 》
Devotee: my parents advise me to acquire someone around me by maintaing certain image
Ajahn Suchart: They are just being delusional , thinking that their lifestyles are good for you. When you know better than them, you know that the best lifestyle is to be alone and peaceful, be content with yourself.
Let them give whatever advice to you. It is naturally for people to always giving advice to people. The best way to deal with it is just to nod your head, 'ok, ok , ok'
Don't try to argue, it will start a problem if you start to argue with them.
It is your life, you are the one who choose. They don't live your life. So you have to choose your life which is suitable for you.
When I told someone I wanted to become a monk, he became very sad, he said, ' why you want to become a monk? you are not a beggar! you can make a living!'
they think being a monk is being a beggar . Because they don't understand the buddhist concept of renunciation. They think they need a lot of things to be happy; to be respectable, you need to have a lot of things that people have.
But are they happy? They are not happy.
They always worry, ' how long will this thing last? can we lose all things one day? like right now?' Look at the stock market. Look at all the money lost in stock market in just a few days.
Are they happy? people with lots of investment in stock market. I think they want to kill themselves.
So don't worry about people giving you opinions. As long as you know what the right opinion should be. The opinions given by the Buddha, just follow the opinions given by the Buddha. It is a true way to peace and happiness. Everything else is suffering. Ways towards sufferings, but not the way towards happiness or free from sufferings.
But people don't understand . They don't see the results appear in the mind, like the Buddha. How happy the Buddha is? compared to when he was a prince. When he was a prince, he felt horrified. Every time he thought of the body getting old, getting sick and gettng to die. But after his enlightenment, his mind becomes peaceful, happy all the time. And he was living like a beggar, no material possessions at all. So you can just listen to the Buddha, Dhamma and Sangha as your instructers. Other people can teach you whatever they want, just nod your head, but you don't need to follow what they say.
If their teaching contradicts the teaching of the Buddha, you should take the Buddha's teaching instead. That's why we take refuge in the Buddha, Dhamma and Sangha.
Refuge here means treating them as our teachers and guides
Always look at the Buddha as your model,what the Buddha did? Did he need to have a lot of money and possessions? He just want to be alone in the forest, where he find real happiness and contentment.
《讓人隨意給你建議》
信徒：我的父母建議我通過維持某種形象來獲取周圍的人。
阿姜蘇差特：這只是愚癡而已，以為他們的生活方式對你有好處。當你比他們知道得更多的時候，你知道最好的生活方式是獨自平靜，自己感到滿足。
讓他們隨意給你建議。人們總是會給予他人建議，這是自然而然的。應對的最佳方式就是點點頭，說「好，好，好」。不要試圖爭辯，因為如果你開始與他們爭辯，就會產生問題。這是你的人生，你是選擇的人。他們不會過你的生活。所以你必須選擇適合自己的生活。
當我告訴某人我想成為一名僧侶時，他變得非常傷心，說：「你為什麼想成為僧侶？你不是乞丐！你可以賺錢！」他們認為做僧侶就是乞討。因為他們不理解佛教放下的概念。他們認為需要很多東西才能快樂；要受人尊敬，就需要擁有很多別人擁有的東西。但他們快樂嗎？他們並不快樂。他們總是擔心：「這些東西能維持多久？有一天我們會失去一切嗎？比如現在？」看看股市。看看在股市中短短幾天內損失了多少錢。
他們快樂嗎？那些在股市中有大量投資的人。我覺得他們想自殺。
所以不要因為別人給你的意見而困擾。只要你知道正確的意見應該是什麼，那就是佛陀的教誨。就只是遵循佛陀的意見。這是真正通往平靜和快樂的道路。其他一切都是痛苦的。是通往痛苦的道路，而不是通往快樂或脫離痛苦的道路。
但人們不理解。他們看不到心中的結果。就像佛陀一樣，佛陀多麼快樂？與他當王子時相比。當他是王子時，他感到恐懼。每次想到身體變老、得病和死亡時，他都感到恐懼。但在他覺悟之後，他的心變得平靜，時刻快樂。他過著像乞丐一樣的生活，沒有物質財產。因此，你可以聆聽佛陀、法和僧作為你的指導。其他人可以隨意教你，但你只需點點頭，無需遵循他們的話。
如果他們的教導與佛陀的教導相矛盾，你應該選擇佛陀的教導。這就是我們皈依佛、法和僧的原因。皈依在這裡意味著將他們視為我們的老師和指導者。時刻以佛陀為榜樣，佛陀做了什麼？他需要很多錢和財產嗎？他只是想在森林中獨處，找到真正的快樂和滿足。
臨時演員都是演員！ Temporary Actors are still actors!
臨時演員都是演員！ Temporary Actors are still actors!
We Are All Temporary Actors
Because in life, nothing is controllable, nothing is constant, and nothing can be taken with us after we are dead.
We must respond to whatever the director---nature-- gives us.
But temporary actors are still actors!
