四顆細到誰都看不見的氫氣粒子產生核聚變

釋放出能量,

牽動其他氫氣粒子也發生核聚變

然後在剎那間破掉核彈殼, 炸爆整個地區

傻人也是這樣

容許貪嗔癡滋生

當遇到外境時, 貪嗔癡就爆發

首先炸掉自己,讓自己痛苦

然後也炸掉其他人,讓他人痛苦

兩敗俱傷.....

Four hydrogen particles, so small that no one can see them, undergo nuclear fusion,
releasing energy that triggers other hydrogen particles to also undergo fusion.
In an instant, the nuclear shell breaks apart, exploding the entire area.

Foolish people are the same.
They allow greed, hatred, and ignorance to grow.
When faced with external circumstances, greed, hatred, and ignorance erupt,
first destroying themselves and causing their own suffering,
and then harming others, causing them pain as well.
Both sides suffer...

Video credit to:

https://www.youtube.com/watch?v=tK89dS_JspE

Buddhists are a warrior nation.

The enemy is ignorance and defilements.

The mind is the king.

Right view is the general,

leading all wholesome qualities against the enemy.

Buddhists will not lose; they will only win,

because they have the greatest person--- Buddha-- guiding them

佛教徒是戰鬥民族

敵軍是無明煩惱

心是國王

正見是大將軍

帶領著一切善法對抗敵軍.

佛教徒不會輸,只會贏

因為有最厲害的佛陀指點

有時煩惱總是以良善的面孔來示人

有人不尊重我們信仰的宗教、 宗教師，我們生氣。

一般人會覺得，這是愛宗教、 愛宗教師，是好事。

但事實上不是。

我們之所以會生氣是因為自私：自私地認為宗教、 宗教師是‘我的’ 。

他們有說是屬於我們的嗎？ 沒有！僅僅是我們一廂情願而已

不尊重宗教、 宗教師，等於不尊重‘我’ ---這是傲慢。

噢，這真的不好看....

有人不想跟隨、 相信我們信仰的宗教、 宗教師，我們生氣。

一樣，這等於不跟‘我’ ---這是貪權！

噢，這真的不好看....

有人詆毀我們信仰的宗教、 宗教師，我們生氣。

一樣，這等於詆毀‘我’ ---這是貪名

噢，這真的不好看....

有人讓我們信仰的宗教、 宗教師蒙受利益上的損失，我們生氣。

一樣，這等於讓‘我’蒙受損失 ---這是貪利

噢，這真的不好看....

無論如何，生氣就是不對，生氣就是不善心；一定有滲雜自私的成份在

事實上，解決問題不用起任何情緒--這反而更讓我們看得清自他的利益（AN1.46），更有效地解決問題。

Sometimes, defilements always present themselves with a guise of goodness.

When someone disrespects our faith, religion, or spiritual leaders, we feel angry. 

Most people might think that this reflects a love for religion and spiritual teachers, and that it’s a good thing. 

But in reality, it is not. 

Our anger comes from selfishness: selfishly believing that religion and spiritual leaders belong to "us." 

Did they ever say they belong to us? No! It’s merely our own wishful thinking.

Disrespecting religion and spiritual leaders is equivalent to not respecting "me"—this is arrogance. Oh, that really doesn't look good...

When someone does not want to follow or believe in our faith, religion, or spiritual leaders, we feel angry. 

Again, this is equivalent to not aligning with "me"—this is a desire for power! Oh, that really doesn't look good...

When someone slanders our faith, religion, or spiritual leaders, we feel angry. 

Again, this is equivalent to slandering "me"—this is a desire for fame. 

Oh, that really doesn't look good...

When someone causes our faith, religion, or spiritual leaders to suffer financial losses, we feel angry. 

Again, this is equivalent to causing "me" to suffer losses—this is a desire for profit. Oh, that really doesn't look good...

In any case, feeling angry is wrong; anger is not a wholesome mind. 

There must be elements of selfishness mixed in. 

In fact, solving problems does not require any emotion—this allows us to see the interests of ourselves and others more clearly (AN 1.46) and to resolve issues more effectively.

《勒索》

有聽過情緒勒索嗎？

情緒勒索是一種操縱策略，勒索者利用被勒索者的情緒來控制或說服他們。

這樣的謀略只能在智慧低下的無聞凡夫上施行成功，但無法控制具有智慧的佛陀聖弟子。例如隆波間夏就提到：‘有人想操控Ajahn Brahm和在帕斯的比丘，他們不能做到。他有智慧。他們怎能支配他？’ （2019年12月）

一位聖弟子有清淨的心，所以能夠知道自己和他人的利益（AN1.45)，智慧高超(AN5.51) ，不能被任何人所左右和支配

所謂的勒索，其實只是利用我們的貪嗔癡而已～

一般有四種類型的勒索：

1.懲罰者：如果你不按照我的要求去做，我就懲罰你！

佛陀的聖弟子：哦～😌 任您損壞我們什麼，名譽也好、 地位也好、 權力也好、 財產也好、 妻兒也好；我們只以佛陀的法與律同在～

byebye~

佛陀的聖弟子不會執著世間的一切

2.自虐者:如果你不按照我的要求去做，我就傷害我自己,自殘！自殺！

佛陀的聖弟子：oh～傷害自己是惡業，為了您自己的福祉，請不要這樣做（MN88）

不過～如果您還是要做，我也不阻止不到您，您只需為自己的行為負責～

byebye~

無論是誰，朋友也好、 伴侶也好、 孩子也好、 親人也好；沒人能勒索佛陀的聖弟子，因為他們對人沒有執著，隨時能捨下一切

3.受苦者：我的痛苦你有責任，所以你要按照我的要求去做

佛陀的聖弟子：每個人僅需為自己負責。如果作出貪嗔癡的行為，就要自行承擔惡果；如果作出沒有貪嗔癡的行為，也僅僅是自行承擔善果

我們幫您是人情，是慈悲，但不是責任，沒有說一定的

byebye~

佛陀的聖弟子智慧高超，明白應盡的責任和越過本份的苛刻要求，能夠割捨放下一切，所以不會被任何人所勒索

4.可憐者：如果你不聽我話，我會傷心的！

佛陀的聖弟子：我們只是跟隨佛陀的法與律行事，如果您所說的是如法合理的，我們就跟；如果不如法不合理的，我們就不跟；希望您能諒解。

Ajahn Suchart 也說，如果那個指令和建議是會傷害我們的話，我們並不需要跟隨

如果您不能諒解，我也沒有辦法，那是您自己的問題，Bye Bye~😂😂😂 

4.引誘者：你想要錢（愛情、升遷……）嗎？ 那就按照我的要求去做。

佛陀的聖弟子：不需要，Bye Bye~😂😂😂 

5. 安全感威脅：你離開了，就一輩子都不用回來了！

佛陀的聖弟子：ok ，就不回來。我們不執著一切，Bye Bye~😂😂😂 

6.罪惡感營造：從來只有我一個人付出，我又怎敢妄想你會願意回報幫忙？

佛陀的聖弟子：就靜下心來看看他所說的是否真確，如果不是真確的，就不用理會，直接再見。如果是真確的，就感恩。

但他提出的要求又是另一回事。必須衡量自己的能力是否能夠承擔，也看看是否如法如律。

如果不是，就Bye Bye~😂😂😂 

7.貶低價值：我不讓你出門是為你好！你從小到大就笨笨的，很容易被人騙！

佛陀的聖弟子不是傻瓜，我們依循佛陀所教導來審視。

佛陀說，戒能生定，定能生慧（DN16）

讓心平靜下來理性思考，就能知道對方所謂的‘為你好’ 要求是否合理了

還有一種，就是道德勒索：

你不幫我？自私精！

你不捐錢？自私精！

你不這樣做？ 沒品！

佛陀的聖弟子：對不起，您有所不知了😂 佛陀教導我們，‘法尚須捨，何況非法？’ (MN22) 

需然我們會傾盡全力做布施、 持戒和禪修， 但我們卻絲毫不執著自己的慷慨、 品德、 平靜和智慧

當然也不執著自己的名譽

所以...Bye Bye，不送了  ~😂😂😂 👋 

"Emotional Blackmail"

Have you heard of emotional blackmail? Emotional blackmail is a manipulation strategy where the blackmailer uses the emotions of the victim to control or persuade them.

