爲何不要作惡？Why don't do evil

「搞」動物，會有後果

「搞」壞人，會有後果

「搞」有德者，會被炸到飛起~

大目犍連尊者過去世時是位叫童子迦葉（kisavacchaṃ ）、有四禪八定的仙人。當時有位愚昧的國王帶著將士們向他吐口水、拋擲潔牙木。

當將軍（senāpati）離去後，他看見童子迦葉，立即取出潔牙木等物，仔細為他沐浴後問道：「尊者，國王將會如何？」「朋友，我心中並無怨恨，但天神已然震怒，七日之內將使整個國家化為廢墟。你應速帶妻兒逃往他處。」

將軍驚恐萬分，趕去稟告國王，國王卻不信其言。將軍返家攜帶妻兒倉皇出逃。我們的菩薩（佛陀前世）當時是眾仙人之首，他具備八定和五神通。他知曉此事後，派遣兩位年輕苦行者用擔架將童子迦葉（kisavacchaṃ ）從空中接回。國王與盜匪交戰後返回都城。就在他抵達時，天神們首先降下暴雨，沖走所有糞穢；接著降下純淨細沙；沙堆頂端降下天界花雨；花堆上降下銅幣雨；銅幣堆上降下金幣雨；金幣堆頂降下天界寶飾雨。人們歡喜爭奪金銀珠寶時，突然有燃燒的各種兵器從天而降，將眾人肢體切碎。繼而落下巨大燃煤，煤堆上又降下熊熊火山，最後落下深達六十肘的細沙掩埋一切。全成方圓六十由旬頓成廢墟，此劫傳遍整個閻浮提。（JaA.522）

根據《布施分別經》及其注釋來推論，我們「搞」一位已經進入證悟初果之道的人，例如一位為了出離輪迴而皈依三寶的人；果報比「搞」這些遠離欲樂的仙人更猛。

更不用說「搞」初果聖者、二果聖者、三果聖者、阿羅漢、獨覺佛、佛陀、僧團了。

只不過果報未必會立即顯現罷了

如果要比喻，「搞」他們，就會被炸出銀河系

**English**

Mess with animals — there are consequences. 

Mess with bad people — there are consequences. 

Mess with the virtuous — you get blasted sky-high.

In a past life, Venerable Mahāmoggallāna was a seer named Kisavaccha, accomplished in the four jhānas and eight attainments. A foolish king and his soldiers spat on him and threw tooth-sticks at him.

After the commander (senāpati) left, he saw Kisavaccha, immediately took out tooth-sticks and the rest, bathed him carefully, and asked: “Venerable sir, what will happen to the king?” 

“Friend, I hold no resentment in my heart, but the deities are already furious. Within seven days the whole country will be laid waste. Take your wife and children and flee at once.”

The commander was terrified, rushed to report to the king, but the king did not believe him. The commander went home, took his family, and fled in haste.

Our Bodhisatta (the Buddha in a former life) was then the foremost of the seers, endowed with the eight attainments and five supernormal powers. Knowing this, he sent two young ascetics with a palanquin to fetch Kisavaccha through the air.

After fighting bandits, the king returned to the capital. Just as he arrived, the deities first sent a downpour that washed away all filth; then a rain of pure fine sand; on the sand-heaps a rain of heavenly flowers; on the flower-heaps a rain of copper coins; on the copper-heaps a rain of gold coins; on the gold-heaps a rain of heavenly ornaments. While people joyfully scrambled for gold, silver and jewels, burning weapons of every kind suddenly fell from the sky and chopped their bodies to pieces. Next came huge burning coals; on the coal-heaps blazing volcanoes; finally fine sand sixty cubits deep buried everything. The whole land, sixty yojanas across, became a wasteland. News of this disaster spread throughout Jambudīpa. (JaA.522)

From the *Dakkhiṇāvibhaṅga Sutta* and its commentary we can infer: if we “mess with” someone who has already entered the path to stream-entry — for example, a person who has gone for refuge in the Triple Gem in order to leave saṃsāra — the result is even fiercer than “messing with” those seers who had already withdrawn from sensual pleasures.

Needless to say, this applies all the more to a stream-enterer, once-returner, non-returner, arahant, paccekabuddha, a Buddha, or the Saṅgha. 

The result simply may not appear at once.

To put it in a figure of speech: mess with them, and you get blasted out of the Milky Way.

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**ไทย**

“ยุ่ง” กับสัตว์ — มีผล 

“ยุ่ง” กับคนชั่ว — มีผล 

“ยุ่ง” กับผู้มีศีลธรรม — จะถูกระเบิดกระเด็นฟ้า

ในอดีตชาติ พระมหาโมคคัลลานะเคยเป็นฤษีชื่อกิสวัจฉะ (kisavacchaṃ) ผู้มีฌานสี่และสมาบัติแปด ครั้งนั้นมีพระราชาโง่เขลาพาทหารมาถ่มน้ำลายและขว้างไม้ชำระฟันใส่ท่าน

เมื่อเสนาบดี (senāpati) จากไปแล้ว เห็นกิสวัจฉะ จึงรีบนำไม้ชำระฟันออกมา อาบน้ำชำระกายให้ท่านอย่างละเอียด แล้วถามว่า “ท่านผู้เจริญ พระราชาจะเป็นอย่างไร” 

“สหาย ใจข้าไม่มีโทสะ แต่เทวดาโกรธแล้ว ภายในเจ็ดวันทั้งประเทศจะกลายเป็นซากปรักหักพัง ท่านจงรีบพาภรรยาและลูกหนีไปที่อื่น”

เสนาบดีตกใจกลัว รีบไปกราบทูลพระราชา แต่พระราชาไม่เชื่อ เสนาบดีกลับบ้านพาภรรยาและลูกหนีไปอย่างรีบร้อน

พระโพธิสัตว์ของเรา (พระพุทธเจ้าในชาติก่อน) ขณะนั้นเป็นหัวหน้าฤษีทั้งหลาย มีสมาบัติแปดและอภิญญาห้า เมื่อทรงทราบเรื่องนี้ จึงส่งนักบวชหนุ่มสองรูปใช้เปลหามกิสวัจฉะกลับมาทางอากาศ

พระราชาสู้รบกับโจรแล้วเสด็จกลับพระนคร พอเสด็จถึง เทวดาก็โปรยฝนหนักชะล้างสิ่งโสโครกทั้งหมดก่อน ต่อมาโปรยทรายละเอียดบริสุทธิ์ บนกองทรายโปรยฝนดอกไม้ทิพย์ บนกองดอกไม้โปรยฝนเหรียญทองแดง บนกองเหรียญทองแดงโปรยฝนเหรียญทอง บนกองเหรียญทองโปรยฝนเครื่องประดับทิพย์ คนทั้งหลายดีใจแย่งชิงทองเงินเพชรพลอย ทันใดอาวุธชนิดต่าง ๆ ที่ลุกไหม้ก็ตกลงมาจากฟ้า ตัดร่างกายคนเป็นชิ้น ๆ ต่อมาถ่านเพลิงก้อนใหญ่ตกลงมา บนกองถ่านมีภูเขาไฟลุกโชน แล้วทรายละเอียดสูงหกสิบศอกทับถมทุกสิ่ง ทั้งแผ่นดินกว้างหกสิบโยชน์กลายเป็นซากปรักหักพังในทันที ข่าวภัยพิบัตินี้แพร่ไปทั่วชมพูทวีป (JaA.522)

อนุมานจากพระสูตรว่าด้วยการจำแนกทานและอรรถกถา หากเรา “ยุ่ง” กับผู้ที่เข้าสู่ทางแห่งโสดาปัตติผลแล้ว เช่น ผู้ที่ถึงพระรัตนตรัยเพื่อออกจากวัฏสงสาร ผลจะแรงกว่าการ “ยุ่ง” กับฤษีผู้远离กามเหล่านี้เสียอีก

ไม่ต้องพูดถึงการ “ยุ่ง” กับพระโสดาบัน พระสกิทาคามี พระอนาคามี พระอรหันต์ พระปัจเจกพุทธเจ้า พระพุทธเจ้า หรือสงฆ์ 

เพียงแต่ว่าผลนั้นไม่จำเป็นต้องปรากฏทันทีเท่านั้น

ถ้าจะเปรียบ การ “ยุ่ง” กับท่านเหล่านี้ ก็เหมือนถูกระเบิดออกนอกทางช้างเผือก

---

**Tiếng Việt**

“Đụng” đến thú vật — có quả báo 

“Đụng” đến kẻ xấu — có quả báo 

“Đụng” đến bậc có đức — sẽ bị nổ tung trời.

Trong đời quá khứ, Tôn giả Đại Mục-kiền-liên là vị tiên tên Kisavaccha, có Tứ thiền Bát định. Lúc ấy có vị vua ngu muội dẫn binh sĩ nhổ nước bọt và ném que xỉa răng vào ngài.

Khi vị tướng quân (senāpati) rời đi, thấy Kisavaccha liền lấy que xỉa răng ra, tắm rửa cẩn thận cho ngài rồi hỏi: “Bạch Tôn giả, nhà vua sẽ ra sao?” 

“Này bạn, trong lòng ta không có sân hận, nhưng chư thiên đã nổi giận. Trong bảy ngày toàn bộ quốc gia sẽ thành đống đổ nát. Ông hãy mau đưa vợ con chạy đi nơi khác.”

Tướng quân kinh hoàng, vội vào tâu vua, nhưng vua không tin. Tướng quân về nhà đưa vợ con chạy trốn trong hoảng loạn.

Bồ-tát của chúng ta (tiền thân Đức Phật) lúc ấy là bậc trưởng trong hàng tiên nhân, đầy đủ Bát định và Ngũ thần thông. Ngài biết chuyện liền sai hai vị khổ hạnh trẻ dùng cáng rước Kisavaccha về bằng đường không.

Nhà vua đánh nhau với bọn cướp rồi trở về kinh thành. Vừa lúc vua đến nơi, chư thiên trước tiên đổ mưa lớn cuốn sạch mọi cấu uế; tiếp đến mưa cát mịn thanh tịnh; trên đống cát mưa hoa trời; trên đống hoa mưa tiền đồng; trên đống tiền đồng mưa tiền vàng; trên đống tiền vàng mưa châu báu trời. Người ta vui vẻ tranh giành vàng bạc châu báu thì đột nhiên đủ loại binh khí đang cháy rơi xuống từ trời, chặt nát thân thể mọi người. Tiếp đó rơi than hồng khổng lồ; trên đống than lại rơi núi lửa cháy rừng rực; cuối cùng cát mịn sâu sáu mươi khuỷu tay vùi lấp tất cả. Toàn bộ vùng đất rộng sáu mươi do-tuần tức thì thành phế tích. Tai nạn này loan khắp toàn cõi Diêm-phù-đề. (JaA.522)

Suy từ *Kinh Phân biệt bố thí* và chú giải: nếu ta “đụng” đến một người đã bước vào đạo hướng đến Sơ quả — ví dụ người quy y Tam bảo vì muốn thoát khỏi luân hồi — quả báo còn dữ dội hơn cả việc “đụng” đến những vị tiên đã xa lìa dục lạc ấy.

