真正人品好的人，是快樂滿足的人
越快樂與滿足，人品就越好
為什麼這樣說？
因為當一個人的心越滿足，他對世間的事物就越少需求
表示什麼？貪欲越少！ 貪嗔癡越少！
貪嗔癡越少的人人品自然越好
如果沒有內心的滿足感，所謂的人品好還不是真正的人品好
只是裝出來而已
怎樣能得到這份內心的滿足感呢？
捷徑就是禪修
其次就是持戒
再其次是行善布施
A truly good person is someone who is happy and content.
The happier and more content they are, the better their character.
Why is this said?
Because when a person's mind is more satisfied, they have fewer desires for worldly things.
What does this indicate? Less greed! Less greed , anger and ignorance!
With less greed, anger, and ignorance, a person's character naturally improves.
If there is no inner sense of satisfaction, the so-called good character is not true; it is merely an pretending.
How can one achieve this inner sense of satisfaction?
The shortcut is meditation.
Next is following precepts.
After that, performing good deeds and giving.
《最公正的人》
如果要論到最公正的人，那就是大自然
不論任何理由，一旦我們心中生起任何煩惱；大自然都會判惡報給我們；如果我們臨死時生起煩惱，大自然一樣會判我們下惡道
我們不開心，好心的人會憐憫
但公正的業力是不會的
不善心還是不善心，業力還是會為我們帶來痛苦的果報的
為什麼一個人痛苦地哭都是不善？因為背後就是煩惱
煩惱就代表著自私
一旦一個人自私，才會有煩惱、 痛苦
一旦一個人如佛陀和諸位阿羅漢般完全根斷了自私心，就不會再有煩惱和痛苦
舉例說，為什麼悲傷是自私？ 很簡單，例如一個人自私地想要成為全球首富，想比全世界好。一旦做不到，就會悲傷。 悲傷源自於自私的渴求不被滿足
生氣也是一樣，也是自私。我們想要兒子一定要聽我們說，不要聽其他人說；這是貪權、 自私的控制欲。一旦這樣的自私欲求得不到滿足，就會生氣。
害怕也是自私。因為本身自私地執住一些東西為‘我的’， 然後不願把它捨去，害怕失去。自私地渴望要得到一些東西，然後害怕得不到。自私地不想面對某些情況，然後害怕會遇到
妒忌也是自私。因為別人不可以比我們好！別人好我們不喜歡，只能我們好。
吝嗇是自私應該沒有人有異議了，對嗎？ 就是不給你，就是不給你
後悔也是自私。竟然？對的。
例如做錯事，後來心裡痛苦。背後還是執著過去的事情和利益是’我的‘ ’我的‘，有很強的執著、 我執和自私心。想要過去的事情這樣那樣，就是內心的渴愛讓自己痛苦。而渴愛本身也是貪欲，也是自私的表現。
談到貪欲，不論是貪什麼，還是自私。貪就是想把東西往自己的心中吸來，納為己有。一般人看到已經不喜歡了，何況是大自然和業力？
性慾一樣，想要把異性的身體吸過來，給自己行淫，滿足自己的性慾、 私慾。也是自私
邪見也是自私，為什麼？ 否定因果、 否定輪迴，背後就是想要放縱，什麼都一定要做到，無視倫理。而死死認定有一個’自我‘在；就是自私的源頭。所以就算是錯誤的見解，依然是自私的表現
自大呢？ 覺得自己比人好，沒有想過被比較的人的感受。如果有人覺得他比我們好，我們會有什麼感受？ 這根本就是不尊重的行為。所以還是自私
自卑也是自私。背後是覺得自己很重要，才會和人比較。於是想和人平起平坐，甚至是超越人。這不是自私是什麼？
誒，那麼如果我們昏沉睡眠呢？ 那其實即是懶惰。 懶惰還是自我的表現。不想工作，貪圖安逸舒適。這還是自私
內心散亂一樣屬於自私。為什麼會散亂？ 因為內心沒有節制。感官遇到這個好就去追，遇到不好就排斥；背後有很強烈的自我感。
疑惑也是自私？ 沒錯！ 這裡的疑是指對佛陀的覺悟、 對導向離苦的法、 對已覺悟的聖僧、 對業力、 對輪迴感到懷疑。 之所以會懷疑，背後也是自私心。 一個人假如對這些有信心，是很有慚愧之心的，不會敢於作惡。 佛法僧三寶就是沒有煩惱、 清淨和德行的代表。假如對他們所代表的價值產生疑惑，其實即是表示內心對這些感到排斥和不相應。那和什麼相應？ 就是和煩惱、 骯髒、 缺德相應。缺德的人事事只為了自己，所以還是自私
所以一般人看似中性的東西，實則還是屬於不善、 邪惡的，還是自私的表現。
如果是公正的大自然和業力，哪會放過我們？
因此我們應當自今以後更加小心謹慎
《The Most Just Person》
If we are to discuss the most just entity, it would be the nature itself. Regardless of any reason, whenever any defilements arise in our hearts, nature will deliver the corresponding bad consequences to us. If we experience defilements at the moment of death, nature will similarly cast us into lower realms.
