省察自他 Reflecting ourselves and others

義注：

這些偈頌，從「其他人在芒果園林中」等開始，是尊者侏儒善賢(Lakuṇḍakabhaddiya)的偈頌。它們是如何產生的呢？據說，這位尊者在蓮華上佛(Bhagavā Padumuttara)的時代，出生在天鵝城(Haṃsavatī)一個大富之家，長大後，坐在導師面前聽法時，在那個時刻看見導師將一位聲音優美的比丘安置在首位，他自己也渴望獲得那個位置，於是對以佛陀為首的比丘僧團作大布施後，發願：「願我在未來，也能像這位比丘一樣，在某位佛陀的教法中成為聲音優美者中的第一。」立下這個願望。佛陀觀察到他的願望將在不久後實現，便給予授記，然後離開。

他一生在那裡積聚福德，在天界與人間輪迴。在弗沙佛(Bhagavā Phussa)的時代，他轉生為一隻杜鵑鳥(cittapattakokila)。當他從皇家園林中叼著一個甜美的芒果，用嘴啣著飛走時，看見了導師，心生淨信，想著「我要供養」，便生起了供養的心念。導師知道了他的心意，拿起缽坐下。杜鵑鳥將芒果放在一切智者的缽中。導師享用了它。那隻杜鵑鳥心懷喜悅，以那喜悅與快樂度過了七天。由於那個福德業，他成為聲音優美者。然而，在迦葉正等覺佛(Kassapasammāsambuddha)的時代，當（眾人）決意要建造一座塔廟（cetiya）時，（有人問：）「我們要建多大的？」「七由旬。」「那太大了。」「六由旬。」「那也太大。」當說出五由旬、四由旬、三由旬、二由旬時，這位尊者當時是首席工匠，說道：「諸位，看來將來需要建造一座安樂的塔廟。」他邊說邊用繩子丈量圍繞，站在約一伽烏他（gāvuta，約四分之一由旬）的距離時，說：「讓每一面（或每邊）都是一伽烏他一伽烏他吧，塔廟將是一由旬周長、一由旬高。」眾人聽從了他的話。就這樣，他為無量（功德）的佛陀確定了（塔廟的）尺寸。由於那個業，他在每一生的出生地，身材都比其他人矮小。

在我們導師（釋迦牟尼佛）的時代，他出生在舍衛城(Sāvatthi)的一個大富之家，名字叫作善賢(Bhaddiya)。但由於身材過於矮小，他被稱為侏儒善賢(Lakuṇḍakabhaddiya)。他在導師面前聽聞佛法後，生起了信心，出家成為多聞的法師，以甜美的聲音為他人說法。有一次，在節慶日，一位妓女與一位婆羅門同乘一車，看見長老時，露出了牙齒微笑。長老取她的牙齦部分作為所緣，生起了禪定，以此為基礎，建立起觀，成為了阿那含（不還果）。他持續修習身至念，有一天，在尊者法將(Dhammasenāpati)的教導下，他安住於阿羅漢果。因此，在（傳記）中說道（AP.1.543）——

…..

後來，在宣告其他（證悟）時，他說——

466.

「其他人在芒果園林中，善賢在樹叢裡，

他連根拔起了渴愛，在那裡猶如賢者般禪修。

467.

 「一些人以鼓、琴、小鼓娛樂，

而我獨在樹根下，樂於佛陀的教誨。

468.

「如果佛陀賜我一個願望，且那個願望能為我實現，

我願為一切世間，取得恆常的身至念。」

他說了這三首偈頌。

如此稱揚了自己的寂靜之樂後，現在為了讚揚那通過修習身至念業處而證得阿羅漢果的法門，他說「如果佛陀賜我」這首偈頌。其意義是：如果佛陀世尊在我祈求「世尊，我向您求一個願望」時，沒有以「比丘，如來們的願望期已過」拒絕我，而是賜予我如我所求的願望，且那個願望能實現，能達成我的心願——長老以假設的方式說道。為了顯示「我願為一切世間取得恆常的身至念」這個願望，即「願一切世間恆常修習身至念」，他說：「我願為一切世間，取得恆常的身至念。」

現在，他以批評未審察者為引子，來讚揚審察（的智慧）——

469.

「那些以容貌輕蔑我的人，以及那些被聲音吸引的人，

他們被欲求與貪愛所淹沒，那些人不認識我。

470.

「不認識內在，也不看見外在，

愚者被障礙全面覆蓋，他被聲音所帶走。

471.

「不認識內在，但能觀察外在，

只看見外在結果的人，他也被聲音所帶走。

472.

「了知內在，也觀察外在，

看見無障礙的人，他不被聲音所帶走。」

他說了這四首偈頌。

其中，「那些以容貌輕蔑我的人」：那些無智的人，以我不具吸引力的、低劣的容貌，以及低劣的法身（指矮小的身形）輕蔑我，意思是他們認為「這是一個矮小者」而鄙視、認定我。「以及那些被聲音吸引的人」：那些眾生，因我優美的聲音而尊重、看重我。但那是他們的錯誤，因為我不應僅因容貌而被輕視，也不應僅因聲音而被過度看重。因此，「他們被欲求與貪愛所淹沒，那些人不認識我」：這兩類人，都被欲求與貪愛所征服，未斷除欲求與貪愛，他們完全不認識已斷除欲求與貪愛的我。

為了說明像我這樣的人，由於內外所緣未被完全了知，是他們無法認識的對象，而說了「內在」等偈頌。「內在」：指自己相續中的蘊、處等法。「外在」：指他人相續中的。或者，「內在」：指在我內部的無學戒蘊等。「外在」：指與我相關的、外在顯現的儀容莊嚴等色法，以及眼識等生起的過程。「被障礙全面覆蓋」：如此不知內外的人，被全面的障礙所束縛，是處於遮蔽之智狀態的。「他被聲音所帶走」：那個隨他語（他人口舌）而轉的愚者，被他人的言語所帶走、牽引。

「但能觀察外在」：然而，如果有人如上所述不知內在，但依據所聽聞的，或通過觀察儀容莊嚴等，特別地看見外在。「他可能具有卓越的功德」，他這樣想。那樣的人，「只看見外在結果」，只抓住結果（外在表現）而忽略了方法（內在修為），也如上所述被聲音所帶走，他不認識像我這樣的人。

然而，如果有人了知內在，即知道在阿羅漢內部無學戒蘊等的功德，並且觀察外在，即以修行相的特徵，特別地看見（他）具有功德的卓越性。「看見無障礙的人」，能不被任何事物遮蔽，看見、了知聖者的功德。「他不被聲音所帶走」，不會僅因聲音而被牽引，而能如實地看待（一個人）。

我們修行如何，其實可以從我們的反應大不大而略看一二

什麼為之反應大或不大呢?

就是，

當眼睛看到影像

當耳朵聽到聲音

當鼻子嗅到氣味

當舌頭嚐到味道

當身體觸到所觸

當心感知到某些東西

整體來說，我們因此而生起貪嗔癡有多大？

如果是一般人，通常很大

如果是阿羅漢，那被稱為‘空觸’

心沒有任何‘反應’，即不生起任何貪嗔癡

"How we practice can actually be gauged from the extent of our reactions.

What constitutes a large or small reaction?

It is when:

our eyes see an image

our ears hear a sound

our nose smells an odor

our tongue tastes a flavor

our body touches something

our mind perceives something

Overall, how much greed, aversion, and delusion arise from these sensations?

If one is an ordinary person, the reactions are usually significant.

If one is an Arahant, this is referred to as 'empty contact'—the mind has no ‘reaction,’ meaning no greed, aversion, or delusion arises.

我們要小心啦~

有些人過去世怨恨我們

然後暗自發願：‘我要壞你功德！’

今生就來找我們了

他們未必是以敵人的方式出現

而是以愛人、朋友、家人的方式出現

不知不覺間增加我們的貪嗔癡、拉低我們的心靈層次

這是有可能的

精明的佛教徒們，立即覺察出這些滲透在我們周圍的內鬼

然後速速遠離

不然，

原本我們可以證悟涅槃，最終只能證悟三果

原本我們可以證悟三果，最終只能證悟二果

原本我們可以證悟二果，最終只能證悟初果

原本我們可以證悟初果，最終只能以凡夫的身份往生天界

原本我們可以往生天界，最終只能投生人間

原本可以投生人間，最終只能投生惡道

小心謹慎啊！！

We must be cautious! 

Some people harbored resentment toward us in past lives and secretly vowed: "I will undermine your merit and virtues!"

Now, in this life, they come to find us.

They may not appear as enemies but rather as lovers, friends, or family members.

Unknowingly, they may increase our greed, aversion, and delusion, and lower our spiritual level. This is entirely possible.

Wise Buddhists should immediately recognize these infiltrators around us and swiftly distance ourselves from them.

Otherwise, 

Who could have been the realization of nibanna might end up as only the third stage of enlightenment; 

Who could have been the third stage might only become the second stage; 

Who could have been the second stage might only become the first stage; 

what could have been the first stage might only lead to rebirth as a heavenly being in an ordinary being; 

who could have been rebirth in the heavenly realms might only result in rebirth as a human; 

who could have been rebirth as a human might only end in rebirth in the lower realms.

Be vigilant and cautious!!

有一位行醫幾十年的家庭醫生，當他看完了一位病人後，就斷言：他退休前應該官職很高

然後解釋：他說話有紋有路、組織性強

中國有一句話叫‘清者貴’

一個人的心如果遠離五蓋，亦即禪定強，他自然會較常人聰明、他的智慧自然比人高。

一個人的智慧有多少，從他的說話就能略知一二。（AN4.192）

當一個人智慧高、頭腦清晰，說話自然有紋有路、組織性強

如此就能讓眾人信服，擔任要職

相反，如果我們的心被五蓋常常籠罩、不斷散亂，我們是很難有什麼大智慧的

如此，我們就只能成為較低職位、階層的人

A family doctor with decades of medical experience, after seeing a patient, asserted that the patient must have held a high-ranking position before retirement. He then explained: "The patient speaks in an orderly and well-organized manner."

In China, there is a saying: "The clear-minded attain nobility." 

If a person's mind is free from the five hindrances, meaning they have strong stillness, they will naturally be wiser and possess greater insight than others. The level of a person’s wisdom can be glimpsed from their speech. (AN4.192) 

When a person has high wisdom and a clear mind, their speech naturally becomes orderly and well-structured. 

This enables them to gain the trust of others and take on important responsibilities.

On the contrary, if our minds are often shrouded by the five hindrances and constantly restless, it is difficult for us to attain great wisdom. 

As a result, we can only occupy lower positions or social statuses.

要知道自己是否一個自私的人？😂 

很簡單，看自己的心有多散亂

越散亂的話就越自私，越集中的話就越無私

為什麼這樣說呢？

我們為什麼會散亂？

就是因為心不滿足於當下，所以開始尋找快樂、逃離痛苦，想要這個那個、不要這個那個

越多想要、越貪心、越自私，心就越散亂

越少想要、越知足、越無私，心就越集中

據說那些阿羅漢都有圓滿的正念，心不會再散亂了

It's very simple: Look at how scattered our mind is.

The more restless your mind is, the more selfish we are. 

The more concentrated our mind is, the more selfless we are.

**Why is that?**

Why does the mind become restless? 

Because the mind is not satisfied with the present moment. So it starts searching for happiness, escaping from suffering, wanting this and that, not wanting this and that.

The more desires we have, the more greedy we are, the more selfish we are — and the more restless our mind becomes.

The fewer desires we have, the more content we are, the more selfless we are — and the more concentrated our mind becomes.

It is said that Arahants (fully enlightened beings) have perfect mindfulness; their minds no longer become restless at all.

修行要懂得放下，如果我們修行不懂得去放下的話，我們的心就不會平靜。好像我們的心去執取那個相的話，我們的心就會苦，有這個執取在那邊。所以如果我們懂得放下的話，心就會空。有時候靜坐就會坐兩三個小時，有時候會坐到天亮。因爲放下了，就空了。所以如果我們去執取相、什麽也好。心越執取就會越苦。

就是我們靜坐的時候，如果我們以去放下的狀態去修、去做的話，就會輕起來，會鬆，整個身體會輕，可以坐得很久。但是如果我們坐的時候是爲了看到這個禪相也好，看到種種的相也好，坐不久身體就會覺得很多感受、很多苦，心很快就會很苦。想看這種、看那種，心會不斷地在造作。所以這種情況會苦。苦是因爲想看這些東西，有這個欲望。如果我們修行是爲了放的話，一修就放下。然後一修就會空，不用去執取任何東西

就是靜坐的時候要以buddho 來做依處，但是去放下，不是去執取任何的相。

我們自己可以觀察，當我們修行是爲了放下，爲了捨的時候，他的心會輕起來，會空、會鬆。然後另外一個人如果是爲了追求這個相或什麽，這個心就會不斷地造作、會苦。

如果那個人修是爲了放的話，看他的臉，他會精神飽滿、會微笑出來。不是一些人有精神問題，而是他很鬆、很舒服

如果是追求什麽相什麽相也好，那就不會…

如果打坐是不斷追求那個禪相、什麽相也好，我們自己可以觀察，很快他就會苦，他坐得不會久，很快那個苦受就會出來，心會苦。

但是一個人如果他是爲了捨，不去黏住這些禪相、影像也好，他就會輕，坐到很久，身心也會輕，坐得很舒服

所以你去觀察這兩類情況，越捨、越放的人，修行爲了捨、爲了放，這些人會比較輕、臉色也會比較好

In practice, one must know how to let go. If we practice without knowing how to let go, our minds will not be at peace. For example, if our minds cling to nimitta (signs), our minds will suffer because of that attachment. So, if we know how to let go, the mind will become empty. Sometimes during meditation, one may sit for two or three hours, or even until dawn. Because of letting go, there is emptiness. Therefore, the more our minds cling to appearances or anything else, the more we will suffer.

When we meditate, if we practice in a state of letting go, it becomes light and relaxed. The whole body feels light, and we can sit for a long time. But if we sit with the intention of seeing meditation signs (nimitta) or various phenomena, the body will quickly feel many sensations, much discomfort, and the mind will soon become troubled. Wanting to see this or that, the mind continuously fabricates. In such situations, suffering arises because of the desire to see these things. If we practice for the sake of letting go, as soon as we practice, we let go. And as soon as we practice, there is emptiness—no need to cling to anything.

During meditation, we should rely on "buddho," but do so with the intention of letting go, not clinging to any sings.

We can observe this ourselves: when we practice for the sake of letting go and relinquishing, the mind becomes light, empty, and relaxed. On the other hand, if someone is chasing after signs or anything else, their mind will constantly fabricate and suffer.

If a person practices for the sake of letting go, you can see it in their face—they will look refreshed and even smile. It’s not that they have some mental issue; they are simply relaxed and comfortable.

But if one is chasing after some signs or another, that won’t happen...

If during meditation, one constantly pursues meditation signs or other phenomena, we can observe that they will soon suffer. They won’t be able to sit for long, and painful sensations will quickly arise, causing the mind to suffer.

However, if someone practices for the sake of relinquishing, without clinging to meditation signs or images, they will feel light and can sit for a long time. Both body and mind will be light, and they will sit very comfortably.

So, if you observe these two types of situations, those who relinquish more, who practice for the sake of letting go—these people will be lighter, and their complexion will also be better.

---White Father

1:10:00 - 1:14:31

24-2-19

https://www.youtube.com/watch?v=AJl_9sXvVZY

一個人的’自我‘ 大不大，就看他的精神健康如何，他的煩惱多不多。

如果一個人的‘自我’大到全世界都是，就會把全世界都當作是’我的’。一看到新聞就生起許多負面情緒。一出門內心就開始投訴和不滿意。想要全世界都圍著他來轉

一旦我們把越多東西當作是‘我們的’ ，就越多因素可以讓我們難受和痛苦

一旦我們把越少東西當作是‘我們的’ ，就越少因素可以讓我們難受和痛苦

一旦我們沒有把任何東西當作是‘我們的’ ，就沒有因素可以讓我們難受和痛苦--噢，這就是佛陀和阿羅漢的心境了

他們多麼開心？

How can we know if a person's sense of "self" is strong or not? It can be determined by their mental health and the extent of their sufferings.

If a person's "self" is so inflated that it encompasses the entire world, they will perceive everything as "mine." Upon seeing the news, they may experience many negative emotions. When they step outside, their mind begins to complain and feel dissatisfied, wanting the whole world to revolve around them.

The more things we consider "ours," the more factors there are that can cause us discomfort and suffering.

Conversely, the fewer things we consider "ours," the fewer factors there are that can make us uncomfortable and suffer.

Once we cling to nothing as "ours," there are no factors that can cause us discomfort and suffering—oh, this is the state of mind of the Buddha and the Arahants.

How happy they are!

…Human beings—freedom from suffering depends on having mindfulness and clear comprehension.

Mindfulness and clear comprehension give rise to calmness and wisdom.

Those with great wisdom must have great calmness.

Those with great calmness must practice great selflessness.

Human happiness and suffering depend on mindfulness and clear comprehension.

Those with great wisdom must have great calmness.

But if someone claims that the more wisdom one has, the more mentally disturbed one becomes,

then even if one has calmness, it is not true calmness—it is merely selfhood, merely stillness , merely meditative absorption.

Such calmness cannot be put to use.

Goodness and wisdom cannot be separated—this must be understood clearly.

Precepts, stillness, and wisdom are what bring the cessation of suffering; they are Nibbāna.

Knowledge and right understanding eliminate the suffering of every one of us.

We come to know, to understand, and to find happiness in practice,

to find happiness in working in this way.

Then we are prosperous, we are fortunate—

fortunate, and with a kind and wholesome heart as well.

This is why human beings can be people of precepts, people of stillness, people of wisdom.

Precepts, stillness, and wisdom eliminate what is incorrect.

What is incorrect—that is what is called madness,

being a mad person, a crazed person.

Luangta Mahā Bua used to say,

‘That’s a crazy fool, a mad fool.’

When we have knowledge and understanding,

when we have mindfulness and clear comprehension,

it becomes like oxygen—it becomes balance, sufficiency, and true adequacy.

Knowledge and understanding can extinguish suffering for everyone,

regardless of whether one is rich or poor.

This is how we must understand it…

Luang Phor Gunhah Sukhakamo

Wat Pah Subthawee Dhammaram

Thursday, 8 January 2026

cred. to Kung Isarankura

…人類——離苦之道繫於具足正念正知

正念正知生起平靜與智慧

具大智慧者必有大平靜

具大平靜者必行大無私

人間苦樂皆繫於正念正知

具大智慧者必有大平靜

若人聲稱智慧愈高則心神愈紛亂

縱有平靜亦非真平靜——僅是自我、僅是定、僅是禪那

如是的平靜不堪為用

善與智不可分割——此事當明瞭

戒、定、慧即是苦滅，即是涅槃

知識與正見消除你我眾生之苦

我們在實踐中知道、明白、尋得安樂

在如是行持中覓得喜悅

之後我們豐足，我們吉祥——

吉祥且懷仁慈、善之心

故人類可成戒者、定者、慧者

戒定慧滌除一切顛倒

顛倒者——是謂狂亂

成狂人，成癡人

隆波瑪哈布瓦常言：

「那是愚狂之徒，迷亂癡人」

當我們具足知識與悟解

當我們具足正念正知

猶如得氧——成就平衡、知足與真正圓滿

知識悟解能滅眾生之苦

不論貧富皆然

此理當如是知…

隆波甘哈·蘇哈卡莫

Wat Pah Subthawee Dhammaram

2026年1月8日 星期四

由 Kung Isarankura提供來源

輪迴之流……使人盲目。

盲目之人……無法看清任何方向。

盲目之人……亦不易輕信他人。

無論我們如何詳盡解釋，他們終究難以領悟。

猶如對一切茫然無知，

彷彿生命陷入漩渦，每日無所適從，事業亦停滯不前。

如此徘徊往復……這便是「輪迴之苦」。

法水淨心。

The cycle of existence... blinds people.