Huống hồ “đụng” đến bậc Sơ quả, Nhị quả, Tam quả, A-la-hán, Độc giác Phật, Đức Phật, hay Tăng đoàn. 

Chỉ là quả báo chưa chắc hiện ra ngay mà thôi.

Nếu muốn ví von: “đụng” đến các vị ấy, sẽ bị nổ bay ra khỏi Ngân Hà.

有些人認為，善良的人是笨人

懂得取巧、佔便宜、懂得傷害壓迫人的是聰明人、很酷

完全錯解！

真正有智慧、聰明的人，會看到、考慮到長遠的利益和快樂

沒有智慧、愚笨的人，只會看到、考慮到短促的利益和快樂（MN135）

他們管不住自己的貪慾、嗔怒，傷害他人的同時也傷害了自己。

好像這段影片李嘉誠先生說得完全沒錯。

我們打別人主意、傷害別人，別人就不喜歡我們，下次還會和我們做生意嗎？

難度他不會在背後抹黑我們嗎？

結果一大班人也不喜歡我們

權力是怎樣來的？透過別人順從而來的

金錢是怎樣來的？透過別人給錢我們而來的

地位是怎樣來的？透過別人尊重我們而來的

名譽是怎樣來的？透過別人讚美我們而來的

當我們不得人心，財富、權力、地位、名譽全部都沒有

這是聰明還是愚笨？

愚人是不會考慮到長遠的利益的。

如果是智者，他們則會考慮到長遠的利益

因為他們不傷害自己、不傷害別人

他們處於道德高地，充滿自信（AN5.213）；誰都無法正當地攻擊、誹謗、動搖他。

這是真正無敵的狀態

我們要做智者，不要做愚人

**English**

Some people think that kind people are fools, 

while those who know how to take advantage, exploit others, and hurt or oppress people are the smart ones — the cool ones.

This is completely wrong!

Truly wise and intelligent people see and consider long-term benefits and happiness. 

Those without wisdom — the foolish ones — only see and consider short-term benefits and happiness (MN 135). 

They cannot control their own greed and anger; while harming others, they also harm themselves.

As Mr. Li Ka-shing said in that video, he is completely right. 

If we scheme against others and harm them, will they still like us? Will they still want to do business with us next time? 

Won’t they smear us behind our backs? 

In the end, a whole group of people will dislike us.

Where does power come from? It comes from others’ compliance. 

Where does money come from? It comes from others giving it to us. 

Where does status come from? It comes from others’ respect. 

Where does reputation come from? It comes from others’ praise.

When we lose the people’s hearts, wealth, power, status, and reputation all disappear. 

Is this smart or foolish?

Fools do not consider long-term benefits.

Wise people, on the other hand, do consider long-term benefits. 

Because they do not harm themselves and do not harm others, 

they stand on the moral high ground, full of confidence (AN 5.213); 

no one can rightfully attack, slander, or shake them. 

This is the truly invincible state.

We should be wise people, not fools.

---

**Thai**

บางคนคิดว่าคนใจดีเป็นคนโง่ 

ส่วนคนที่รู้วิธีเอาเปรียบ ฉวยโอกาส และทำร้ายหรือกดขี่ผู้อื่น คือคนฉลาด — คนเท่

คิดผิดหมด!

คนที่มีปัญญาและฉลาดอย่างแท้จริง จะมองเห็นและคำนึงถึงประโยชน์และความสุขในระยะยาว 

คนที่ไม่มีปัญญา — คนโง่ — จะมองเห็นและคำนึงถึงแต่ประโยชน์และความสุขในระยะสั้นเท่านั้น (MN 135) 

พวกเขาควบคุมความโลภและความโกรธของตนเองไม่ได้ ในขณะที่ทำร้ายผู้อื่น พวกเขาก็ทำร้ายตนเองด้วย

อย่างที่คุณหลี่ เจียเฉิง พูดในคลิปนั้น เขาพูดถูกทั้งหมด 

ถ้าเราคิดร้ายและทำร้ายผู้อื่น เขาจะยังชอบเราอยู่ไหม? ครั้งหน้าเขาจะยังอยากทำธุรกิจกับเราไหม? 

เขาจะไม่พูดใส่ร้ายเราลับหลังหรือ? 

ผลสุดท้าย คนทั้งกลุ่มจะไม่ชอบเรา

อำนาจมาจากไหน? มาจากการที่ผู้อื่นยอมตาม 

เงินมาจากไหน? มาจากการที่ผู้อื่นให้เงินเรา 

สถานะมาจากไหน? มาจากการที่ผู้อื่นเคารพเรา 

ชื่อเสียงมาจากไหน? มาจากการที่ผู้อื่นชื่นชมเรา

เมื่อเราไม่เป็นที่นิยมของคน ทรัพย์สิน อำนาจ สถานะ และชื่อเสียงทั้งหมดจะหายไป 

นี่คือความฉลาดหรือความโง่?

คนโง่จะไม่คำนึงถึงประโยชน์ในระยะยาว

ถ้าเป็นผู้มีปัญญา พวกเขาจะคำนึงถึงประโยชน์ในระยะยาว 

เพราะพวกเขาไม่ทำร้ายตนเองและไม่ทำร้ายผู้อื่น 

พวกเขายืนอยู่บนจุดสูงทางศีลธรรม มีความมั่นใจเต็มเปี่ยม (AN 5.213); 

ไม่มีใครสามารถโจมตี พูดใส่ร้าย หรือสั่นคลอนพวกเขาได้อย่างชอบธรรม 

นี่คือสภาวะที่ไร้ศัตรูอย่างแท้จริง

เราควรเป็นผู้มีปัญญา อย่าเป็นคนโง่

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**Vietnamese**

Một số người cho rằng người tốt bụng là người ngu, 

còn những người biết mánh khóe, chiếm lợi, biết làm hại và đàn áp người khác mới là người thông minh — rất ngầu.

Hoàn toàn sai lầm!

Người thực sự có trí tuệ và thông minh sẽ nhìn thấy và cân nhắc lợi ích cùng hạnh phúc lâu dài. 

Người không có trí tuệ — kẻ ngu si — chỉ nhìn thấy và cân nhắc lợi ích cùng hạnh phúc ngắn ngủi (MN 135). 

Họ không kiềm chế được tham dục và sân hận của mình; trong khi làm hại người khác, họ cũng đang làm hại chính mình.

Như ông Lý Gia Thành nói trong đoạn video đó, ông ấy hoàn toàn đúng. 

Nếu chúng ta tính toán và làm hại người khác, họ còn thích chúng ta nữa không? Lần sau họ còn muốn làm ăn với chúng ta không? 

Họ chẳng lẽ không nói xấu chúng ta sau lưng sao? 

Kết quả là cả một đám người sẽ không thích chúng ta.

Quyền lực đến từ đâu? Từ sự tuân phục của người khác. 

Tiền bạc đến từ đâu? Từ việc người khác đưa tiền cho chúng ta. 

Địa vị đến từ đâu? Từ sự tôn trọng của người khác. 

Danh tiếng đến từ đâu? Từ lời khen ngợi của người khác.

Khi chúng ta mất lòng người, tài sản, quyền lực, địa vị và danh tiếng đều không còn. 

Đây là thông minh hay ngu ngốc?

Kẻ ngu không bao giờ cân nhắc đến lợi ích lâu dài.

Nếu là người trí tuệ, họ sẽ cân nhắc đến lợi ích lâu dài. 

Bởi vì họ không làm hại chính mình, không làm hại người khác, 

họ đứng trên cao điểm đạo đức, đầy tự tin (AN 5.213); 

không ai có thể công kích, phỉ báng hay lung lay họ một cách chính đáng. 

Đây mới là trạng thái thực sự bất khả chiến bại.

Chúng ta hãy làm người trí tuệ, đừng làm kẻ ngu.

我們也有兩隻手、兩隻腳和一個頭，跟其他人一樣，如果訓練也可以做得到，至少可以投生到善道，不會投身為惡道。

如果投身到惡道是很困難，非常困難。如果失誤了，投生在地獄，變成地獄的眾生，那就很困難了，因為他的壽命很長。他的身體不像我們的。我們的身體是有物質合在一起，他有時間限制地合在一起的，大概75年、100年，它就會滅去，但是他們是化身的，他們一投生就完全長大了，他的身體是心造出來的，他像我們一樣沒有粗糙的身體。

他的壽命很長，比如說天神、梵天。他們沒有像我們一樣有物質的那種身體，但是地獄的眾生、餓鬼、阿修羅，他們是化身的。他們的壽命很長，如果我們造惡，然後投生在地獄，那時間很久的，如果投生在最深的地方，無間地獄，那就很難了。

然後地獄還有八層，有時候要在那八層裏面抬到上來，要在裏面很久。有時候上來呢，還投身為動物，才提升到變成人。然後呢？變成人了，還要是一個（諸根/器官）圓滿的人也是很難的。像我們大家造惡業只是一下子而已，嘻嘻哈哈一下子而已，但是接受結果是很長久的。

阿難尊者曾經分享他自己。他自己呢，以前很久以前，還沒有見到佛陀，他去跟獨覺佛做功德，，他非常具有信仰心。那個時候他很醜，然後就祈願說：不管每一世再投生的話，願我也是很俊美的，誰看到就滿意---就有這樣的祈願呢。

其實少欲的話，應該是祈願自己證得涅槃才好。

然後下一世他再投生，他就很俊了，但是還沒有訓練好心。所以就和其他人生起了不正當的關係，然後投生在地獄了很久。從地獄上來不知道有沒有投生為餓鬼，還是阿修羅，記不清楚了。但是後面投身為牛，是黃牛，很俊很好看。然後母牛不斷地跟着牠，所以牠的主人就把它閹割了。他說他投身為牛，然後被閹割了500次，這個好久了，後來就投生為人。但是也是不男不女的。其實它有好幾種的，有五種不男不女。