When we are unhappy, kind-hearted individuals may feel compassionate. However, the just karma does not. Unwholesome intentions remain unwholesome; karma will still bring us painful results.
Why is it that crying in pain is considered unwholesome? Because it stems from defilements.
Defilements represent selfishness.
Once a person is selfish, he will experience defilements and suffering.
Conversely, when someone, like the Buddha and the Arahants, completely eradicates selfishness, they will no longer suffer from defilements and pain.
For example, why is sadness selfish? It's simple: if a person selfishly desires to become the richest in the world, wanting to be better than everyone else, they will feel sad if they fail to achieve this. Sadness arises from unmet selfish desires.
Anger is similar; it is also selfish. We want our children to listen only to us and not to others, which reflects a greedy and controlling desire. When such selfish desires go unfulfilled, we become angry.
Fear is also selfish. Because we selfishly grasp something as 'mine' , and then not willing to let it go, afraid to lose it. Selfishly crave for something ,and afraid not having it. Selfishly not wanting to face something, and then afraid encountering it
Jealousy is also a form of selfishness. Others cannot be better than us! If someone else excels, we feel displeased; we want to be the best.
Stinginess is undoubtedly selfish, right? It’s simply refusing to give.
Regret is also selfish. How so? For example, when we do something wrong and later feel pain about it, it reveals our attachment to past events and benefits that we deem "mine." This strong attachment to benefits and 'self' lead to our suffering. The desire for past events reflects greed and is also a manifestation of selfishness.
When it comes to greed, regardless of what we desire, it is still selfish. Greed is the desire to draw things into our hearts and claim them as our own. Ordinary people already dislike this behavior; how much more would nature and karma?
Sexual desire is the same, wanting to draw the bodies of others to satisfy our own lust and selfish desires.
Wrong views are also selfish. Why? Denying cause and effect (kamma), dismissing the cycle of rebirth; the reason behind is just wanting to indulge in their own desire while ignoring ethics .
Beleiving that there is a "self." This is the root of selfishness.
Thus, even wrong views remain manifestations of selfishness.
What about arrogance? It is feeling superior to others without considering how those being compared might feel. If someone thinks they are better than us, how do we feel? This behavior lacks respect and is thus selfish.
Feeling inferior is also selfish. It arises from the belief that we are important, compelling us to compare ourselves with others. We want to be equal or even surpass them. What else could this be if not selfish?
Now, what if we are haunted by sloth and torpor? This is essentially laziness. Laziness is still a manifestation of self; it reflects a desire for comfort and ease. This is also selfish.
A restless mind is similarly selfish. Why is the mind restless? Because it lacks restraint. When the senses encounter something pleasing, we pursue it; when encountering something unpleasant, we reject it—this reflects a strong sense of self.
Is doubt also selfish? Yes! Here, doubt refers to skepticism about the Buddha’s enlightenment, the Dhamma leading to the cessation of suffering, the awakened saints, karma, and the cycle of rebirth. Such doubts stem from selfishness. A person who has confidence in these matters possesses a strong sense of shame and would not dare to commit unwholesome acts. The Triple Gem—Buddha, Dhamma, Sangha—represents purity, clarity , and virtue. Doubting their values essentially indicates an inner rejection of these qualities, aligning instead with defilements, dirtiness, and lack of virtue. Those lacking virtue consider solely for themselves, so they are selfish.
Thus, what may appear neutral to ordinary people is, in fact, a manifestation of unwholesomeness and evilness—still a reflection of selfishness. Nature and karma are just, how could they spare us?
Therefore, we should be increasingly cautious from now on.