The blind... cannot see any direction.

The blind... also do not easily trust anyone.

No matter how detailed our explanation, they never truly understand.

They are like those who know nothing at all,

as if trapped in a whirlpool of life—with nothing to accomplish each day, their careers stagnant,

wandering around in circles like this... This is the "suffering of samsara."

Dhamma purifies the heart.

— Luang Por Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit, Udon Thani

January 30, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「……思而後言，保持正念，我們才不會讓自己的話語在事後傷及他人心靈。

這便是……修行者。若人從未修習正念，其思維往往對談話對象不甚友善。一個人的想法源自內心如何？其言語便隨之而出，

而後果亦將接踵而至。

正念……是我們生命中最為重要的法義。

正念……如同過濾器，先經其篩濾，言語方得流露。

有些浪蕩之徒……言辭何其甜美動聽，

但內心……卻漆黑如墨！！

其殘忍超越常人。這類人……不應讓其靠近，

因為……他們不值得信任。並非見其相貌端正、

舉止優雅、

談吐悅耳、

慷慨無度，

便以為是良善。

我們觀人……務必周詳審察，

反覆觀察，

歷經數月，

甚至數年，

直至確信其人真誠無偽，方可深交。

當今世間……愚者總成為智者與狡詐者的獵物。

狡猾者總揀選最脆弱之人，作為其目標。

欲望熾盛之人，正是他們的獵物。

因此……當有人向你推銷所謂『低投資、高回報』之事，

切勿輕信！！若真如此容易，為何他不獨享？何必來告知你？

應如此思維，然後不必與之多言，

徑直離去。如此，我們方能安然無憂。 🌸🌸🌸

法水淨心 💕💕」

——龍婆頌猜·奇瑪拉羅 Luang Por Somkiat（หลวงพ่อสมเกียรติ ชิตมาโร）

烏隆府帕坦普拉貼尼密寺（วัดป่าถ้ำพระเทพนิมิตร อุดรธานี）

2025年1月30日

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"...Think before speaking, maintain mindfulness, so we do not let our words wound another's heart afterwards. 

This is... a practitioner. If a person has never cultivated mindfulness, their thoughts are often not very friendly towards the person they are talking to. A person's thoughts originate from how their heart is? Their speech follows accordingly, 

and the consequences will follow in turn. 

Mindfulness... is the most important Dhamma principle in our lives. 

Mindfulness... is like a filter; speech should flow out only after being filtered through it. 

Some dissolute individuals... their words are so sweet and pleasant to hear, 

but their hearts... are as black as ink!! 

Their cruelty surpasses that of ordinary people. Such people... should not be allowed to get close, 

because... they are not trustworthy. Do not think someone is good just because you see their appearance is proper, 

their manners elegant, 

their speech delightful, 

their generosity boundless. 

We must observe people... thoroughly and meticulously, 

observe repeatedly, 

over several months, 

even several years, 

until we are certain the person is genuine and without pretense, only then should we form a deep connection. 

In the world today... fools always become the prey of the wise and the cunning. 

The cunning always pick the most fragile people as their targets. 

Those with intense desires are precisely their prey. 

Therefore... when someone tries to sell you on so-called 'low investment, high return' schemes, 

do not believe it lightly!! If it were truly that easy, why wouldn't they keep it for themselves? Why come and tell you? 

Think in this way, and then there is no need to talk further with them, 

simply walk away. This way, we can be safe and at ease. 🌸🌸🌸 

May the Dhamma water purify the heart 💕💕"

— Luang Por Somkiat Chitmaro (หลวงพ่อสมเกียรติ ชิตมาโร) 

Wat Pa Tham Phra Thep Nimit, Udon Thani Province 

January 30, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

一般來說，貴有兩種

一種是清貴，一種是濁貴

‘貴’是什麼？地位高，受人尊敬

清貴就是那些清高脫俗、不慕名利、品德高尚的人。

他們的心清於貪、嗔、癡

人們於是尊敬、欣賞他們的德行，因此賦予他們崇高的地位

就好像修行人、高僧、宗教人士、很有道德感的人那樣

而濁貴則是混雜著深厚煩惱的權貴人士

他們透過權術、貪慾等等來取得自己的權位

因為混雜著深厚煩惱，所以被稱為‘濁貴’

Generally speaking, there are two kinds of nobility: 

one is pure nobility, and the other is tainted nobility.

What is "nobility"? It refers to high status and being respected by others.

Pure nobility belongs to those who are lofty, detached from worldly desires, uninterested in fame and gain, and possess high moral character. 

Their minds are purified of greed, aversion, and delusion. 

People therefore respect and admire their virtues, granting them a lofty status— 

much like practitioners, revered monks, religious figures, or individuals with a strong sense of morality.

Tainted nobility, on the other hand, refers to powerful individuals whose status is mixed with deep defilements. 

They attain their positions through cunning tactics, greed, and similar means. 

Because they are entangled in deep defilements, they are called "tainted nobility."

以前隆波是公務員，是43階，每個月的薪水是1700泰銖。

去掉稅大概剩下1600泰銖。去頂禮高僧大德的時候，並沒有太多的錢去供養。一次供養大概供養100、200、300。但一旦看到高僧大德了，他們看到臉了，他們就會很精神、很興奮，居士拿來供養10萬、100萬，他的心沒有什麼感覺，因為他不餓。

我們觀察好的出家人和不好的出家人，從這個地方觀察就很容易觀察了。

如果很飢餓的話就不是好的出家人。如果他不餓，拿什麼東西供養他，他都隨喜功德，但是他是沒有什麼感覺的。

如果拿法來做禪修報告，他的心就會很興奮。

有的人啊，他的年紀特別大，然後很多當官的都去頂禮他。

（這兩個人有一起去，他不讓隆波說他們的真名）

去頂禮高僧大德，看到富翁，拿很多東西、很多錢去供養，一疊一疊的，高僧大德的心沒有什麼感覺，讓人去把它收起來。然後他也去想那些工程：幫助這個醫院、幫助那個醫院、幫助這個學校、幫助那個學校。

隆波進去頂禮，他就很興奮，他記得住。在頂禮他的時候，他的侍者就讓隆波坐在後面，先躲一躲，讓其他的居士先一次來一群，去頂禮、供養這個那個。供養完後，侍者就說：‘接受刺符，長老準備要休息了，請大家離開’ 然後就把門關上。那時候隆波就可以來做禪修報告。

高僧大德接受人的供養，他的就坐著。一旦人都走了，他就很興奮了。

80多歲了，那是隆波帖長老。....來做禪修報告，他就很興奮地回答。一旦問完，沒有問題了，他就說：‘哈？就這樣了嗎？’

比如說，我們大家來問隆波，（隆波）：‘哎！為什麼問那麼久？’

但是如果修行來了，就：‘就只有這些嗎？應該還有別的’

如果我們修行，那個氛圍就是另一種情況了，而不是那種很動蕩混亂的情況

有的高僧大德快要圓寂了，坐著輪椅。比如說luang por suwat 長老，他生病得特別重，一直昏昏沉沉的，不太有覺知的。一旦進去頂禮，侍者就把他推出來。他以為是出家人。我就跟他匯報：‘師父讓我觀心，我也有在觀心’

他原本還很昏沉，但突然這樣坐起來了。

‘然後我把心放下了’

他又往前來了一點點

‘我又把它抓起來了’

長老：‘哎哎哎’

要回饋高僧大德，最好的回報是修行的結果。是對還是錯沒有關係，一旦高僧大德看見了，自己去頂禮的每一位高僧的大德，他們充滿了慈悲，他們不飢餓。我們不富有，但反而很特殊地照顧自己。

看見那些修行好的人那些榜樣，就會自己知道，佛陀的開示真的存在，自己真的看到了。自己還是髒兮兮的。但是自己已經看到了那些純淨無染的榜樣了，自己就會知道佛陀的教導真的存在。自己的信仰就會更加增長。

---隆波帕默

2026.1.4

Previously, Luang Por was a civil servant, at level 43, with a monthly salary of 1700 Thai Baht. After tax, it was about 1600 Baht. When going to pay respects to revered senior monks, I didn't have much money to offer. An offering would typically be 100, 200, or 300 Baht. But once I saw the revered monks, once they saw my face, they would become very spirited and excited. If a layperson brought offerings of 100,000 or 1,000,000 Baht, their hearts felt little, because they weren't "hungry."

We observe good monks and bad monks. Observing from this point makes it very easy to discern. If they are very "hungry," then they are not good monks. If they are not hungry, whatever is offered to them, they receive it with rejoicing in the merit, but they feel little about it. If you bring Dhamma, reporting on meditation practice, their hearts become very excited.

Some monks are very old, and many officials go to pay respects to them. (Two such individuals went together; he didn't allow Luang Por to use their real names.) Going to pay respects to a revered monk, you see wealthy people bringing many things, a lot of money to offer, stack after stack. The revered monk's heart feels little; he has someone put it away. And he is also thinking about projects: helping this hospital, helping that hospital, helping this school, helping that school.

When Luang Por entered to pay respects, he became very excited; he remembered. While paying respects, his attendant had Luang Por sit in the back, to hide for a bit, letting other laypeople come in groups first to pay respects and offer this and that. After the offerings, the attendant said, 'Accept the sacred tattoos, the venerable elder is preparing to rest, please everyone leave,' and then closed the door. At that time, Luang Por could come to report on meditation. The revered monk received offerings from people, and he just sat there. Once everyone left, he became very excited.

Over 80 years old, that was Luang Por Tate... When coming to report on meditation, he would answer excitedly. Once the questions were finished, if there were no more problems, he would say, 'Huh? Is that all?'

For example, if we all come to ask Luang Por (me), (I might say): 'Hey! Why ask for so long?' But if it's someone who has practiced all along, then: 'Is that all? There should be more.' If we are practicing, the atmosphere is a different situation, not that kind of turbulent, chaotic situation.

Some revered monks are about to pass away, sitting in wheelchairs. For example, Luang Por Suwat, he was very seriously ill, constantly drowsy, not very aware. Once we entered to pay respects, the attendant wheeled him out. He thought I was a monk. I reported to him: 'Master instructed me to observe the mind, and I have been observing the mind.' He was originally very drowsy, but suddenly sat up like this.

'Then I let go of the mind.' He leaned forward a little more.

'Then I grasped it again.' The elder monk: 'Ah, ah, ah.'

To give back to revered monks, the best offering is the fruit of one's practice. Whether it's right or wrong doesn't matter. Once the revered monks see it... every revered monk I have gone to pay respects to, they are filled with loving kindness and compassion, they are not hungry. We are not wealthy, but they specially look after us.

Seeing those who practice well, those examples, one will know by oneself: the Buddha's teachings truly exist; one has truly seen it. Oneself is still dirty. But having seen those pure, unstained examples, one will know the Buddha's teachings truly exist. One's faith will grow even stronger.

--- Luang Por Pramote

2026.1.4

人的本性是這樣的：

好人喜歡反省、改正自己，

卑劣的人只會找理由替自己辯解。

Human nature works like this: 

Good people tend to reflect on themselves and strive to improve, 

while the petty ones only look for excuses to justify their own actions.

---Luang Por Koon

cred. to 傑克奇談-Jacktalks

為什麼袁國勇地位那麼高？ Why does Prof. Yuen Kwok Yung hold such a high status?

袁國勇教授是香港響噹噹的人物

2003年，他以微生學教授的身份，成為首位確認SARS是由冠狀病毒，而不是其他的衣原體或其他病因形成的學者。袁國勇認為病毒可源自果子狸等野生動物。他曾被譽為「抗SARS英雄」。2004年，他獲香港特別行政區政府頒授「銀紫荊星章」以表彰他對抗沙士病毒的努力。

他受到許多人的尊重，包括許多基督徒、醫生等等

為什麼他有那麼崇高的地位呢？

中國古語說得沒錯‘：清者貴’ 。

我們人人都有過失，但我們不著眼於別人的過失，只看他的優點。

據說，他有一次提醒一班香港大學的醫科生，就是他那麼多年看啊，有許多醫生都會被釘牌。一班至少有一位

多數衰（敗）再什麼呢？

鹹濕（好色）

財富

名譽

權力

總之就是世間的東西啦。

而袁國勇教授也誠實地表示，對以上這些的貪慾；自己都有、但只有一點點

當一個人的內心清淨時，代表他禪定好

當一個人禪定好，智慧也高

他是一位高水準、高產量的科研人員，屢獲殊榮

Wikipedia 說：‘袁國勇已發表論文1000多篇，評估研究人員的學術產出數量與學術產出水平的H指數超過100，論文引用次數超過15,000次，是在冠狀病毒研究方面發表論文最多的20位作者中的佼佼者。在過去的20年中，他發現了超過100多種新病毒，細菌，真菌和寄生蟲。

過去他在香港遇上不明病毒或醫療事故時，經常被任命為專家小組主席，並被視為前食物及衞生局局長周一嶽的親信。’

讓自己快速改變命運、讓生命變好的方法，就是努力修習戒定慧，讓心清淨起來。

**Professor Yuen Kwok-yung Is a Highly Respected Figure in Hong Kong**

In 2003, as a professor of microbiology, he became the first scholar to confirm that SARS was caused by a coronavirus, rather than chlamydia or other pathogens. Professor Yuen believed the virus could have originated from wild animals such as civets. He was once hailed as an “anti-SARS hero.” In 2004, he was awarded the Silver Bauhinia Star by the Hong Kong SAR Government in recognition of his efforts in fighting the SARS virus.

He is respected by many people, including many Christians, doctors, and others.

Why does he hold such a lofty status?

An ancient Chinese saying puts it perfectly: “The pure one is noble.”

We all have faults, but we do not focus on the faults of others—we only look at their strengths and virtues.

It is said that once, when speaking to a group of medical students at the University of Hong Kong, he reminded them that in his many years of observation, a large number of doctors end up having their licenses revoked—at least one in every batch.

What is the most common reason for their downfall?

Lust (lewdness or excessive sexual desire) 

Wealth 

Fame 

Power 

In short, attachment to worldly things.

Professor Yuen Kwok-yung also honestly admitted that he himself has desires for the above things—but only a very small amount.

When a person’s mind is pure, it means their samādhi (stillness) is strong. 

When a person’s samādhi is strong, their wisdom is also high.

He is a high-caliber, highly productive researcher who has received numerous honors. 

According to Wikipedia: “Yuen Kwok-yung has published more than 1,000 papers, with an h-index (a measure of both the productivity and citation impact of a researcher) exceeding 100 and over 15,000 citations. He is among the top 20 most prolific authors in coronavirus research. Over the past 20 years, he has discovered more than 100 new viruses, bacteria, fungi, and parasites. In the past, whenever Hong Kong encountered unidentified viruses or medical incidents, he was often appointed chairman of expert panels and was regarded as a close confidant of former Secretary for Food and Health Dr. York Chow.”

The way to quickly change one’s destiny and improve one’s life is to diligently cultivate sīla (precepts), samādhi (stillness), and paññā (wisdom)—to purify the mind.

修行是學習自己的事情。我們每個人都偏愛自己，覺得自己很好的人。但一旦動手實踐，就知道自己比自己想象中更毒。不斷及時地知道自己，一開始迷很久；過後就會迷很短。

一開始煩惱習氣很強，以後會更輕。

Spiritual practice is about learning about oneself.

We all tend to favor ourselves and think we are good people. But once we actually start practicing, we realize that we are far more "poisonous" (afflicted with defilements) than we ever imagined.

By continuously and promptly recognizing our own mind states, at the beginning we remain deluded for long periods; later, the periods of delusion become very short.

At first, defilements are very strong; afterward, they become much lighter.

---Luang Por Pramote

2025.12.27

其實有時一個人從哪裡來，根本就不用神通，猜都猜到了！😂 

曾經有個人，從小成績就名列前茅。他的常態就是容光煥發、記憶力好、為人正直、節制力強---比如說，他玩遊戲機，只是玩15分鐘，就立即停到。

他心思細密、非常聰明和有智慧，很容易笑、很快樂、性格開朗、有自信。

人人都沉溺手淫自慰，但他從不沉迷。年輕時對女色沒多少興趣

不會沉溺睡覺，可以睡很少

最後成為了某地近年來成績最好的狀元。

我們看到啊，為什麼他會這樣？ 以上通通都是禪定很厲害的現象。

一個人禪定強，是會有從心而發的光亮。

而且他這樣的習性不像是有人教的，父母都只是普通人。

這些從小就有的習性，透露了他的過去世。

非常清晰---他過去世是一位修習禪定者，或者梵天神。

累積了禪修的資糧和功德，導致他這生福報很大，在某時成為了某地響噹噹的人物。

有人想改變命運嗎？ 其實只要任何人大量修習戒定慧，就可以快速扭轉命運了。任何修習戒定慧的人也能迅速擁有上述那位男士的特質，而且因為佛教不只教導我們修禪定，還教導我們修智慧，所以心會更加清明和有智慧，累積到的功德更大。

因此佛教徒有絕對優勢。

Actually, sometimes you don't need any supernatural powers to guess where a person comes from—you can just figure it out! 😂

There was once a person who, from a young age, always ranked at the top of his class. His normal state was radiant and energetic, with excellent memory, upright character, and strong self-control—for example, when playing video games, he would stop immediately after just 15 minutes.

He was meticulous in thinking, extremely intelligent and wise, quick to laugh, very joyful, cheerful, and confident.

While everyone else was addicted to masturbation, he never indulged in it. In his youth, he had little interest in women.

He didn't indulge in excessive sleep and could function on even with very little sleep

In the end, he became the top scholar (zhuangyuan) with the best exam results in a certain region in recent years.

We can see why he was like this: all of the above are phenomena of someone with very strong samadhi stillness).

When a person has strong samadhi, they naturally radiate a brightness from the heart.

Moreover, these habits of his didn't seem to be taught by anyone—his parents were just ordinary people.

These innate habits from childhood reveal his past life.

It's very clear—he was, in past lives, a practitioner of meditative stillness, or perhaps a Brahma deity.

Having accumulated the provisions and merits from meditation practice, this led to great blessings in this life, making him a prominent figure in a certain place at a certain time.

Do you want to change your destiny? Actually, anyone who extensively practices precepts, stillness, and wisdom (sila, samadhi, panna) can quickly reverse their fate. Anyone who practices precepts, stillness, and wisdom can rapidly develop the qualities of the gentleman described above. Moreover, because Buddhism not only teaches us to cultivate stillness but also wisdom, the mind becomes even clearer and wiser, accumulating even greater merits.

Therefore, Buddhists have an absolute advantage.