Such tactics can only successfully manipulate those ordinary common worldlings with low wisdom, but cannot control the wise noble disciples of the Buddha. For example, Ajahn Brahm mentioned: “Some people want to manipulate Ajahn Brahm and the monks at Perth, but they cannot. He is wise. How can they dominate him?” (December 2019)

A noble disciple has a pure mind, allowing them to recognize their own and others' interests (AN 1.45), with great wisdom (AN 5.51), and cannot be swayed or controlled by anyone.

So-called blackmail is simply using our greed, hatred, and delusion. There are generally  a few types of blackmail:

1.The Punisher: “If you don’t do what I ask, I will punish you!”

Buddha's noble disciples: “Oh~ 😌 You can damage whatever you want—our reputation, status, power, property, or family; we only abide by the Buddha's teachings and precepts.”

Bye-bye~

Buddha's noble disciples do not cling to worldly matters.

2.The Self-harmer: “If you don’t do what I ask, I will hurt myself, Suicide!”

Buddha's noble disciples: “Oh~ Hurting yourself is a bad kamma. For your own well-being, please do not do that (MN 88). However, if you insist on doing it, I can't stop you; you just need to take responsibility for your actions.”

Bye-bye~

No one can blackmail the Buddha's noble disciples, as they have no attachments and can let go of everything at any time.

3.The Sufferer: “You are responsible for my suffering, so you must do what I ask.”

Buddha's noble disciples: “Everyone must take responsibility for themselves. If one acts out of greed, hatred, or delusion, they must bear the undesirable consequences; if they act without these, they will only bear the merits. Helping you is a kindness, but not a responsibility, a must.”

Bye-bye~

The wisdom of Buddha's noble disciples allows them to understand their responsibilities and reject unreasonable demands, enabling them to let go of everything and not be blackmailed.

4.The Martyr: “If you don’t listen to me, I will be sad!”

Buddha's noble disciples: “We only follow the Buddha's teachings and precepts. If what you say is in accordance with the Dharma, we will follow; if not, we will not. We hope you understand.”

Ajahn Suchart also said that if a directive or suggestion would harm us, we don’t need to follow it.

If you cannot understand, that’s your own problem. Bye-bye~ 😂😂😂

5.The Temptor: “Do you want money (love, promotion...)? Then do what I ask.”

Buddha's holy disciples: “No need, Bye-bye~ 😂😂😂

6.The Safety Threat: “If you leave, you'll never be able to return!”

Buddha's holy disciples: “Okay, then I won’t come back. We are not attached to anything, Bye-bye~ 😂😂😂

7.The Guilt Inducer: “I’m the only one who gives; how dare I expect you to help in return?”

Buddha's holy disciples: Just calm down and see if what they say is true. If it’s not true, ignore it and say goodbye. If it is true, be grateful.

But their requests are another matter. We must assess whether we can bear the responsibility and if it aligns with the Dharma.

If not, then Bye-bye~ 😂😂😂

8.The Devaluator: “I won’t let you go out for your own good! You’ve always been foolish and easily deceived!”

Buddha's noble disciples are not fools; we examine according to the Buddha's teachings.

The Buddha said, “Precepts lead to stillness, and stillness leads to wisdom” (DN 16).

By calming the mind and thinking rationally, we can discern whether the other person's so-called ‘for your own good’ demands are reasonable.

There is also a form of blackmail--- moral blackmail:

“You won’t help me? Selfish!”

“You won’t donate? Selfish!”

“You won’t do this? Shameless， unscrupulous guy!”

Buddha's noble disciples: “Sorry, perhaps you don't know The Buddha teaches us, ‘Even the Dharma must be relinquished, let alone the non-Dharma’ (MN 22).😂 

While we will do our utmost to give, uphold precepts, and meditate, we are not attached to our generosity, virtue, calmness, or wisdom.

Of course, we are also not attached to our reputation.

So... Bye-bye, I don't  send you off, please leave yourself ~😂😂😂 👋

Image credit to Fairy's Heart.

Work is not the problem; greed, anger, and ignorance are the problems.

Friends are not the problem; greed, anger, and ignorance are the problems.

Reputation is not the problem; greed, anger, and ignorance are the problems.

Power is not the problem; greed, anger, and ignorance are the problems.

Wealth is not the problem; greed, anger, and ignorance are the problems.

Politics is not the problem; greed, anger, and ignorance are the problems.

Religion is not the problem; greed, anger, and ignorance are the problems.

As long as there is no greed, anger, or ignorance, nothing is a problem.

But can we achieve that?

Most people cannot.

工作不是問題，貪嗔癡是問題

朋友不是問題，貪嗔癡是問題

名譽不是問題， 貪嗔癡是問題

權力不是問題，貪嗔癡是問題

財富不是問題， 貪嗔癡是問題

政治不是問題，貪嗔癡是問題

宗教不是問題， 貪嗔癡是問題

只要沒有貪嗔癡， 什麼都不是問題

但能否做到？

大部份人都不能

蠢人以而自豪

蠢人以貪婪而自豪

蠢人以憤怒而自豪

蠢人以痴迷而自豪

智者以傲慢而羞恥

智者以貪婪而羞恥

智者以憤怒而羞恥

智者以痴迷而羞恥

Fools take pride in their conceit.
Fools take pride in their greed.
Fools take pride in their anger.
Fools take pride in their obsession.

The wise feel shame for their conceit.
The wise feel shame for their greed.
The wise feel shame for their anger.
The wise feel shame for their obsession.

陽光型男很有魅力，對嗎？😂 

如果誰想當陽光型男，就要去除煩惱

好像Por Khao Wanchart yimme, 就說 Ajahn Golf '充滿著光輝明亮‘

為什麼明亮？ 因為沒有煩惱！

佛陀曾說：這個心是極光淨的，但它被外來的諸雜染沾染（AN1.49）--這是對於有煩惱的人而說的

佛陀在另一個場合則說：這個心是極光淨的，它從外來的諸隨雜染脫離(AN1.50)--這是對於解脫煩惱的人而說的

如果大家遇過Ajahn Golf ，都會覺得他很陽光的，對嗎？這點相信大家的感覺都一致

而怎樣可以型？ 也是去除煩惱，以戒律限制煩惱。

人人都殺生、 偷盜、 邪淫、 妄語、 飲酒吸毒、 分化、 尖酸刻薄、 說廢話、 覬覦屬於別人的東西、妒忌怨恨、不信因果

但我們不殺生、 不偷盜、不邪淫、 不妄語、 不飲酒吸毒、 不分化、 不尖酸刻薄、 不說廢話、 不覬覦屬於別人的東西、不妒忌怨恨、相信因果

這還不型？

所以如果誰想做陽光型男，就要去除煩惱了～

Sunny and stylish guys are very charming, right? 😂
If someone wants to be a sunny guy, they need to eliminate defilements.

Por Khao Wanchart Yimme once said that Ajahn Golf is 'full of brightness and lustre.'
Why is he bright? Because he has  no defilements!

The Buddha once said: 'This mind is pure and clear, but it is contaminated by external impurities' (AN1.49)—this is said for those with defilements.

On another occasion, the Buddha said: 'This mind is pure and clear; it is freed from external impurities' (AN1.50)—this is said for those liberated from defilements.

If anyone has met Ajahn Golf, they would find him very sunny, right? It is believe that everyone feels the same.

And how can one be stylish? By eliminating defilements, limiting them through precepts.

Everyone kills, steals, engages in sexual misconduct, lies, drinks, takes drugs, sow discord , say harsh words, talks nonsense, covets what belongs to others, feels jealousy and hatred, and does not believe in kamma.

But we do not kill, do not steal, do not engage in sexual misconduct, do not lie, do not drink or take drugs, do not sow discord, do not say harshly, do not talk nonsense, do not covet what belongs to others, do not feel jealousy or hatred, and believe in kamma.

Isn't that stylish?