《無心之失是否沒事？》
無心而犯錯的思想、 說話、 行為有惡業嗎？
有的
但佛陀在AN6.63中說：‘業即是思哦～業即是動機哦～不是吧’
業的確等於動機。但要留意的是，不僅是粗糙的動機是動機，細微的動機依然是動機
Ajahn Golf 曾說：‘某些時候我們沒有這個動機去造成的犯錯。因為我們失念而造出來的，都是有罪業的。就好像比如，我們被蚊子針的，那我們就去摸，接著撥的過程就殺死了它。我們沒有動機要殺死它。但是我們因為缺乏這個正念，導致它死亡。那這個失念，都有業力在。 ’
失念就是心的散亂、 不夠細心。一旦我們處事不周，沒有考慮得仔細而犯下道德上的錯誤，那依然是惡業。
Ajahn Dao 曾說過：‘那些司機也是要小心。 如果他駕車出車禍， 帶其他人一起死掉， 他是會下地獄的。因為乘客就是把自己的生命交給司機， 如果司機帶著整車人一起死掉， 他會下地獄的 ’
疏忽大意而造成的損害，仍是罪業
並不是說我們沒有留意到就不用承擔業力的
佛陀就曾經教導他的兒子羅喉羅。當我們要思考、 說話、 行動時；應當考慮那是否會傷害自己？ 傷害別人？ 傷害雙方？ 生起苦的果報？（MN61)
傷害自己就是讓自己不開心。怎樣為之不開心？內心的混亂，內心生起貪嗔癡就是不開心。 我們應當仔細觀察，自己要思考、 說話、 行動前是否帶著貪嗔癡、 散亂？還是帶著清明、 正念的心？
傷害他人就是為他人造成困擾或者煩惱。
有時我們總喜歡蒙混過關，覺得沒有考慮到會否影響到人，一股勁兒做下去就不是惡業。但假如傷害到人仍帶有業力的，為什麼？蒙混過關時心是什麼狀態？是沉重、 得過且過、 混沌的狀態，那一刻是不善心；當然有不善業啦！
佛陀在SN55.6中勸導信徒持戒，是連帶著同理心來說的。
例如我們自己不想死，想要快樂不要痛苦，如果有人要殺有這樣希求的我們，我們也不會喜歡。別人也一樣啊！自己不喜歡的話怎可以施加於他人呢？這樣想後我們便自己戒絕殺生、勸導他人戒絕殺生、讚揚戒絕殺生 。
因此凡事也應當想清楚，具備同理心，想想別人的感受，想想對人或者對整個世界的影響是好是壞；才去思考、 說話、 行動。是善業還是惡業，有戒還是沒戒；分水嶺就是在這裡。
隆波帕默曾提到，有些人在各種媒體，不論是以文字或語言來傳播，很常會產生負面影響的。
例如說這間酒店有鬼，有時僅僅是為了譁眾取寵，並沒有傷害人的動機；但當到處去說時，已經在傷害別人了。隆波反問說，這個世界哪裡沒鬼？
為什麼隆波說在傷害別人？因為引起恐慌、 破壞了別人的生意。
隆波繼續說：【或者是去餐廳吃飯，然後分享說，這個不好、那個不好，別進這家餐廳。那個對我們自己不好，因為結果是讓別人不進他的餐廳，這個也是在傷害了。 】
當我們因為疏忽大意而惡意地損害了別人利益的時候，那個業也是有的，戒也有污染了；因為持戒就是不傷害自己、不傷害別人。
隆波說：【持戒並不是背了戒條之後說我持戒了。我們必須要很微細、很周全地去觀察我們所做的那些是不是破戒，必須要有正念跟智慧。那些小的事情也會讓心蒙上陰影】
有時因為疏忽大意，甚至可以在不知不覺間墮落無間地獄。例如Luang Por Lersi Lingdam 說，有人從古廟中偷來佛牌，然後我們從別人那裡接收戴上，雖然並不知道，這也有罪業。
Luang Por 說，假如我們使僧團的物品損壞，都必須修補它們。否則，違犯者很容易會墮入無間地獄
Luang Por 繼續說：【像已經在荒地的廢棄寺廟，沒有任何它是寺廟的跡象，或有地方能顯示它是寺廟，但在森林裡的都好，或有僧人的都好，我們在那拿走什麼物品都好，一根草，一根木都好，這些都被認定為屬於僧團物品。或者如果有人將僧團的土地奪為個人財產，就真的很倒楣了。像這樣的，曾經有過有權勢的人侵占了僧團的土地，現在已經墮入到第七層地獄了。
龍婆班還說，我們所有在這裡的人怎麼能夠知道？漂浮到門口的木頭，我們以為沒有人的，拿去當柴火，但如果那木頭來自寺廟，就被視為寺廟的木頭，是僧團的物品，拿去用就是惡業。
田野間的樹木、草叢、稻草，這些地方可能曾經是寺廟，它們都曾被供養為僧團物品，但寺廟已經不在了。所有在寺廟的東西，包括土地都還是屬於僧團物品，我們只是去拿了一根草，也已經是惡業了，僧債的懲罰非常的嚴重。】
惡業的產生是因為疏忽大意、 正念不夠、 考慮不周。
就算看似沒有主人的東西，也不應大意地佔有。
如果要講很細微的業力，佛陀就說，連那些讓不善法增長、善法衰退的行爲 ，也會帶來痛苦的果報。（MN88）
很簡單，例如我們享受好看的影像、 好聽的音樂、 好嗅的氣味、 好嚐的美食飲料、 好摸的觸感；心會更有正念還是更混亂？ 這個要我們細心地自我觀察。 雖然並不是很粗糙的業，但仍是業來的。
我們應當這樣想：‘如果我們和佛陀一起居住，佛陀細心留意和觀察我們的一舉一動；我們會被他譴責嗎？’
或者說，我們的任何思想、 說話與行為；見得光嗎？ 出得大場面嗎？
就如佛陀在《大吉祥經》所說，假如我們行為無過失，這是最高的吉祥。
佛陀也在法句經26中說：‘愚者恣情於疏忽大意，智者則如守護珍寶一般，珍惜地守護著不疏忽大意 ’。
什麼是疏忽大意？Vibh 350 定義疏忽大意為心的鬆散。
那即是心失去正念和清明的狀態，心的散亂
我們有疏忽大意嗎？
"Is an Unintentional Mistake No Big Deal?"
Do unintentional thoughts, speech, and actions incur bad karma?