《修行的同時要避免被耍權術》

一般高僧大德會教導，我們不要去看別人、評價別人，而是把重心放在自己身上，修正自己

這是沒錯的，因為我們修行確實不是修別人，而是修自己--一日我們還未抵達涅槃，煩惱還是有的

但看別人也不是完全不好、沒用，也不被佛陀所禁止，有時反而被佛陀所鼓勵：

譬如佛陀就曾教導，我們經常省察自己和他人的壞失和成就是好的

提婆達多就是因為被八不正法征服、佔據心，而墮入地獄至這個大劫的完結、不能被救濟（AN8.7）

佛陀以提婆達多的壞榜樣，來教誡、提醒比丘不要被名利等等所拖累、征服

如果要看別人的壞，不要抱著那種斥責、憎惡的意圖；而僅僅是抱著學習、自我提醒的目的來看。

多些看看、隨喜別人的好，內心也會變得清涼、快樂。

但我們佛教徒也要避免給人耍權術

有些人會抓著‘我們不該看別人’、‘你有多壞就看到別人多壞’的大師父語錄來試圖逃避別人對自己的審訊、滅別人聲、制衡別人----我們也要懂得應對和防備

Ajahn Keng 說過：‘我們佛教徒不是笨教徒！！’

Ajahn Brahm 也曾教導：‘善良和悲心必定要被智慧所引導’

我們要明白，大師父之所以說我們不要看別人，是因為想我們專注自己的修行。但當別人來侵犯我們、欺負別人、毀壞規則、得串進尺，我們是有必要保護自己、提出來的，而不是給人吊著來打。不然這就變成‘笨教徒’了。 有些人就是愛用‘不要看別人’這種伎倆來逃避責任和指正。

有些大師父有很深的禪定功夫。每當他們要見一位重要的新人時，就會事先入定檢視--將會發生什麼事？ 他的意圖是什麼？他的為人是怎樣的？

如果覺察到那是陷阱，就會加以防備。

佛教徒不是笨的！

這個世界本來就有善和惡的存在。

就算是阿羅漢、佛陀，他們也依然看到別人的不善。只不過不是以嗔心、我慢等等的煩惱來檢視而已；比較會是以中立、慈悲的角度去看。

而不是佛陀和阿羅漢是全善的，所以看不見誰是壞的。

就好比如說，佛陀曾經說過，他看不見提婆達多有毛尖程度的善法。（AN6.62）

難道說，佛陀像提婆達多一樣壞嗎？

當然不是！

事實上，我們平時可以多多憶起、留意別人的善行、善語、善意，讓心變得清涼快樂。但同時也要保持警覺、高強度的戒定慧和正念。

為什麼？一個人每一刻都在轉變的。

除了聖者之外，每個人的德行都不是絕對穩固的。

好的人隨時可以因為貪嗔癡的增多而變壞。

所以每一分、每一秒都要知道：眼前的這個人已經是新的人了

尤其是當我們要作出決策時，更加要謹慎地重新審視每個人

Generally, eminent monks and virtuous teachers teach us not to look at others or judge others, but to place our focus on ourselves and correct ourselves.

This is correct, because in our practice, we are indeed not cultivating others—we are cultivating ourselves. As long as we have not yet reached Nibbāna, defilements still remain.

However, looking at others is not entirely bad or useless, nor is it prohibited by the Buddha. Sometimes it is even encouraged by the Buddha.

For example, the Buddha taught that it is good to frequently reflect on both our own faults and achievements and those of others.

Devadatta fell into hell until the end of this great aeon and cannot be saved, because he was conquered and possessed by the eight wrong dhammas (AN 8.7).

The Buddha used Devadatta as a negative example to admonish and remind the bhikkhus not to be dragged down or conquered by fame, gain, and the like.

If we are to observe the faults of others, we should not do so with the intention of blaming or hating them, but only with the purpose of learning and reminding ourselves.

By looking more at and rejoicing in the good qualities of others, our mind will become cool, peaceful, and joyful.

Yet, as Buddhists, we must also avoid being manipulated by power plays.

Some people manipulate quotes from great masters like “We should not look at others” or “The worse you are, the more faults you see in others” in order to evade scrutiny from others, silence others’ voices, or control them. We need to know how to respond and guard against this.

Ajahn Keng once said: “We Buddhists are not Stupists!!”

Ajahn Brahm has also taught: “Kindness and compassion must always be guided by wisdom.”

We need to understand that the reason great masters tell us not to look at others is to help us focus on our own practice. But when others invade us, bully others, destroy rules, or become increasingly presumptuous, we do have a duty to protect ourselves and speak up—rather than letting ourselves be hung up and beaten. Otherwise, we become “Stupists.” Some people love to use tricks like “Don’t look at others” to escape responsibility and correction.

Some great masters have very deep samādhi. Whenever they are about to meet an important new person, they first enter samādhi to examine: What will happen? What is his intention? What kind of person is he?

If they detect a trap, they prepare and guard against it.

Buddhists are not stupid!

This world inherently contains both good and evil.

Even Arahants and the Buddha still see the unwholesome in others. The difference is that they do not examine it with defilements such as anger or pride; instead, they view it from a neutral and compassionate perspective.

It is not that the Buddha and Arahants are completely pure, so they cannot see who is bad.

For instance, the Buddha once said that he could not see even a pinpoint of wholesome dhamma in Devadatta (AN 6.62).

Does that mean the Buddha was as bad as Devadatta?

Of course not!

In daily life, we can frequently recall and pay attention to others wholesome actions, words, and intentions to make our mind cool and happy. At the same time, we must maintain vigilance, strong sīla (precepts), samādhi (stillness), paññā (wisdom), and mindfulness.

Why? Because a person changes in every moment.

Except for the noble ones, no one’s virtue is absolutely stable.

A good person can turn bad at any time due to an increase in greed, aversion, and delusion.

Therefore, in every minute and every second, we must recognize: the person in front of us is already a new person.

Especially when we need to make decisions, we must carefully re-examine each person anew.

…We do not have the right or the freedom to violate or take away the rights of others.

We find happiness in thinking well, speaking well, and behaving with good manners.

This is what it means to abandon the sense of self.

We come to correct and improve ourselves.

A superintendent corrects himself.

A deputy superintendent corrects himself in the same way.

We strive to have mindfulness and clear awareness.

We come to be happy in thinking well, speaking well, and behaving properly.

An occupation that abandons the sense of self

is a good and wholesome occupation.

Let us reflect carefully.

Even if we are wealthy, if we do not have inner peace, there is no true happiness.

We are born in order to gain knowledge and understanding—

to know the Four Noble Truths: to know suffering, to know the cause of suffering.

We conclude everything in the present moment,

so that we can pass on this understanding, this ‘DNA,’ to our children and grandchildren.

Do you agree?

This is the only way. There is no other way.

Let us come to be happy.

Take oxygen into our bodies.

Breathe in comfortably, with happiness.

Breathe out, expelling waste—

expelling carbon dioxide,

expelling impurities.

This is a wholesome kind of happiness.

Let us be happy in our work instead.

Happiness is in the present moment,

not in the future.

Because the past gathers into the present,

and the future also exists right here in the present moment.

We must be happy in thinking well and abandoning the sense of self in this way.

“…If we abandon the sense of self and have no money, what should we do, Luang Phor?”

(a layperson asked)

If we have mindfulness and clear awareness,

then we have no suffering.

One must understand it this way.

(Luang Phor replied)

Because we must be able to stop the instinct of suffering.

“…Can we really stop it, Luang Phor?”

(the layperson asked)

“…Yes, we can stop it.”

(Luang Phor replied)

When we have mindfulness and clear awareness,

we know suffering, we know the cause of suffering,

and we know the path of practice leading to the cessation of suffering.

We can stop it.

Luang Ta Maha Bua once said:

‘You all must stop being crazy people, stop being total maniacs.

Do not be “crazy fools,” male or female.’

Crazy civil servants.

Crazy politicians.

Crazy monks.

Bringing the sense of self into everything only creates chaos and unhappiness.

When we have a strong sense of self, our children and grandchildren argue with us.

Because we do not truly understand.

Like Mr. ___ who does not know, who does not understand.

Whenever he comes to see Luang Phor,

whenever he drives Luang Phor,

the more he acts as a driver, the more he complains about his children.

Many years have passed, yet he still keeps complaining.

Luang Phor told him,

‘Complaining like that is not fair.

Why complain to your children?

If you had not taken a wife,

would you even have children to complain about?’

The sense of self makes one a mad person,

yet one still goes on blaming others.

Do you agree?

We must know and understand.

We must have mindfulness and clear awareness.

The greater one’s wisdom, the greater one’s calm.

And the greater one’s calm,

the more selfless one must be—only then does wisdom arise.

With this kind of understanding, we can move forward.

Only then can we truly be civil servants, politicians, or monastics.

Simply do not steal,

do not engage in corruption.

Then everything will be without problems.

Do you agree with Luang Phor?

As for helmets and drugs—

the issues that are clearly visible—

people say they rest with the superintendent alone.

The deputy superintendent turns away.

But the superintendent is actually giving us work to do.

And that work is happiness.

This way of thinking

makes one a good person, a person with wisdom.

But if there is no sense of responsibility,

is that acceptable?

The sense of self makes one mentally restless, unfocused.

Being a good person, being a wise person,

without responsibility—

that is not acceptable, is it?

From what Luang Phor sees,

Luang Phor’s disciples are good people, people with wisdom,

but their practice is not continuous.

They cannot abandon the ‘crazy fool.’

Do you agree?

One must have responsibility…

— Luang Phor Gunhah Sukhakamo

Wat Pah Subthawee Dhammaram

Tuesday, 23 December 2025

cred. to Kung Isarankura

……我們沒有權利，也沒有自由去侵犯或剝奪他人的權利。

我們在善思、善言與良好的行為舉止中，體會到快樂。

這就是捨棄自我感的意思。

我們來此是為了修正與改善自己。

局長修正他自己。

副局長也以同樣的方式修正自己。

我們努力保持正念與清醒覺知（正知）。

我們在善思、善言、善行中獲得快樂。

一種捨棄自我感的職業，

便是良善且有益的職業。

讓我們仔細思惟。

即使我們富有，若內心沒有平靜，就沒有真正的快樂。

我們出生是為了獲得知識與理解——

了知四聖諦：了知苦，了知苦因。

我們在當下這一刻總結一切，

以便能將這份領悟、這個「DNA」傳遞給子子孫孫。

你們同意嗎？

這是唯一的道路，別無他途。

讓我們來體驗快樂。

將氧氣吸入體內。

舒適、快樂地吸氣。

呼氣，排出廢物——

排出二氧化碳，

排出雜質。

這是一種良善的快樂。

讓我們改在工作中感受快樂。

快樂就在當下，

不在未來。

因為過去匯聚於當下，

而未來也正存在於此時此地。

我們必須在這樣的善思與捨棄自我感中感到快樂。

「……如果我們捨棄了自我感卻沒有錢，那該怎麼辦，隆波？」

（一位在家眾問）

如果我們有正念與清晰的覺知，

那麼我們就沒有苦。

必須這樣理解。

（隆波回答）

因為我們必須能夠停止苦的本能。

「……我們真的能停止它嗎，隆波？」

（在家眾問）

「……是的，我們能停止它。」

（隆波回答）

當我們有正念與清晰的覺知時，

我們便知苦，知苦因，

也知導向苦滅的修行之道。

我們能停止它。

隆達·摩訶布瓦曾說：

「你們都必須停止做瘋子，停止做徹頭徹尾的狂人。

不要當『瘋狂的愚人』，不論男女。」

瘋狂的公務員。

瘋狂的政治人物。

瘋狂的出家人。

將自我感帶入一切事務，只會製造混亂與不幸。

當我們的自我感很強時，我們的子孫會與我們爭吵。

因為我們並不真正理解。

就像某某先生，他不知道，也不理解。

每當他來見隆波，

每當他為隆波開車，

他越是擔任司機，就越抱怨他的孩子。

許多年過去了，他依然不停地抱怨。

隆波告訴他：

『那樣抱怨是不公平的。

為什麼要向你的孩子抱怨？

如果你當初沒有娶妻，

你現在會有孩子來抱怨嗎？』

自我感使人成為瘋子，

卻還一味責怪他人。

你們同意嗎？

我們必須知道並理解。

我們必須有正念與清晰的覺知。

一個人的智慧越大，其平靜就越大。

而一個人的平靜越大，

就肯定越是無私——唯有如此，智慧才會生起。

有了這樣的理解，我們才能前進。

唯有如此，我們才能成為真正的公務員、政治人物或出家眾。

只要不偷盜，

不貪污腐敗。

那麼一切都不會有問題。

你們同意隆波嗎？

至於頭盔與毒品——

這些顯而易見的問題——

人們說它們全由局長一人負責。

副局長轉過身去。

但局長實際上是在交付工作給我們。

而那工作就是快樂。

這樣的思惟方式，

使人成為善人，成為有智慧的人。

但如果沒有責任感，

那是可以接受的嗎？

自我感使人心神不寧、無法專注。

作為一個善人，一個有智慧的人，

卻沒有責任感——

那是不被接受的，不是嗎？

依隆波所見，

隆波的弟子們都是善人，是有智慧的人，

但他們的修行並不持續。

他們無法捨棄「瘋狂的愚人」。

你們同意嗎？

一個人必須有責任感……

——隆波·甘哈·蘇卡卡莫

Wat Pah Subthawee Dhammaram

2025年12月23日，星期二

來源：@Kung Isarankura

慈愛是善人的標誌。 

壞人總是專注於 

他人的不善特質。 

當他們看見別人行惡， 

便急於批評； 

當他們看見他人行善， 

反而心生嫉妒。 

若他人做得不好， 

他們便輕視鄙夷； 

當人們侮辱或貶低他們， 

他們便充滿憎恨， 

懷抱報復與怨恨之心。 

善人則只關注 

他人的美德。 

若見人行善， 

他們敬重珍惜， 

讚美稱揚； 

若見他人處境不佳， 

他們懷著慈心或同情， 

或嘗試伸出援手。 

若有人侮辱或輕視他們， 

他們會寬恕與和解。 

Metta is a sign of a good person

Bad people are always focused

On the unwholesome qualities of others

When they see others do evil

They are quick to criticise them

When they see others are good

They become jealous of them instead

If others don’t do well

They will look down on them

When people insult or disparage them

They become filled with hatred

Vengeful and vindictive

Good people are interested

In only the virtue of other people

If they see others being good

They respect and value them

Praise and compliment

If they see others not doing well

They have metta or sympathise

Or try to lend them a hand

If someone insults or puts them down

They will forgive and reconcile

Somdej Phra Sangharaj Yannasangwon

Wat Bowonniwet Ratchaworawihan, Bangkok

人啊，往往看不見美好的事物， 

因為內心低下。 

當內心低下時，就如同垃圾一般， 

只看見腐爛、惡臭的東西， 

只對腐爛惡臭的事物感興趣， 

於是只能看到他人的缺點與不好之處。 

但若是內心高尚的人， 

內心如同天人一般， 

就只會看見美好的事物， 

只會看見他人的善與優點。 

正因為內心高尚， 

所以選擇去看他人美好的一面。 

People, you know—

often fail to see what is good,

because their minds are low.

When the mind is low, it becomes like garbage,

seeing only rotten things,

interested only in what is foul and decayed.

Thus, they see only the faults of others.

But a person with an elevated mind,

a mind like that of a deva,

will look only at what is good,

see only what is good.

Because the mind is high,

one chooses to see only the good in others.

— Luang Phor Yuen Khantipalo

Provincial Ecclesiastical Governor of Surin (Dhammayut Nikaya)

cred. to Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老

「如果你看到有人在行善，我們應當隨喜讚嘆！ 即使對方來自另一個宗教或有不同的做法，也沒關係。 沒有絕對的對錯，只是我們的世界觀和認知不同而已。 只要我們在修行，清淨心，行善事，就足夠了。 

在我們開始批評和看不起別人之前，我們應該先問問自己：『我們是好人嗎？ 我們已經盡力了嗎？』」 

"If you see someone doing good deeds, we should rejoice and offer praise! Even if the person belongs to another religion or follows different practices, it does not matter. There is no absolute right or wrong—it is merely that our worldviews and perceptions differ. As long as we are cultivating ourselves, purifying our minds, and doing good deeds, that is enough. 

Before we start criticizing and looking down on others, we should first ask ourselves: 'Are we good people? Have we done our best?'" 

— Luang Pu Doo

「不要看別人，不要責怪別人。 

誰做得不好，那是他的過錯。別人的過錯，是他們自己的罪過。他們因此而受苦或享樂，都是自己造成的。他做好事，他就得到自己的快樂。 

要觀察自己，觀察每一個動作，站著、走路、坐著、躺著，都要訓練自己，讓自己保持正念。」 

“Do not look at others, do not blame others. 

Whoever does wrong, that is their fault. The faults of others are their own sins. Whether they suffer or enjoy because of it, it is all created by themselves. If they do good deeds, they will receive their own happiness. 

Observe yourself, observe every action—standing, walking, sitting, lying down. Train yourself to always maintain mindfulness.” 

—Luang Pu Khao Analayo

……惡人……

常常看不見自己的惡行，

總以為自己是好人。

——這是自然的法則。

—— 隆波魯士靈丹 

... Evil people ...

Often cannot see their own wicked deeds,

Always believing themselves to be good.

— This is the natural law.

— Luang Por Lersi Lingdam

一般人會覺得自己很好，但實際上我們沒有自己想像中那麼好

我們從來沒有認識過自己，讀過自己心中的貪嗔癡

我們覺得自己是為了別人，其實是為了自己

我們覺得這樣是善，實則為惡

一旦我們開始修行，慚愧之心就會增長，我們開始認識自己了，看見自己心中的貪嗔癡了。 此時智慧增長了，不會再覺得自己很好。

如果是聖者們，比如說初果聖者、二果聖者； 在世人的眼中，他們是品德崇高的人，偉大的人、無私的人。但或許他們不敢接受這些讚美，因為他們的心比一般人微細，看到自己仍黏著五欲，仍有自我在。 但世間的一般人或許已經覺得他們是完美的了

如果是三果聖者，就連佛教徒、異教徒也覺得了不起。 一個人居然可以沒有淫欲、不會生氣、不會貪婪世間的東西。 然而，他們的心非常微細，會看見自己未斷的細微煩惱。他們的自我更加微小，更加謙遜

如果是佛陀阿羅漢們，他們是真正的完人。 一切不善都已被斷除。 但他們仍不會覺得自己很好、比人好，因為他們已經沒有我慢了 

Ordinary people tend to think they’re pretty good, but in reality, we’re nowhere near as good as we imagine ourselves to be 

We’ve never truly known ourselves; we’ve never looked closely at the greed, aversion, and delusion in our own hearts. 

We think we’re doing good for others, but actually we’re doing  for ourselves. 

We think certain actions are virtuous, when in truth they are unwholesome.

Once we begin to practice the Dharma, a sense of moral shame and fear naturally grows. We start to really see ourselves and recognize the greed, aversion, and delusion within. At that point, wisdom arises, and we no longer feel “I’m such a good person.”

Take the noble ones (ariya), for example:

- the stream-enterer , the once-returner

In the eyes of the world, they appear as people of the highest virtue—great, selfless,  perfect. Yet they themselves might not dare accept such praise, because their minds are so refined that they can still see their remaining attachment to the five sense pleasures and the lingering trace of self. To ordinary people, though, they already seem flawless.

When it comes to the non-returner, even fellow Buddhists and people of other faiths are in awe: “How can someone completely abandon sexual desire, anger, and greed for worldly things?” 

Yet their minds are extremely subtle; they can still detect the faintest remaining defilements. Their sense of self has become so tiny that their humility is even deeper.

And then there are the fully awakened Buddhas and arahants—truly perfect beings. Every unwholesome quality has been completely uprooted. 

Even so, they do not think “I’m so good” or “I’m better than others,” because the very notion of ego and pride has been entirely extinguished in them.

…All problems are not solved by fixing others.

They are solved by fixing ourselves.

Let everyone have right view,

right understanding,

and right practice.

Then it becomes easy to resolve.

If you try to fix others,

that is difficult, isn’t it?

Human beings are born following their moods,

their emotions, their thoughts,

and their feelings.

This becomes the energy that drives saṃsāra—

the cycle of birth and death.

It is an energy,

a current, just like the sound waves

Luang Phor is speaking with right now—

travelling outwards like this.

Isn’t that so?

Because this exists,

that comes to exist.

Like this.

No one is truly superior.

We cannot be arrogant or domineering,

because ageing, sickness, death,

and separation—

these things stay with us

and continuously shape our lives.