So if anyone wants to be a sunny stylish guy, they need to eliminate defilements!

If one wishes to be a responsible, true man of integrity,

they must maintain purity of heart.

Why? The Buddha said that right effort gives rise to right mindfulness (MN117).

Right effort means striving to eliminate unwholesomeness and defilements while cultivating goodness.

The fewer the defilements, the stronger and more conentrated mindfulness becomes.

In fact, it’s not just right mindfulness—ordinary mindfulness (sati) also becomes more concentrated.

What is mindfulness? It means remembering!

Right mindfulness specifically refers to remembering the Four Foundations of Mindfulness,

while mindfulness in general simply means remembering.

If our mindfulness is weak or unconentrated,

we forget many things.

If we can’t remember our responsibilities, where is the sense of responsibility?

Even if we do remember, greed, hatred, or delusion may make us forget the consequences of neglecting our duties—

leading us to shirk responsibility, which also shows a lack of responsibility.

So Ajahn Golf put it well:

When we lack mindfulness, we lack responsibility.

When our mindfulness is strong, we are responsible.

So, who among us here is a true man of integrity?

如果誰想要做一個有責任感的真漢子

就必須保持內心的純潔

為什麼？ 佛陀說，正精進能生起正念(MN117)

正精進就是努力去除不善與煩惱，努力提升善法

當煩惱越少， 正念就越密集。

其實不只是正念， 一般的念也會更密集。

念是什麼？ 記得的意思！

正念特指對四念住的記得， 念單純指記得。

如果我們念不強、不密集

很多東西都記不起來

當記不起要履行的責任， 何來責任感？

就算記得， 但因為貪嗔癡而忘了不履行責任的後果，於是不履行責任，這一樣沒有責任感

所以 Ajahn Golf  說得很好的。

當我們沒有正念， 就沒有責任感

當我們正念好， 就有責任感。

我們這裡誰是真漢子？

《Fighting with bad karma  與不善業鬥爭》

“...Those who uphold the teachings of the Buddha, as taught by the Lord Buddha,

still struggle with their own minds,

which are under the influence of unwholesome deeds.

Sometimes they win, sometimes they lose,

but it's still better than being completely oblivious, refusing to discern right from wrong.

Not thinking to resist the power of unwholesome deeds at all,

they surrender to its influence,

acting without knowing what is right or wrong, good or bad.

It is said to be the greatest regret for one who has been born human and encountered Buddhism, but has not made an effort to understand how important it is to fight against the power of karma, which is unwholesome deeds, with full awareness and capability...”

“……崇尚佛法的人，依據佛陀所教導的，

仍然與自己的心鬥爭，

這心受到了不善業的影響。

時而勝利，時而失敗，

但這總比完全失去理智，不願意分辨善惡來得好：

根本沒有考慮過抵抗不善業的力量，完全屈從於不善業的影響，

言行舉止毫無所謂，不知善惡，這樣的人被說成是最令人遺憾的。

這樣的人既然已經投胎為人，遇見了佛教卻沒有努力去了解這是多麼重要的事情

必須全力以赴，保持完全的覺知，抵抗業力的力量，即不善業……"

His Holiness Somdet Phra Sangharaja, Prince Vajirananavarorasa

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

如果我們比魔王蠢，就被魔王玩

如果我們比魔王聰明，就能玩魔王😂

魔王智商其實不太高。

專搞修行人---這是蠢還是聰明？😂

人人爭著侍奉聖者，供養聖者，來積無量的功德；

他們專搞修行人和聖者，自己幹掉自己😂

就如佛陀所說，一顆渾濁的心將不知道自己的利益，他人的利益，兩者的利益（AN1.45）

貪玩，就是貪；

生氣修行人要脫離他的掌控，妒忌修行人的功德，這是嗔

因為心散亂，所以不知自他的利益和實相，這是癡

所以雖然有神通，但還是蠢蠢的

如果突然感到有些能量滲入身心，引起貪嗔癡，就知道可能是他們了。吉祥尊者和隆波帕默也提到類似的事例和可能性

或者簡單來說，我們生起貪嗔癡，都有機會是他們製造條件試圖控制我們的。 就算不是天神魔，也一定是我們的煩惱魔

只要任何貪嗔癡在我們心中生起，我們把它去除；就能擊潰魔王的謀略；他們再也不能控制我們了

有時魔王去佛陀那裡搗亂，佛陀一眼便識破他：「這位是魔王。」

然後宣說佛偈

魔王一聽到，就知道佛陀識破了他了：「世尊知道我，善逝知道我。」然後痛苦、不愉快地就在那裡消失。（SN4）

每次魔王來，貪嗔癡來：誒，I got you 😂 😂 😂 😂 🫵 

下次貪嗔癡再來：誒，I got you 😂 😂 😂 😂 🫵 

再來？ I got you 😂 😂 😂 😂 🫵 

魔王應該很快有抑鬱症😂

真是不自量力！

就好像小朋友想在我們身上玩惡作劇

然後我們一眼看穿他們

他們就沒有癮在來玩我們了

對於精進的修行人來說，魔王的伎倆就是小朋友的伎倆

對於懶惰的修行人來說，我們就是惡搞影片的主角😗 

If we are more foolish than the demon king, we will be played by him.
If we are smarter than the demon king, we can play him. 😂

The demon king's IQ is actually not very high.
He specifically targets practitioners— is this foolish or smart? 😂
Everyone competes to serve the saints or offer to them, accumulating immeasurable merit;
while he focuses on practitioners and saints, KO-ing himself. 😂

As the Buddha said, a muddled heart will not know its own benefit, the benefit of others, or the benefit of both (AN1.45).

Greed to play is to be lobha (Greed);
anger arises when practitioners seek to break free from his control, and jealousy arises over their merits, which is dosa(aversion).
Due to a restless mind, one is unaware of their own benefit and the true nature of reality, which is moha (ignorance).

Thus, even with supernatural powers, he remains foolish.

If we suddenly feel a surge of energy entering our body and mind, provoking greed, aversion, or ignorance, it may be them. The Venerable Mangala and Luang Por Pramote have mentioned similar cases and possibilities.

In simpler terms, when we experience greed, aversion, or ignorance, it’s likely that they are creating conditions to try to control us. Even if they are not deity-demons, they are certainly our own defilement-demons.

As long as any greed, aversion, or ignorance arises in our hearts, if we remove it, we can thwart the demon king's schemes; they will no longer be able to control us.

Sometimes the demon king comes to disturb the Buddha, and the Buddha immediately sees through him: “This is the demon king.”
Then he recites a verse of Dharma.
Upon hearing it, the demon king realizes he has been uncovered: “The Blessed One knows me, the Well-Gone One knows me.” Then he painfully and unhappily disappears. (SN4)

Every time the demon king comes; greed, aversion, and ignorance arise: "Hey, I got you." 😂😂😂😂🫵
The next time greed, aversion, and ignorance comes: "Hey, I got you." 😂😂😂😂🫵
Again? "I got you." 😂😂😂😂🫵

The demon king should soon suffer from depression. 😂
What a foolish self-assessment!

It’s like a child wanting to play tricks on us,
and when we see right through them,
they lose interest in playing with us.

For diligent practitioners, the demon king's tricks are like those of a child.
For lazy practitioners, we are the main characters in a prank video. 😗

一個決策者，務必保持公正的心

公正的心將看見自己和別人的真正利益

利益自他

如此公正的決策者自然能得到所有人的尊重

怎樣可以成就公正的心？

就是去除內心的貪嗔癡。因為佛陀曾說，清淨的心將能看清自己和他人的利益（AN1.46)

Ajahn Golf 曾說，人都因四種原因而偏心：

1.貪 2.嗔 3.愚癡 4.害怕

別人可以向我們威迫利誘，激起我們的貪、 嗔、 癡和恐懼，蒙蔽我們的智慧和決策的公允

世俗的人可以用名譽、 地位、 權力、 財富、 便宜、 美女、來威迫利誘我們

有些人執著朋友、 親人、 感情，而被利用

佛教裡，他們可以用功德、 和大師父出行的機會、 親近大師父的機會來威迫利誘我們

也可以煽動我們的仇恨、 妒忌、 吝嗇之心

因此，一個人如果想要成為賢明的決策者，務必保持內心的清淨

無論行什麼事都不能為了自己的私利

絕不能發怒

要盡可能地獲取最多的資訊，去除自己的愚蠢. 也禪修去減少自心的散亂

去除‘自我’ 以克服任何恐懼

如此精明的決策者將戰無不勝，所向披靡！

A decision-maker must maintain a just mind.