有些人一會是男，一會是女，是有好幾種。他說他當了陰陽人好幾百世，就是500世，其實500世也不是真正的500，他只是一種說法表示着有很多很多。

他說呢，要回到一個諸根具足的人類呢，是好久好久的，其實做錯是一下子而已，一瞬間的快樂，但是得到很多痛苦很久很久，他說很危險，真的很可怕，他真的好恐怖。

然後他來出家來修行。就在那個時候，他證了須陀洹。是聽了富樓那·彌多羅尼子尊者（Puṇṇa Mantāṇiputta）

的開示後就證了須陀洹，但是一直都還沒有提升。然後是佛陀的侍者好幾年。為什麼要這樣呢？因為原來他自己許願過，曾經跟前世的佛陀許願，他願自己多聞第一，和是佛陀的侍者。

他不僅是佛陀的侍者，其實他還是好幾方面第一的大弟子

所以他是照顧佛陀的侍者。作為侍者也不是一般的，他全力以赴去做。晚上當其他出家人睡覺，阿難尊者還不斷地去看佛陀的寮房，萬一佛陀發生什麼事情了也可以去幫助。白天也做類似於秘書之類的。誰要想來頂禮佛陀，他就給他們安排。他很累的，但是是沒有誰逼他要這麼做的，他自己祈願積累過來的。他有這樣的願望已經有10萬劫呢。

當他明白法了，就知道說以前很受苦很久，就是因為破戒。

所以我們大家要持好戒。持戒是非常重要，如果沒有五戒的話，要投生為人類是很少的概率，非常非常的少。所以要持好五戒，至少可以投身為人。但是更好的話要學法啦！然後要動手實踐，要變成習慣。如果是變成習慣了，如果這一世沒有得到什麼道果的話，下一世就不難了。如果這一世沒有訓練好，下一世就會更難的。

**English**

We also have two hands, two feet and a head, just like other people. If we train ourselves, we can also succeed—at least we can be reborn in a good destination and not fall into an evil one. 

Falling into an evil destination is very difficult, extremely difficult. If we make a mistake and are reborn in hell, becoming a hell being, then it is truly hard, because their lifespan is extremely long. Their body is not like ours. Our body is composed of material elements that last only a limited time—roughly 75 or 100 years—and then it disintegrates. But theirs is a mind-made body. The moment they are reborn they are already fully grown. Their body is produced by the mind; they do not have a coarse physical body like ours.

Their lifespan is very long—for example, the gods and the Brahmās. They also do not have a material body like ours. Hell beings, hungry ghosts and asuras likewise have mind-made bodies, and their lives last a very long time. If we do evil and are reborn in hell, the time spent there is extremely long. If we are reborn in the deepest place, the Avīci hell, it is even harder.

Hell has eight levels. Sometimes one has to climb up through those eight levels, remaining inside for a very long time. Even after coming up, one may still be reborn as an animal before finally rising to human birth. And even after becoming human, to be born as a person with complete sense faculties is also very difficult. We create evil kamma in just a moment—laughing and joking for a short while—but the result we have to experience lasts for a very long time.

Venerable Ānanda once shared his own story. Long, long ago, before he had met the Buddha, he performed meritorious deeds for a Paccekabuddha and had great faith. At that time he was very ugly, so he made a wish: “In every future rebirth, may I be handsome, so that whoever sees me will be pleased.” 

In truth, if one has few desires, one should rather wish for the attainment of Nibbāna. 

In the next life he was reborn very handsome, but he had not yet trained his mind well. He entered into improper relations with others and as a result was reborn in hell for a long time. After leaving hell, I could not remember whether he was reborn as a hungry ghost or an asura, but later he was reborn as a cow—a yellow ox that was very handsome and attractive. Cows kept following him, so his owner castrated him. He said he was reborn as a cow and was castrated 500 times—that was a very long time. Later he was reborn as a human, but still as a person of indeterminate sex. There are actually several kinds—five kinds of pandakas. Some people are sometimes male and sometimes female. He said he was a hermaphrodite for several hundred lifetimes, expressed as “500 lifetimes.” The number 500 is not literal; it simply means a great many times.

He said that to return to being a human with complete sense faculties takes an extremely long time. The wrong action itself lasts only a moment—a fleeting pleasure—but the suffering that follows lasts for a very, very long time. He said it is truly dangerous, truly terrifying.

Later he went forth and practised. At that time he attained stream-entry (Sotāpanna) after listening to a discourse by Venerable Puṇṇa Mantāṇiputta. Yet he did not progress further for a long time. He then served as the Buddha’s attendant for many years. Why was this so? Because in a previous life he had made a wish before a past Buddha: that he would be foremost in learning and become the attendant of a Buddha. 

He was not only the Buddha’s attendant; he was also foremost in several other respects among the great disciples. 

As an attendant he was extraordinary. He gave his utmost effort. At night, while other monks slept, Venerable Ānanda continually checked the Buddha’s dwelling so that he could help if anything happened. During the day he also acted like a secretary, arranging those who wished to pay respects to the Buddha. He was very tired, but no one forced him to do this; it was the result of his own long-standing aspiration, which he had maintained for 100,000 aeons.

When he understood the Dhamma, he realised that the long suffering he had experienced in the past was due to breaking the precepts. 

Therefore we must all keep the precepts well. Keeping the precepts is extremely important. Without the five precepts, the chance of being reborn as a human is very, very small. So at least keep the five precepts so that we can be reborn as human beings. Even better is to learn the Dhamma and put it into practice until it becomes a habit. If it becomes a habit, even if we do not attain any path or fruit in this life, the next life will not be difficult. But if we do not train well in this life, the next life will be even harder.

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**泰文**

เราก็มีสองมือ สองเท้า และศีรษะเหมือนคนอื่น ๆ หากฝึกฝนก็สามารถทำได้ อย่างน้อยก็สามารถเกิดในสุคติ ไม่ตกไปในทุคติ

การเกิดในทุคตินั้นยากมาก ยากยิ่งนัก หากพลาดพลั้งแล้วเกิดในนรก กลายเป็นสัตว์นรก ก็จะยากมาก เพราะอายุของเขายืนยาวมาก ร่างกายของเขาไม่เหมือนของเรา ร่างกายของเราประกอบด้วยวัตถุธาตุที่รวมกันอยู่เพียงชั่วระยะเวลาหนึ่ง ประมาณ ๗๕ ปี หรือ ๑๐๐ ปี ก็จะแตกทำลายไป แต่ร่างกายของเขาเป็นกายที่เกิดจากจิต พอเกิดมาแล้วก็เติบโตเต็มที่ทันที ร่างกายของเขาเกิดจากจิต ไม่มีร่างกายหยาบเหมือนเรา

อายุของเขายืนยาว เช่น เทวดา พรหม พวกเขาก็ไม่มีร่างกายที่เป็นวัตถุเหมือนเรา แต่สัตว์นรก เปรต และอสุรกาย ก็เป็นกายที่เกิดจากจิตเช่นกัน และอายุยืนยาวมาก หากเราก่อกรรมชั่วแล้วเกิดในนรก เวลานั้นจะยาวนานมาก หากเกิดในที่ลึกที่สุด คืออเวจีนรก ก็จะยากยิ่งกว่า

นรกมีแปดชั้น บางครั้งต้องไต่ขึ้นมาจากแปดชั้นนั้น ต้องวนเวียนอยู่ในนั้นนานมาก บางครั้งเมื่อขึ้นมาแล้ว ยังต้องเกิดเป็นสัตว์เดรัจฉานก่อน จึงจะเลื่อนชั้นมาเป็นมนุษย์ และเมื่อเกิดเป็นมนุษย์แล้ว การเกิดเป็นคนที่มีอวัยวะครบถ้วนก็ยังยากมาก เราทำกรรมชั่วเพียงชั่วขณะเดียว หัวเราะเฮฮาเพียงชั่วครู่ แต่ผลที่ต้องรับนั้นยาวนานมาก

พระอานนท์เคยเล่าเรื่องของท่านเอง เมื่อนานมาแล้ว ก่อนที่ท่านจะได้พบพระพุทธเจ้า ท่านได้ทำบุญกับพระปัจเจกพุทธเจ้า และมีศรัทธามาก ในครั้งนั้นท่านหน้าตาอัปลักษณ์ จึงตั้งความปรารถนาว่า “ไม่ว่าจะเกิดในชาติใด ขอให้ข้าพเจ้ามีรูปงาม ผู้ใดเห็นแล้วจะพึงพอใจ”

จริง ๆ แล้ว หากมีความอยากน้อย ควรปรารถนาให้ได้บรรลุนิพพานจะดีกว่า

ต่อมาในชาติต่อมา ท่านเกิดมารูปงาม แต่ยังไม่ได้ฝึกใจให้ดี จึงมีความสัมพันธ์ที่ไม่ถูกต้องกับผู้อื่น แล้วต้องไปเกิดในนรกเป็นเวลานาน หลังจากออกจากนรกแล้ว ท่านจำไม่ได้ว่าได้เกิดเป็นเปรตหรืออสุรกาย แต่ต่อมาได้เกิดเป็นวัว เป็นวัวเหลืองที่งดงามมาก แม่วัวต่างวิ่งตาม จึงถูกเจ้าของตอน ท่านเล่าว่าท่านเกิดเป็นวัวแล้วถูกตอนถึง ๕๐๐ ครั้ง ซึ่งเป็นเวลานานมาก ต่อมาจึงเกิดเป็นมนุษย์ แต่ก็ยังเป็นคนที่ไม่ใช่ชายไม่ใช่หญิง จริง ๆ แล้วมีหลายประเภท มีปัญจกะถึงห้าชนิด บางคนเป็นชายบ้าง หญิงบ้าง ท่านเล่าว่าท่านเป็นคนสองเพศถึงหลายร้อยชาติ ซึ่งกล่าวว่า ๕๐๐ ชาติ แต่ ๕๐๐ นั้นไม่ใช่จำนวนจริง เป็นเพียงสำนวนที่หมายถึงมากมายหลายครั้ง

ท่านกล่าวว่า การกลับมาเป็นมนุษย์ที่มีอวัยวะครบถ้วนนั้น ใช้เวลานานมาก การทำผิดนั้นเกิดขึ้นเพียงชั่วขณะเดียว ความสุขเพียงชั่วพริบตา แต่ความทุกข์ที่ได้รับนั้นยาวนานมาก ท่านกล่าวว่ามันอันตรายจริง ๆ น่ากลัวมาก