Isn’t that so?

We must understand saṃsāra,

and we must understand Nibbāna.

Without these conditions,

there would be no Nibbāna.

But when one is stubborn,

clings to a sense of self,

behaves as if wanting to be a ‘big boss’ or ‘big madam’,

isn’t that true?

We must understand this.

The Buddha truly practised self-sacrifice.

He completed the Buddha-pāramī

in order to teach everyone—

so that all people may become noble ones,

from Stream-enterer up to Non-returner,

even if they remain laypeople.

As for those who ordain,

they can even become arahants.

But if we follow our own desires,

we become ‘ara-mun’—

restless and driven by moods.

Isn’t that true?

We end up trying to fix others instead of ourselves.

We must understand this.

We must know the principles of our own practice

so that we can all have joy and happiness in our hearts.

Because this body of ours—

if we never look into a mirror

we wouldn’t even know whether we are male or female.

Isn’t that so?

This is the energy of delusion.

It has nothing to do with being rich or poor.

Delusion can be ended in everyone.

When ordinary people have right view

and right understanding,

they awaken.

They bow to the Buddha,

establish their hearts firmly in the Buddha,

and they work with happiness.

Just like that.

You don’t have to keep chasing after things endlessly.

Being lazy—

that deserves a knock on the head, doesn’t it?

It’s like that.

People study and educate themselves

just to correct others.

Their way of living becomes just a matter

of extending their lifespan—nothing more.

Let us all understand this together.

Don’t you agree?...”

Luang Phor Gunhah Sukhakamo

Wat Pah Subthawee Dhammaram

Wednesday, 16 November 2565 (2022)

...所有問題都無法透過修正他人來解決，

唯有修正自己才是根本之道。

讓每個人都具備正見、

正確的明白、

與正修行，

問題自然迎刃而解。

若總想改變他人，

豈非難如登天？

眾生皆隨無明習氣流轉，

受情緒、念頭、感受牽引，

這正是驅動生死輪迴的力量——

如同隆波此刻說話的聲波，

持續向外傳遞的能量。

不是嗎？

緣起之法即是如此，

由此有故彼有。

世間本無真正的優越者，

我們無資格驕矜自滿，

因為老病死苦、

愛別離苦——

這些生命本質始終相伴，

不斷塑造我們的人生軌跡。

輪迴的本質要明白，

涅槃的真理更要通達。

若無煩惱塵垢，

何來涅槃清涼？

當人固執，執著自我

擺出「大老闆」、「大姐大」姿態時，

豈非顛倒？

佛陀為踐行菩薩道，

圓滿十波羅蜜，

示現捨己度眾——

令一切眾生皆可證得聖果，

從初果須陀洹至三果阿那含，

即使居家居士亦能成就。

至於出家眾，

更可證得阿羅漢果。

若放任習氣，

便成「阿忙」——

終日被情緒奴役。

不是嗎？

結果總在改變他人，

而非修正自己。

當知此身若未在鏡子面前，

甚至不辨雄雌。

此即無明之力，

與貧富貴賤無關。

一切眾生皆可斷除無明。

凡夫具正見正理解時，

即刻覺醒。

他們禮敬佛陀，

以己心安住於佛陀那裡，

安住喜樂修行。

如是而已。

何須永無止境追逐外境？

懶惰——該當被敲頭，不是嗎？

世人求學求知，

往往只為修正他人。

這樣的生命，

不過徒增壽數而已。

願大眾共悟此理。

你不同意嗎？..."

隆波甘哈

瓦巴蘇塔維・法拉蘭寺

佛曆2565年（2022）11月16日 星期三

The Buddha said: "One who focuses on others' faults and constantly dwells in criticism — their defilements increase, far are they from the cessation of defilements." (Dhp. 253)

During the time of the Buddha, there was an elder named Venerable Ujjhānasaññi who frequently sought out faults in other bhikkhus, criticizing them: "The way he wears his upper robe is incorrect, the way he wears his lower robe is improper."

Later, the bhikkhus reported this to the Buddha.

The Buddha then admonished the bhikkhus: "Bhikkhus, one who prioritizes their own duties and only then instructs others in this manner is blameless. However, if someone constantly seeks out the faults of others while harboring criticism, and speaks of others in this way, they will not attain even one of the supreme achievements such as jhāna. Instead, only their defilements will increase."

佛陀說：【若觀他人過，常懷嫌責想；

他的諸漏增長，離漏盡甚遠。】 （Dhp.253）

佛陀時代，有一位名叫嫌責想（Ujjhānasaññi）的長老總喜歡挑其他比丘毛病：‘他這樣穿上衣不對，那樣穿下衣不對’

後來比丘們便告訴佛陀

佛陀便教誡比丘們：‘比丘們，將自己的義務放在第一位然後才如此教導他人者無可指責。然而，若人因為經常心懷嫌責而到處尋找他人的過失，如此說他人的話，他連禪那等殊勝成就中的其中一種都不會生起，增長的只有煩惱。」’

修行最主要是修自己

我們以為自己可以改變別人？別傻了😂

比如說，那些吃了幾十年煙的人，我們突然叫他們去改？ 怎會理我們？

別人最喜歡吃的美食，突然我們叫他不要吃了，要注意健康。他們怎會理我們？

別人幾十年脾氣都那麼火爆，我們突然叫他要溫柔些？怎會理我們？

與其改變別人，不如改變自己。這是比較可控的

當我們能夠熄滅自己的貪嗔癡，無論別人怎樣差、怎樣壞，都無法影響我們內心的快樂

關注別人的缺陷自己讓自己不快樂

The most important aspect of spiritual practice is working on oneself.

Do we think we can change others? Don't be silly 😂

For example, someone who has been smoking for decades – if we suddenly tell them to quit, why would they listen to us?

Someone's favorite delicious food – if we suddenly tell them to stop eating it and be mindful of their health, why would they listen to us?

Someone who has had a fiery temper for decades – if we suddenly tell them to be gentler, why would they listen to us?

Rather than trying to change others, it's better to change ourselves. This is much more within our control.

When we can extinguish our own greed, aversion, and delusion, no matter how flawed or difficult others are, they cannot disturb the happiness within our hearts.

Focusing on others' shortcomings only makes us unhappy.

**By Luang Pu Plien Panyapatipo, Wat Aranyawiwet (Ban Pong), Chiang Mai**

Luang Pu Plien divided disciples of the *Thai forest tradition* into six main types. For those who regard a forest monk as their teacher — let’s see which type of disciple you might be:

1. The Wealthy Donor (*Rumsruay Amis Bucha*)

This group enjoys making large donations primarily to show their wealth and status. When they visit monks, they wear elegant clothes and fine jewelry. Every offering must be in the hundreds of thousands or millions; any less, they fear the merit will be incomplete or insufficient.

2. The Fame-Follower (*Saddha Kwam Dang*)

These are those who take refuge not in the Dhamma but in the fame of the teacher. They are not deeply moved by the teachings themselves but seek well-known monks featured in the media or spoken of by others. Their motivation is to visit or make offerings so they can later boast: “I’ve paid respects to that famous master,” “I once invited this venerable to a meal,” “I’m very close to that teacher,” and so on.

3. The Profit-Seeker (*Wang Phon Kamrai*)

These disciples expect material gain from the religion. Some trade in sacred objects, amulets, and charms for profit; others work in banks and deposit temple donations where they are employed to boost their branch’s figures — and in turn, their career prospects.

4. The True Dhamma-Seeker (*Fai Ha Kaen Tham Jing Thae*)

This type sincerely practices according to the teacher’s guidance, strictly observing instructions and seeking advice whenever they encounter difficulties. They are diligent and devoted to meditation and study, aiming for liberation from suffering. They regard defilements as things to be abandoned and mindfulness, wisdom, and joy as the true objects of practice.

5. The Overzealous Caretaker (*Dulae Mai Luem Hu Luem Ta*)

Sadly, this group is most often composed of women — almost without exception. They fail to see the boundary of propriety, thinking only, *“As long as I can serve, attend to, and care for the teacher as I wish, that’s enough.”* They often do not realize when such behavior should be restrained or avoided.

6. The Overprotective Devotee (*Ajan Kha Khrai Ya Tae*)

These disciples are becoming more common. They act as if they alone own the teacher — behaving like a personal manager. No one else, they believe, can love or revere the teacher as much as they do. Thus, anyone wishing to invite or approach the teacher must go through them, the “exclusive gatekeeper.”

Reflection

Nowadays, the situation surrounding *forest monks* has become quite delicate in relation to the preservation of **holy conduct (brahmacariya)**.

Each of these revered teachers has devoted years of hardship — training, enduring, and battling defilements in forests, mountains, and caves — until they realized the Dhamma and became purified, free from all taints. Out of compassion, they emerged from solitude to teach and guide us laypeople.

Some teachers must therefore conceal their **virtues and spiritual powers** from the public, revealing them only to close disciples who **truly seek the essence of Dhamma.** Even so, their compassion still extends to all of us — the ordinary worldlings still blinded by ignorance — teaching us the paths of generosity (*dāna*), morality (*sīla*), and meditation (*bhāvanā*), according to each person’s accumulated merit and capacity.

Hence, we should ask ourselves:

**How should we properly conduct ourselves toward our venerable teachers?**

Source: “Phra Pa Khong Chao Phut” (The Forest Monks of the Buddhists)*

by Luang Por Plien Panyapatipo

Wat Aranyawiwet (Ban Pong), Inthakhin Subdistrict, Mae Taeng District, Chiang Mai Province

**隆布蒲蓮 · 般雅帕提波（瓦阿然亞威蔚寺，清邁）**

隆布蒲蓮將 **森林傳承** 的弟子，大致分為六種類型。身為以森林僧為師的人——不妨看看自己屬於哪一種弟子：

1.  **以財富供養型（ร่ำรวยอามิสบูชา）**

這類弟子喜好大筆布施，主要是為了展現自身的財富與地位。前往覲見僧人時，總是衣著華麗、佩戴珍貴首飾。每次供養動輒須數十萬、數百萬，若少於此數，便擔心功德不圓滿或不足夠。

2.  **追隨名氣型（ศรัทธาความดัง）**

這類弟子皈依的並非佛法，而是師父的「名氣」。他們並非因教法本身而感動，而是追求那些被媒體報導或他人談論的著名高僧。其動機是為了能在事後向人誇耀：「我已經拜見過那位大師了」、「我曾供養過這位長老」、「我跟那位師父很熟」等等。

3.  **謀求利益型（หวังผลกำไร）**

這類弟子期望從宗教中獲取物質利益。有些從事佛牌、聖物等買賣以牟利；有些則在銀行工作，將寺院的存款存到自己任職的分行，以提升業績——從而為自己的職業前景鋪路。

4.  **真心求法型（ไฟห้าแค้นธรรมจริงแท้）**

這類弟子真誠地依照師父的指導修行，嚴格遵循教導，並在遇到困難時尋求開示。他們精進於禪修與學習，目標是為了解脫痛苦。他們視煩惱為應斷除之物，而將正念、智慧與法喜視為真正的修行目標。

5.  **過度熱心服務型（ดูแลไม่ลืมหูลืมตา）**

遺憾的是，這類弟子幾乎清一色由女眾組成。她們未能看清合宜的界線，只想著：「只要我能如我所願地服務、照料、關心師父，這樣就夠了。」她們通常未能察覺這類行為何時應該節制或避免。

6.  **過度保護師父型（อาจารย์ขาข้าคนเดียวเท่านั้น）**

這類弟子日益常見。他們的行事作風，彷彿師父是他們獨有的——如同私人經理一般。他們深信，沒有人能像他們一樣愛戴與尊敬師父。因此，任何想邀請或親近師父的人，都必須通過他們這位「專屬守門人」的關卡。

**反思**

時至今日，圍繞 **森林僧** 的環境，對於 **梵行（brahmacariya）** 的住持而言，已變得相當微妙。

這些備受敬重的師父們，都曾歷經長年的艱苦——在森林、山野、岩洞中訓練、忍耐、與煩惱奮戰——直至證悟佛法，心得清淨，遠離一切染著。出於慈悲，他們才從隱居處走出，來教導、指引我們這些在家人。

因此，有些師父必須向大眾隱藏他們的 **德行與神通力**，只向那些 **真心尋求佛法精髓** 的親近弟子顯露。即便如此，他們的慈悲仍廣被我們所有人——這些仍被無明所蔽的平凡凡夫——依照每個人所累積的福德與根器，教導我們布施、持戒與禪修之道。

故而，我們應當反躬自省：

**我們應當以何種正確的態度與行為來面對敬愛的師父？**

出處：《พระป่าของชาวพุทธ》（佛教徒的森林僧）

隆布蒲蓮 · 般雅帕提波

清邁府湄登縣茵他欣鎮瓦阿然亞威蔚寺（班蓬寺）

englih translation cred. to @kelvin suddato

**Master Zengzi said, "I daily examine myself on three points."** 

This means he would reflect on himself multiple times each day: "Have I done my utmost when working for others? Have I been trustworthy in interactions with friends? Have I reviewed and practiced the knowledge taught by my teacher?" 

**As Buddhists, we should also "daily examine ourselves on three points":** 

- Have I breached the Five Precepts or Ten Wholesome Deeds? 

- How was my practice of precots, stillness, and wisdom today? 

- Did greed, aversion, or delusion arise in me today? 

Unless we are Arahants, the arising of greed, aversion, and delusion is inevitable 😂. 

Thus, there is always room for improvement. 

If we continually eradicate our unwholesome tendencies and let our defilements wither away, this becomes the expressway leading to nibanna. 

**Ajahn Golf taught:** "If our mindfulness keeps improving, our wisdom keeps growing, and our virtue keeps enhancing, it proves our practice is progressing." 

Then a devotee asked, "If we continue like this, can we attain liberation?" 

**Ajahn Golf replied:** "Yes, it is possible. It is like being ill and taking medicine. Eventually, we will recover. It is like having a fever—it will gradually subside in the end." 

曾子說：「吾日三省吾身」

就是他每天都會多次反省自己：「替人做事有沒有盡心盡力？與朋友交往有沒有誠信？老師傳授的知識有沒有複習並實踐？」。

作為佛教徒，我們也要「吾日三省吾身」：

我的五戒十善業有破損嗎？

我今天的戒定慧如何？

我今天有生起貪嗔癡嗎？

除非我們是阿羅漢，生起貪嗔癡就一定了

所以我們一定有改進的地方

如果不斷去除自己的不善、讓自己的煩惱乾枯，這就是踏往涅槃的高速公路了

Ajahn Golf 教導：‘如果我們的正念越來越好、智慧越來越好、品德越來越好，就證明我們的修行進步了。’

然後有信徒問：‘如果我們繼續是這樣，是否可以去到解脫？’

Ajahn Golf回答：‘是可以的。就好像我們生病，我們吃藥。到最後我們就會康復。就好像我們發燒，到最後它就會慢慢退’

不善人因惡欲求而掩藏自己的過錯

善人因慚愧而隱藏自己的德行

不善人因無慚無愧而在和人相處、共住時輕慢他人

善人具足慚愧之心而縱然相處、共處，亦不輕慢別人

佛陀說，不善人有四種特徵，就是：

對於別人的過失，就算未經詢問也會主動說出來，更何況真的被問起時？ 若被詢問，就會毫不謹慎、執持不放地詳盡地宣說他人的過失

對於別人的美德，就算被詢問也不顯揚，何況未經詢問？若被問起時，就會省略、不完整地述說別人的美德

對於自己的過失，就算被詢問也不顯揚，何況未經詢問？若被問起時，就會省略、不完整地述說自己的過失

對於自己的美德，就算未經詢問也會主動說出來，更何況真的被問起時？ 若被詢問，就會毫不謹慎、執持不放地詳盡地宣說自己的美德

至於善人，則有相反的四個特徵：

對於別人的過失，就算被詢問也不顯揚，何況未經詢問？若被問起時，就會省略、不完整地述說別人的過失

對於別人的美德，就算未經詢問也會主動說出來，更何況真的被問起時？ 若被詢問，就會毫不謹慎、執持不放地詳盡地宣說他人的美德

對於自己的過失，就算未經詢問也會主動說出來，更何況真的被問起時？ 若被詢問，就會毫不遺漏地詳盡地宣說自己的過失

對於自己的美德，就算被詢問也不顯揚，何況未經詢問？若被問起時，就會省略、不完整地述說自己的美德 （AN4.73）

**An unwholesome person conceals their own faults due to evil desires.**

**A wholesome person conceals their own virtues out of a sense of moral shame and fear

**An unwholesome person, lacking moral shame and fear, looks down upon others when associating and living with them.**

**A wholesome person, possessed of moral shame and fear, does not look down upon others, even when associating and living closely with them.**

The Buddha said an unwholesome person has four characteristics:

1.  Regarding others' faults, they will speak of them proactively without even being asked, let alone when questioned. If questioned and led by the inquiry, they will speak of others' faults exhaustively and in detail, abandoning caution and latching onto them relentlessly.

2.  Regarding others' virtues, they will not proclaim them even when asked, let alone unasked. If questioned and led by the inquiry, they will speak of others' virtues incompletely and insufficiently, omitting and holding back.

3.  Regarding their own faults, they will not reveal them even when asked, let alone unasked. If questioned and led by the inquiry, they will speak of their own faults incompletely and insufficiently, omitting and holding back.

4.  Regarding their own virtues, they will proclaim them proactively without even being asked, let alone when questioned. If questioned and led by the inquiry, they will speak of their own virtues exhaustively and in detail, without omission and latching onto them relentlessly.

As for a wholesome person, they have the opposite four characteristics:

1.  Regarding others' faults, they will not proclaim them even when asked, let alone unasked. If questioned and led by the inquiry, they will speak of others' faults incompletely and insufficiently, omitting and holding back.

2.  Regarding others' virtues, they will proclaim them proactively without even being asked, let alone when questioned. If questioned and led by the inquiry, they will speak of others' virtues exhaustively and in detail, without omission and latching onto them relentlessly.

3.  Regarding their own faults, they will reveal them proactively without even being asked, let alone when questioned. If questioned and led by the inquiry, they will speak of their own faults exhaustively and in detail, without omission and latching onto them relentlessly.

4.  Regarding their own virtues, they will not proclaim them even when asked, let alone unasked. If questioned and led by the inquiry, they will speak of their own virtues incompletely and insufficiently, omitting and holding back. (AN4.73)

修行的首要重點，

就是不應去關注在意別人的行為。

關注他人行為的這件事，

是惡人的體現。

無論是老的、年輕的，還是女的都好，

如果要去關注在意別人的行為，

「那個人好、這個人壞。」

這樣的話我們自己，才是壞的。

自己還沒有斷除所有煩惱，

還四處去關注他人的行為。

如果哪個人斷除了煩惱，

那個人就不會去關注在意他人，

他只會時時刻刻守護自己的行為舉止。

摘自 龍婆Lersi Lingdam Wat Thasung

《父親教導兒子》第489頁

#听僧说

The most essential point in spiritual practice

is that one should not pay attention to others' conduct.

The act of focusing on others' behavior

is a characteristic of a wicked person.

Whether they are old, young, or female—

if one insists on paying attention to others' actions,

judging "that person is good, this one is bad,"

then it is we ourselves who are in the wrong.

If we have not yet eradicated all our defilements,

yet we go around obsessing over others' conduct—

but if someone has eliminated their defilements,

that person will no longer focus on others.

They will only constantly guard their own behavior.