A just mind will see the true interests of oneself and others.
With this understanding, a just decision-maker naturally earns the respect of everyone.

How can one achieve a just mind?
 

By eliminating greed, hatred, and ignorance from within. 

As the Buddha said, a pure mind can clearly see the interests of oneself and others (AN1.46).

Ajahn Golf once said that people are biased for four reasons:

1. Greed

2. Hatred

3. Ignorance

4. Fear

Others can use coercion or temptation to provoke our greed, hatred, ignorance, and fear, blinding our wisdom and fairness in decision-making.

Worldly people can use reputation, status, power, wealth, advantage, and beauty to coerce or tempt us.

Some become attached to friends, relatives, and relationships, and are then exploited.
 

In Buddhism, they may use merit, opportunities to accompany the master, or chances to get close to the master to coerce or tempt us.

They can also incite our hatred, jealousy, and stinginess.

Therefore, if one wishes to be a wise decision-maker, it is essential to maintain inner purity.

In all circumstances, one must not act for personal gain.
One must never become angry.
Gather as much information as possible and eliminate one's ignorance. Also meditate to reduce restlessness in mind.
Remove the 'self' to overcome any fear.

Such a shrewd decision-maker will be invincible and unstoppable!

有一次，佛陀使微少塵土沾在指甲尖後，問比丘們：

你們怎麼想它，哪個是比較多的呢：這被我沾在指甲尖的微少塵土，或這大地？

比丘答後者，沾在指甲尖的微少塵土比這大地小得不可比較

佛陀說，同樣地，

天神死後，再生到天界的比較少，更多的會墮落到地獄（AN56.108)

再在另一個場合引用相同的比喻說，天神死後，再生到人界的比較少，更多的會墮落到地獄（AN56.114)

為什麼會這樣？ 因為太多貪嗔癡！

當我們的執著越多，把越多東西視為‘我的’ ；那就等於增加心的重量

心越輕，就越貼近天界

心越重，就越貼近地獄

所以就算投生到天界，仍未安全

成就初果更安全，因為不用再墮落惡道了

成就涅槃最安全，因為自從證悟的那一刻，內心不再有絲毫痛苦了，而且不用再投生受苦了

Once, the Buddha touched a tiny bit of dust to the tip of his finger and asked the monks:
"What do you think is greater: this tiny bit of dust I have on my fingertip or the earth itself?"

The monks replied that the dust on the fingertip is infinitely smaller than the earth.

The Buddha said, similarly, that the number of deities who die and are reborn in the heavenly realms is comparatively small; more will fall into hell (AN56.108).

In another instance, he used the same metaphor to say that the number of deities who die and are reborn in the human realm is also comparatively small; more will fall into hell (AN56.114).

Why is this the case? Because of too much greed, hatred, and ignorance!

The more we cling and view things as 'mine,' the heavier our mind become.

A lighter heart is closer to the heavenly realms, 

while a heavier heart is closer to hell.

Therefore, even if reborn in the heavenly realms, it is still not safe.

Achieving the first stage of enlightenment (stream-entry) is safer, as one will not fall into the lower realms again.
 

Achieving nibanna is the safest, because from the moment of realization, there is no longer any suffering in the heart, and there is no need for rebirth to suffer again.

如果想要快樂，方向一定是去除煩惱

四大天王天一日一夜等於人間五十年

三十三天一日一夜等於人間一百年

夜摩天一日一夜等於人間二百年

兜率天一日一夜等於人間四百年

化樂天一日一夜等於人間八百年

他化自在天一日一夜等於人間一千六百年（AN3.71）

如果是梵天，他們一天比這更多

為什麼越上的天界一天等於人間越長時間？

那是因為他們的滿足感越高

所謂快樂不知時日過；越快樂，感覺上時間就越快過

為什麼越快樂？ 因為他們貪嗔癡越薄！

四天王天的天神還有較強的煩惱，還從事粗糙的性行為、 感官享樂，

但越上的天界，他們的煩惱越薄，所從事的性行為、 感官享樂就越單純，因為他們心中的煩惱越少，滿足感越強

到梵天界，他們完全鎮壓了五蓋這些煩惱，所以他們根本不用感官享樂，他們的食物就是禪定所帶來的喜悅和快樂

知道比這個更高的快樂是什麼嗎？ 就是涅槃的快樂

Ajahn Suchart 形容涅槃是：‘24小時都在站立、行走、坐著、躺著，一直在體驗“paramaṁ sukhaṁ”（最高的快樂），不需要再做任何事情；飽了’

涅槃就是一切煩惱的完全滅盡，因此是最高的快樂

因此如果我們還想要這個要那個，還有許多貪嗔癡，儘管有許多財富和美女，我們依然還不快樂

當我們貪嗔癡越少，儘管我們沒有那麼多財富和美女，我們就越快樂

假如我們沒有貪嗔癡，我們就算什麼都沒有，也不會有痛苦，只剩下最高的永久快樂

所以如果想要快樂，方向一定是去除煩惱；而不是別的

If we want happiness, the direction must be to eliminate defilements.

The Four Heavenly Kings realm: one day and night equals fifty years in the human realm.

The Thirty-Three Gods realms: one day and night equals one hundred years in the human realm.

The Yama Gods: one day and night equals two hundred years in the human realm.
 

The Tusita Heaven: one day and night equals four hundred years in the human realm.

The  the Heaven of Enjoying the Conjured: one day and night equals eight hundred years in the human realm.

the Heaven of Freely Enjoying Things Conjured by Others: one day and night equals one thousand six hundred years in the human realm (AN3.71).

If it’s Brahma, they experience even more time in a single day.

Why does a day in the higher heavens equate to longer periods in the human realm?
That’s because their sense of contentment is higher. Happiness makes one lose track of time; the happier we are, the faster time seems to pass.
Why are they happier? Because their greed, anger, and ignorance, their defilements are less.

The deities in the Four Heavenly Kings still have stronger defilements and engage in coarse sexual behaviors and sensory pleasures

but in the higher heavens, their defilements are thinner, and their sexual behaviors and sensory pleasures become purer, as they have fewer defilements and greater contenement.

In the Brahma realm, they have completely suppressed the five hindrances, the middle level defilements, so they do not need sensory pleasures; their food is the joy and happiness brought by stillness.

Do you know what an even higher happiness is? It is the happiness of nibanna.

Ajahn Suchart describes nibanna as: “Standing, walking, sitting, and lying down 24 hours a day, always experiencing ‘paramaṁ sukhaṁ’ (the highest happiness), without needing to do anything else; completely content.”

nibanna is the complete extinguishing of all defilements, thus it is the highest happiness.

Therefore, if we still want this and that, with much greed, anger, and ignorance; even with wealth and beauty, we are still not happy.
 

When our greed, anger, and ignorance decrease, even if we don’t have much wealth or beauty, we become happier.

If we have no greed, anger, or ignorance, even if we have nothing, we will not suffer, and only the highest, ever-lasting happiness remains.

So, if we want happiness, the direction must be to eliminate defilements; nothing else.

事實上，我們肉體上的年齡，並不是我們的真實年齡

我們真實的年齡，是心智的年齡：我們貪嗔癡的水平有多低？ 即我們智慧的水平有多高？

如果我們是成年人，但貪嗔癡仍非常厚，就還是小朋友

即使年越八十歲，人人都會當我們小朋友去處理

一旦我們放任讓自己的貪嗔癡增長，就即是不尊重自己

人人都可以利用我們的貪嗔癡和愚昧

玩到我們團團轉

玩到我們痛哭流淚

玩到我們跪地求饒

玩到我們下無間地獄

當我們不尊重自己的時候，別人也不會尊重我們....