ต่อมาท่านได้ออกบวชปฏิบัติ ในครั้งนั้นท่านได้ฟังธรรมจากพระปุณณมันตานีบุตร แล้วบรรลุโสดาปัตติผล แต่ยังไม่ก้าวหน้าต่อไปอีกนาน ท่านจึงเป็นอุปัฏฐากของพระพุทธเจ้าเป็นเวลาหลายปี ทำไมจึงเป็นเช่นนั้น เพราะในอดีตชาติท่านเคยตั้งความปรารถนากับพระพุทธเจ้าในอดีตว่า ขอให้เป็นผู้เลิศในพหุสูตร และเป็นอุปัฏฐากของพระพุทธเจ้า

ท่านไม่เพียงเป็นอุปัฏฐากของพระพุทธเจ้าเท่านั้น แต่ยังเป็นอัครสาวกที่เลิศในหลายด้านด้วย

ในฐานะอุปัฏฐาก ท่านปฏิบัติอย่างไม่ธรรมดา ท่านทุ่มเทสุดความสามารถ ยามค่ำคืนเมื่อภิกษุรูปอื่นนอนหลับ พระอานนท์ยังคอยตรวจตราที่พักของพระพุทธเจ้าอยู่เสมอ เพื่อจะได้ช่วยเหลือหากเกิดเหตุการณ์ใด ๆ ขึ้น กลางวันท่านก็ทำหน้าที่คล้ายเลขานุการ จัดลำดับผู้ที่ต้องการเข้าไปถวายบังคมพระพุทธเจ้า ท่านเหนื่อยมาก แต่ไม่มีใครบังคับให้ท่านทำเช่นนั้น เป็นผลจากความปรารถนาที่ท่านตั้งไว้เอง ซึ่งท่านได้สะสมมาถึงหนึ่งแสนกัป

เมื่อท่านเข้าใจธรรมแล้ว ท่านจึงรู้ว่าความทุกข์ที่ยืดเยื้อในอดีตเกิดจากการละเมิดศีล

ดังนั้นพวกเราทุกคนต้องรักษาศีลให้ดี การรักษาศีลสำคัญมาก หากไม่มีศีลห้า โอกาสที่จะเกิดเป็นมนุษย์มีน้อยมาก น้อยยิ่งนัก ดังนั้นอย่างน้อยจงรักษาศีลห้า เพื่อจะได้เกิดเป็นมนุษย์ แต่ดีกว่านั้นคือจงเรียนธรรม และลงมือปฏิบัติจนกลายเป็นนิสัย หากกลายเป็นนิสัยแล้ว แม้ในชาตินี้จะยังไม่ได้บรรลุมรรคผลใด ๆ ชาติหน้าก็จะไม่ยาก แต่หากในชาตินี้ไม่ได้ฝึกให้ดี ชาติหน้าจะยิ่งยากกว่าเดิม

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**越南文**

Chúng ta cũng có hai tay, hai chân và một cái đầu, giống như mọi người khác. Nếu chúng ta tự rèn luyện, chúng ta cũng có thể thành công—ít nhất là có thể tái sinh vào thiện thú, không rơi vào ác thú.

Rơi vào ác thú thì rất khó khăn, hết sức khó khăn. Nếu chúng ta sơ suất mà tái sinh vào địa ngục, trở thành chúng sinh địa ngục, thì thật sự rất gian nan, vì thọ mạng của họ cực kỳ dài. Thân thể của họ không giống chúng ta. Thân thể chúng ta do các chất vật chất hợp thành, chỉ tồn tại trong một khoảng thời gian giới hạn—khoảng 75 hoặc 100 năm—rồi tan rã. Còn thân của họ là thân do tâm tạo. Vừa tái sinh là họ đã trưởng thành hoàn toàn. Thân thể của họ do tâm tạo ra; họ không có thân thô phù như chúng ta.

Thọ mạng của họ rất dài—ví dụ như chư thiên và Phạm thiên. Họ cũng không có thân vật chất như chúng ta. Chúng sinh địa ngục, ngạ quỷ và a-tu-la cũng có thân do tâm tạo, và thọ mạng của họ kéo dài rất lâu. Nếu chúng ta tạo ác nghiệp rồi tái sinh vào địa ngục, thời gian ở đó cực kỳ lâu dài. Nếu tái sinh vào nơi sâu nhất, địa ngục Vô Gián (Avīci), thì càng gian nan hơn.

Địa ngục có tám tầng. Đôi khi phải leo lên từ tám tầng đó, phải ở trong đó rất lâu. Ngay cả khi đã lên được, đôi khi vẫn phải tái sinh làm súc sinh trước khi mới được nâng lên làm người. Và dù đã thành người, việc được sinh ra với đầy đủ các căn (các giác quan) cũng rất khó khăn. Chúng ta tạo ác nghiệp chỉ trong chốc lát—cười đùa vui vẻ một lúc thôi—nhưng quả báo phải chịu thì kéo dài rất lâu.

Tôn giả A-nan từng chia sẻ câu chuyện của chính mình. Từ rất lâu về trước, trước khi gặp Đức Phật, Ngài đã làm công đức với một vị Độc Giác Phật và có lòng tin rất vững. Lúc ấy Ngài rất xấu xí, nên Ngài phát nguyện: “Dù tái sinh đời nào, xin cho con được đẹp trai, để ai nhìn thấy cũng vui lòng.”

Thật ra, nếu ít dục vọng, nên nguyện cầu chứng đắc Niết-bàn thì tốt hơn.

Đời sau Ngài tái sinh rất đẹp trai, nhưng chưa rèn luyện tâm cho tốt. Ngài đã có quan hệ không đúng đắn với người khác, kết quả là phải tái sinh vào địa ngục rất lâu. Sau khi ra khỏi địa ngục, Ngài không nhớ rõ mình có tái sinh làm ngạ quỷ hay a-tu-la không, nhưng sau đó Ngài tái sinh làm bò—một con bò vàng rất đẹp và hấp dẫn. Các con bò cái liên tục đi theo, nên chủ nhân đã thiến nó. Ngài nói Ngài tái sinh làm bò rồi bị thiến đến 500 lần—thời gian đó rất lâu. Sau này Ngài tái sinh làm người, nhưng vẫn là người không rõ nam nữ. Thực ra có nhiều loại—năm loại bất nam bất nữ. Có người lúc thì nam, lúc thì nữ. Ngài nói Ngài làm người lưỡng tính đến vài trăm đời, được nói là “500 đời.” Con số 500 không phải là số thực, mà chỉ là cách nói để chỉ rất nhiều lần.

Ngài nói rằng muốn trở lại làm một con người đầy đủ các căn thì mất một thời gian cực kỳ lâu dài. Hành động sai trái chỉ kéo dài trong chốc lát—một khoái lạc thoáng qua—nhưng nỗi khổ phải chịu thì kéo dài rất, rất lâu. Ngài nói thật sự rất nguy hiểm, thật sự đáng sợ.

Sau đó Ngài xuất gia tu hành. Lúc ấy Ngài chứng quả Tu-đà-hoàn (Sotāpanna) sau khi nghe pháp từ Tôn giả Phú-lâu-na Di-đa-la-ni tử (Puṇṇa Mantāṇiputta). Nhưng Ngài vẫn chưa tiến xa hơn trong một thời gian dài. Sau đó Ngài làm thị giả của Đức Phật nhiều năm. Vì sao lại như vậy? Vì trong đời trước Ngài đã phát nguyện trước một vị Phật quá khứ: nguyện được đa văn đệ nhất và làm thị giả của Đức Phật.

Ngài không chỉ là thị giả của Đức Phật, mà còn là đệ tử lớn đứng đầu trong nhiều phương diện khác.

Làm thị giả, Ngài thật phi thường. Ngài dốc hết sức lực. Ban đêm khi các vị xuất gia khác ngủ, Tôn giả A-nan vẫn liên tục kiểm tra phòng của Đức Phật để có thể giúp đỡ nếu có chuyện gì xảy ra. Ban ngày Ngài cũng làm như thư ký, sắp xếp cho những ai muốn đến đảnh lễ Đức Phật. Ngài rất mệt, nhưng không ai ép buộc Ngài làm vậy; đó là kết quả của lời nguyện từ lâu của chính Ngài, mà Ngài đã duy trì suốt 100.000 kiếp.

Khi Ngài hiểu rõ Pháp, Ngài nhận ra rằng những khổ đau kéo dài trong quá khứ là do phá giới.

Vì vậy tất cả chúng ta phải giữ giới cho tốt. Giữ giới vô cùng quan trọng. Nếu không có ngũ giới, cơ hội tái sinh làm người rất, rất nhỏ. Vì vậy ít nhất hãy giữ ngũ giới để có thể tái sinh làm người. Tốt hơn nữa là học Pháp và thực hành cho đến khi trở thành thói quen. Nếu đã trở thành thói quen, dù đời này chưa chứng được đạo quả nào, đời sau cũng sẽ không khó. Nhưng nếu đời này không rèn luyện tốt, đời sau sẽ càng khó hơn.

----Luang Por Pramote

2026.8.15

我們都要非常謹慎自己的身口意

什麼惡業都不要做

這不是開玩笑的

因為我們不知道惡業何時會成熟，而它成熟時必然會帶給我們很大的痛苦

不要以為我們現在只要用功學佛、學禪修，就可以解決任何情緒、精神上的問題

惡業總會找到縫隙來打擊我們的

比如說，惡業可以讓我們忘記曾經學過的佛理，讓我們不能自己開解自己，陷入痛苦之中

惡業可以讓我們不能禪修來緩解情緒

惡業可以影響我們的身體

就算是阿姜查也逃不過身體上的病痛。在《蓮花中的珍寶》 阿姜查・須跋多傳中記載，阿姜查晚年時，他被迫依賴安眠藥睡眠。他也對身體失去控制，腦子無法正常操作。有時，他會表達出與意願相反的意思。例如，他要說痛時會說不痛；熱會說成冷；去說成不去，諸如此類，偶爾，他會反覆哭笑。這真嚇壞了弟子們。

身體問題是可以影響我們的精神和情緒的！！

認識抑鬱症嗎？患者會有持續的情緒低落、容易煩躁、想哭。對以往喜愛的事物失去動力或樂趣。食慾顯著下降或大增、體重驟變、失眠或嗜睡。 經常感到疲倦、難以集中精神、動作遲緩。 覺得自己毫無價值、有罪疚感，甚至有自殺念頭

他們都不想這樣的，是惡業導致他們大腦和身體出現問題，被迫承受巨大的痛苦

焦慮症也是。患者會突然心跳加速、呼吸急促、肌肉緊繃、冒汗、腸胃不適、頭暈或失眠。也會過度擔心、煩躁、難以集中注意力，甚至感到「快暈倒」或難以自控

有些人會無緣無故生起某些情緒。

比如說會無緣無故悲傷。隆波帕默說：‘有人在某些習性方面累積了太長時間，比如，他們總是感到憂傷，無緣無故的，憂傷就涌上心頭，根本沒有發生什麼事，也會憂傷。有！甚至這里的出家人當中也有這種情況，需要修行很久才能逐漸將這種習性拔出來。’

慧光尊者曾經有段時間在森林打坐，心卻會突然無緣無故地害怕，持續了一段時間。

阿姜巴山也有提到，自己曾經說了一些話讓人沒有心力。過後自己竟然也沒有心力了幾天

這些都可以與業力有關。

惡業成熟時我們是無法自控的！！

因此要非常警惕惡業，真的什麼惡業都不要做

We must all be very cautious with our actions, speech, and thoughts.