From Luang Por Lersi Lingdam, Wat Thasung 

"Father Teaches the Son," Page 489 

中文翻譯 cred. to @听僧说

我們說自己不慕名利

真的？

不慕名利的門檻其實非常高

我們說自己不貪名？

那麼我們平時不要許願說要有名。

當別人稱讚我們時，不要感到高興、執著

當【全世界】人都說我們是非、批評我們、敵視我們時，不要起任何情緒、不要生氣、難過、自卑、沮喪、抑鬱

如此，我們就可以說自己不貪名

我們說自己不貪利？

那麼我們平時不要許願說要富有、得到利益。

當我們得到利益時，不要感到高興、執著

當我們失去所有資產、利益時，不要起任何情緒、不要生氣、難過、自卑、沮喪、抑鬱

如此，我們就可以說自己不貪利

我們說自己不傲慢？

那麼我們平時不要許願說要別人的尊重、不要許願要做大人物、不要許願說不受任何人的輕視。

當我們得到別人尊重、變得重要時，不要感到高興、執著

當【全世界】人都說對我們0尊【重】時，不要起任何情緒、不要生氣、難過、自卑、沮喪、抑鬱

如此，我們就可以說自己不傲慢

這個世界有誰不貪名、不貪利、不傲慢？

哈哈哈哈哈！

We say we don't crave fame and benefits. 

Really? 

The threshold for not craving fame and fortune is actually very high. 

We say we don't crave fame? 

Then, in our daily lives, we should not wish to become famous. 

When others praise us, we should not feel happy or attached. 

When **everyone in the world** speaks ill of us, criticizes us, or treats us with hostility, we should not give rise to any emotions—not anger, sadness, inferiority, frustration, or depression. 

Only then can we say we don't crave fame. 

We say we don't crave benefits? 

Then, in our daily lives, we should not wish to become wealthy or gain benefits. 

When we gain benefits, we should not feel happy or attached. 

When we lose all our assets and benefits, we should not give rise to any emotions—not anger, sadness, inferiority, frustration, or depression. 

Only then can we say we don't crave fortune. 

We say we are not arrogant? 

Then, in our daily lives, we should not wish for others' respect, not wish to become important figures, and not wish to avoid being looked down upon by anyone. 

When we gain respect or become important, we should not feel happy or attached. 

When **everyone in the world** shows us **zero respect**, we should not give rise to any emotions—not anger, sadness, inferiority, frustration, or depression. 

Only then can we say we are not arrogant. 

In this world, who doesn't crave fame, benefits, or being arrogant? 

Hahahaha! 

佛陀教導，

我們經常省察自己和他人的成就和壞失是好的

提婆達多因為被八不正法佔據、征服心，而墮入地獄一劫

什麼是八不正法呢？

就是得到、得不到

有名譽、沒有名譽

別人的恭敬、不恭敬

惡欲求（貪求名利、想要別人知道自己沒有的美德）、壞朋友

佛陀教導，如果修行人能一再征服這八不正法，那是好的

因為當不能征服已生起的八不正法時,煩惱和痛苦就會生起。（AN8.7）

誒，但高僧大德不是說我們只應看自己的嗎？

對的，修行人應把大部份時間用來修正自己。因為一日我們還不是阿羅漢，缺點和煩惱還一大籮呢！

然而，別人的美德、修行成就可以作為我們改善自己的動力、學習的榜樣

別人的壞失可以作為自己的借鏡，警惕自己未來不要這麼做

這一切的目的都僅僅是為了修正我們自己、提升自己

The Buddha taught that it is good for us to regularly reflect on both the achievements and the failings of ourselves and others.

Devadatta, because his mind was occupied and overcome by the eight unwholesome Dhamma, fell into hell for an eon.

What are the eight worldly conditions?

They are:

- Gain and lack of gain

- Fame and lack of fame

- respect and disrespect

- evil desire and bad friends

The Buddha taught that it is good if a practitioner can repeatedly overcome these eight unwholesome Dhamma. For when one fails to overcome them after they have arisen, suffering and affliction arise. (AN 8.7)

But, don't great masters say we should only look at ourselves?

That's correct. Practitioners should spend most of their time correcting themselves. Because as long as we are not yet Arahants, we still have a basketful of faults and defilements!

However, the virtues and spiritual achievements of others can serve as motivation for our own improvement and as examples to learn from.

The failings of others can serve as a mirror for ourselves, warning us not to act similarly in the future.

The sole purpose of all this is merely to correct and improve ourselves.

隆波那個時候是做電訊公司，他那個人不停來聯繫隆波，因為要聯繫電訊生意。就想做這個那個。然後就告訴隆波手機公司的領導，他想參與政治。

那個時候的領導很有能力，看人的能力很強。他就提醒說：‘政治你別去玩，如果你玩了之後，要進監獄的’

但那個人不相信，他就真的參與政治。後來關進監獄好幾年了。

為什麼？因為那個人期待什麼？第一個目標就是期待很有錢。

有錢了之後，就必須保護自己的錢財，必須要參與政治。

玩了之後騎虎難下，然後就不斷走下去。他生命得到了些什麼？有穿有吃的，不需要有上百億的錢財，同樣也能填飽肚子。他有很大的房子，一次只能待一間房子。有很多張床，一次也只能睡一張床。能睡好像足球場那樣的床嗎？不能，因為我們的身體也只有那麼大。

所以想得到的東西，我們覺得非常重要；到最後也是一場空。這個太累了。我們就自己選擇，說我們需要什麼。什麼東西對我們是剛剛合適的，什麼東西適合我們，什麼東西對我們是有意義的？ 就去看

隆波就看到，我們賺錢不欠債。隆波那時有一段時間欠債，買房子，買房子是因為很蠢。因為別人買，自己也買，存錢；跟著別人去做。最後，任何一個房子也沒有去待了，現在待在寺廟了。

At that time, Luang Por was working in a telecommunications company.

That man kept contacting Luang Por because he wanted to do business in telecom—always proposing this and that. Later, he even told the leader of the mobile phone company that he wanted to enter politics.

The leader at that time was highly capable and particularly sharp in judging people. He warned him, “Don’t get involved in politics. If you do, you could end up in prison.”

But the man didn’t believe it and indeed stepped into politics. Later, he was imprisoned for several years.

Why did this happen? 

First, he desired great wealth. 

Once he had money, he felt he needed to protect his assets—and that meant entering politics. 

Once involved, he found it hard to back out and kept going further down that path.

What did he truly gain in life? 

We all need food and clothing, but one doesn’t need billions to fill their stomach. 

He owned a huge house, yet he could only be in one room at a time. 

He had many beds, yet he could only sleep in one bed at a time. 

Could he sleep on a bed as large as a soccer field? 

No—because our bodies are only so big.

So the things we crave and consider so important—in the end, they come to nothing. 

It’s all so exhausting. 

We must each choose for ourselves what we truly need: 

What is just right for us? 

What truly suits us? 

What brings real meaning to our lives? 

We have to look and see.

As for Luang Por, he realized that earning money should not mean being in debt. 

There was a time when Luang Por was in debt after buying a house. 

He bought it somewhat foolishly—because others were buying, he followed along and saved up to do the same. 

In the end, he hardly stayed in any houses. 

Now he lives in the temple.

---Luang Por Pramote

2024.02.11

對好人來說，最難看到的迷，就是好

對壞人來說，很難看出來

所以壞人，因為他煩惱習氣多，所以他看不出來

我們是好人，有戒有法。有一點點煩惱習氣、壞一點點就看得出來了

當心是好人的時候，有快樂，有喜悅，有慈悲；那我們就陶醉在快樂裡面

那些好人，要看到陶醉在好很難

那壞人？不用說，他黏著於壞，他沒有好給他黏著

去寺院持戒、聽法、做功德的那些人是好人。心有快樂、喜悅，要讓他看到他黏著於好和快樂，他很難看出來，也不想看，怕它滅去，希望自己快樂。他就可以投生為梵天、天神，有很長久的快樂。但還未抵達涅槃，因為心還在迷

當心舒服、快樂。我們覺得這個時候沒有煩惱習氣，心輕鬆、舒服，是知者、醒者、喜悅者。心是知者，覺得沒有煩惱習氣。其實不是，因為那一刻心我們在滿意於自己是知者、醒者、喜悅者。黏著、很執著。哪一天知者沒了，就很掙扎，趕快去修行，讓他有知者。黏著於好的人看不出來。

For a good person, the hardest state of lost  to see is their own goodness.  

For a bad person, it's hard to see their own badness.  

So, a bad person, because they have many defilements and habitual tendencies, cannot perceive them.

We are good people; we have precepts and the Dhamma. If we have even a little bit of defilement or badness, we can see it.  

When the mind is that of a good person, there is happiness, joy, and compassion; so we become intoxicated with that happiness.  

It's very difficult for those good people to see that they are intoxicated with their own goodness.

What about bad people? Needless to say, they are attached to badness; they have no goodness to be attached to.

Those who go to the monastery, uphold the precepts, listen to the Dhamma, and make merit are good people. Their minds have happiness and joy. To make them see that they are attached to this goodness and happiness is very difficult for them. They cannot see it, and they don't want to look, afraid that it will disappear, hoping to maintain their own happiness. Because of this, they may be reborn in the Brahma world or as celestial beings, experiencing long-lasting happiness. But they have not yet reached Nibbāna, because the mind is still lost.

When the mind is comfortable and happy, we feel that at that time there are no defilements or habitual tendencies. The mind is light, comfortable; it is the knower, the awaken one, the joyful one. The mind is the knower and feels free from defilements. Actually, this is not the case, because in that moment, the mind is satisfied with being the knower, the awake one, the joyful one. It is attached, very clinging. On the day when this "knower" disappears, they struggle intensely, rushing to practice to get the "knower" back. Those who are attached to goodness cannot see this.

---Luang Por Pramote

2024.04.27

佛陀曾說，不善人其實就是蠢人（MN129）

蠢人通常有個特徵，就是.....不知道自己蠢

佛陀說：不善人不可能會知道誰是善人還是不善人的，善人則可能知道誰是善人或不善人(AN4.187）

比方說，我們許多人都以為自己很好咖，對嗎？我們覺得自己持戒清淨、人品很好

實際上，外人一看我們，就會覺得很尷尬：這個人說自己有多少多少條戒，卻不斷在傷害自己和別人

為什麼會這樣？ 因為我們的正念、禪定、智慧根本就不夠好；不能看清自己內心的煩惱、不能看清自己和他人的利益。 變成很多時候，我們根本就是在找戒律上的法律漏洞，然後辯稱自己沒有破戒。

或者我們根本是在傷害別人，但我們自己沒有為意。

很多時候，我們只需要用非佛教徒、外人的角度去審視自己的行為，就會很清楚自己是否真的有戒了。

隆波帕默曾提到一個例子：【就是有的出家人誦戒誦250條戒，僧團提醒別這麼做。已經說過了這樣做不對，但還很頑固地去做。隆波說，：這已經有讓僧團分裂的風險，就有可能造「五大逆罪」了。比如像隆波的寺廟誦戒，誦227條戒，如果有誦250條戒的出家人想進來聽，他就進不來了，為什麼？因為戒不匹配、不一致，這稱之為僧團分裂了，這個惡業是非常非常重的，非常非常可怕。那些「沒有耳朵、沒有眼睛」的人感覺不到，但是如果我們修行，我們的心很細膩，一看就知道了，那個太危險了。光是漆黑一團的，散發的光完全不好，漆黑一團。那並不是什麼神通，僅僅只是看到光，那並不是什麼奇怪的事情。漆黑一團，為什麼漆黑？從哪裡漆黑的？從心裡面散發出來的漆黑。 】

但當然，做傻事的人往往都不會覺得自己在做傻事、造惡業。

因此，我們每個人都必須親近善知識，例如諸位阿羅漢；也努力提升自己的戒定慧。我們不斷訓練下去，慢慢就會分得清善惡對錯了

The Buddha once said that an unwholesome person is essentially a fool (MN129). 

Fools often have one characteristic: they... don't realize they are foolish . 

The Buddha said: "An unwholesome person cannot possibly know who is wholesome or unwholesome, but a wholesome person can know who is wholesome or unwholesome" (AN4.187). 

For example, many of us think we are good people, right? We believe we uphold pure precepts and have good character. 

But in reality, when others observe us, they might feel embarrassed: this person claims to follow so many precepts, yet repeatedly harms themselves and others. 

Why is this? It's because our mindfulness, stillness, and wisdom are simply not strong enough. We fail to clearly see the defilements in our own minds and cannot discern what is truly beneficial for ourselves and others. As a result, we often end up looking for loopholes in the precepts, arguing that we haven't broken them. 

Or we might be harming others without even realizing it. 

Often, all we need to do is examine our behavior from the perspective of non-Buddhists or outsiders, and it becomes very clear whether we are truly upholding the precepts. 

Luang Por Pramote once gave an example: "There are monks who recite 250 precepts during the recitation ceremony, even though the Sangha has advised against it. They were already told it's incorrect, yet they stubbornly persist. Luang Por said this carries the risk of causing a schism in the Sangha, potentially creating one of the 'Five Grave Offenses.' For instance, at Luang Por's temple, they recite 227 precepts. If a monk who recites 250 precepts wants to join, he cannot. Why? Because the precepts don't match; they are inconsistent. This is what is called a schism in the Sangha. The bad kamma from this is extremely heavy, truly terrifying. Those who are 'deaf and blind' cannot perceive it, but if we practice and our minds become refined, we can see it immediately—it's far too dangerous. The aura is completely dark, emitting no good light at all, just pitch black. This isn't some supernatural power; it's just perceiving light, nothing strange. Pitch black—why is it black? Where does the blackness come from? It emanates from a blackened heart." 

But of course, those who do foolish things often don't realize they are acting foolishly or creating bad kamma. 

Therefore, each of us must draw close to wise teachers, such as the Arahants, and strive to improve our precepts, stillness, and wisdom. As we continue to train, we will gradually learn to distinguish right from wrong. 

有些人並沒有任何宗教信仰

但他們卻有很大的福報

為什麼這樣說？ 佛陀說，功德是快樂的同義詞（AN7.62）

他們時常都保持快樂

為什麼會這樣？ 他們凡事都會向好的方向去想，懂得去擺脫自己的負面情緒

例如自己傳了個訊息去別人那裡，但別人沒有回覆，他就會想：‘嘿，他暫時沒空而已’

當別人已讀不回時，他會想：‘嘿，可能他忘了回覆而已’

或者想：‘嘿，他不回覆就算了，他回不回覆是他的自由’

自己想做學校的學會幹事，但別人不擇手段搶了他的位置，他也很看得開，會寬恕別人，不會讓仇恨留在心中

他們不會太過抓緊世間的一切，輕輕鬆鬆、快快樂樂地過活

所以儘管他們沒有任何宗教信仰，他們的福報卻是很大的

負面情緒是什麼？貪、嗔、癡

我們佛教徒已經懂得怎樣面對負面情緒了：戒、定、慧

所以我們都要趕快修習戒、定、慧，去除貪嗔癡；這是短時間內提升自己福報、獲得快樂的最快方法

Some people do not have any religious beliefs, yet they possess great blessings.

Why is that? The Buddha said that merit is synonymous with happiness (AN 7.62). They always maintain a state of happiness.

Why is this so? They always think positively about everything and know how to free themselves from their negative emotions.

For example, if they send a message to someone and the person does not reply, they will think, "Hey, they're just busy for now." 

When the person has read the message but not replied, they will think, "Hey, maybe they just forgot to reply." 

Or they might think, "Hey, if they don’t reply, it’s fine. Whether they reply or not is their freedom."

If they wanted to become a committee member in a school club, but someone else unethically took their position, they would still be very understanding, forgive others, and not hold grudges in their heart.

They do not cling too tightly to worldly matters but live their lives lightly, relaxed, and happily.

Therefore, even though they do not have any religious beliefs, their blessings are still immense.

What are negative emotions? Greed, aversion, and delusion.

We Buddhists already know how to deal with negative emotions: through precepts, stillness, and wisdom. 

Therefore, we should all quickly cultivate precepts, stillness, and wisdom to eliminate greed, aversion, and delusion. This is the fastest way to enhance our blessings and attain happiness in a short period.

如果想知道自己有多壞、有多自私、有多貪心

試試持一天八戒看看吖！😂 

原理是什麼？至善的涅槃就是無欲無求、心完全滿足、不再散亂。

當我們被迫要提升到一定的道德水平，也即是遠離五欲的八戒，我們就會看到心會湧現平時沒有為意的慾望和掙扎。

如果沒有決心怎麼辦？試試坐禪一個小時吖！😂 

當心試圖變得清淨、平靜、遠離煩惱，我們也會看到不斷湧現的底層慾望和掙扎。

誰貪嗔癡越多，他就越自私、越壞

僅此而已...

If we want to know how bad, how selfish, or how greedy we are, 

try observing the Eight Precepts for a day! 😂 

What's the principle behind this? The ultimate good, Nibbāna, is a state of no desire or craving, where the mind is fully content and no longer restless. 

When we force ourselves to elevate to a certain moral standard—specifically, the Eight Precepts which distance us from the five sensual desires—we will see desires and struggles in our mind that we normally don't notice. 

What if we lack determination? Try sitting in meditation for an hour! 😂 

When the mind attempts to become pure, calm, and free from defilements, we will also see the underlying desires and struggles continuously surfacing. 

The more greed, hatred, and delusion one has, the more selfish and bad they are. 

It's as simple as that... 

…審視自我、觀照自身，實為至要，能帶來無量利益。若只一味關注他人、挑剔外在，則本可獲得的益處便將喪失，更會增長我慢與執見，使內心徒增煩擾、焦躁不安。因此佛陀開示道：「阿怛那諾 糾達怛囊」——應當警策自己、觀照自身，只檢討自己的過失。 

...Examining oneself, observing oneself, is extremely beneficial and leads to great rewards. If we focus only on watching others and scrutinizing them, the benefits we ought to gain will be lost. Moreover, it only increases pride and stubborn views, adding trouble and distress to our hearts, making them more troubled and restless. Thus, the Buddha taught: "Attano codayatattānaṃ" — Admonish yourself, observe yourself, and focus only on correcting your own faults. 

•••••••••••••••••••••••••••••••••••••••••• 

— Ajahn Golf 

Wat Pa Anuttaro, Si Bunrueang District, Nong Bua Lam Phu Province

「要向內尋找根源。如果心生煩熱，是什麼在熱？是誰覺得熱？是誰在苦惱？是誰在生氣？別人是在別處罵，為何熱會出現在這裡？必定有一個『自然法則』在導致這股熱。必須深入思維、審察，找出因果始末，真正明白這件事。這樣做，本身就是一種自我修正。但多數人並非向內觀照，而是先轉頭去看別人，開口就指責，總說全是別人的錯，自己絕對正確。到底正確在哪裡？內心的火已經燒得夠旺了，還想去盯死別人。佛陀的教導不是這樣的。必須向內找到問題的根源，必須回來調伏自心——就在覺得『熱』的地方當下對治，煩惱才能止息。」

"One must turn inward to find the root cause. If agitation arises, what is it that's hot? Who is the one feeling the heat? Who is the one suffering? Who is the one getting angry? The criticism happened elsewhere, so why does the heat appear here? There is a certain 'nature' causing this heat. One must investigate and examine, tracing the cause and effect until the matter is truly understood. This process itself is a form of self-correction. However, most people don't focus inward; they first glance outward at others, immediately blaming them, saying it's entirely the other's fault, while considering themselves absolutely right. But right in what way? The fire burning in one's own heart is already intense enough, yet one still focuses on attacking others. The Buddha's way is not like this. One must turn inward to find the root cause, one must come back to correct this mind—address it right where the heat is, only then can it be extinguished."