In fact, our physical age is not our true age. 

Our true age is the age of our mind: how low is our level of greed, anger, and ignorance? 

In other words, how high is our level of wisdom?

If we are adults but still heavily burdened by greed, anger, and ignorance, we are still children. 

Even if we reach eighty years old, others will still treat us as children.

Once we allow our greed, anger, and ignorance to grow, we are not respecting ourselves.

Everyone can take advantage of our greed, anger, and ignorance, 

playing with us until we are dizzy, 

playing with us until we are crying in pain,

playing with us until we beg on their knees, 

or even kick us into the deepest hell.

When we do not respect ourselves, others will not respect us either.

無論我們多麼能打

能夠打敗空手道高手

打敗拳王

打敗格鬥高手

甚至打敗民間信仰中的陰間孟婆

一日我們不能打敗自己的貪嗔癡，自己內心的痛苦

我們都還不是合格的格鬥高手

＊葉問6僅屬惡搞，聖典也沒有記載孟婆的存在，請勿認真

No matter how skilled we are in combat,

Defeating karate masters,

Defeating boxing champions,

Defeating martial arts experts,

Or even defeating the underworld’s "Meng Po" from folklore

If we cannot defeat our own greed, hatred, and delusion—the suffering within our hearts—

We are still not true masters of combat.

Note: "Ip Man 6" is purely fictional, and Meng Po is not mentioned in Buddhist scriptures. Please don’t take it seriously.

If anyone shows their ego out

people will react like this..

如果誰向別人顯露’自我‘

別人就會這樣反應....

《義工阿羅漢》

Ajahn Brahm 曾說：只要你有自我感，讓它涉入其中、 支配你，你就是問題。

當義工很常會發生問題和爭執。

其實不是當義工的問題，而是我們本身自己的問題

誰沒有‘自我’ ？ 阿羅漢和像阿羅漢的人

如果我們的心靈水平沒有達到那麼高，就必然會產生問題

佛陀給過一個譬如，就是媳婦剛剛嫁來時，會對家裡所有人都表現出慚愧之心。 但隨著時間推移，就會開始對奶奶無禮（AN4.73）

同樣地，剛進來做義工時，必然個個都彼此恭恭敬敬。

但隨著時間推移，就會失去了當初的慚愧之心，不尊重別人。

任何貪嗔癡、 任何自我；都會引來問題

無論是貪權（貪求操控）、 貪名、佔便宜、愛面子、 表現自己、我慢、 生氣、 妒忌、 吝嗇；都會引起許多的爭執和是非

就算是貪功德，一樣會引起許多人的妒忌和不滿。

因為渾濁的心將不能知道自己的利益、 他人的利益、 兩者的利益(AN1.45)；為團體帶來麻煩

我們當下也成為了問題人物

如果不想要任何問題，就要做‘義工阿羅漢’

阿羅漢是怎樣的? 就是完全的無私

不要期望從義工活動中得到些什麼，連功德也不要貪求

懷著慈悲的心來幫忙、 來參與

透過參與義工活動以去除自己的自私心和煩惱

只在當下做最應該做的事

一旦成為了‘義工阿羅漢’ ， 就沒有人再能如法地說我們些什麼了。

我們將能得到所有人的尊重。

"Volunteer Arahant"

Ajahn Brahm once said: when there is a sense of self, which takes ownership and gets invovled, you are the problem!

Volunteers often encounter issues and disputes. 

It's not the act of volunteering that's the problem; it's our own issue.

Who doesn't have a 'self'? Only Arahants and those like Arahants. 

If our spiritual level hasn't reached that height, problems will inevitably arise.

The Buddha provided an analogy: when a daughter-in-law first arrives in a new home, she feels a sense of shame towards everyone in the household. But over time, she may begin to be disrespectful to her mother-in law (AN 4.73).

Similarly, when we first start volunteering, everyone is respectful to one another. 

However, as time passes, we may lose that initial sense of shame and no longer respect others.

Any greed, anger, or ignorance, any sense of self, will invite problems.

Whether it’s greed for power (the desire to control), greed for fame, taking advantage, saving face, showing off, arrogance, anger, jealousy, or stinginess, all these can lead to disputes and controversies.

Even if one is greedy for merit, it can still provoke jealousy and dissatisfaction among many.

A polluted heart cannot discern its own interests, others' interests, or the interests of both (AN 1.45); this brings trouble to the group, and we become problem!

If we  want to avoid any issues, we  must become a "Volunteer Arahant." What is an Arahant? It is complete selflessness.

Do not expect to gain anything from volunteering, not even merit. 

Help and participate with a compassionate heart. 

Through volunteering, remove our selfishness and defilements, focusing only on doing what ought to be done in the present moment.

Once we become a "Volunteer Arahant," no one can justly criticize us. we will earn the respect of everyone.

如果敵眾我寡，要一個打十個，應怎麼辦？

學功夫的都明白一個道理，就是必定要先退到牆角

那麼就不會有機會給人搞自己後面偷襲

就可以立於不敗之地

同樣地，面對多種多樣的煩惱，我們要一個打十個，應怎麼辦？

就是先把邪見、 邪思維、 邪語、 邪業、 邪命、 邪精進、 邪念、 邪定隱藏，

把正見、 正思維、 正語、 正業、正命、 正精進、 正念、 正定顯露出來，面對敵人

那麼在面對各種順境和逆境時，就不會有機會給煩惱搞自己後面偷襲

就可以立於不敗之地

If we are outnumbered, facing ten enemies alone, what should we do?

Those who practice martial arts understand one principle: we must first retreat to the corner. 

This way, you won't give anyone the chance to sneak up on us from behind, and we can remain in a position of strength.

Similarly, when facing various defilements, what should we do when dealing with many at once?

We should first hide our wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, and wrong stillness. 

Instead, we should reveal our right views, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, and right stillness.

Then when facing fortune and misfortune, we won't give defilements an opportunity to ambush us from behind, allowing us to remain in a position of strength.

一個極度聰明的人，可以很容易地把任意一個人踢落無間地獄、 轟落無間地獄；也可以把任意一個人送上天界

MN50中記載，拘留孫佛出世時，當時的魔王就曾經控制一些在家人去辱罵、 傷害那些比丘，導致當時大部份人都墮落地獄了

之後，魔王見那些比丘不受自己干擾，於是就控制在家人們去尊敬、 照料那些出家人；那時大部份人都生到天界等善道了 

之所以魔王能夠如此玩弄人們於股掌之上，因為這個世界近乎100%的人都是蠢人。

有貪嗔癡就是蠢人，貪嗔癡很厚的人就是很蠢的人

只要知道一個人有什麼煩惱，便可以加以利用；然後控制他對聖者或阿羅漢造惡業，那麼就可以在神不知鬼不覺間把他轟落無間地獄了

魔王比一般人更加有能力，因為他具有神通，能夠發放一些能量去操控人，這是凡人無法做到的。

假如魔王把所有時間都用在送別人去地獄，那麼應該整個世界的人下一生都一起下地獄了。但魔王都要享樂的；所以他沒有這樣做，只用最小的努力，達成最大的效果：針對一些有機會解脫的修行人來毀掉他們的修行，讓他們不能成為聖者，無法教導大量的人也一起解脫。

是不是很狡猾？

所以雖然很聰明，但仍是傻人，根本沒有絲毫智慧。

這樣損人不利己的行為，未來也要自己吃回自己的大惡業的。

既聰明又有智慧的人，則會努力把人送上天界和涅槃。

就如佛陀那樣，把無數人類送上天界和送到涅槃

佛陀說，一位有大智慧的賢智者不會意圖傷害自己、 傷害別人、 傷害兩者的。當思維時，他只會思維自己、 別人、兩者、 全世界的利益 （AN4.186）

An extremely clever person can easily send anyone plummeting into the deepest hells 

If is equally easy to elevate them to heavenly realms.

In MN 50, it is recorded that during the time of the Buddha Krakucchanda, the demon king (Māra) manipulated laypeople to insult and harm the monks, causing most people to fall into hell.

Later, when the demon king saw that the monks remained undisturbed, he instead controlled the laypeople to respect and care for the monks—resulting in most people being reborn in heavenly realms and other fortunate destinies.