Do not commit any kind of evil deed.

This is no joke.

Because we never know when the results of our evil deeds will ripen, and when they do ripen, they will inevitably bring us great suffering.

Do not think that simply by diligently studying the Dhamma or practicing meditation we can solve all our emotional or mental problems.

Bad  karma will always find a way to strike us.

For instance, bad karma can cause us to forget the Dhamma principles we have learned, rendering us unable to console ourselves and trapping us in suffering.

Bad karma can prevent us from using meditation to alleviate our emotions.

Bad karma can affect our physical body.

Even Ajahn Chah could not escape physical illness. According to *The Jewel in the Lotus: A Biography of Ajahn Chah*, in his later years, Ajahn Chah was forced to rely on sleeping pills to rest. He also lost control over his body, and his brain could not function properly. At times, he would express the opposite of what he intended. For example, when he meant to say "painful," he would say "not painful"; "hot" as "cold"; "go" as "not go," and so on. Occasionally, he would laugh and cry repetitively. This truly terrified his disciples.

Physical problems can indeed affect our mental and emotional state!!

Do you know about depression? Sufferers experience persistent low mood, irritability, and a desire to cry. They lose motivation or interest in things they once enjoyed. Their appetite may significantly decrease or increase, leading to drastic weight changes. They may suffer from insomnia or hypersomnia. They often feel fatigued, have difficulty concentrating, and experience psychomotor retardation. They may feel worthless, guilty, or even have suicidal thoughts.

They do not want to be this way. It is bad karma that causes problems in their brain and body, forcing them to endure immense suffering.

The same goes for anxiety disorders. Sufferers may experience sudden heart palpitations, rapid breathing, muscle tension, sweating, gastrointestinal discomfort, dizziness, or insomnia. They may also worry excessively, feel irritable, have difficulty concentrating, or even feel like they are "about to faint" or losing control.

Some people experience certain emotions arising without any apparent reason.

For example, they might feel sad for no reason. Luang Por Pramote said: "Some people have accumulated certain habits for too long. For instance, they are always sorrowful. Out of the blue, sorrow surges up within them. Even when nothing has happened, they still feel sorrow. Yes, it happens! Even among the monastics here, there are cases like this. It takes a long time of practice to gradually uproot such habits."

Ajahn Jutipañño once experienced a period while meditating in the forest where his mind would suddenly feel afraid for no apparent reason, lasting for some time.

Ajahn Prasan also mentioned that he once said some words that caused others to lose their energy . Afterwards, he himself also lost his energy  for several days.

All of this can be related to karma.

When bad karma ripens, we cannot control ourselves!!

Therefore, we must be very vigilant about bad karma, and truly refrain from committing any kind of evil deed.

「……那位擁有僧階的僧人，是位『เจ้าคุณ』（高僧尊稱）的師父，寺廟位於曼谷皇城那一側（พระนคร），祖母和母親很喜歡請他來講經。而且他就是那位曾說我講給祖母聽的地獄故事是胡說八道、騙人的那位。他說：『我出家超過30年了，從來沒見過地獄一丁點。』因此我就不尊敬他。因為祖母喜歡聽人墮落地獄的故事，聽他們做了什麼惡才墮落地獄。我就經常要去查看地獄。當得知那位เจ้าคุณ圓寂的消息時，祖母去吊唁遺體。我則坐在臨河的家門廊上，有涼風吹來很舒服，心裡就想：那位เจ้าคุณ死了，他現在去哪裡了？要不要去問問舅公。我於是想起那位笑容滿面、相貌莊嚴、曾經來過的僧人。當我念了三遍『佛陀』後，他便出現並微笑。我向他頂禮稟告：『我想去看地獄。』他又微笑一次。忽然間我就出現在我曾去過的那座山頂。到了之後我就想起舅公，舅公就出現問我：『外孫找我有何事？』我告訴他：『聽說有一位僧人去世了，法號是……』舅公說：『他已經被判決了，現在正在阿鼻大煉獄中。』我又問：『僧人也會墮落地獄嗎？』他回答：『僧人墮落地獄是常有的事，因為出家後不守僧人的本分，就必須墮落地獄。』我問：『僧人可以向村民講說天堂地獄，為什麼自己還會墮落？』他答：『因為他只會教別人做好事，自己卻不照著做。只叫別人行善，自己不做。像這樣的僧人全部墮落地獄，而且罪業特別重。』

我對舅公說：『我想見見那位เจ้าคุณ。』舅公只是舉起手，顿时阿鼻大煉獄的景象就出現在眼前，那位เจ้าคุณ的影像也出現如下：

他站立張開雙臂，有從上方鐵天花板垂下的長矛刺穿雙手，矛柄固定在天花板，矛頭固定在下方鐵地板。

前、後、左右、頭部交替有長矛刺入，而矛的尖端和柄部固定在鐵牆上。

總之是被無數長矛刺穿固定，動彈不得，而且有比其他地獄更細微、更熾熱的火焰不斷噴來焚燒。

我問舅公：『那位เจ้าคุณ犯了什麼罪？』舅公叫那位เจ้าคุณ上來，顿时所有束縛脫落，火焰熄滅。他走上來看見我，便說：『請原諒。』舅公說：『現在道歉已經沒用了，因為侮辱有禪定者的罪已經判決了。』那位เจ้าคุณ向我述說他生前所犯的罪導致死後墮入阿鼻大煉獄如下：

出家後不注重持守清淨戒律、不修止觀、不修內觀，從不關心。這違背了僧人的真正意義，因為僧人是三皈依中的第一皈依處。做出不配為僧的行為，就是欺騙世人、欺騙信眾、剝削信眾的罪。

學習佛法教理後，不願依教奉行。只想用知識去教導村民，目的是為了獲得財物，從不將所得財物用於公益或護持佛法，而是買土地、買黃金、放貸——這是俗人的行為，佛陀禁止僧人做卻違背去做。

一有財產就貪求名位，有了名位就醉於名位，自以為高人一等。即使對有禪定的僧人（他指著我），也敢反對、侮辱。這是直接破壞佛教的行為。

身為擁有僧階的高僧、身為พระราชาคณะ（皇家僧階），權力大，屬下多。想求得僧階、職位的人就必須按行情給錢。來求職位時要捧盤獻上大鈔，來請講經也要帶大筆錢。於是他變成大富僧，有很多債務人、大筆黃金典當、大錢袋，因此墮入大煉獄，受極大痛苦。

我問那位เจ้าคุณ：『現在還有什麼財產可以證明？』他回答：『根據調查委員會清點的物品，目前有如下：

現金 73,032.75 銖

典當收下的黃金 35 銖重

自己買來準備訂婚給年輕女子的黃金 50 銖重（店主證實）

委員會沒查到的，是村民借去的另外4萬多銖，沒有證據。』

我問：『這些東西現在在哪裡？』他答：『被委員會控制了。』

我又問：『今天祖母去吊唁，您祖母會知道這些事嗎？』他答：『會知道，因為委員會把查到的財產寫在紙上公告了。』

最重的罪是身為假僧——只出家有僧形，卻沉迷於利養、名聲、讚譽和欲樂。有些持戒清淨、有定力、有好內觀、甚至是聖者的僧人來頂禮他，他卻仗著自己是เจ้าคุณ而傲慢。這又是讓他墮入阿鼻大煉獄的另一重罪。

我聽完後非常高興，向舅公告辭回家。祖母回來後，我就把那位เจ้าคุณ的財產錢金的事告訴她。祖母大驚，問：『小爸怎麼知道的？』我回答：『當祖母去對岸（即皇城那邊，當時從ตลิ่งชัน去很麻煩，要搭機動船或客船，一天不到5班，家裡沒機動船，也不可能偷看公告）時，我就去地獄查訪，見到那位เจ้าคุณ在阿鼻大煉獄。舅公叫他上來講述生前行為，才知道的。』說完，祖母叫一起去的姑姑拿來委員會公告的財產清單紙張，一比對完全吻合。祖母不禁感嘆：『真想不到，大僧高僧怎麼會墮落到這種地步。小爸不尊敬他是對的，祖母自己還比小爸更愚蠢。』

這是地獄的一個面向，任何人只要想看就能看到。如果出家是為了真正成為僧人還好，但若出家是為了求知識當職業、求名位、求利養、當誘餌勾引認為僧人美好的女子，那就會跟隨這位เจ้าคุณ而去。若出家後能實踐當日出家時的誓言：『นิพพานัสสะ สัจฉิกิริยายะ เอตัง กาสาวัง คะเหตวา ปัพพาเชถะมัง ภันเต』（諸位尊者，我請求受持袈裟，為了證得涅槃，請為我剃度出家），那麼對於為了證得涅槃而出家的每一位僧人來說，看見天堂地獄根本是小事，沒什麼大不了……」

出自書籍《ตายไม่สูญแล้วไปไหน》（死而不滅……然後去哪裡）

---Luang Por Lersi Lingdam

“…The monk who held ecclesiastical rank was a ‘Chao Khun’ (a high-ranking titled monk), his temple located on the Phra Nakhon side. Grandmother and Mother liked to invite him to preach. And he was the same monk who once said that the story of hell I told Grandmother was all lies and nonsense. He said, ‘I have been ordained for over 30 years and have never seen hell even a little bit.’

Because of this, I did not respect him.

Grandmother loved hearing stories of people falling into hell—what wrongs they did to end up there. So I often had to go check on hell. When I heard that this Chao Khun had passed away, Grandmother went to pay respects to the body. I was sitting on the riverside porch of the house, with a cool breeze blowing comfortably. I thought: The Chao Khun has died—where has he gone? Should I ask Uncle? I recalled the smiling, handsome monk who had once visited. After chanting ‘Buddho’ three times, he appeared and smiled. I prostrated and said, ‘I want to see hell.’ He smiled again. Suddenly I found myself on the mountaintop I had visited before. Upon arriving, I thought of Uncle, and Uncle appeared, asking, ‘What does my nephew need?’ I told him, ‘I heard a monk died, named……’ Uncle said, ‘He has already been judged and is now in the Great Hell of Avīci.’