— Luang Pu Sri Maha Wiro

(Phra Thep Wisutthi Mongkhon)

Wat Prachakhom Wanaram (Pa Kung)

Si Somdet District, Roi Et Province

image and Dhamma cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

「人在審視自心時，若發現有需要修正之處，便應以智慧努力改正。但有些人只知指責他人，一味要求別人順應己意。須知修正自己是本分，寬恕他人是修行，如此心靈方能自在。」

"When examining one’s own mind, if one finds aspects that need correction, one should apply wisdom to improve them. However, some people do not look at themselves but only criticize others, trying to change others to suit their own preferences. One should look inward to correct oneself and look outward to forgive others—only then will the mind be free."

— Luang Pu Sri Maha Wiro 

(Phra Thep Wisutthi Mongkhon) 

Wat Prachakhom Wanaram (Pa Kung) 

Si Somdet District, Roi Et Province

image and thai cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

要看一個人聰不聰明、有沒有智慧

只需看他的心有多定、他的整體禪定水平有多高

為什麼？ 心散亂、有貪嗔癡時，是完全不適合工作的，此時我們沒有理智、沒有智慧。 試試做加減數吖。加減數都做不到！！ 那就更不用說聰明智慧了

當我們看到一個人謹慎地守護根門、心沉穩平靜，就會知道這個人不簡單

佛陀和阿羅漢的心不再往外送，始終維持在禪定的狀態當中，由此可知他們的聰明智慧是人類的頂峰

To determine whether a person is intelligent or wise, 

one only needs to observe how still and concentrated their mind is and how high their overall level of stillness is. 

Why? When the mind is scattered and restless, filled with greed, hatred, or delusion, it is entirely unfit for work. At such times, we lack rationality and wisdom. Try doing simple arithmetic—we can’t even manage addition and subtraction! Let alone intelligence and wisdom!

When we see someone carefully guarding their senses, with a calm and steady mind, we know this person is extraordinary. 

The minds of the Buddha and the Arahants no longer wander outward; they remain consistently in a state of stillness. From this, we can understand that their intelligence and wisdom represent the pinnacle of humanity. 

一旦接觸到不滿意的境界，生氣就會從胸口冒出來。

如果覺知得慢，它就會衝上頭上控制頭，壓著我們的頭，牽著我們的鼻子走

冒到語言上、到身體上。

生氣時會板著臉嗎？生氣時罵人，已經從語言上冒出來了。

在貪生起時，就會從胸口冒出來，如果沒有及時捕捉到，貪就會控制頭；然後就會從語言上溢出來、去追求她、欺騙她，或者從身體上面溢出來。

曾經看到過嗎？有些人臉看起來是很色的。比如說一看到女人，就好像狗在交配的季節，從臉上就看到出來。

大家可以觀察到出來，在我們心有貪、淫慾的時候，我們就試著看自己的臉。如果能看到別人的臉，也能看到自己的臉。

在我們生氣的時候不會觀，試著在生氣時看、體會自己的臉也可以的。

是有程度的。如果有一點點煩，有點生氣了，去感知面部表情；然後就能看到自己的心。

但如果能看到自己的心，就直接去觀心了。根本沒有難度，只求大家去覺知它

如果能覺知，心就能記得境界。生氣時是這樣的症狀；貪時是這樣的症狀。

生氣時的這個特徵就是排斥。例如想起這個鬱悶了，就想把它退出去，不想想了，就想把它推得遠一點。

如果法律沒有禁止的話就想踢出去。為什麼要踢出去？因為腳比手長，想讓他待得遠一點。

如果是貪，想把它拉來自己那裡。例如我們喜歡一個人，我們就想跟他走得近一點。

如果癡是比較難觀的了，也是從胸口冒出來

貪嗔癡都從胸口冒出來，然後控制我們的頭，臉就黑了

認識臉黑嗎？ 被癡控制就會有點暈、有點黑，不知道東南西北

我們去訓練不斷觀自己，癡有好幾種情況。

比如，散亂。散亂是癡，疑問這些都屬於癡家族、不知道的家族。

（邪）見是屬於貪的家族

When encountering an undesirable situation, anger arises from the chest.  

If we are slow to be aware of it, it surges up and takes control of the head, pressing down on us and leading us by the nose.  

It manifests in speech and in bodily actions.  

Do we scowl when angry? When we yell at others in anger, it has already erupted through speech.  

When greed arises, it also emerges from the chest. If not caught in time, greed takes control of the head.  

It then spills over into speech—pursuing, deceiving—or manifests in physical actions.  

Have you ever noticed? Some people’s faces clearly reveal lust.  

For example, when certain men see women, their faces show it plainly, much like dogs in mating season.  

We can all observe this. When our minds are filled with greed or desire, we can try to look at our own faces.  

If we can see others’ faces, we can also see our own.  

When we are angry and unable to observe [the mind], we can try to look at and feel our own faces in that moment.  

There are degrees [to this]. If we are slightly annoyed, a bit angry, we can perceive our facial expressions.  

Then, we can see our own minds.  

But if we can see our own minds, we can directly observe the mind itself.  

It’s not difficult at all—we only need to be aware of it.  

If we can be aware, the mind will remember the experience:  

"This is how it feels when angry; this is how it feels when greedy."  

The characteristic of anger is rejection. For example, when something irritates us, we want to push it away—we don’t want to think about it and wish to keep it at a distance.  

If not for the law, we might even kick it away. Why kick? Because legs are longer than arms—we want to keep it far away.  

In the case of greed, we want to pull things closer. For example, when we like someone, we want to be near them.  

Delusion is harder to observe. It also arises from the chest.  

Greed, hatred, and delusion all emerge from the chest, take control of our heads, and darken our faces.  

Have you seen a darkened face? When delusion takes over, we feel dizzy, confused, and disoriented.  

We train ourselves to observe continuously. Delusion has several aspects.  

For example, restlessness is delusion. Doubt also belongs to the family of delusion—the family of unknowing.  

(Wrong) view belongs to the family of greed.

---Luang Por Pramote

2025.9.14

其實我們修得好不好，根本不是以什麼什麼禪，什麼什麼觀智，什麼什麼果位來衡量

不要再吹水了😂 

非常簡單，其實僅僅是看我們好不好相處

如果一個人貪嗔癡多，就不好相處

如果一個人貪嗔癡少，就好相處

如果一個人沒有貪嗔癡，我們就會想永遠黏著他

自問，我們好相處嗎？

Actually, how well we practice isn’t measured by what kind of jhāna, what level of insight, or what stage of attainment we claim.

Stop the empty talk !😂

It’s really very simple—it just depends on how easy we are to get along with.

If someone has a lot of greed, hatred, and delusion, they’re difficult to be around.

If someone has little greed, hatred, and delusion, they’re pleasant to be around.

If someone has no greed, hatred, or delusion, we’d want to stay close to them forever.

Ask ourself: Are we easy to get along with?

宗教團體通常有一個文化，就是收 Leng （手下）文化😂 

是怎樣發生的？

就是，當有些人因為在團體內得不到他們想要的東西，於是想奪權，自己做主、 做老大

怎樣收 Leng ?  說是非咯，煽動咯。這是什麼？犯了離間語😂 

吶，我們看啊，有人走過來，和我們說：‘他這個這個不好，那個那個不好’

我們會生氣和妒忌嗎？

會？哎喲，做了他的Leng，他成為了我們的主人

他是什麼？傻人咯。佛陀說，傻人有三個特徵 ：

想壞的

說壞的

做壞的（MN129）

而我們？ 比他還傻😂  

如果不是，為什麼要被他牽著走，認他做老大？

Religious groups often have a culture—the culture of taking on "leng" (followers/ slaves) 😂. 

How does it happen? 

Well, when some people don’t get what they want within the group, they try to seize power and take charge, becoming the leader themselves. 

How do they recruit "leng"? By gossiping, by inciting discord. What is this? It’s committing the offense of divisive speech 😂. 

So, think about it—someone comes over and tells us, "He’s bad in this way, bad in that way." 

Do we get angry or jealous? 

If we do? Oh dear, we’ve become their "leng," and they’ve become our master. 

What are they? Foolish people, that’s what. The Buddha said foolish people have three characteristics: 

They think bad thoughts, 

speak bad words, 

and do bad deeds (MN129). 

And us? We’re even more foolish than them 😂. 

If not, why would we let them lead us around and acknowledge them as our leader? 

Sometimes, when you see other practitioners behaving poorly, you may feel unhappy.

You might think: "He is not as disciplined as me; he is not a true practitioner."

You should know—this is a major defilement in your own mind!

Do not compare or discriminate. Instead, let go of this wrong view and focus on observing yourself. This is your "Dhamma."

You cannot force everyone to practice the same way you do. If you think like that, it will only bring you suffering.

Many practitioners lose their way because of this.

"Constantly focusing on others' faults will not give rise to wisdom. Just observe your own mind."

Reflect carefully on your own thoughts and impulses, and you will understand.

有時，當你看到其他同修行為不佳，心裡會感到不悅。

你可能會想：「他不如我嚴謹，不是真正的修行者。」

要知道——這其實是你心中一個極大的煩惱！

不要比較，也不要分別。 放下這個錯誤的見解，好好觀察自己，這就是你的「法」。

你不能強迫每個人都像你一樣修行。如果這麼想，只會讓你痛苦。

很多修行人就是在這點上迷失了。

「一直看別人的過錯，不會生起智慧。只管好好看自己的心。」

用心思惟自己的起心動念，你就會明白。

---Ajahn Chah

那些自我意識很強烈的人

一切都是以自我為出發點

傳說有一間中學，他們要作文

後來其中一位同學的文章被老師抽出

有什麼特別？

哦，原來幾乎每句都出現‘我’字😂

有些政府高官的演講，有些人都喜歡拿去研究，看看裡面有多少個‘我’字，然後下結論：‘看吧！他多麼自我中心！！’😂

不過又不可以因為說‘我’字而說別人修得不好云云

因為佛陀說，阿羅漢依然會使用‘我’字，不過僅僅是為了方便世間的交流而已

**Those with a strong sense of self** 

Everything revolves around themselves. 

There’s a story about a middle school where students were assigned to write an essay. Later, one student’s work was singled out by the teacher. What was so special about it? Well, turns out almost every sentence contained the word "I." 😂 

Similarly, some people like to analyze speeches given by high-ranking government officials, counting how many times the word "I" appears, then concluding: "See? He’s so self-centered!!" 😂 

But we can’t judge someone’s spiritual cultivation just because they say "I." After all, the Buddha taught that even **arahants** (fully enlightened beings) still use the word "I"—but only as a conventional way to communicate in the world.  (SN1.25)

《這個人不好，那個人也不好》 

煩惱會讓你覺得世間的事物是美好的，這正是煩惱的手段。煩惱的幻象會迷惑心，使其沉迷。若想作為一名出家僧人堅持修行、戰勝煩惱，就必須具備多種力量：波羅蜜的力量、內心的力量等等。戒的波羅蜜必須堅定不動，才能在僧團中安住；定必須修習生起；還要具備慧，才能看到生死輪迴的危害。 

若沒有慧，無法看清輪迴的過患，那麼煩惱之「慧」就會讓你誤以為輪迴中有好東西，讓你再次陷入生死，回到俗世、回到社會……事實上，我們每個人都曾生、曾死，無數次。我們一再出生，卻只是來看那些「舊東西」、沉迷於舊習、歡喜於舊物——那正是煩惱的圈套。 

它引誘我們貪戀色聲香味觸法、貪圖財富、地位、名譽……這就是煩惱的誘餌。如果我們沉迷其中，便無法逃脫。其實，這世間沒有什麼是真的，所有人出生後遲早都要死。所以我們應該做一些有實質性意義的事，滋養我們的內心。 

當身體滅亡，若內心仍由煩惱主導，就會繼續被煩惱推動去扮演「好」或「不好」的角色。如果現在做惡，將來就會被推向惡道——墮入地獄、變成餓鬼、阿修羅或畜生。如果現在行善，就會被導向善道，生於天界或梵天。但即使生於天界，煩惱仍然在主導。 

若我們真心願意守持梵行、修行佛法，那麼我們就在心中戰鬥。如果戒定慧的力量不夠強，煩惱就會攻破我們。修行人的內心就是戰場，煩惱和戒定慧輪流攻防。 

所以我們必須反省：我們的戒、定、慧是否足以對抗貪、瞋、癡？如果足夠強，就能擊潰煩惱；否則，心就會淪為煩惱的奴隸，無盡地輪迴。 

因此，我們必須具備智慧，去分辨善與惡。在僧團中共住，要懂得觀察、傾聽、省思。 

隆波查長老教導得很簡單：來到Nong Pah Pong寺的僧團生活，要「有智慧，要會看、會聽、會思考」。僅這一句話，就足以讓我安住在此。 

我剛去Nong Pah Pong寺時，有五十到六十位僧人，有時四十多位，入雨安居期間最多。我用我的眼睛去觀察——哪個法師做得不好，我不憎恨，也不生氣，反而把他當成我的老師，因為我不會學他那樣做。哪個法師做得好，我也觀察，他就是我的老師。善為榜樣，不善也為榜樣。所以我不生氣、不討厭。 

懂得觀察，不是去挑剔說「這個不好、那個不好」。如果心裡老是這樣想，是無法在僧團裡待下去的。因為所有人都有煩惱，大家都在修行。我們看不出自己這種分別心，其實是在傷害自己的內心。 

這種「這個人不好、那個人不好」的念頭，會污染我們的心，我們卻看不出來，結果就是這種想法在啃噬我們的內心。但我知道誰好誰不好，我從不憎恨任何人——即使我自己也有煩惱。我能在僧團中生存，就是因為我不恨人、不生氣。誰做好事，就會得好果；誰做壞事，也會得壞果。我唯一的目標就是：讓自己的心變好。 

我若起「別人不好」的念頭，我就認為那是我自己的惡念，然後我就會去摧毀那個念頭，讓自己回到當下。很簡單。 

即使和四五十、六十位僧人共住，我也從沒恨過誰、氣過誰。與二十五、二十八位僧人共住也是如此。誰好、誰不好，是他們自己的事。 

我剛出家去龍波帕邦寺時，只要是比我雨安居數高的，都稱為「帕阿姜」。多一雨我也叫「帕阿姜」，多兩雨也叫「帕阿姜」，全寺幾乎每位都是「帕阿姜」。以前讀書時，一個班只有一個老師；但在僧團中，我有很多老師。 

我覺得這樣也對：有人做出好榜樣，他是我的老師；有人做出壞榜樣，他也是我的老師——教我不要那樣做。好與壞，都是老師。這種心態很簡單。否則，世上哪裡都住不下去，因為所有人都有煩惱與欲望，即使是在僧團中。 

我觀察那些住在Nong Pah Pong寺的法師，每個人都有煩惱。因為大家都想變好，所以才出家修行。如果我們老是挑剔別人，我們的心就會被污染。你永遠無法「看所有人都是好人」，除非你懂得「放下」。要會觀察——別人的問題由他自己改，我們的問題由自己改。要懂得去看。不是每個人都是阿羅漢。大家都有煩惱。 

不是我們的職責去說那個人好、那個人不好。若這樣做，我們只會更苦。我們要會思考、會反省，看到別人好的部分；至於不好的，是他的事，他自己要去修正。 

我要明白這一點，所以我從不憎恨、從不生氣，即使自己還有煩惱、還有瞋恨。我的責任，是滅盡內心的煩惱。他好、他壞，是他的問題。我必須戰勝自己的情緒，戰勝自己內心的魔軍。 

Phra Ajahn Dtan 

Wat Boonyawat

cred. to 中泰佛法 คำสอนปฏิบัติธรรมจีนและไทย

**"This Person is Bad, That Person is Bad Too"** 

Defilements (*kilesa*) tricks you into seeing worldly things as desirable—this is its very tactic. The illusions of defilements deceive the mind, making it cling. To persist as a monastic and overcome these defilements, one must cultivate multiple strengths: the power of *pāramī* (perfections), inner resilience, and more. The *pāramī* of precepts(*sīla*) must be unshakable to dwell harmoniously in the Sangha; stillness (*samādhi*) must be developed; and wisdom (*paññā*) is essential to recognize the dangers of *saṃsāra*—the cycle of birth and death. 

Without wisdom, one fails to see the perils of *saṃsāra*. Instead, the "wisdom of defilements" deludes you into believing there’s something worthwhile in this cycle, pulling you back into rebirth—back to worldly life, back to society... In truth, every one of us has been born and died countless times. We return again and again only to chase the same old things, indulge in old habits, and delight in familiar attachments—this is the trap of defilements. 

They seduce us with sights, sounds, smells, tastes, touches, and mental phenomena—luring us with wealth, status, and fame. These are the baits of defilements. If we succumb, there’s no escape. In reality, nothing in this world is truly substantial. Everyone born will eventually die. So we ought to engage in what truly nourishes the heart. 

When the body perishes, if the mind remains ruled by defilements, they will propel us to play roles—"good" or "bad." Those who act unskillfully now will be thrust into the lower realms—hell, the hungry ghost realm, the *asura* realm, or the animal realm. Those who act skillfully will ascend to the heavenly or Brahmā realms. Yet even in heaven, defilements remain in control. 

If we sincerely commit to the holy life (*brahmacariya*) and practice the Dhamma, we wage an inner war. If our precepts, stillness, and wisdom are weak, defilements will breach our defenses. A practitioner’s mind is a battlefield where defilements and the Triple Training (*sīla, samādhi, paññā*) clash in turn. 

Thus, we must reflect: Are our precepts, stillness, and wisdom strong enough to counter greed, hatred, and delusion? If they are, defilements can be crushed. Otherwise, the mind becomes their slave, doomed to endless *saṃsāra*. 

Hence, we must cultivate discernment to distinguish good from evil. Living in the Sangha, we must learn to observe, listen, and reflect. 

Luang Por Chah taught simply: To live in Wat Nong Pah Pong’s Sangha, "have wisdom, know how to see, hear, and think." This single instruction was enough to anchor me there. 

When I first arrived at Wat Nong Pah Pong, there were fifty to sixty monks—sometimes forty-plus, swelling during the Rains Retreat. I observed with my eyes: If a monk acted poorly, I felt no hatred or anger. Instead, he became my teacher—a lesson in what *not* to do. If a monk acted well, he too was my teacher. The virtuous and the unvirtuous alike were guides. Thus, I stayed free of irritation and aversion. 

True observation isn’t nitpicking, "This one’s bad, that one’s bad." Such thinking makes monastic life impossible. Everyone has defilements; all are practicing. We fail to see how this judgmental mind harms *us*. 

Thoughts like "This person is bad, that one too" pollute the heart unnoticed, gnawing at us inwardly. Yet I knew who was good or not without hating anyone—even while acknowledging my own defilements. My survival in the Sangha hinged on this: no hatred, no anger. Those who do good reap good; those who do evil reap evil. My sole aim was to better my own mind. 

If the thought "Others are bad" arose, I recognized it as *my* defilement and destroyed it, returning to the present. Simple. 

Even amid forty, fifty, or sixty monks, I never hated or resented anyone. The same held true among twenty-five or twenty-eight. Who was good or bad was their concern. 

When I first ordained at Wat Pah Pong, any monk with more Rains Retreats than me was "Phra Ajahn"—whether one or two Rains ahead. Nearly everyone was "Phra Ajahn." In school, one teacher taught a class; in the Sangha, I had many. 

This felt right: Those who modeled goodness were my teachers; those who modeled faults were too—teaching me what to avoid. Good and bad, all were teachers. This mindset is simple. Otherwise, nowhere in this world is habitable, for all beings—even monastics—have defilements and desires. 

Observing the monks at Wat Nong Pah Pong, I saw everyone had defilements. They’d ordained precisely to improve. Constant fault-finding taints the mind. You’ll never "see everyone as good" unless you learn to *let go*. Observe wisely—others’ flaws are theirs to correct; ours are ours to fix. Not all are arahants. All have defilements. 