The reason the demon king could manipulate people so effortlessly is that nearly 100% of people in this world are foolish. 

Those with greed, hatred, and delusion are fools, and those with strong greed, hatred, and delusion are extremely foolish.

If he know a person’s defilements, he can then exploit them, manipulating them to create evil karma against noble ones or arhats—thus, without anyone realizing, he can cast them into the deepest hell.

The demon king is far more capable than ordinary people because he possesses supernatural powers, enabling him to emit energies that control others—something ordinary humans cannot do.

If the demon king spent all his time sending people to hell, the entire world’s population would be reborn in hell in their next life. 

But the demon king also needs to seek pleasure, so he doesn’t do this. 

Instead, he exerts minimal effort for maximum results: targeting practitioners who have a chance at liberation, ruining their practice so they cannot become noble ones and thus cannot guide others to liberation. 

Isn’t that cunning?

So, while he is very clever , he is still a fool—utterly devoid of wisdom. 

Such harmful and self-defeating actions will eventually force him to suffer the immense evil karma he has created.

In contrast, a person who is both clever and wise strives to guide others to heavenly realms and nibanna—just like the Buddha, who led countless beings to heaven and liberation.

The Buddha said: "A wise person does not intend harm for themselves, others, or both. When thinking, they only consider the benefit of themselves, others, both, and the whole world." (AN 4.186)

如果我們有貪嗔癡，我們就是傻豬來的～

為什麼？ 誤以為有一個‘自我’ 存在

如果我們是十歲，我們有貪嗔癡，我們就是傻豬

如果我們三十歲，我們有貪嗔癡，我們就是傻豬

如果我們六十歲，我們還有貪嗔癡，我們就是傻豬

如果我們一百歲，我們還有貪嗔癡，我們還是傻豬

不論年齡，假如沒有貪嗔癡，我們就不是傻豬～

If we have greed, anger, and ignorance; we are foolish pigs.

Why? Because we mistakenly believe that there is a 'self' that exists.

If we are ten years old and have greed, anger, and ignorance, we are foolish pigs.
If we are thirty years old and have greed, anger, and ignorance, we are still foolish pigs.
If we are sixty years old and still have greed, anger, and ignorance, we are foolish pigs.
If we are one hundred years old and still have greed, anger, and ignorance, we are still foolish pigs.

Regardless of age, if we do not have greed, anger, and ignorance, we are not foolish pigs.

農夫有一塊田

但他的敵人總喜歡趁他不留神的時候在他的田裡放火

有時農夫發現得快，農田就被損毀得少

有時農夫發現得慢，農田就被損毀得多

農夫決定在農田周圍圍上非常高的圍牆，在完工後又派人監視

自此之後，他的敵人再也不能再在他的田裡放火了

同樣地，我們也有一塊心田

煩惱總喜歡在我們的心裡放火

有時正念捕捉得快，心就越少痛苦

有時正念捕捉得慢，心就越多痛苦

我們決定修習八聖道。當圓滿修習八聖道後，我們擁有圓滿的正念。

自此之後，煩惱再不能侵入我們的心了

A farmer has a piece of land,
but his enemies always like to set fire to it when he is not paying attention.
Sometimes the farmer notices quickly, and the damage to the crops is minimal.
Other times, he notices a bit late, and the damage is severe.

The farmer decides to build a very high wall around his fields, and after it's completed, he assigns some people to watch over it.
From then on, his enemies can no longer set fire to his land.

Similarly, we also have a farm called the mind.
defilements always like to ignite fires in our hearts.
Sometimes mindfulness captures them quickly, and there is less suffering.
Other times, mindfulness captures them slowly, and there is more suffering.

We decide to practice the Noble Eightfold Path. Once we fully cultivate the Eightfold Path, we attain complete mindfulness.
From then on, defilements can no longer invade our hearts.

當我們貪心時，我們IQ 跌到0

當我們傲慢時，我們IQ 跌到0

當我們自卑時，我們IQ 跌到0

當我們生氣時，我們IQ 跌到0

當我們妒忌時，我們IQ 跌到0

當我們吝嗇時，我們IQ 跌到0

為什麼？ 佛陀說，誰有不善的行為、 語言、 思想；那個就是蠢人（MN129）

也說，以渾濁的心，一個人是不可能知道自己的利益、 他人的利益、 兩者的利益（AN1.45)

When we are greedy, our IQ drops to zero.
When we are arrogant, our IQ drops to zero.
When we self-abased, our IQ drops to zero.

When we are angry, our IQ drops to zero.
When we are jealous, our IQ drops to zero.
When we are stingy, our IQ drops to zero

.

Why? The Buddha said that anyone who engages in unwholesome actions, speech, or thoughts is a fool (MN129). 

He also stated that with a defiled mind, a person cannot know their own benefit, the benefit of others, or the benefit of both (AN1.45).

就算我們是凡夫,這也不是讓自己縱容煩惱的藉口

菩薩在大出家後,魔王曾經來試圖動搖佛陀,並說:'從今日起，如果你哪怕動一個欲尋等的念頭，我都知道該怎麼對付你!'

然而,他如直升機般在上空監視菩薩,監視了七年,依然找不到菩薩的任何過失.完全看不到菩薩生起任何享受欲樂、 惡意、 傷害別人的念頭. 就這樣白白看著菩薩成佛了(DhpA.179)

在成佛前, 菩薩還是凡夫. 但一位凡夫也能夠清淨到如此的程度, 並不需要等到成佛.

同樣地,我們證悟初果前, 還都是凡夫. 既然凡夫都可以做到這個程度,為什麼我們還為自己找藉口呢?

Even if we are common wordlings, this is not an excuse to be indulgent in our defilements.

After the Bodhisattva's great renunciation, the demon king once came to try to shake the Buddha's resolve and said, 'From this day forward, if you even have a single thought of desire, I will know how to deal with you!'

However, he watched the Bodhisattva from above like a helicopter for seven years and still found no fault in him. He could not see any thoughts of sensual enjoyment, malice, or harm towards others arising in the Bodhisattva. Thus, he helplessly watched the Bodhisattva attain Buddhahood.

Before attaining Buddhahood, the Bodhisattva was still a common wordling. 

But even a common wordling can be pure to such an extent, and does not need to wait until becoming a Buddha.

 Similarly, before we realize the first stage of enlightenment, stream-entry;  we are still common wordlings.  

common wordlings can still reach this level, why do we still make excuses for ourselves?

就如我們放屁，就算放了一點點屁。也會覺得臭，別人也會黑面：‘誰放了屁啊🤨 ’

同樣地，假如我們露了一點‘自我’出來，覺得自己重要，生起微量的貪嗔癡；就算是一點點，別人也會覺得臭和討厭；不想靠近我們

It's like when we fart; even if it's just a little bit, it still stinks, and others will frown and say, ‘Who farted? 🤨’

Similarly, if we reveal even a little bit of ‘self,’ feeling important and letting a trace of greed, anger, or ignorance arise—even just a little—others will also find it unpleasant and will not want to be close to us.