I asked, ‘Do monks fall into hell too?’ He replied, ‘Monks fall into hell frequently, because if they ordain but do not behave as monks, they must fall into hell.’

I asked, ‘Monks can preach to villagers about heaven and hell—why would they fall?’ He answered, ‘Because they only teach others to do good but do not practice it themselves. They tell others to be virtuous but don’t do it. Monks like this all fall into hell, and their punishment is especially heavy.’

I told Uncle, ‘I want to see the Chao Khun.’ Uncle merely raised his hand, and immediately the scene of the Great Hell of Avīci appeared nearby, along with the image of the Chao Khun as follows:

Standing with arms outstretched, spears dropped from the iron ceiling above pierced both hands; the spear handles were fixed to the ceiling, the tips fixed to the iron floor below.

Spears pierced from front, back, sides, and head alternately, with tips and handles anchored to the iron walls.

In short, he was pinned immobile by countless spears, and extremely fine, intensely hot flames—hotter than any other hell—continuously burned him.

I asked Uncle, ‘What offense did the Chao Khun commit?’ Uncle summoned the Chao Khun up; instantly all restraints fell away, flames extinguished. He walked up, saw me, and said, ‘Please forgive me.’ Uncle said, ‘Apology now is useless, because the sin of disparaging one who has attained jhāna has already been judged.’ The Chao Khun described the wrongs he committed in life that led to falling into the Great Hell of Avīci:

After ordination, he did not care to keep the precepts purely, did not practice samatha or vipassanā—never interested. This violates the true meaning of a monk, as monks are the first of the three refuges. Behaving in a way unfit for a monk is deception—deceiving the world, fooling laypeople into thinking he is a true monk, exploiting them.

After studying the scriptures, he refused to practice accordingly. He used knowledge only to teach laypeople to gain wealth for himself, never using that wealth for public benefit or supporting the religion—instead buying land, buying gold, lending money—layman’s ways that monks are forbidden to do, yet he did them anyway.

Once wealthy, he craved titles; once titled, he became intoxicated with status, thinking himself superior. Even toward monks with jhāna (pointing at me), he dared to oppose and insult. This directly destroys Buddhism.

As a high-ranking titled monk and royal ecclesiastical dignitary, his power was great, with many subordinates. Those wanting titles or positions had to pay according to the rate—offering trays with large banknotes when requesting, large sums when inviting to preach. Thus he became a very wealthy monk with many debtors, large gold pawned, large money bags—hence falling into the great hell with great torment.

I asked the Chao Khun, ‘What assets remain as proof now?’ He replied: ‘According to the committee’s inventory of found items:

Cash 73,032.75 baht

Pawned gold 35 baht weight

Gold bought himself to prepare engagement with a young woman—50 baht weight (shop owner confirmed)

What the committee didn’t find: another over 40,000 baht lent to villagers, no evidence.’

I asked, ‘Where are these things now?’ He said, ‘Held by the committee.’

I asked again, ‘Today Grandmother went to the funeral—will she know about this?’ He said, ‘Yes, because the committee wrote the found assets on a paper announcement.’

The heaviest karma was being a false monk—ordained in form only, yet intoxicated with gain, fame, praise, and sensual pleasures. Some pure-precept, firmly concentrated, well-developed in vipassanā monks—even ariya—came to pay respects, yet he acted arrogantly as a Chao Khun. This is another karma sending him to the Great Hell of Avīci.

After getting the information, I was very glad, took leave from Uncle, and returned home. When Grandmother came back, I told her about the Chao Khun’s money and gold. She was shocked and asked, ‘How did Little Dad know?’ I replied, ‘While Grandmother was on the other side (Phra Nakhon side—Thonburi people called it ‘that side’; back then from Taling Chan it was hard, needing motorboat or ferry—only a few trips a day, no motorboat at home, impossible to sneak and read the notice), I went to investigate in the city of hell, saw the Chao Khun in the Great Hell of Avīci. Uncle summoned him to recount his conduct in life, so I knew.’ After I finished, Grandmother called Aunt Somjai who went along to bring the paper with the committee’s announcement of assets. It matched exactly. Grandmother exclaimed, ‘Unbelievable. How could a high, great monk be so depraved? Little Dad was right not to respect him. Grandmother was even more foolish than Little Dad.’

This is one aspect of hell that anyone can see if they wish. If one ordains to truly be a monk, fine. But if ordination is to gain knowledge as a career, for titles, for gains, or to lure women who see monks as good and beautiful—then one follows this Chao Khun. But if after ordaining, one practices the vow made on ordination day: ‘Nibbānassa sacchikiriyāya etaṃ kāsāvaṃ gahetvā pabbājetha maṃ bhante’ (Venerables, I request the saffron robe to realize Nibbāna—please ordain me), then for every monk who ordains to attain Nibbāna, seeing heaven and hell is a trivial matter, nothing difficult at all…”

From the book ตายไม่สูญแล้วไปไหน (Death Does Not Mean Annihilation… Then Where Does One Go?)

By Luang Pho Ruesi, Wat Tha Sung

---Luang Por Lersi Lingdam

1988年9月16日早上6點。今天普提叔叔 (閻羅王，龍婆稱呼祂叔叔) 穿著非常漂亮的絲綢 Chong Kraben (泰式傳統服裝)。祂來找貧僧，讓貧僧去祂的閻王殿，因為有急事，貧僧便跟著他去了。

當到達後，閻羅王就如常入座，祂傳喚一名男子進來，假定他叫做「詹先生」。這個人的審訊很特別，因為沒有經過調查官，而是叔叔直接叫他過來，可能是因為時間不多了。

這名男子臉消瘦蒼白，看起來極度疲憊。當審訊後期時，展示當是人類時的圖像給我們看，是個身材魁梧、雙色皮(即棕黃色皮膚) 偏白，在雙眉之間有一顆很小的黑痣，但比較靠近右眉。

靠近右眉的這顆斑或痣是一種相，說明是一位極受女性青睞的人。他的眼神極具魅力或是說帶有桃花眼，眼睛有魅力或「花花眼」看了女生後，每一位女生都會被迷倒。這個男生就一樣有著這樣的業力。

他死於1988年8月17日。家在東北部，但來在曼谷工作。死因是事故，打死裝進麻袋裡而死，是因為他的魅力而致。平時女生喜歡來找他，他也「憐憫」每一位 (來者不拒)。

而導致死亡的原因，是因為他去招惹的女生是老闆的妻子，直到丟了性命。然後屍體就被塞進麻袋，埋在農田裡，遠離人煙的地方。

魅力大也會這樣的危險。

🔸貧僧問他：「為什麼要搞到這麼混亂？」

🔹他答說：「見到了女生有需求，如果不能如願，她們也會很苦悶。」

🔸問說：「進來曼谷，做什麼工作？」

🔹他答說：「什麼工都做，死前是受僱的建築工人。老闆不是承包商，但把工作包過來了，看起來是個包工頭。」

老闆帶他去家裡工作，看他幹活麻利且舉止有禮。禮貌和工作好，讓他成為有魅力的人，家裡每一位女人都「憐憫」開心。最終老闆的妻子也一起「憐憫」了起來，成為了他有更多錢花的原因，因為老闆妻子「憐憫」他，最終也變成了一隻鬼。

當叔叔喚他進去時，他的身體面容很狼狽，就像被打得破爛了一樣。

🔸叔叔問說：「你喜歡去跟人家的妻子孩子糾纏對嗎？」

🔹他答說：「是的。」

🔸叔叔問：「為什麼要這樣做？」

🔹他答說：「同情女生，當她們來找我了就不想要讓她們失望。」

🔸叔叔說：「你有罪，但你去練習禪修時，你每次都請我做見證。以後如果請我做見證，不要再造業了吶！這違反了規定。但當請了我做見證了，就會作為見證人。」

🔸叔叔接著說：有功德之心但風流的弟子，

1. 月初的星期六、星期日、星期一，你去受持八戒，並實踐八戒連續三天，對嗎？

🔹他答說：是的。

2. 你布施了小桶的僧伽供養，每桶一百泰銖，總共十七桶，對嗎？

🔹他答說：是的。

隨後就出現了一排的小桶僧伽供養的影像。

(一般上桶內會放置袈裟，佛像，日常用品等作為一套來供養僧團)

🔸叔叔說：「這些足夠了，你做得很好。但你在其他日子造業，每天都在屋外行淫，你有著很多的罪業，你曾殺過魚、青蛙、田雞、蛇和雞；

撒謊也很厲害，何時遇見心儀的單身女生或有丈夫的女生，就都會撒謊，回到家又會再對老婆撒謊。

偷盜你沒犯。酒有喝一點，但這始終是罪，它會使你下地獄的。」

當叔叔一說完，他看起來癱軟要倒了。

🔸叔叔警醒他站好好，然後說：「我還沒說完呢，你看起來就像要死了的樣子，讓我先把話說完。」

🔸然後叔叔就接著說：「當你請我作為見證者，我就必須見證，然後為你作證了。我作為見證者了，布施僧伽供養，及受持八戒每個月三天；破戒每個月二十七天。每個月禪修三天；犯邪淫二十七天，無論是白天或黑夜。

由於心緒在暗淡(行惡)與明亮(行善)間交替。像這樣的功德，平常會在化樂天，但因為破戒多過持戒，明亮的心少過風流的心，你的天宮只能在忉利天。你先去接受善行的果報，隨你的功德之力就好了。」

當他听到这话後，感到身體立刻變得明亮，越來越美，最終就裝飾了身體，成為了天神，非常的莊嚴漂亮。叔叔就讓神使帶領送他到他的天宮。

當結束了叔叔的事務後，叔叔就過來說，叔叔清早去請貧僧來閻王殿，是因為這名男子與貧僧有緣，即一名有著功德之心但風流的弟子。

摘自 龍婆Lersi Lingdam Wat Thasung

《死了之後沒有消失...那麼去哪了？》

September 16, 1988, 6:00 a.m. Today, Uncle Phut (Yama Raja, the King of Hell, as Luang Por calls him) was wearing very beautiful silk Chong Kraben (traditional Thai lower garment). He came to find this poor monk and asked me to go to his Yama Court as there was urgent business, so I followed him.

Upon arrival, Yama Raja took his seat as usual. He summoned a man, let's call him "Mr. Cham." This person's interrogation was special because it bypassed the investigators; Uncle summoned him directly, perhaps because time was short.