Everyone's script is quite similar, and the nature as the director wants us to:
1.Take responsibility
2. Avoid greed, hatred, and delusion; be happy.
The Buddha taught in DN 31:
Children must fulfill their responsibilities as children;
Parents must fulfill their responsibilities as parents;
Husbands and wives must fulfill their responsibilities as spouses;
Students must fulfill their responsibilities as students;
Teachers must fulfill their responsibilities as teachers;
Bosses must fulfill their responsibilities as bosses;
Employees must fulfill their responsibilities as employees;
Friends must fulfill their responsibilities as friends;
Monastics must fulfill their responsibilities as monastics;
Laypeople must fulfill their responsibilities as laypeople.
The most critical requirement of the script is—never give rise to any greed, hatred, or delusion; be happy without defilements!
Photo credit to who owns it
我們所有人都是臨時演員
因為人生中沒有東西是可以控制，沒有東西是常恒的，沒有東西能被帶走
大自然給我們什麼，我們就要跟著反應
但臨時演員都是演員啊！
每個人的劇本都是大同小異，作為導演的大自然就是要我們：
1.要負責任 2.不要起貪嗔癡，要開心
佛陀在DN31中教導，
做子女的要盡子女的責任；
做父母的要盡父母的責任；
做老公老婆的要盡老公老婆的責任；
做學生的要盡學生的責任；
做老師的要盡學生的責任；
做老闆的要盡老闆的責任；
做員工的要盡員工的責任;
做朋友的要盡朋友的責任；
做出家人的要盡出家人的責任；
做在家人要盡在家人的責任
劇本最重要的要求就是--千萬不要起任何貪嗔癡，要開心沒煩惱！
負責任 fulfil our responsibility
負責任 fulfil our responsibility
Letting go is not about abandoning responsibilities—
that is merely reinforcing self-identity.
We must let go of the attachment to self-identity,
let go of laziness.
---Luang Por Ganha
19-2-2025
「放下並不是捨棄責任——那只是強化‘自我身份’。我們必須放下對自我身份的執著，放下懶惰。」
--- Luang Por Ganha
2025年2月19日
《我們應該採取法律行動嗎？》《Should we take legal actions?》
《我們應該採取法律行動嗎？》《Should we take legal actions?》
《Should we take legal actions?》
Question: Should somebody seek legal justice for the wrongdoing of another person to him/her?
Than Ajahn: Well, ideally not if you want to have compassion and goodwill towards that person. Then you just forgive that person who did wrong to you. This will end all problems as there will be no retaliation. If you take legal action, then you might instigate more retaliation from your enemy. So the ideal way is to forgive and forget and move on. It’s already gone anyway, right? What had been done was already done. So it’s better to leave it alone and forget about it. Because if you take legal action, it can also cause you stress. And if you lose, you’ll have more stress and sorrow, and you will lose a lot of money at the same time. So, why do it in the first place, right? Let it go.
This is what radiating compassion or goodwill (mettā) means. Radiating mettā is not by doing chanting, but by actual action of doing it, by forgiving others. A lot of Buddhists think that radiating mettā means doing chanting. But by just doing chanting, they don’t do anything. Chanting is just teaching you how to do it.
Question: Would this stop future harm to other people?
Than Ajahn: Well, if that person wants to harm other people, who can stop him or her from doing it? Unless you kill that person. And then that person will go and take another birth and do it again anyway. So let things be naturally. You just do things on your part to protect yourself. But as far as other people are concerned, who knows? Maybe by you forgiving that person, it might change that person’s character from being a bad person to become a good person. Because there is compassion in this world, there is goodwill in this world.
The Buddha said that you don’t end hatred by hatred; you end hatred by loving kindness.
《我們應該採取法律行動嗎？》
問題：某人是否應該為他人對自己的錯誤行為尋求法律訴訟？
阿贊：理想情況下，如果你想對那個人保持慈悲和善意，那麼就不應該。
你應該原諒對你犯錯的人。這樣可以結束所有問題，因為不會有報復。如果你採取法律行動，可能會激起敵人的更多報復。
因此，理想的方式是原諒、忘記它並繼續前進。事情已經過去了，對吧？已經發生的事情就已經發生了。所以最好是讓它靜置，忘掉它。
因為如果你採取法律行動，也可能會給你帶來壓力。如果你輸了，你會承受更多的壓力和悲傷，同時還會失去很多錢。所以，為什麼一開始要這樣做呢？放手吧。
這就是散發慈悲或善意（mettā）的意思。
散發mettā不是通過誦經，而是通過實際的行動，通過原諒他人來實現。許多佛教徒認為散發mettā就是誦經。但僅僅誦經並不會做任何事情。誦經只是教你如何去做。
問題：這樣做會阻止未來對其他人的傷害嗎？
阿贊：如果那個人想要傷害其他人，誰能阻止他或她呢？除非你殺了那個人。但那個人還是會轉世再去做同樣的事情。所以讓事情自然發展。你只需做好自己應該做的來保護自己。但至於其他人，誰知道呢？也許因為你原諒了那個人，可能會改變那個人的性格，讓他從壞人變成好人。因為這個世界上有慈悲，有善意。
佛陀說，仇恨並不是通過仇恨來結束的，而是通過慈愛來結束的。
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