各懷鬼胎？形容我們就對了😂

我們幾乎所有人都有不可告人的想法，暗藏自私心

平時在人面前是不會顯露出來的

但當我們在獨處時，那些自私的念頭就會浮現

每個人都有不可告人的自私盤算，也就是我們的貪嗔癡

在宣隆大師證悟初果前，他曾在禪修的進展時覺察到---人們都在追求外界的東西來滿足自己的感官欲樂。他為此人性而感到震驚。

如果談到誰沒有鬼胎，那就是阿羅漢，或像他們的人

了知到這個事實的人們根本不想待在輪迴中。

除非他們有很大的慈悲心，想一直救助懷著鬼胎的可憐人，直至成佛後入無餘涅槃～

佛陀曾說，有兩種病：身體的病和心的病

一個人可能一年、 三年、 十年、 五十年、 一百年身體都無病

但除了阿羅漢之外，自稱心片刻間無病的有情是非常難得到的 

佛陀說出家人有四種病

1. 對自己所擁有的生活所需不滿足

2. 因此爲了更多的名譽、 利益、尊敬而生起邪惡的慾望

3. 之後爲了取得這些而努力

4. 算計後去到在家人那裏、作一切活動，表現自己，想人知道自己如何如何，以獲取所欲求的利益和尊重

佛陀告誡比丘不要做上面那些，要忍受寒、暑、飢、渴，與蚊蟲的接觸，也忍受辱罵、誹謗、身體上强烈的痛苦感受 （ref. AN4.157)

如果出家人這樣，固然值得同修的斥責。 出家就是為了去除自己的貪嗔癡，而不是為了增長自己的貪嗔癡。

但其實出家人的病，在家人也一樣有。

我們何嘗不是慾壑難填的呢？我們何嘗有對自己的生活滿足過？

我們也一樣為了滿足自己的強烈的自私心，而生起不好的欲求，不擇手段，違背道德

之後這樣著手去努力填滿自己的慾望

然後在別人面前表現自己，以獲取名利

如果我們是這樣，這次不是被佛陀說了，而是被我們的同事說是非😂

The Buddha once said there are two types of illness: physical illness and mental illness. 

A person may be free from physical ailments for one year, three years, ten years, fifty years, or even a hundred years. 

However, apart from Arahants, it is very difficult to find any sentient being who claims to be free from mental illnesses even for a moment.

The Buddha stated that monastics have four types of illness:

1. Dissatisfaction with their basic needs for living.

2. The arising of unwholesome desires for more reputation, benefits, and respect.

3. The effort to acquire these benefits.

4. Engaging in various activities to show off, and seeking recognition from lay people to obtain the desired benefits and respect.

The Buddha admonished the monks not to engage in such behavior. Instead, they should endure cold, heat, hunger, thirst, contact with mosquitoes and insects, as well as insults, slander, and intense physical pain (ref. AN 4.157).

If monastics behave this way, they certainly deserve the reproach of their fellow practitioners. The purpose of ordaining is to eliminate one's greed, hatred, and delusion, not to increase them. However, the same illnesses affect laypeople as well.

How are we different? we are also insatiable in our desires. Have we ever been satisfied with our lives?

We, too, often give rise to unwholesome desires driven by strong selfishness, 

employing various means and violating moral principles to satisfy our cravings. 

We then strive to fulfill our desires and showcase ourselves in front of others to gain fame and profit.

If this is the case, it's not the Buddha who speaks ill of us, but rather our colleagues. 😂

《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.

如果我們貪心，就會給人恥笑

如果我們好色，就會給人恥笑

如果我們傲慢，就會給人恥笑

如果我們執著，就會給人恥笑

如果我們生氣，就會給人恥笑

如果我們悲傷，就會給人恥笑

如果我們妒忌，就會給人恥笑

如果我們吝嗇，就會給人恥笑

如果我們自卑，就會給人恥笑

如果我們後悔，就會給人恥笑

如果我們尷尬，就會給人恥笑

如果我們無知，以為世間和身心是常、 快樂、 我、 我的，以為身體是乾淨好看的，就會給人恥笑

如果我們懶惰，就會給人恥笑

如果我們的心散亂，就會給人恥笑

如果我們沒有煩惱，就沒有人可以恥笑～

If we are greedy, we will be laughed at.

If we are lustful, we will be laughed at.

If we are arrogant, we will be laughed at.

If we are attached, we will be laughed at.

If we are angry, we will be laughed at.

If we are sad, we will be laughed at.

If we are jealous, we will be laughed at.

If we are stingy, we will be laughed at.

If we are self-abased , we will be laughed at.

If we regret, we will be laughed at.

If we feel embarrassed, we will be laughed at.

If we are ignorant, thinking that the world and our body and mind are permanent, happy, "I," and "mine," believing that the body is clean and attractive, we will be laughed at.

If we are lazy, we will be laughed at.

If our minds are restless, we will be laughed at.

If we have no defilements, no one can laugh at us.

如果我們為人叛逆，絕對沒有問題！

別人以權力地位誘惑我們，我們偏偏不要！

別人以名譽誘惑我們，我們偏偏不要！

別人以美色誘惑我們，我們偏偏不要！

別人比我們好，我們偏偏不自卑

別人比我們差、 和我們平等，我們偏偏不自大

別人傷害我們、 想要激怒我們；我們偏偏不生氣

別人奪走我們的東西、傷害我們；我們偏偏不傷心

別人好，別人有成就；我們偏偏不妒忌

差劣的人想得到；我們偏偏不吝嗇

別人想讓我們後悔，我們偏偏不後悔

別人和我們說世間的一切是常、 快樂的、 我的；這個身心是我、 我的；這個心是‘我’ 、；這個身體是乾淨吸引的---我們偏偏不接受這些錯誤見解

遇到安逸的時候；我們偏偏不懶惰

別人想讓我們懷疑三寶，但我們偏偏不懷疑

對三寶不叛逆，卻對煩惱叛逆；

如此叛逆的人；必能直驅涅槃

If we are rebellious in character, there is absolutely no problem!

When others tempt us with power and status, we don't need it!
When others tempt us with reputation, we don't need it!
When others tempt us with sex, we don't need it!
When others are better than us, we refuse to feel inferior.
When others are worse than us or equal to us, we refuse to feel arrogant.

When others hurt us or try to provoke us, we refuse to get angry.
When others take our things or harm us, we refuse to feel sad.
When others succeed, we refuse to feel jealous.
When bad people desire something, we refuse to become stingy.
When others want us to regret, we refuse to regret.

When others tell us that everything in the world is permanent, happy, and "mine"; that this body and mind are "me" or "mine"; that this mind is 'I'; that this body is clean and attractive— we simply do refuse to accept these wrong views.
In times of comfort, we refuse to become lazy.
When others want us to doubt the Triple Gem, we refuse to  doubt.

We do not rebel against the Three Jewels, but rebel against defilements;
Such rebellious people will surely attain Nibanna.

貪心生起時，實際上是發瘋了

生氣時，實際上是發瘋了

心裡迷亂，實際上是發瘋了

我們把世間甚至是身心當成是常恒、 我、 我的、 乾淨、 快樂完美的---這背離了現實，簡直是發了瘋

聖人們並不會覺得自己是聖人、 比人好；因為如果這樣想，依然在發瘋。他們只是正常得不能再正常、 沒有在發瘋的普通人而已。 

When greed arises, it is essentially madness.

When we are angry, it is also a form of madness.

When our minds are deluded, it reflects a kind of madness.

We perceive the world, and even our bodies and minds, as permanent, as "self," "mine," clean, happy, and perfect—this is a departure from reality; it is truly madness.

The saints do not see themselves as saints or better than others; to think this way is still a form of madness. They are simply ordinary people who are as normal as can be, no more madness.

Once a country becomes too self-centered, considering only its own interests while disregarding the feelings of other nations, it will face protests and disdain from other countries, and it will lose their respect.

Similarly, when we are self-centered and prioritize our own interests, constantly calculating how to gain from others without caring for their well-being and feelings, we will also be met with disdain from everyone and lose their respect.

一旦一個國家過於自我中心， 只考慮自己的利益而不考慮別國的感受，將會受到其他國家的抗議和厭惡， 別國也會失去對他的尊重

同樣地， 當我們自我中心；只把自己的利益放在首位， 不斷盤算著怎樣從別人那裡取得些什麼， 絲毫不在乎別人的福祉與感受；我們也將會受到所有人的厭惡， 也會失去別人對我們的尊重

Childhood Trauma is Not Difficult to Resolve

The Buddha taught that whether it is the past, present, or future body and mind, we should view them as “this does not belong to me, this is not me, this is not a true self.”

“This does not belong to me” counters our craving.

“This is not me” counters our conceit, self-inflation, and self-labelling.

“This is not a true self” counters the wrong view of a permanent essence.

Once we remove the sense of self, past, present, or future events will no longer affect our hearts.

The past has ceased to exist, and it has nothing to do with “me.”