Yes, they do.
But the Buddha said in AN 6.63: "Kamma is volition,kamma is intention—right?"
Indeed, kamma is equivalent to intention. However, it’s important to note that not only coarse intentions are considered intentions; subtle intentions are still intentions.
Ajahn Golf once said: "Sometimes we don't have the intention to make a mistake. The mistakes we create due to absent-mindedness are still karmically culpable. For example, if we are bitten by a mosquito and we swat it, resulting in its death, we had no intention to kill it. However, our lack of mindfulness led to its death. Thus, this absent-mindedness carries karma."
Absent-mindedness refers to a scattered mind, a lack of mindfulness. If we handle situations carelessly and commit moral errors without careful consideration, it is still bad karma.
Ajahn Dao has said: "Drivers must also be cautious. If a driver causes an accident that results in the death of others, they will go to hell. Passengers entrust their lives to the driver, and if the driver causes the deaths of everyone in the vehicle, they will go to hell."
Negligence that causes harm is still considered bad karma. Just because we are unaware doesn’t mean we escape the consequences of karma.
The Buddha taught his son Rahula that when we think, speak, or act, we should consider whether it will harm ourselves, others, or both, and whether it will produce painful consequences (MN 61).
Harming ourselves means making ourselves unhappy. What is unhappiness? It means inner turmoil, the rise of greed, hatred, and delusion. We should carefully observe whether our thoughts, speech, and actions are influenced by greed, hatred, and delusion, or if our mind is clear and mindful.
Harming others means causing them distress or trouble. Sometimes, we like to slip by, not wanting to consider whether our actions might affect others. But if we harm others, it still carries karma. Why? What is the state of mind when we are trying to slip by? It is heavy, unserious, and chaotic; at that moment, it is an unwholesome mind; thus, bad karma is present!
The Buddha also advised followers to keep precepts with empathy (SN 55.6). For example, we don’t want to die; we want happiness and not suffering. If someone tries to kill us, we wouldn’t like it. Others feel the same! If we wouldn’t like something happening to us, how can we impose it on others? Thinking this way leads us to refrain from killing and to encourage others to do the same. We also approve or praise the abstainence from killing.
Therefore, we should think clearly about everything, with empathy, considering the feelings of others and the impact on people and the world; only then should we think, speak, and act. This is the dividing line between good and bad karma.
Luang Por Pramote mentioned that some people, through various media, whether in writing or speech, often create negative influences. For example, saying a hotel is haunted may just be for attention, but when we spread that, we are harming others.
Luang Por countered, "Where in this world is there no ghost?"
Why does he say it harms others? Because it incites panic and damages others' businesses.
He continued: "Or when dining at a restaurant and sharing that this or that is bad, advising others not to enter that restaurant. This is also harmful, as it results in others not going there."
When we negligently harm others’ interests, that karma exists, and our precepts become polluted; because keeping precepts means not harming ourselves or others. Luang Por said: "Keeping precepts is not merely reciting the rules. We must carefully and thoroughly observe whether our actions violate precepts, requiring mindfulness and wisdom. Even small things can cast shadows over the heart."
Sometimes, negligence can lead us to fall into the deeptest hell without realizing it. For example, Luang Por Lersi Lingdam said that if someone steals a Buddha amulet from an ancient temple and we receive and wear it without knowing, that also incurs karma.
Luang Por said that if we cause damage to the monastic community's property, we must repair it. Otherwise, violators may easily fall into the deepest hell.
Luang Por continued:【 "For instance, in a desolate abandoned temple, if there are no signs of it being a temple, or if it is in a forest or has no monks, anything we take from there, even a blade of grass or a stick, is considered property of the monastic community. If someone seizes land meant for the monastic community for personal gain, they will be very unfortunate. There have been powerful individuals who occupied monastic land, and they have now fallen into the seventh level of hell."
Luang Por Ban also said, "How can we here know? If a piece of wood floats to the doorway and we think it is unclaimed and take it for firewood, if that wood came from a temple, it is considered temple property. Taking it is bad karma."
Trees, grass, and straw in the fields may have once been part of a temple, and they were offered as property of the monastic community, even if the temple no longer exists. Everything in a temple, including land, still belongs to the monastic community. Taking even a blade of grass is bad karma, and the punishment for that is very severe.】
The generation of bad karma is due to negligence, insufficient mindfulness, and lack of consideration. Even things that seem ownerless should not be taken.
If we talk about very subtle karma, the Buddha said that even actions that promote unwholesome qualities and diminish wholesome qualities will lead to painful consequences (MN 88).
It’s simple; for example, enjoying beautiful sights, pleasant sounds, delightful scents, delicious foods, and enjoyable touches; does this lead to more mindfulness or more restlessness? This requires our careful self-observation. Although these are not coarse kamma, they still carry karmic weight.
We should think: "If we lived with the Buddha, and he carefully observed our every action, would we be reproached by him?"
Or, are our thoughts, words, and actions something that can come under the spotlight? As the Buddha said in the "Great Auspicious Sutta," if our actions are without fault, this is the highest auspiciousness.