Judging who’s good or bad isn’t our duty. Doing so only deepens suffering. We must reflect, seeing others’ virtues; their faults are their business to amend. 

I understood this, so I never hated or raged—even while acknowledging my lingering defilements and anger. My duty was to uproot defilements within. Others’ goodness or badness was their affair. I had to conquer my emotions, vanquish the inner armies of Māra. 

—Phra Ajahn Dtun 

Wat Boonyawat 

Actually, we  can't fake who we  really are.

Just listen to someone talk for a while, and we’ll figure them out. 😂

The Buddha said:

When you converse with a person, you’ll know their wisdom.

You’ll understand their thoughts,

whether they can speak the Dhamma,

and whether they’re capable of explaining and teaching it.

(AN 4.192)

For example:

A scammer might not outright ask for money, but even in casual talk, their greed for wealth leaks out.

A fame-seeker will constantly bring up reputation.

A power-hungry person will keep talking about control and influence.

A lustful person will always steer conversations toward the opposite sex.

they might fake it for an hour, but not a whole day.

they might fake it for a day, but not a whole week. 😂

When the mind is that greedy, it shows weak mindfulness—how could such a person have enough awareness to stop their craving from slipping into their words?

So, if we want to know whether someone is wise or foolish, just keep talking to them. 😂

其實一個人的本質是怎樣，根本就不能裝

長時間一直聽他說話，一直留意就知道了😂

佛陀說，一和他說話就會知道他的智慧；知道他的想法，知道他能否說出佛法，有沒有能力去解釋和教導佛法（AN4.192）

例如有些騙徒，還未開口說要錢，但單單只是簡介，就已經流露出對錢財的渴望

好名之人只會一直說名譽

好權之人只會一直說權力

好色之人只會一直說異性

就算裝得一時，也裝不到一日

就算裝到一日，也裝不到一個星期😂

當心那麼貪，證明正念很弱；怎會夠正念去攔住流露出貪慾的說話呢？

所以要知道一個人是蠢還是聰明；只需和他一直聊天就行了😂

蠢人和智者的分別，就是

蠢人的眼界短淺，智者的目光遠大

就好像一個不精通數學的人，當面對一道數學難題時，只會著眼於一個小部份，所以一直不能解難

數學天才則縱觀整體的邏輯，因此能夠融會貫通地快速解答

同樣地，

蠢人只看到眼前利益，於是不擇手段地撈取和守護

智者不只看到眼前利益，也對因果有所顧慮；會知道作惡會帶來比此利益更久遠更犀利的惡果；因此持守戒律

蠢人看見怡人的影像、 聲音、 氣味、 食物、 觸感；會節制不住自己生起很強烈的貪念

但是智者看見它們的無常性，所以不會著迷

蠢人只看見輪迴之中微小的快樂

智者則看見輪迴的極度危險，涅槃永久不退的快樂

因此蠢人所得到的快樂微小且短暫，痛苦巨大且長久

智者所得到的快樂巨大且久遠，痛苦微小.....

The Difference Between a Fool and a Wise Person is,

A fool has short-sighted vision, while a wise person has far-reaching insight.

It’s like someone who is not skilled in mathematics—when faced with a difficult problem, they focus only on a small part and thus remain stuck.

A mathematical genius, however, sees the entire logical structure and can swiftly solve it with deep understanding.

Similarly,

A fool sees only immediate gain and thus grabs and clings to it by any means.

A wise person sees not only the immediate gain but also considers cause and effect—knowing that evil deeds bring far more severe and lasting consequences than any temporary benefit. Thus, they uphold moral precepts.

When a fool encounters pleasing sights, sounds, smells, tastes, or touches, they cannot restrain themselves and give rise to intense greed.

But a wise person sees their impermanence and thus is not enchanted.

A fool sees only the tiny pleasures within samsara.

A wise person sees the extreme dangers of samsara and the permanent, unshakable bliss of nibanna.

Therefore,

The fool’s happiness is small and fleeting, while their suffering is great and long-lasting.

The wise person’s happiness is vast and enduring, while their suffering is minimal...

一顆地獄的心是重的

一顆天界的心是輕的

涅槃的心是零重量的

透過觀看自己的心，大概可以知道我們當下死去會去哪裡

The mind of hell is heavy,

The mind of heaven is light,

The mind of nibanna is weightless.

By observing our own mind, we can roughly know where we would go if we died in this very moment.

就如一位未經過音樂訓練的普通人，如果聽到太差的演奏，就已經知道那是不好的

但如果那個演奏去到一定水平，雖有瑕疵；那個普通人已經分辨不出來了

如果是一位大師級音樂家，他自然能夠分辨出不同頂尖音樂家微細的優劣

但有時，他會覺得：‘誒，這裡有些怪怪的’ 但又說不出哪裡有問題

當他把心集中，過了一會兒，他就知道：‘啊！這裡有問題，是這裡錯了！’

同樣地如果是普通人，見到一個人太沒品，他很自然便知道那人是沒品的

但當某些人的道德水平超越了他，雖然那些人德行上有瑕疵，但他已經分辨不出來了，都會一概當成是好人

如果是有戒有法的人，他們知道什麼是法，什麼是非法；所以自然能夠更精細明確地分辨出不同世俗善人的優劣

但有時，他們會覺得那人怪怪的，但又說不出他哪裡出現問題

當修行人不僅有戒有法，還有定力。定能生慧，他的智慧會更敏銳。他立即便知道自己和他人的微細煩惱

所以我們千萬不要急忙下定論，說自己是好人。我們來修行，慢慢就會知道其實自己原來是個偽君子！😂

Just like an ordinary person without musical training—if they hear a very poor performance, they can immediately tell it’s bad.

But if the performance reaches a certain level, even if it has flaws, that ordinary person can no longer discern them.

If it’s a master-level musician, they naturally can distinguish the subtle strengths and weaknesses among top-tier performers.

Yet sometimes, they might think, "Hmm, something feels off here," but can’t pinpoint exactly what’s wrong.

Once they focus their mind, after a while, they realize: "Ah! There’s the issue—this is the mistake!"

Similarly, for an ordinary person, if they see someone with terrible character, they naturally recognize that person as lacking virtue.

But when some people’s moral standards surpass their own, even if those individuals have flaws in their conduct, the ordinary person can no longer discern them and will simply regard them all as good people.

For those who uphold precepts and understand the Dharma, they know what is righteous and what is unrighteous—thus, they can more precisely and clearly distinguish the subtle differences in virtue among worldly good people.

Yet sometimes, they might feel that someone seems "a bit off," but can’t immediately identify the problem.

When a practitioner not only has precepts and Dharma, but also develops stillness (samādhi), stillness gives rise to wisdom (paññā). Their discernment becomes sharper, and they can instantly perceive their own and others’ subtle defilements.

So we must never rush to conclude, "I am a good person." As we practice, we gradually realize—"Oh, turns out I’m actually a hypocrite!" 😂

一個人從哪一道來投生，有時是有得看的。

如果是從地獄來的人，通常會脾氣很火爆，常常處於憂苦之中。為什麼？在地獄裡無時無刻都在受苦，心已經習慣於那種持續的嗔心當中。當來投胎為人，自然也會是這樣

從餓鬼道來的人，通常會比較貪心和自私。為什麼？在餓鬼道中沒得吃、 沒得喝，心時時處於不滿足的狀態，只是想著哪裡可以找吃的。當這樣的心變成常態，來投生為人時也會是一樣。

從畜生道來的人，通常會比較笨、 記憶力差。為什麼？在畜生道中，只顧著吃東西、 交配、 睡覺，無善可修，心一直處於追求感官欲樂當中，所以非常散亂和迷失。當來做人時，心也會是這樣。不斷散亂和迷失、 沒有正念；導致記憶力差、 智力低下、 工作能力低下。

如果我們的心在人生初期常常處於貪嗔癡的狀態，也就意味著我們很可能從惡道來。如果不立即改善，很快又會墮下去惡道，不斷循環受苦....

Sometimes, we can discern which realm a person came from based on their habitual tendencies.

Those reborn from the hell realms often exhibit explosive tempers and dwell in constant distress. Why? In hell, beings endure ceaseless suffering—their minds become conditioned to persistent hatred. When reborn as humans, this ingrained discontent naturally persists.

Those from the hungry ghost realm typically manifest greed and selfishness. Why? In that realm, beings starve endlessly—their minds fixate on scarcity, perpetually seeking food and drink. When such mental patterns become habitual, they carry over into human existence.

Those from the animal realm tend toward dullness and poor memory. Why? Animals live solely for eating, mating, and sleeping—with no opportunity to cultivate virtue. Their minds chase sensory pleasures, remaining restless and confused. As humans, this translates to chronic distraction, lack of mindfulness, diminished intellect, and poor work capacity.

If our minds remain dominated by greed, hatred, and delusion early in life, it strongly suggests origins from the lower realms. Without immediate correction, we risk falling back into those realms—trapped in an endless cycle of suffering...

For example, this body of ours is the result of kamma—form (the physical body) is the result of kamma. Past kamma determines our appearance after birth. If we’ve done bad kamma, our face may be unattractive due to that bad kamma. Even if we practice well and realize the Dhamma, our face may still remain ugly—but those with eyes to see, with ears to hear, will recognize that the countenance of a practitioner is different from that of a non-practitioner. The wise will know this for themselves. The face changes; you’ll see it in the mirror—it’s no longer the same as before. And even without a mirror, you’d know, right?

比如說，我們這個身體是業的結果——色身（物質身體）是業的結果。過去的業決定了我們出生後的長相。如果我們造過惡業，我們的臉可能因此不漂亮。即使我們修行得好、見法了，我們的臉可能依然醜陋——但有眼睛、有耳朵的人，會看出修行人與不修行人的面相是不同的。智者自知。面相會改變，照鏡子就會知道——和以前不一樣了。就算不照鏡子，你也知道，對嗎？

---Luang Por Pramote

2024.12.22

cred. to 微信當下就啟程吧

"The wrongdoings of others

Are our teachers.

When we see someone act unskillfully,

We teach ourselves:

'I shall not do such things.'

When we hear someone speak unkindly,

We resolve:

'I shall not speak thus.'

This is how we educate our own hearts..."

「他人之過，即是我師。

見人行事不善時，

自誡：

『我必不作這樣的行為。』

聽到別人出言不仁時，

自勉：

『我必不說如是話。』

如是調伏自心......」

---Ajahn Chah

"...One should not pay attention

to the negative words of others.

One should not dwell on

the faults of others.

Instead, focus only on

your own shortcomings,

because others' faults

cannot be corrected,

while your own faults

can be improved and transformed..."

「...不應在意

他人惡言惡語，

不應沉浸於

他人的過失。

唯應觀照

自身不足之處，

因他人過失

無從修正，

而自身缺點

可改善轉化...」

---Ajahn Golf

"When we focus only on external matters—

Whether others’ deeds are good, bad, right, or wrong—

Those are their affairs.

Our duty is to purify our own minds ceaselessly,

Keeping them crystal-clear, free from stains,

Maintaining constant clarity.

To burden our hearts with others’ actions

Is the mark of one who lacks wisdom.

If truly wise,

We’d see their good or bad deeds as theirs alone—

Why let them pollute our minds,

Bringing gloom and unwholesomeness?

Such habits are harmful.

True goodness lies in keeping our minds

Spotless and radiant..."

「若只盯著外境——

他人善惡對錯，

其實皆與己無關。

我們的本分是恆常淨心，

令心晶瑩無染，

常住清明。

以他人事壓迫自心，

實為無明之舉。

若具真智，

當知他善他惡皆是他業——

何必攬入己心，

徒增陰鬱與不善？

此等習氣無益。

真善在於護心

如鏡明朗無瑕......」

-----Luang Pu Saeng Ñāṇavaro

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

“...Look at yourself closely to become a good person.

If you only focus on others,

you may unknowingly become a fool,

because the nature of a fool is to blame others constantly.

The ancients said...

‘Sitting and smelling one’s own excrement is tolerable,

but when the excrement of others comes to your nose,

it immediately becomes toxic and harmful...’”

“……多多反省自己，才能成為好人。

如果只專注於他人，

你可能不知不覺地變成愚者，

因為愚者的本性是經常指責他人。

古人有云……

‘坐著聞自己的糞便還算可以，

但當別人的糞便碰到你的鼻子，

馬上就會變成有毒和危險……’”

— Luang Pu La Khemapatto

Wat Banphot Khiri (Phu Cho Ko)

Kamcha-i District, Mukdahan Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

《試阿羅漢》

誰覺得讓心空空是阿羅漢了，可以試一試去罵他，重重的去罵他，看那個阿羅漢會生氣還是不生氣。

但是要小心，也許會坐牢的 ，因為是犯法的。我去罵別人，看到他的生氣不生氣，這個是容易。但是有一點危險，那就用相反的，比如說去誇他，誇他誇他，他就滿意滿意。這個不會犯法，這個會安全一點。但是結果比較慢 。

如果要快的話罵他，很快會得到結果。

隆波敦曾經用這個方法。有一位有一個弟子，是出家人。他以為自己是阿羅漢。來到布拉帕蘭寺院， 隆波努力幫他，幫他好幾天都沒有效果。他很堅定覺得自己是阿羅漢。

最後隆波用絕招：’你個畜生！走開這個畜生！‘

’阿羅漢‘馬上生氣了，然後就抓那個掃把，放在肩膀， 以為那個是自己的東西。

那個是行腳的出家人一般都有的。

然後他走了三公里才知道自己生氣了，然後回來向隆波懺悔。

隆波用罵的方法，出家人跟出家人是用這個方法，沒有誰批評的。

這個時代如果用這個方法，就會被告的。

 還有 瓦特巴隆迪瓦寺院中的Tan chao khun有這樣的一件事。

有一個女居士跟他說：’現在我不生氣了 ‘

那意思就是說我是三果了，我不生氣了！

’ 騙人！‘ 然後罵她一大堆 ，三果聖者馬上就生氣了！

’為什麼嘴巴那麼厲害！我不相信你了！ 不恭敬你了！ ‘

然後走開 ，從寺院離開了 。

不久就知道自己生氣，後來就來懺悔。

那個時候教導真的很毒啊， 現在不像以前， 不然的話，毒的人也許會受傷的。

----隆波帕默

2025.3.15

"Testing for Arahantship"

If someone believes making their mind empty means they're an arahant, you can test them—scold them harshly and observe whether they get angry or not.

But be careful—you might end up in jail, since insulting others is illegal.

Insulting someone to check their anger is easy, but risky.

A safer method is the opposite: praise them repeatedly and see if they become pleased. This isn’t illegal, though the results take longer.

For quick results, just insult them.

Luangpor Dune once used this method.

A monk who believed himself to be an arahant came to his temple.

Luangpor tried helping him for days, but the monk remained convinced of his attainment.

Finally, Luangpor resorted to his ultimate tactic:

"You animal! Get out , you beast!"

The "arahant" immediately got angry, grabbed his walking staff (which wandering monks usually carry), and stormed off.

Only after walking three kilometers did he realize his anger—then returned to apologize.

Back then, monks could test each other this way without criticism.

But today, you’d get sued.

Another case at Wat Palad Tiw:

A female lay disciple told Tan Chao Khun:

"Now I never get angry!" (implying she was a third-stage noble one, an anāgāmī).

He immediately called her bluff:

"Liar!" and berated her harshly.

The "anāgāmī" exploded in anger:

"How dare you speak to me like that! I don’t believe in you anymore! No more respect for you!"

She left the temple in a rage—only later realizing her mistake and returning to repent.

In the past, teachings were ruthless.

Nowadays, such methods would hurt people’s feelings—or worse.

— Luangpor Pramote

2025.3.15

如果我們看到一個人好像很善良，但他身心都很緊繃；就知道他是裝出來的。實際上他骨子裡佈滿貪嗔癡，是個不善人。這種身心的緊繃，源自於心中強烈的渴愛

如果一個人讚美我們，但心是黏黏的；就知道這是阿諛奉承的獻媚。心帶有貪欲，想從中得到些什麼...

如果一個人說話，心中帶有很強烈的我慢和貪欲；這有機會只是虛張聲勢的增上慢，內裡是空心的，僅僅只是吹牛

如果一個人說好話和做好事，帶有自我地表現自己；他貪戀形象、 想比人好，多過正在做那件好事所代表的好--他的好實際上打了許多折扣

真實的善良和實力不用經過貪嗔癡的造作，是自然流露的.....

If we see someone who seems very kind, but they appear tense both physically and mentally, we can tell that they are putting on an act. In reality, they are filled with greed, hatred, and ignorance; they are not a good person. This tension comes from a strong craving within their heart.

If someone praises us but has a sticky mind, we know this is flattery. Their heart harbors greed, wanting to gain something from it...

If a person speaks with a strong sense of arrogance and greed, it may just be empty bravado; inside, they are hollow and merely bragging.

If someone does good deeds while seeking to showcase themselves, they are attached to their image, wanting to appear better than others; more than the value of the good they are doing.

True kindness and strength do not arise from the constructs of greed, anger, and ignorance; they naturally manifest...

 首先，請所有佛弟子制服“惡霸”，即我們自己心裡的“惡”。別人要怎麼樣，是他們的事。如果我們去關注其他人的行為，我們就會忘了自身。
去關注別人的行為，這位好、那位壞。這樣的話，佛陀說是心去到“Upakile”（接近煩惱）了，接近煩惱即惡行，讓我們的惡念生起，讓它變得更加的多。
請不要去關注其他人的行為。誰想要墮入惡趣，就請讓他一個人去。如果我們去關注他，我們也會一起下，因為心蒙暗了。所以，請所有佛弟子，將惡行從自己心裡除掉。
摘自 龍婆Lersi Lingdam Wat Thasung
《龍婆Wat Thasung的教導》第三冊
 

First, let all Buddhist disciples subdue the "bully," which is the "evil" within our own hearts. What others do is their own business. If we focus on the actions of others, we will forget ourselves.

Focusing on others' behaviors, this one is good, that one is bad. In this way, the Buddha said the mind approaches "Upakile" (near defilements); approaching defilements means unwholesome kamma  arise, making our evil thoughts arise and multiply.

Please do not focus on others' actions. If someone desires to fall into the lower realms, let them do so alone. If we pay attention to them, we will also fall, as our minds become clouded. Therefore, let all Buddhist disciples remove unwholesome actions from their hearts.

Excerpted from Teacher Lersi Lingdam, Wat Thasung
"Teachings of Teacher Wat Thasung," Volume 3
 

#听僧说 

看一個人修行得好不好，只需看他的自我大不大。

這個自我就是我慢，覺得自己重要的感覺

由凡夫到阿羅漢，僅僅只是去除我慢的漸進過程

大家現在可以自己檢測的，自己有多尊重別人？尊重一切眾生嗎？

我們尊重佛陀嗎？我們尊重聖者嗎？

我們尊重出家人嗎？

我們尊重父母嗎？

我們尊重老師嗎？

我們尊重自己的兄弟姐妹嗎？

我們尊重和我們一起同住的人嗎？

我們尊重親戚和長輩嗎？

我們尊重能力比我們差的人嗎？

我們尊重智慧比我們低的人嗎？

我們尊重財富，名譽，地位，美貌，影響力，健康比我們差的人嗎？

我們尊重職位比自己低、 自己的手下嗎？

我們尊重我們幫過的人嗎？

我們尊重其他宗教的人嗎？

我們尊重修行比我們差的人嗎？

我們尊重傷害過我們的人嗎？

我們尊重品德差的人嗎？

我們尊重比我們小的人嗎：幾歲的小朋友，十多二十歲的年輕人，三十歲的年輕人，四十歲的？五十歲？.....