The man's face was gaunt and pale, he looked extremely exhausted. During the later part of the interrogation, they showed us an image of him as a human: he was stout, with two-toned skin (yellowish-brown) leaning towards fair, and had a very small black mole between his eyebrows, but closer to the right eyebrow.

This mark or mole near the right eyebrow is a sign indicating a person highly favored by women. His eyes were extremely charming, or one could say they were "peach blossom eyes" – eyes with such allure that after looking at any woman, she would be captivated. This man had such karmic influence.

He died on August 17, 1988. His family home was in the Northeast, but he came to work in Bangkok. Cause of death was an accident – he was beaten to death and stuffed into a sack, all because of his charm. Women usually liked to come to him, and he would "have compassion" (refuse no one).

The reason leading to his death was that the woman he got involved with was his boss's wife, which cost him his life. His body was then stuffed into a sack and buried in a farmland, far from people.

Great charm can be this dangerous.

🔸 This poor monk asked him: "Why did you create such chaos?"

🔹 He replied: "I saw that the women had needs. If they couldn't get what they wanted, they would also suffer greatly."

🔸 Asked: "When you came to Bangkok, what work did you do?"

🔹 He replied: "I did all kinds of work. Before I died, I was a hired construction worker. The boss wasn't a contractor himself, but he subcontracted the work; he seemed like a foreman."

The boss took him to work at his home. He saw that he worked quickly and had polite manners. Politeness and good work made him a charming figure; every woman in the house was happily "compassionate" towards him. Eventually, the boss's wife also became "compassionate," which became a reason for him to have more money to spend. Because the boss's wife "pitied" him, it ultimately led to her becoming a ghost.

When Uncle summoned him in, his body and face were in a sorry state, as if he had been beaten to a pulp.

🔸 Uncle asked: "You liked to get entangled with other people's wives and children, right?"

🔹 He replied: "Yes."

🔸 Uncle asked: "Why did you do that?"

🔹 He replied: "I sympathized with the women. When they came to me, I didn't want to disappoint them."

🔸 Uncle said: "You have guilt. But when you went to practice meditation, you invited me as a witness every time. In the future, if you invite me as a witness, don't create more bad karma, okay? This violates the agreement. But since you invited me as a witness, I will act as a witness."

🔸 Uncle continued: A disciple with a meritorious heart but a womanizer,

1. On the Saturdays, Sundays, and Mondays at the beginning of the month, you observed the Eight Precepts and practiced them for three consecutive days, correct?

🔹 He replied: Yes.

2. You made offerings of the 'small bucket' Sangha donation, each bucket costing one hundred Baht, for a total of seventeen buckets, correct?

🔹 He replied: Yes.

Then images of a row of these small bucket Sangha donations appeared.

(Generally, these buckets contain items like robes, a small Buddha image, daily necessities, etc., as a set to offer to the Sangha.)

🔸 Uncle said: "These are sufficient. You did well. But on other days, you created bad karma. Every day you engaged in sexual misconduct outside your home. You have many offenses. You have killed fish, frogs, swamp frogs/field frogs, snakes, and chickens.

You were also very skilled at lying. Whenever you met a desirable single woman or a woman with a husband, you would lie. When you returned home, you would lie to your wife again.

You didn't commit theft. You drank a little alcohol, but this is still an offense; it can cause you to go to hell."

As soon as Uncle finished saying this, he looked like he was about to collapse.

🔸 Uncle roused him to stand properly and said: "I haven't finished speaking yet. You look like you're about to die. Let me finish speaking first."

🔸 Then Uncle continued: "When you invited me as a witness, I had to witness and testify for you. I acted as a witness. You made Sangha donations and observed the Eight Precepts for three days each month. You broke the precepts for twenty-seven days each month. You meditated for three days each month. You committed sexual misconduct for twenty-seven days each month, whether day or night.

Because your mind alternated between dark (doing evil) and bright (doing good). For merit like this, normally one would go to the Nimmānarati heaven. But because you broke more precepts than you kept, and your bright mind was less than your lustful mind, your celestial mansion can only be in the Tāvatiṃsa heaven. Go first to receive the results of your good deeds, according to the power of your merit."

When he heard this, he felt his body immediately become radiant, more and more beautiful. Finally, his body was adorned, and he became a Deva, very dignified and handsome. Uncle then had the divine messengers escort him to his celestial mansion.

When Uncle's business was concluded, Uncle came over and said that he had invited this poor monk to the Yama Court early in the morning because this man had a connection with this poor monk – he was a disciple with a meritorious heart but a womanizer.

Source: Luang Por Lersi Lingdam, Wat Thasung

From "After Death, We Don't Just Disappear... So Where Do We Go?"

簡體 cred. to @听僧说

一個善人，其實就是高IQ 人士

為什麼？

我們留意一下啊，當我們起貪嗔癡的時候，心一定是不舒服的

更不用說當煩惱溢出來在行為上、語言上、思想上傷害自己和別人了

當我們為別人帶來麻煩、痛苦，也等同於為自己帶來麻煩

試想想，別人受到我們的傷害後會給什麼的反應我們？

所以這就是俗稱的‘拿苦來辛’

而一個高IQ 人士，會努力去除自己的貪嗔癡，讓自己的心舒服

當沒有煩惱時，就不會在行為上、語言上、思想上傷害自己和別人了

當我們沒有為別人帶來麻煩、痛苦，也等同於沒有為自己帶來麻煩

當別人不因我們而困擾，難道不會喜歡我們嗎？到最後，我們要什麼就有什麼

所以一個IQ 爆燈的人肯定是沒有煩惱的人

A truly good person is actually a high-IQ individual.

Why?

Let's observe: when greed, hatred, or delusion arise in us, our mind is certainly uncomfortable. 

Not to mention when these defilements spill over and harm ourselves and others through our actions, speech, and thoughts. 

When we cause trouble or suffering for others, it's essentially the same as bringing trouble upon ourselves. 

Think about it: how will others react after being hurt by us? 

This is what's commonly known as 'asking for trouble' or 'making life difficult for ourself.'

A high-IQ individual, on the other hand, strives to eliminate their own greed, hatred, and delusion, to keep their mind at ease and comfortable. 

When there are no defilements, we won't harm ourselves or others through our actions, speech, or thoughts. 

When we don't cause trouble or suffering for others, it's equivalent to avoiding trouble for ourselves. 

When others aren't distressed because of us, won't they naturally like us? In the end, we can have whatever we want. 

Therefore, a person with exceptionally high IQ is certainly one who is free from defilements.

‘我們過著比死亡更痛苦的生活’--這個教導，是世尊在祇園精舍時針對憍薩羅(Kosala)國王所講述的。當時憍薩羅國王在夜間聽到四種地獄眾生的叫聲：一個只喊「du」（痛苦），一個喊「sa」（持續），一個喊「na」（沒有），一個喊「so」（那個）。這些眾生前世是舍衛城(Sāvatthi)的王族子弟，因侵犯他人嚴加守護的婦女，沉迷情慾，造下諸多惡業，死後轉生於舍衛城邊境四口鐵鍋中，承受六萬年煎熬後浮出鍋面，看見鍋口鐵蓋時哀嚎：「何時才能解脫這痛苦？」四人接連發出巨大慘叫。

國王聽聞後恐懼顫慄，徹夜未眠直至黎明。婆羅門們清晨覲見時，發現國王神色不安。國王說：「老師們，我昨夜聽到四種恐怖聲音。」婆羅門們甩手驚呼：「這是凶兆啊，大王！」國王問：「有化解方法嗎？」他們回答：「雖然可簡單處理，但我們學識淵博，建議舉行四牲祭。」國王立即下令：「速備四象、四馬、四牛、四人，從鵪鶉開始，每類四隻動物，舉行全四祭為我消災。」婆羅門們暗自欣喜：「能大吃魚肉，還能獲厚利」，假裝忙碌籌備祭壇，實則盤算利益。

茉莉卡(Mallikā)王后詢問國王：「為何婆羅門如此忙碌？」國王不耐煩道：「你只關心自己享樂，哪知我的痛苦！」王后追問詳情，國王說：「我聽到不祥之聲，婆羅門說這威脅王權、財富與性命，要殺生祭祀。」王后建議：「何不請教天人間最尊貴的婆羅門——正等覺者？」國王問：「誰是正等覺者？」王后答：「喬達摩佛陀。」國王恍然大悟：「我竟未想到請教佛陀！」

國王清晨乘御駕至祇園，禮敬世尊後稟報：「昨夜聞四聲慘叫，婆羅門要殺生祭祀。這些聲音預示什麼？」佛陀說：「大王勿憂，這是地獄眾生受苦哀嚎，非獨您聽見，古時國王們也聽過。當他們聽從智者勸誡停止殺祭，百姓都得安樂。」於是應王請求講述過去因緣：

過去波羅奈(Bārāṇasi)國梵授王(Brahmadatta)統治時，菩薩投生迦尸(Kāsi)某婆羅門家，見愛慾過患後出家修行，證得神通與禪定，住喜馬拉雅山美景處。當時國王同樣聞四聲慘叫，婆羅門建議殺生祭祀。當祭壇備妥，百姓被帶往刑場時，菩薩以天眼觀見此事，決定：「我當救度眾生。」便飛臨王宮花園，坐於吉祥石上如金像般輝耀。

首席祭司的大弟子質疑：「老師，吠陀中豈有殺生得福之法？」祭司呵斥：「你只管守護國王財富！我們能吃魚肉獲利，閉嘴！」弟子拒絕參與，轉向菩薩求教。菩薩問：「國王治國公正嗎？」弟子答：「國王賢明，但聽信婆羅門殺生消災之議。」並請示：「尊者可知這些聲音緣由？能否救百姓免死？」菩薩答：「若國王來問，我當解答。」

國王親至花園禮敬菩薩，菩薩闡明真相：「這些眾生前世侵犯人妻，於波羅奈城邊四口鐵鍋受煎煮。當他們想完整表達時，因業力深重只能喊出單字。」隨即完整解釋四聲含義：

53.

'我們過著比死亡更痛苦的生活（dujjīvitamajīvimha），當有值得佈施的對象時卻不給予（ye sante na dadamhase）。

雖然擁有財富（vijjamānesu bhogesu），卻未能為自己建立庇護（dīpaṃ nākamha attano）。'

菩薩（bodhisatto）說明：「這個地獄眾生想完整說出這首偈頌卻因業力而無法完成。」於是菩薩以智慧補完整首偈頌並解釋。其餘幾個聲音也是同樣情況。

其中喊「sa」的眾生想說的是這首偈頌：

54.