The Buddha also said in the Dhammapada (26): "Fools are heedless, while the wise guard their vigilence like a precious treasure."
What is heedlessness? Vibh 350 defines heedlessness as a slackening of the heart.
This refers to a state where the mind loses its mindfulness and clarity, becoming scattered.
Now, are we careless?
如果有人殺了我們的家人，我們會怎樣反應？
咒他下地獄嗎？
這是一般人的反應，這個咀咒卻很可能會成真
因為殺人的確是很重的惡業
這偏偏是現代人很容易犯的，但一般人並沒有為意
最簡單，我們意外懷孕，養不起孩子。有許多人就會去墮胎。這個其實是殺人了
執行墮胎的醫生，雖然是職業；但一樣在殘害嬰兒的生命，這也是殺生，也要承擔業力
世俗人應為軍人殺敵是無罪的。但事實卻不是這樣，千萬不要被政客所洗腦。 無論理由多麼堂皇正義；當殺螞蟻是殺生時，殺人也是殺生。 也要承擔那個惡業
最大件事是那些總統、 國家元首。有些人會覺得剿殺恐怖份子是應該的，但就算是壞人，也依然是人。
一旦以什麼原因發動戰爭，再不是殺一兩個人的事了，而是殺數以萬計人的事。
數以億萬計的人之所以喪生，數以億萬計個家庭之所以被毀壞，全因為我們。
大家覺得造下這樣的業，死後會去哪裡？
就算被侵略國家的元首派兵抵抗，其實也即是在指令殺害敵方軍人的生命。業還是有的。
佛陀在MN61 教導的道德原則就是不傷害自己，不傷害別人。
就算別人傷害我們，也不該傷害他們。
一旦我們回擊過去，必然會讓敵方士兵失去生命，也讓自己的士兵失去生命；更讓許多人流離失所。
受苦的還是自己的人民
但沒多少人是這樣想的
雖然是不傷害自他的做法，依循佛法的做法，但幾乎沒有人、 甚至是我們的國民會支持我們的
所以如果我們是國家元首，我們會怎樣做？
Ajahn Brahm 笑著說：‘我會辭職然後出家’
智者不會讓自己雙手沾滿鮮血的，也不會因任何人而讓自己沾滿罪業
If someone killed our family member, how would we react? Would we curse them to hell? This is a common reaction, but such a curse is likely to come true because murder is indeed a serious bad kamma.
This is something modern people easily commit, yet most do not take it seriously. The simplest scenario is an accidental pregnancy when one cannot afford to raise a child. Many people would choose to have an abortion, which is essentially killing.
The doctors performing abortions, though acting due to their own profession, are still taking the life of a baby; this is also killing which carries its own karmic consequences.
In the eyes of the secular world, soldiers killing enemies are often seen as innocent. However, this is not the case; one should not be brainwashed by politicians. Regardless of how noble the reasons may seem, killing ants is still killing, and so is killing a person. The bad karma must present.
The biggest issue involves presidents and heads of states.
Some might think that eliminating terrorists is justified, but even if they are bad people, they are still human.
When wars are waged for any reason, it is not simply about killing one or two people; it translates into the deaths of tens of thousands. The billions of lives lost and the countless families destroyed are all due to us.
What do you think will happen after creating such karma?
Even when the leaders of an invaded country send troops to resist, they are effectively ordering the killing of enemy soldiers. The karma still exists.
The moral principle taught by the Buddha in MN61 is not to harm oneself or others.
Even if others harm us, we should not retaliate.
Once we strike back, it will inevitably lead to the loss of lives on both sides, causing many to become homeless. The ones who suffer are still our own people. Yet, very few think this way.
Even though it is a non-harmful approach, aligned with Buddhist teachings, hardly anyone, even our own citizens, would support us. So if we were heads of state, what would we do?
Ajahn Brahm humorously said, "I would resign and become a monk."
The wise will not allow their hands to be stained with blood, nor will they let themselves be burdened with sin for anyone.
如果我們有許多人支持
其實是不足掛齒的
佛陀曾在SN56中提過，有道德的人和沒有道德的人相比，就如沾在手指尖上的泥土和大地相比。
惡人就是蠢人
善人就是有智慧的人（MN129）
整個世界都是蠢人
就算我們得到了整個世界的支持，又怎麼樣？
就算億萬人投票給我們又怎麼樣？
就算有億萬人點我們讚又如何？
相反地，
就算我們得到了整個世界的抵制，又怎麼樣？
就算億萬人反對我們又怎麼樣？😂
何需看得那麼重？
但如果佛陀或聖者的認可和讚賞；那又不同
如果是佛陀或聖者的譴責；那又不同
因為佛陀和阿羅漢的智慧已經圓滿了；他們非常清楚：’ 什麼是善、 什麼是不善
什麼是有罪過的、 什麼是無罪過的
什麼是應該實行的、 什麼是不應該實行的
什麼是對人有長久不利與苦的、 什麼是對人有長久的利益、安樂的‘（MN135）
一位阿羅漢所說的話，比全球80億人一致認可的話；來得更有份量
If we have many supporters, it is actually not worth mentioning.