我們尊重提婆達多嗎？

佛陀和阿羅漢，雖然實際上比人好，但內心絲毫不會覺得自己別人好。他們尊重一切眾生。

就算是佛陀，他對別人說法，都是抱持尊重的態度來說法的

所以我們這樣一問自己，就知道自己修行的程度去到哪裡了。

如果我們還不肯尊重某些人，就代表我們修行未到家。

宗教師也要非常謹慎，佛陀曾經也認真地告誡出家人：別人的供養、恭敬、名聲是殘酷、尖銳、苛刻的，是到達涅槃的障礙。 

讓落雷落到未是阿羅漢的修行人那裡吧！

落雷就是別人的供養、恭敬、名聲（SN17.6)

如果誰不是阿羅漢，但不努力地去除自己內心對別人供養、恭敬、名聲的執著；就會被轟炸，被炸落無間地獄。

因為當一個人受到別人的尊敬和供養，很自然就會覺得自己別人好，滋長傲慢之心，滋長貪嗔癡。貪嗔癡一多到某個程度，就會做出一些無恥的行為

如果我們是出家人，可以問自己一個問題：我尊重天天來頂禮、 天天聽我說法、  天天來侍奉我的在家人嗎？ 我尊重戒臘比我低的出家人嗎？我有輕視他們嗎？

以此就知道自己的修行好不好.....

《How to assess how well we practice?》

To assess how well a person practices, one only needs to observe the size of their ego. 

This ego is pride, the feeling of being important. 

The journey from an ordinary person to an arahant is simply a gradual process of removing this pride.

Everyone can now self-assess: 

How much do we respect others? Do we respect all beings? 

Do we respect the Buddha? Do we respect saints? 

Do we respect monastics? 

Do we respect our parents? 

Do we respect our teachers? 

Do we respect our siblings? 

Do we respect those we live with?

Do we respect our relatives and elders? 

Do we respect those who are less capable than us? 

Do we respect those who are less wise than us? 

Do we respect those who have less wealth, reputation, status, beauty, influence, or health than us?

Do we respect those in lower positions or our subordinates? 

Do we respect those we have helped? 

Do we respect people from other religions?

Do we respect those who practice worse than us?

 Do we respect those who have harmed us? 

Do we respect those with poor character? 

Do we respect those younger than us—children, young adults in their teens or twenties, those in their thirties, forties, fifties...? 

Do we respect Devadatta?

The Buddha and arahants, although actually superior to others, do not feel better than anyone else. They respect all beings. 

Even the Buddha, when teaching others, does so with an attitude of respect. 

Therefore, by asking ourselves these questions, we can gauge our level of practice.

If we are still unwilling to respect certain people, it indicates that our practice is not yet complete.

Religious teachers must also be very cautious. 

The Buddha once seriously warned monastics that others' offerings, respect, and reputation are cruel, sharp, and harsh, posing obstacles to reaching nibanna. 

Let the lightning strike those who are not yet arahants! 

The lightning represents others' offerings, respect, and reputation (SN17.6).

If someone is not an arahant but does not diligently remove their attachment to others' offerings, respect, and reputation, they can be bombarded and fall into the deepest hell.

When a person receives respect and offerings from others, it is natural for them to feel superior, which breeds arrogance and increases greed, hatred, and delusion. 

When greed, hatred, and delusion reach a certain level, they may engage in shameless behavior.

If we are monastics, we can ask ourselves: Do I respect the laypeople who come daily to pay respects, listen to my teachings, and serve me? Do I respect monastics who are less senior than mine? Do I look down on them?

By reflecting on this, we can know the level of our practice...

大家不要疏忽大意，以為自己在人前人後做了些什麼沒人知道

有時根本不用以神通去檢查，一靠近那個人，就知道他的修行如何了

例如Ajahn EK 憶述，當讚念長老入定時；周圍整個氣氛都是靜止平靜的；厲害到影響到周圍人們的心。信徒根本不用修些什麼，只要靠近長老，內心非常自然就會很平靜

其實Ajahn Golf 都有說，‘如果我們親近有德的比丘， 我們的內心都會變得平靜’

大家有親近過Ajahn Golf , Luang ta siri ， Luang ta thongin等等的大德嗎？ 都會感到很光明、很慈悲、很平靜的

又譬如說，據說有人遇過帕奧派系的業處導師Sayadaw Kumarabhivamsa，一親近他，立即感受到平靜的氣場。 是剛入定了嗎？當下保持在近行定的狀態中嗎？ 可能是

也據說有人遇過也是帕奧派系的業處導師吉祥尊者。原本心非常混亂，一靠近長老，心立即平靜下來。相信也是尊者內心有定力的現象

不說南傳，說北傳咯。有人拜訪香港圓通寺，一遇到一位名叫衍新的尼師，立即感受到一股值得尊敬、 慈悲、 平靜的氣場。這或許是長久以來淨化內心，或者最近修習慈悲喜捨四梵住的結果

每一分每一秒，心都不斷產生物質，向周圍散播。

如果一個人有平靜和清淨的心，周圍的人都能感受到的

如果一個人有混亂和充滿貪嗔癡的心，周圍的人都能感受到的

不用開口，不用神通；心夠微細便能體會

我們關上門做了些什麼，現在心在想什麼；根本就不是什麼秘密....

不用證什麼果，只需要從現在起不斷淨化內心，不在明暗作惡；就能換掉自己骯髒的氣場了

擁有良好氣場的人也不要疏忽大意；因為一旦心變壞，別人也能立即感受到...

Everyone should not be careless, thinking that what they do in front of others or in private goes unnoticed. Sometimes, there’s no need to use supernatural powers to check; just getting close to a person reveals their level of practice.

For example, Ajahn EK recalled that when Luang Por Jamnian enters into stillness, the entire atmosphere around him becomes still and peaceful, profoundly affecting the minds of those nearby. Devotees don’t need to practice anything specific; simply being near the elder brings natural calmness to their hearts.

Ajahn Golf also mentioned, “If we are close to a virtuous monk, our hearts will become tranquil.” Have you ever been near to Ajahn Golf, Luang Ta Siri, Luang Ta Thongin, or other great monks? You would feel a sense of brightness, compassion and peace.

For instance, it is said that some have encountered Sayadaw Kumarabhivamsa from the Pa-Auk tradition, and upon approaching him, immediately felt a calming energy. Has he just entered into Jhana? Perhaps he maintained a state of access stillness at that moment.

It is also said that some have met the venerable Mangala, another teacher from the Pa-Auk tradition. When feeling very chaotic, just getting close to the elder immediately calmed his mind. This is likely a manifestation of the elder’s inner stillness.

Not to mention the Theravada tradition; let’s talk about the Mahayana tradition. A visitor to the Yuantong Temple in Hong Kong encountered a nun named Yanxin and immediately felt a respectful, compassionate, and peaceful energy. This could be the result of long-term purification of the mind or recent practice of the four abodes of Brahma :loving-kindness, compassion, empathetic joy, and equanimity.

Every moment, the mind continuously generates material substance and spreads it to the surroundings. 

If a person has a calm and pure heart, those nearby can feel it. 

Conversely, if a person has a chaotic mind filled with greed, hatred, and delusion, others can sense that too. 

There’s no need to speak or use supernatural powers; a subtle mind can perceive all these.

What we do behind closed doors, and what our minds think, are not secrets. 

There’s no need to attain enlightenment like stream-entry; we simply need to continually purify our hearts from now on and refrain from doing evil in darkness and light; this can replace our impure energy.

Those with a good energy field should not be careless either; because once the mind turns bad, others can immediately feel it...

一般人會罵別人‘沒有貴格’

原來來自相學術語：「頭尖額窄，無嚟貴格」

頭尖額窄的人是否就真的貧賤一輩子呢？ 不知道，一般的面相只是大數據分析學

但如果以佛教的角度，有沒有‘貴格’，是有方法看的

貴的意思就是地位崇高、 受人尊重

賤的意思就是地位低下、 不受尊重

為什麼一個人會受人尊重？ 因為他品德崇高，不會傷害自己、 不會傷害別人，不會傷害兩者

怎樣做到？就是有高強度的正念，不會讓煩惱控制自己的心，有清淨的內心。當有清淨的內心時，自然會有清淨的語言和行為。每個思想、 話語和行為都被正念守護。他們無私付出，具足德行，自然受到別人的尊敬。

極致是什麼？就是佛陀和阿羅漢。 他們都有圓滿的正念，圓滿的德行，完全無私。所以連天神也會尊敬他們

因此他們就真的具足‘貴格’了

相反地，假如一個人正念的水平低下，那表示他將會有許多煩惱和貪嗔癡。當被煩惱掌控內心，他將不知道自己的利益、 他人的利益、 兩者的利益（AN1.45） 傷害自他

也因為自我感強、 非常自私

所以引來別人的反感，不受別人的尊重

這就真是‘無嚟貴格’了

Ordinary people often criticize others as "lacking noble character" (無嚟貴格).

This phrase originates from physiognomy terminology: "A pointed head and narrow forehead signify no inherent nobility."

But does someone with a pointed head and narrow forehead truly remain lowly their whole life? Hard to say—conventional face-reading is just statistical analysis.

From a Buddhist perspective, however, whether one has "noble character" (貴格) can be discerned.

"Noble" (貴) means high status and being respected.

"Lowly" (賤) means low status and being disrespected.

Why is someone respected?

Because they uphold lofty virtues: they harm neither themselves nor others. 

How? Through strong mindfulness, which prevents defilements from controlling the mind, maintaining inner purity. With a pure heart, speech and actions naturally become pure. 

Every thought, word, and deed is guarded by mindfulness.

They sacrifice selflessly, embody virtue, and thus earn respect.

The ultimate example? The Buddha and arahants. They possess perfect mindfulness, perfect virtue, and complete selflessness, earning reverence even from deities. This is true "noble character."

Conversely, if someone has weak mindfulness, their mind is ruled by greed, hatred, and delusion. A defiled mind cannot discern its own or others' welfare (AN 1.45), leading to harm. Egoistic and selfish, they provoke aversion and disrespect from others—truly "lacking noble character."

佛陀說，世上有五種人

有一類人,他們布施給別人後,幫助別人後；會覺得自己高,別人低;因而藐視別人.

第二類人,和人同住、相處了一段時間後,就會藐視別人. 開始挑對方毛病. 曾經的仰慕和尊重不再存在了

第三類人是輕信者, 他們對於什麼都是很快就相信. 無論別人讚美還是毀謗一個人,他都照單全收,沒有任何思考,

第四類人是動搖者,他們很容易就被動搖. 只是短暫地相信、投入、愛慕、有信心

第五類人是愚蠢者. 他們善惡不分, 分不清好壞 (AN5.141)

人人都是以上五類其中一種， 脫離這五種的是奇人。

The Buddha said that there are five types of people in the world:

1. The first type feels superior after giving and helping others, looking down on them , despising them.
   
   

2. The second type, after living and interacting with others for a while, begins to look down on them, starting to pick on their faults. The admiration and respect they once had no longer exist.
   
   

3. The third type is gullible; they quickly believe anything. Whether someone praises or slanders another, they accept it without any thought.
   
   

4. The fourth type is easily swayed. They believe, being devout, love, and have confidence only temporarily.
   
   

5. The fifth type is foolish. They cannot distinguish between good and evil or between right and wrong (AN 5.141).
   
   

Everyone is one of these five types, while those who transcend these five are extraordinary individuals.

佛陀說，我們透過四方面而知道一個人是不善人：

1.當別人沒有問他關於別人的不好時，他就已經自己說了。當被問到時，他更加詳細地說明

2. 當沒被人問起關於別人的好時，他不會說。當被問起時，他只是省略地說明

3.當不被問到別人對自己的毀謗時，他不會說的。當被問到時，他只是省略地說明

4.當沒被問起自己的好時，他自己說。當被問到時，他詳細地說

佛陀說，我們透過四方面而知道一個人是善人：

1.當別人問他關於別人的不好時，他不會說明；更不用說當沒有被問到時

2. 對於他人的好，即使別人沒有問他，他也會說出來。當被問起時，他詳細不遺漏地稱讚別人。

3.對自己的毀謗，沒有被問起時，他也會自己說。當被詢問時，他詳細不遺漏地帶出。

4.當沒被問起自己的好時，他不會自己說。當被問到時，他不會詳細地說明（AN4.73)

The Buddha said that we can know a person is bad through four aspects:

1. When others do not ask him about someone else's faults, he speaks of them himself. When asked, he explains with even more details.
   
   

2. When not asked about someone else's good qualities, he remains silent. When asked, he gives only a brief mention.
   
   

3. When not asked about slander against himself, he does not mention. When questioned, he merely provides a brief description.
   
   

4. When not asked about his own good qualities, he speaks of them. When asked, he elaborates in detail.
   
   

The Buddha said we can know a person is good through four aspects:

1. When others ask him about someone else's faults, he does not explain; let alone when he is not asked.
   
   

2. Regarding the good qualities of others, even if no one asks him, he will mention them. When asked, he praises others in detail without omission.
   
   

3. Regarding slander against himself, even when not asked, he will mention it himself. When inquired, he provides a detailed explanation without omission.
   
   

4. When not asked about his own good qualities, he does not speak of them. When asked, he does not elaborate in detail (AN 4.73).

一個真正的修行人，是依循八聖道而行的人

他們有一個特質，就是不會再把重心放到世間的事物上了

重心會放到法上

Ajahn Golf 曾說：‘一位初果聖者，他在世間退了出來，他嚮往這個法的方向去發展。

對於那些普通人，大多數的人，他們就會用身口意和能力在這個世間法上發展。一位真正的佛教徒，他在世間上退了出來，不再投放更多的本錢在這個世間上。因為他們看到，這個世間不能帶走任何東西。就是因為這樣的理由，一位智者會懂得利用所擁有的本錢去投放在法上發展。‘

如果我們想成為初果聖者，要往這方面發展

不然就是往痛苦的方向去發展...

A true Dhamma practitioner is one who follows the Noble Eightfold Path. 

They have a quality of not placing their focus on worldly matters anymore; instead, their focus is on the Dhamma.

Ajahn Golf once said: "A Stream-Enterer has withdrawn from the world and aspires to develop in the direction of the Dhamma. For most ordinary people, they will develop using their body, speech, and mind in worldly affairs. 

A true Buddhist has withdrawn from the world and no longer invests more resources in it, because they see that this world cannot take anything with them. 

For this reason, a wise person understands how to use their resources to invest in the development of the Dhamma."

If we want to become a Stream-Enterer, we should develop in this direction;

 otherwise, we are moving towards suffering...

有一次，佛陀開示說，不善人不可能會知道誰是善人還是不善人的

善人則可能知道誰是善人或不善人

當時有位大臣聽後便認同了佛陀的話，並說，

有一次,兜泥訝的婆羅門眾評説伊類亞王和其附庸是蠢人,因爲他對沙門辣麼之子很具信心，對他施以最高的致敬

他們當中之後有人便這樣說:

伊類亞王和他的附庸在什麼應該做、 什麼應該說上比一般足夠看見利益的智者更加精明地看見利益

但因爲沙門辣麼之子比他們更賢智,所以伊類亞王和其附庸才會那麽尊重他(AN4.187）

善人即是那些貪嗔癡很薄，甚至是沒有貪嗔癡的人，佛陀稱他們為聰明有智慧的人

不善人即是那些貪嗔癡很厚的人，也就是蠢人（ref. to MN129)

因為貪嗔癡越厚，他將越不能看得清自己和他人的利益（AN1.45) 

貪嗔癡越薄的話，將越看得清自己和他人的利益（AN1.46）

所以要辨識出一個人的智慧去到哪裡，只需要看他最尊崇的宗教師是誰，就能知道了

假如他最尊崇的宗教師是貪嗔癡很厚的蠢人的話，他就比那位宗教師更加愚蠢

假如一個人最尊崇的宗教師是沒有貪嗔癡的大智者，他就有機會是一位聰明有智慧的人

Once, the Buddha taught:

"An unvirtuous person cannot truly discern who is virtuous or unvirtuous.

But a virtuous person is possible to recognize both the virtuous and the unvirtuous."

Upon hearing this, a minister agreed and recounted:

"Once, the Brahmins of Doṇiyā criticized King Eḷeyya and his retinue as fools because they held deep faith in the ascetic son of Rāma and paid him the highest respects.

But among them, someone later remarked:

‘King Eḷeyya and his retinue discern what should be done and what should be said even more keenly than ordinary wise men who merely see enough benefits. Yet because the ascetic son of Rāma is wiser still, that is why King Eḷeyya and his followers revere him so greatly.’" (AN 4.187)

A virtuous person is one with little or no greed, hatred, or delusion—the Buddha calls such people wise and intelligent.

An unvirtuous person is one burdened by thick greed, hatred, and delusion—in other words, a fool. (See MN 129)

The thicker one’s greed, hatred, and delusion, the less clearly they perceive their own and others’ true welfare. (AN 1.45)

The thinner their defilements, the clearer their vision of welfare becomes. (AN 1.46)

Thus, to gauge a person’s wisdom, simply observe which spiritual teacher they revere most.

If their most revered teacher is a fool steeped in greed, hatred, and delusion, then this person is even more foolish.

If their most revered teacher is a great sage free from greed, hatred, and delusion, then the disciple has the potential to be wise.

有一句古語是這樣的：

知者知知者，知者知不知者，

不知者不知知者，不知者不知不知者

知者是知道四聖諦者，通達四聖諦者。他們是阿羅漢。

阿羅漢的心完全了知這個世間是苦的，因此把他們完全放下，斬斷一切煩惱。

由於他們已經經歷過初果，二果，三果和阿羅漢的階段，因此他們對各個階位的聖者都非常認識。

透過交談交流，一聽就知道對方是阿羅漢了。

如果問到阿羅漢程度的問題，他答不到，就不是阿羅漢了。

如果問到三果程度的問題，他答不到，就不是三果了

如果問到二果程度的問題，他答不到，就不是二果了

如果問到初果程度的問題，他答不到，就不是初果了

從凡夫到初果，他們斬斷了一些煩惱

從初果到二果，他們也斬斷了一些煩惱

從二果到三果，他們也斬斷了一些煩惱

從三果到阿羅漢，他們也斬斷了一些煩惱

隨著修行的進步，心越來越微細，越來越看到潛藏在心裡的煩惱。

對於一些細微的煩惱，一般世間的凡夫是看不見的

如果是凡夫，一定有潛藏著某些煩惱在心中。如果看不見然後說自己是一個好人，那其實是愚人。

如果看見了，感到慚愧，那還勉強算得上是比較沒有那麼愚蠢的人。

心中具有煩惱，就是愚人，因為看不清這個世間是苦這個事實，還對世間依依不捨。

心中沒有煩惱，就是真智者。

就如佛陀所說：

愚人自知愚，故而為智者；

愚人自謂智，實稱真愚夫。

要小心哦～有這樣的可能性

我們曾經得罪過的眾生，不論是人、 是神、 是鬼

有些特別小氣

通常如果是較為聰明的，他們就比較會利用業力來作弄我們、 破壞我們

有些小氣鬼就發誓：‘我要來壞你功德！！讓你不能生天！’

於是就來投生為我們的家人、 我們的愛侶、 我們身邊的人，試圖靠近我們

應該時刻保持警覺，不要疏忽大意

如果誰來到我們身邊，是讓我們的貪嗔癡不知不覺增生的話，要非常小心這個人，要遠離他

遠離不了就要以正念管好自己的心

煩惱一旦沒有節制，越增越大，最終會讓我們犯下大錯的

到頭來他們的奸計就會得逞

Be careful—there is such a possibility: The beings we have offended in the past, whether they are humans, gods, or spirits, can be particularly petty.

Usually, if they are more intelligent, they might use karma to play tricks on us or to undermine us. 

Some petty beings swear, “I will ruin your merits! I won’t let you be reborn in heaven!”