「整整六萬年（saṭṭhi vassasahassāni），

完全滿貫無缺（paripuṇṇāni sabbaso）。

在地獄中被煎煮（niraye paccamānānaṃ），

何時才是盡頭（kadā anto bhavissatī）？」

喊「na」的眾生想說的是這首偈頌：

55.

「根本沒有盡頭（natthi anto），為何會有盡頭（kuto anto）？

連盡頭的影子都看不見（na anto paṭidissati）。

尊者啊！這都是因為我們當初（tadā hi pakataṃ pāpaṃ），

犯下的滔天惡業（mama tuyhañca mārisā）。」

喊「so」的眾生想說的是這首偈頌：

56.

「所以現在我終於明白（sohaṃ nūna ito gantvā），

若能獲得人身（yoniṃ laddhāna mānusiṃ）。

必當樂善好施（vadaññū sīlasampanno），

廣積諸多善業（kāhāmi kusalaṃ bahun）。」

菩薩（bodhisatto）一一解釋這些偈頌後，對國王說：「大王，這些地獄眾生（nerayikasatto）因惡業太重，無法完整表達這些詩句。他們只是在承受業報時發出哀嚎。您聽到這些聲音不會有任何危險，請不要恐懼。」

國王聽從勸告，釋放所有百姓，派人敲響金鼓（suvaṇṇabheri），徹底摧毀了祭祀場（yaññāvāṭaṃ）。菩薩（bodhisatto）救度大眾後，停留數日，最終保持禪那往生梵天（brahmaloke）。

世尊（satthā）講完這個法義開示，揭示真理後總結本生故事：「當時祭司（purohita）的首席弟子是舍利弗（Sāriputto），而那位苦行者（tāpaso）正是我自己。」

為什麼我們為人要正直？

因為當我們思想、 說話、 行為都沒有任何過失時；根本沒有人能夠正當地斥責和批評我們

我們將能極度自信和霸氣😂 😂 

他們要來攻擊我們？ 理虧，沒法站穩住腳

就算敵眾我寡；我們卻站在道德高地：大自然在我們這邊，佛法僧在我們這邊，全世界的善人在我們這邊，全世界的智者在我們這邊，全世界的如法天神都在我們這邊

我們氣勢磅礴，勢不可擋，敵人看到我們都撒尿；是不是很型？ 😂

所以做好人絕對沒有損失，值得一做 😂

Why Should We Be Upright?

Because when our thoughts, words, and actions are free from fault—no one can rightfully condemn or criticize us.

We become supremely confident and unstoppable. 😂😂

They want to attack us? They’re in the wrong—they can’t even stand firm.

Even if outnumbered, we hold the moral high ground:

Nature is on our side.

The Buddha, Dhamma, and Sangha are on our side.

All the virtuous people in the world are on our side.

All the wise in the world are on our side.

All the righteous deities of the world are on our side.

Our presence is overwhelming, indomitable—our enemies piss themselves at the sight of us. Pretty impressive, right? 😂

So, being a good person has zero downsides—totally worth it. 😂

翻譯：Chin wai ming

這個故事是佛陀在祇園精舍時，對一位貪婪的比丘所講的。這位比丘對於自己的衣食等資具不滿足，整天想著「哪裡有僧團供食？哪裡有邀請？」到處尋找，只熱衷於談論物質享受。這時，一些對他懷有善意的比丘，出於對他的憐憫，向佛陀報告了此事。佛陀召喚他來問道：「比丘，聽說你很貪心，是真的嗎？」比丘回答：「是的，尊者。」佛陀說：「比丘！你依靠我的教導出家，為什麼還會如此貪婪呢？貪婪是惡習；你在前生因為貪婪，不滿足象屍和其他殘骸，闖入大森林。」於是，佛陀講述了一個過去的故事。

從前，梵與王統治波羅奈時，城中有一隻貪婪的烏鴉，對象的屍體和其他殘骸不滿足。牠心想：「森林是什麼樣子的？」於是他去了森林，但對那裡找到的果實也不滿意。接著，他來到恆河岸邊巡遊，看到一對非常美麗的紅頭雁，心想：「牠們一定在恆河岸邊找到很多肉吃。我去問問牠們，看看能不能找到和牠們一樣的食物，變得和牠們一樣美麗。」於是他靠近紅頭雁，坐下來，吟誦兩首詩問道：

135.

「你色彩斑斕，形態優美，身體豐滿，羽毛鮮紅，

哦，紅頭雁！你如此美麗，面容清澈明亮。

136.

在恆河岸邊，你以鱖魚、鯉魚、羅非魚、鯉魚，

和所有在恆河游動的魚為食嗎？」

紅頭雁用第三首詩反駁他說：

137.

「我不吃潮水中的屍體，也不吃躺在林中的；

我吃的是水草和小蟲，朋友！這就是我的食物。」

烏鴉於是吟誦兩首詩：

138.

「紅頭雁，我無法相信你的話。

我吃的是村子裡用鹽和油醃過的東西，

由人製作乾淨美味的米飯配肉醬；

但我的羽毛顏色，為何不如你？」

139.

「人類的飯食潔淨，佐以肉醬，

可我的羽色黯淡無光，

孔雀啊，為何你能如此美麗？」

於是紅頭雁告訴烏鴉他羽色醜陋的原因，並對牠說法，吟誦以下詩句：

140.

當你傷害人類時，

心中充滿恐懼戰慄，

戰戰兢兢地進食，

這就是你醜陋的原因。

141.

烏鴉啊！你因惡行與全世界為敵，

即使得到食物也無法安心享用，

這就是你醜陋的原因。

142.

朋友！我進食時不傷害任何生命，

我心中無憂無懼，安然自在。

143.

你應當培養這種特質，超越惡習，

以不傷害之心在世間行走，

你會像我一樣受人喜愛。

144.

不殺生、不傷害、不壓迫、不唆使（別人殺生），

對一切眾生懷抱慈心，

這樣的人永遠不會與任何人結怨。」

紅頭雁告訴烏鴉：「如果你希望被世人所愛，就必須完全遠離惡意。」

但烏鴉聽完卻大喊：「你們不告訴我真正的覓食處，可惡！」便飛回波羅奈的垃圾堆去了。

當佛陀結束這個開示時，他宣講了真理——在講完真理後，貪婪的比丘證得三果——佛陀總結道：「那時的烏鴉就是貪吃的比丘，雌紅頭雁是羅睺羅的母親，而雄紅頭雁則是我。」

《不要作任何惡》

我們從出生到現在，做了善業，也做了不善業。

善有善報，惡有惡報是真的！

當我們作惡的時候，我們會給智者指責，我們會有不良好的聲譽，我們面對大眾會沒有自信 ,我們會被懲罰，可能會被罰款而失去大量金錢，可能被剝奪一些權利。(Ud.76)

當別人討論一些惡行時，我們便會想起自己也有做過這些行為，心慌意亂懷疑他們是否在說自己呢？

當別人被懲罰時，也會害怕自己是否也很快會被懲罰？ （MN129）

最重要的是，我們會後悔，心裡會不安，我們會自己譴責自己（AN2.18）

五戒十善業其實是很基本的，如果持好它們，將會大大減少我們的煩惱。

身體方面，願我們不要殺生，偷盜，邪淫，飲酒

語言方面，願我們不要說謊；離間別人，說粗惡語說粗口，罵人；說無用的廢話，在不適當的時機說不適當的話，要言之有物。

意念方面，願我們不要有任何一刻想佔有屬於別人的東西；不要想別人被打，被殺害，去死，消失；不要否定因果，父母的恩德，輪迴轉世，不要否定這個世界真的有具有神通的修行人宣說有過去未來世 （MN41）

假如犯了以上任何的罪行，過後心清醒，有正念的時候，我們會很慚愧，無地自容；就算沒有人去責備我們，我們也會自己責備自己。

五戒十善其實還不夠。任何不善法都會為自己和別人造成困擾。

有些不善法或惡業，並沒有破五戒十善業，但做了之後自己依然會後悔的。

例如我慢。有時我們可能會覺得自己很厲害，不尊重別人，不守規矩。有時我們會抬高自己，貶低他人（MN15）；有時我們會自我炫耀；有時我們會想表現自己；有時我們會覺得自己很重要。有時我們會帶著自我和人比較，會自卑，會覺得自己和人平起平坐。當心靈水平越來越高，再回顧過去，就會覺得羞愧死了。

有時一丁點不太過份的嗔心惡意，連初果聖者都可能有。曾經有在家見法者（他是泰國目前最具影響力的隆波所認證的弟子之一），曾經惡意說了些話讓競爭對手的心失去力量。過後很快他的心便沒有了力量了足足幾天，就算一直有修行也不能讓心有力量。每當想起此事，可能也會造成一點懊悔吧。

或者一些說話，未到很嚴重的粗惡語，可能是一些諷刺的說話，貶低的說話，取笑的說話，說完會傷害到對方，讓對方難受。或者說是非， 在別人背後說人壞話。過後我們自己的心也不會好受。

或許未到破戒，但我們可能在社會上爭名奪利，自私自利，後來反思也會覺得自己讓自己很沒有面子，別人看來確實是不好看啊！

再比如我們懶惰，發脾氣，生氣，妒忌別人，吝嗇，生起淫欲，沒有責任感，疏忽大意；當正念一強大起來，我們也會覺得很羞愧。

這些不善法，當我們想起，總是會讓我們焦躁不安，悔恨當初。這樣的話，我們的心便不會喜悅和寧靜，心會很散亂，沒有一點平靜和定力。

但假如我們努力去除這些不善法，不讓它們生起；只培育善法呢？

過了一段時間，我們將不會再想起過去所作的不善業，只會想起善業，如此，我們便不會後悔 。

當不後悔的時候，欣悅會生起，喜悅會生起。

然後心會寧靜輕安，快樂，最後定下來。

當心定下來後，不論是達到禪那，還是只是很淺層的近行定，我們將能如實地看見我們自己身心的無常，苦，無我；也能夠如實地看見外在人事物的無常，苦，無我。

這樣下去，智慧累積得夠時，我們便會厭離它們，放下它們，從而證果 （AN10.1）

因此許多大師父都會叫信徒先持好戒，後再禪修。不然每次坐禪時都想起過去的惡業，心怎能夠定下來呢？

所以，還是諸惡莫作，眾善奉行好。

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

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.

不在明與暗中作惡是聰明人

為什麼？ 就算怎樣掩蓋，都一定會敗露的

Image cred. To IG @tiredthandog

A wise person does not commit evil, whether in the light or in the dark. 

Why? No matter how we try to hide it, it will always be exposed. 

Image credit to IG @tiredthandog