The Buddha once mentioned in SN56 that, comparing those with virtue to those without virtue; are like the dirt on the tip of a finger compared to the earth.
Evil people are foolish people,
while good people are wise (MN129).
The whole world is filled with foolish people.
Even if we gain the support of the entire world, so what?
Even if millions vote for us, so what?
Even if billions like our posts, what does it matter?
On the contrary, even if we face resistance from the whole world, so what?
Even if billions oppose us, so what? 😂
Why place so much importance on that?
However, if we receive the recognition and praise from the Buddha or the saints, that is different.
If it is the condemnation from the Buddha or the saints, that is also different.
Because the wisdom of the Buddha and the arahants is complete; they are very clear about what is good and what is bad,
what is sinful and what is not,
what should be practiced and what should not be practiced,
what causes long-term harm and suffering to people, and what brings long-term benefits and happiness to people (MN135).
The words of an arahant carry more weight than the consensus of 8 billion people worldwide.
善是什麼意思？ 在巴利文中‘善’ 叫做 ‘kusala' ;又翻譯為聰明
對，任何善心都只會是聰明。任何善人都是聰明人
為什麼？ 善的心是無貪，無嗔，無癡的；那一刻的心一定是輕鬆愉快的。讓自己舒暢的人還不是聰明人？
相反，’不善‘，或者我們說’惡‘ 在巴利文中叫 ‘akusala' ;又翻譯為不聰明；即是蠢😂
當心是不善的那一刻，心一定是散亂，沉重，具有壓力的。讓自己不愉快的人還不是蠢人？
What Does "wholesome" Mean?
In Pali, "wholesome" is called kusala, which can also be translated as "clever." Indeed, any good mind is simply clever. Any good person is a clever person.
Why is that? A good mind is free from greed, hatred, and delusion; in that moment, the mind must be relaxed and joyful. Isn't a person who makes themselves comfortable a clever person?
Conversely, "unwholesome," or what we call "evil," is referred to as akusala in Pali, which can be translated as "unclever," meaning foolish. 😂
When the mind is unwholesome, it is restless, heavy, and under stress. Isn't a person who makes themselves unhappy a foolish person?
一般世間的凡夫，
都是有病當沒病，沒病當有病
大家有沒有試過，還未學佛前，突然之間覺得這個身體好像不是我們的？
一有這樣的感覺，就覺得自己有病，不正常，然後想尋回這個自我的感覺。
這是沒病當有病囖，幾乎所有人都是這樣。佛陀稱這些人為’無聞凡夫‘， 他們覺得這個身體是’我‘ 或’我的‘ ，不肯捨棄它，死死抓著不放。 當未學佛前有這樣’無我‘的感覺，就代表大家過去世曾經修行過，有這樣的波羅蜜和智慧累積過來。
有時我們會覺得，一對夫婦，沒有性行為的話，就是有病。
其實性愛是自私的表現，不斷想要把對方的身體抓來給我們自己那裡。這份自私自我感就是病，因為無論是我們的身體還是心，都是不斷在生滅，無法掌控，根本就沒有一個‘我’或‘我的’ 存在，覺得有個‘我’存在是顛倒的，是有病的。但我們都把有病當沒病，沒病當有病
再比如說，被人冒犯然後生氣，一般人覺得這是正常，不生氣才是有病。生氣的時候會怎樣？心會非常苦。 苦的心是有病還是沒病？長期地生氣會導致各種身體的疾病，這是有病還是沒病？
我們都把有病當沒病
如果我們死了父母，然後不哭，平靜祥和的；別人就會覺得我們有病：你竟然一點傷心難過也沒有？ 你究竟有沒有感情的？你這個絕情的人
其實悲傷難過的人才是有病。因為他們有‘自我’ 在，有自私在，把父母緊緊拉去自己那裡不放。當父母要過新的生活，有新的生命，可能要去天界享福了， 便自私地不願意讓他們去，要他們死死地留在這裡陪伴自己。
貪嗔癡就是病
無貪無嗔無癡就是無病
我們都有病當沒病，沒病當有病
《解決槍手的‘英雄’？》
翁靜晶：那我想再問一個問題。我們佛教不殺生，但是如果有一個人走出來，比如用機關槍把戲院幾百人的人殺光。但有一個善信走出來拿機關槍殺了那個殺手，救了幾百人。那麼這個壞人殺掉的那個人，他要承擔怎麼樣的因果呢？如果其動機是純正的
Luang ta siri :這個視乎於動機，純粹想去殺人的這個動機；而為了救人幫人而殺人的這個動機；動機是不一樣的。所以業力輕重，或者有無業力，都是要視乎動機；如果動機好的話，可能會沒有什麼業力或者業力不大
動機就是他的出發點。
就是看動機出發點。就是那個人已經殺了許多人，因為不希望他殺那麼多人，所以殺了他，其動機是希望保護更多的人，但是同樣他也是殺了人。所以他有好的動機去做這件事，但是他做的事情還是殺人；所以他是屬於有共業在那裡，但是惡業不會太重；不會比那個純粹想殺人的人重。如果他是要墮惡道，也不會墮落到很深的地獄，可能會是比較淺的地獄
翁靜晶：：如果這個人明知會墮惡道，仍要去救人，這個不是更大的功德嗎？
Luang ta siri :這個業力是很不可思的。所以這是他們的問題，我們很難去了解當中的各種因素。最重要是我們自己本身。我們自己本身好好守好身口意，這個才是最重要的。
影片red. to 寬熾良緣 ：
https://www.youtube.com/watch?v=r3WMZQPxw8E
"A ‘hero’ who kills the gunman?"
Mary Jean Reimer: I would like to ask another question. As Buddhists, we do not kill. However, if someone comes out, for example, with a machine gun and kills hundreds of people in a theater, but a good-hearted person comes out and shoots the gunman, saving those hundreds of lives. What kind of karmic consequences will the person who was killed by the bad person face, if their motive was pure?
Luang Ta Siri: It depends on the motive. The motive for wanting to kill is different from the motive for saving people by killing. The weight of karma, or whether there is any karma at all, depends on the motive. If the motive is good, there may be little to no karma or it may be light karma.
The motive is the starting intention. We look at the starting intention of the motive. That person has already killed many people, and because they did not want him to kill more, they killed him. Their motive was to protect more people, but they still killed someone. Thus, they share in the karma of that act, but the evil karma will not be too heavy; it will not be heavier than that of someone who purely wanted to kill.
If he were to fall into the lower realms, he would not fall into a deep hell, but rather a more shallow one.
Mary Jean Reimer:: If this person knows they will fall into the lower realms yet still chooses to save lives, isn't that an even greater merit?
Luang Ta Siri: The nature of karma is quite complex. It's difficult for us to understand all the various factors involved. The most important thing is ourselves. It is crucial for us to keep our own actions, speech, and mind well; that is what matters most.
video cred. to 寬熾良緣
《好人與壞人》
由出生到死亡，完全的好人不存在，完全的壞人也不存在。所有人都是善惡交雜的。
就算我們看到一個人行善，他也未必是完全的好人，為什麼？
有些人行善，是為了未來發達。在貪求財富的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了有地位。在貪求地位的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了得到讚美。在貪求讚美的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了未來快樂。在貪求快樂的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了有權力。在貪求權力的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了有名譽。在貪求名譽的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了得到大師父的重視。在貪求重視的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了炫耀自己。在炫耀的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了比人好。在我慢傲慢的那一刻，他是壞人；但在行善的那一刻，他是好人
有些人行善，是為了【吞下/奪取】功德福報。在貪求福報的那一刻，他是壞人；但在行善的那一刻，他是好人
對，有時想要功德福報也是貪。當我們把東西抓來自心，那是貪。
做功德就是做好事。做小功德就是做小好事，做大功德就是做大好事。想要做好事是好事，未必是貪。要看我們的動機，看我們的心。如果心沉重混亂的話就是不善心了
有許多人對功德非常貪婪，非常執著功德，以致於他們既是大好人，也是大壞人。
為什麼？
‘哦！有功德！我要爭取來做！‘， 於是便和人搶來做。 Ajahn Brahm 有開玩笑，就是他其實沒有買保險的需要。假如他出了意外還是生了重病，他那些醫生弟子便會爭著來醫治 Ajahn Brahm 。 最後打起架來。
霸道，爭奪，打架的時候是壞人，但是幫Ajahn Brahm 醫治的時候是大好人。
有些人因為執著功德，於是見到別人做功德，便會心生妒忌：‘他搶了我的功德‘。於是便說他是非，設法毀掉他。在妒忌，說是非的時候是壞人；但在自己做功德的時候是好人。
所以在寺院裡的，許多人都既是好人，也是壞人（笑）
如果我們做好事，只是為了提升自己的心靈，超越自己的煩惱和低劣的本性；為了希望別人得到快樂，脫離痛苦。那無論是我們起初的發心，還是真正做的時候，我們都是好人。但這個世界其實幾乎都沒有這樣完全好的人。
例如我們想成佛還是阿羅漢，其實就是想成為品德上最好的人。但也不是完全好的人哦
就在AN4.159經中阿難尊者提到，人之所以追求涅槃，是因為兩個原因：渴愛和我慢。
渴愛就是想把涅槃抓來給自心，把痛苦推離於自心
我慢就是想比人好，和人平等。
我們初初發願成佛還是成阿羅漢的時候，誰不是為了成為之後比人好？ 誰不是想‘拿‘阿羅漢或佛陀的身份或者給自己？所有人都是這樣的。
我們說想成佛還是阿羅漢是善法欲，那是一個很好的包裝。
善法欲是存在的，但多數起始的階段是貪欲和我慢。
當有貪欲和我慢的時候，我們是壞人。
當我們因為以涅槃為目標而執著貪求功德善法的時候，我們就是壞人。
但當我們因為以成為阿羅漢/佛陀為目標而行善，做功德那一刻；那時是好人。
當我們再一次生起想成阿羅漢/成佛的念頭，但這時是為了提升自己的心靈，去除自私，救助眾生，那時是好人
又不用太過責備自己。因為Ajahn Golf 說：‘貪福報、功德呢， 這是道果的道， 貪世間的財富、物質欲樂呢， 這是苦生起的原因‘
如果我們是自私的人，那就先貪求成為一個好人。因為成為最好的好人的人，起初都是壞人，以渴愛和我慢起動。
但如果您讀了這篇之後四處說別人是壞人，那您就是一個壞人。
photo cred. to who owns it
Ajahn Suchart 曾說：“假如你做了小惡業， 你就是小壞蛋；假如你做了大惡業，你就是大壞蛋”
假如傷害品行不佳的人，你就是小壞蛋；假如傷害有德者，你就是大壞蛋
假如讓自己心靈墮落， 是小壞蛋；假如也讓別人和一大班人心靈墮落， 這是大壞蛋
同樣地，假如你做了小善業， 你就是小好人；假如你做了大善業，你就是大好人
假如對品行不佳的人好，你就是小好人；假如你對有德者好，就是大好人
假如讓自己心靈提升， 是小好人；假如也讓別人和一大班人心靈提升， 這是大好人
佛陀在MN61中教導他的兒子，羅喉羅：我們要觀察再觀察後，才應該做身口意業。怎樣觀察呢？
1. 會不會傷害自己？
2. 會不會傷害別人？
3. 會不會傷害雙方？
4. 會生起苦果報嗎？
其實這是在培養我們的同理心
佛陀在SN55.7中教導，
我們自己想活不想死，想要樂不想要苦。假如被人奪取有這樣渴望的自己之生命，自己不會喜歡。別人也一樣啊。自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離殺生、勸導他人離殺生、讚揚戒絕殺生
我們自己不想被人擅取自己的擁有物，這稱為偷盜。這對我們來說是不合意的。如果我們也去偷別人的東西，他們也不會喜歡。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離偷盜、勸導他人離偷盜、讚揚戒絕偷盜
我們自己不想別人和自己的妻子性交，這稱為邪淫。這對我們來說是不合意的。如果我們也去勾引別人的老婆，他們也不會喜歡。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離邪淫、勸導他人離邪淫、讚揚戒絕邪淫
我們自己不想別人說謊破壞我們的利益，這對我們來說是不合意的。如果我們也去說謊破壞別人的利益，他們也不會喜歡的。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離說謊、勸導他人離說謊、讚揚戒絕說謊
我們自己不想別人離間我們和別人的感情，這對我們來說是不合意的。如果我們也去離間別人的感情，他們也不會喜歡的。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離離間語、勸導他人離離間語、讚揚戒絕離間語
我們自己不想別人對我們說粗暴的說話，這對我們來說是不合意的。如果我們也去對別人說粗暴的說話，他們也不會喜歡的。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離粗惡語、勸導他人離粗惡語、讚揚戒絕粗惡語
我們自己不想別人對我們說無意思的廢話，這對我們來說是不合意的。如果我們也去對別人說無意思的廢話，他們也不會喜歡的。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離閒雜語、勸導他人離閒雜語、讚揚戒絕閒雜語
我們自己不想別人在心中對我們的所有物有非份之想，想佔有我們的東西，這對我們來說是不合意的。如果我們也去對他們的所有物有非份之想，他們也不會喜歡的。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離貪婪、勸導他人離貪婪、讚揚戒絕貪婪
我們自己不想別人在心中想我們受到傷害，去死，消失，這對我們來說是不合意的。如果我們心中也想他們受到傷害，去死，消失，他們也不會喜歡的。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離嗔恚、勸導他人離嗔恚、讚揚戒絕嗔恚
我們自己不想別人不尊重我們，這對我們來說是不合意的。如果我們也不尊重別人，他們也不會喜歡的。我們自己不喜歡的話怎可以施加于他人呢？這樣想後我們便自己離我慢心、勸導他人離我慢心、讚揚戒絕離我慢心
正如ajahn golf 說：我們要互相尊敬。做什麼事情都要注意一下對別人的影響
凡事不僅從自己的角度出發，也從別人的角度出發，培育同理心；便會知道什麼應該做，什麼不應該做；制止許多惡業；也會避過許多是非與麻煩
人之初，性本惡
其實也不完全準確
因為一個人過去世善惡都有累積
但如果沒有無明，我們就不會出生
這個無明就是惡
根據阿比達摩師，. 除了梵天，無想天有情，三果聖者
所有眾生出生後第一個生起的心路過程，是欲界邪見不相應無行貪速行。
這個貪心就是惡
所以大家一出生都是壞蛋（笑）
我們不是執著善，就是執著惡
這個執著也是惡
但如果想不執著，就要先執著善
不然就很自然會執著惡
當我們到達涅槃了，就連善也不用執著了
但到達涅槃的人是全善的嗎？
也不是，因為他們的心超越善惡
所以這個世界有全善的人嗎？
世俗來說，是有的，那就是佛陀，獨覺佛與阿羅漢
但事實上，是沒有的