童年的創傷， 並不難解決

佛陀教導， 無論是過去的身心， 還是現在、未來的身心

應看待他們為 “這不是屬於我的， 這不是我， 這不是一個實我”

“這不是屬於我的” 是對治我們的渴愛

“這不是我” 是對治我們的我慢、自我膨脹、自我標榜

“這不是一個實我”  是對治有一個不變本體的錯誤見解

一旦把自我去除， 無論是過去、現在、還是未來的事情將再不能影響我們的心

過去的事情已經滅去了， 而且它和“我”一點關係都沒有

如果我們從不設法去除自己的貪嗔癡，卻想在別人面前有良好的形象，這是不可能的

就算我們在別人面前多謹慎都好，總會露餡出來的。

就如紙保不住火般，沒有努力去除煩惱的我們，整體的正念水平根本在外人面前包不住煩惱。

一有強烈一點的刺激，立即露出來了。

別人還以為我們很好，一旦我們露出真面目，他們就會失去對我們的尊重了。

從心而發的清淨；反而是誰都能感受到的,這個裝不出來。

If we never make an effort to eliminate our greed, hatred, and ignorance, yet wish to maintain a good image in front of others, that is impossible.

No matter how careful we are in front of others, our true nature will eventually be revealed.

Just like paper cannot contain fire, if we do not work hard to remove our defilements, our overall level of mindfulness absolutely cannot hide them from outsiders.

when facing strong provocation, they will immediately come to the surface. Others may think highly of us, but once we reveal our true selves, they will lose their respect for us.

Instead, purity that comes from the heart is something everyone can feel; it cannot be faked.

National  Leaders tend to have strong mental strength , if not, how can they outstand from the millions of nationals?

They are very unlikely to be influenced by others. 

Not judging whether Donald Trump is good or bad, right or wrong; but he always gives us a strong and powerful impression.

For example, when having negotiations; the other nation want to tie their interests together , and spread fear to Donald Trump; but Trump remain calm and strong ,"Don't tell us what we're going to feel. You're in no position to dictate what we're going to feel."

“We are going to feel very good and very strong.” 

See, but whether he uses this strong mental strength to do good or bad is another issue.

For us buddhists; we are taught with the five mental forces:

1.force of faith- believing Buddha's enlightenment

2.force of diligence- strive to eliminate unwholesomeness and cultivating wholesomeness

3.force of minfulness- to be mindful of the arising and fall of body and mind

4. force of stillness- to make the mind still and concentrated

5. force of wisdom- the wisdom to eliminate defilements and suffering

Buddhists are strong, right?

If so, why would we let greed arise when seeing money, fame, power, opposite sex etc

If so, why would we let hatred arise when others hurt us, hearing others gossips, or things just don't go in our desired manner?

If so, why will we get jeolous when others are better than us?

If so, why will we let our mind become restless and deluded?

Oh, we are worse than Trump😂 

we are letting others to dictate how we feel

we are feeling very bad and weak

Isn't that a shame?😂

國家領導人往往具有很強大的心力，如果沒有，怎麼能從數以億萬計的國民中脫穎而出呢？

他們的心不太可能會受到他人的影響的。

不評論特朗普是好是壞、是對是錯；但他總是給我們一種強大有力量的印象。

例如，在進行談判時，另一個國家想要捆綁他們的利益，並向特朗普散播恐懼，但特朗普保持冷靜和堅定：“別告訴我們該感受到什麼。你沒有權利決定我們的感受。”
“我們會感覺很好，感到非常強大。”

你看！

但他是否把這種強大的心力用於善事或壞事則是另一件事。

對於我們佛教徒來說，佛陀教導我們五力：

1. 信心的力量 - 相信佛陀的覺悟

2. 精進的力量 - 努力消除不善，培養善法

3. 正念的力量 - 對身心的生起與消逝保持憶念關注

4. 定的力量 - 使心靜止並集中

5. 智慧的力量 - 擁有消除煩惱和痛苦的智慧

佛教徒都是強大的，對嗎？
如果是這樣，為什麼在看到金錢、名聲、權力、異性等時，我們會讓貪念產生？

如果是這樣，為什麼在他人傷害我們、聽到別人是非或事情不如我們所願時，我們會讓嗔心產生？

如果是這樣，為什麼當別人比我們更好時，我們會妒忌？

如果是這樣，為什麼我們會讓心散亂和迷亂？

哦，我們比特朗普還差😂
我們讓別人決定我們的感受，
我們感到非常糟糕和脆弱。

這不是很可悲嗎？😂

當我們的影響力越大，就越危險

例如我們有如特朗普般的名聲和影響力，一旦說了含有邪見的話，發布了具有貪嗔癡的帖文；

整個世界的人都會照單全收，吸收了我們的貪嗔癡

這是因為幾乎全世界的心都完全迷失，沒有絲毫正念，非常容易受人影響；尤其是當我們有很大的影響力時

當我們讓別人的心靈質素下降，生起更多貪嗔癡，佛陀說那是惡業（SN42.2)

如果全世界都因我們而墮落，那個業是可想而知的

宗教師、 出家人也一樣。

如果我們是出家人，因為人人都會稱我們為師父，以我們為榜樣

我們說了些什麼，許多人都會照單全收

就算沒有說話，單單只是行為；有許多人看到後都會有樣學樣

師父有貪嗔癡，結果信徒也被感染而有貪嗔癡

但通常師父會沒事，因為在家人看在袈裟的份上不敢批評或說些什麼

但在家信徒則不同，別人不會給他們面子的，會痛擊他們

當我們帶給別人不好的影響，那個業還是有的

但如果我們沒有貪嗔癡，周圍的人也被感染變得沒有貪嗔癡

看到別人因我們而變好，變得更幸福，得到稱讚等一切美好的事物

相信我們也會生起滿足感

我們帶給別人良好的影響，那真是功德無量

The greater our influence, the more dangerous it becomes.

For example, if we have a reputation and influence like Trump, once we say something containing wrong views or post something filled with greed, hatred, and delusion, the entire world will absorb our defilements.

This is because in this world, nearly everyone's mind is completely lost, lacking any mindfulness, making them very susceptible to influence—especially when we hold significant influence.

When we cause the quality of others' minds to decline, leading to more greed, hatred, and delusion, the Buddha said that is unwholesome karma (SN 42.2). If the entire world falls because of us, the weight of that karma is unimaginable.

The same applies to religious teachers and monastics. If we are monks, everyone calls us "master" or 'teacher' and looks to us as examples. Whatever we say, many will accept without question. Even if we don't speak, our actions alone can influence many to follow suit.

If a master harbors greed, hatred, or delusion, the followers may become affected and adopt those traits as well. However, typically, the master remains unaffected because laypeople are hesitant to criticize or speak out against someone in robes. They respect the Buddha.

In contrast, lay followers do not receive the same leniency and will face harsh judgment.

When we bring negative influence to others, that karma still exists.

But if we are free from greed, hatred, and delusion, those around us can also become free from these defilements. Seeing others improve because of us, becoming happier, and receiving praise—this can generate a sense of fulfillment within us.

Bringing positive influence to others is truly immeasurable merits.

這頭牛被毛髮所蒙蔽雙眼，不能看清前路

同樣地，被煩惱所蒙蔽的心，不能看到自己的利益，也不能看到別人的利益（AN1.45)

This cow is blinded by its hair and cannot see the path ahead. Similarly, a mind obscured by defilements cannot see its own benefit, nor can it see the benefit of others (AN 1.45). 

什麼是小人？

小人是指那些沒有道德、只顧眼前利益、不為他人著想的人

是什麼讓他’小‘ ？

就是這個’自我‘ 讓他小，厚重的煩惱讓他小

因為沒人喜歡和尊重，所以讓他小

什麼是大人？

大人是指那些有高尚品格，捨己為人，利益世間的人

是什麼讓他’大‘ ？

就是這個’無我‘ 讓他大，沒有煩惱讓他大

因為所有人都衷心祝他：’大人萬歲萬萬歲！‘；所以他大

誰是大人？大人就是佛陀和阿羅漢

以往在香港，因為政見不合，

年輕人會叫年長的做‘廢老’

年長的會叫年青人做‘廢青’

其實廢不廢，從來不由別人的說話來定義

假如我們貪嗔癡厚重；那時心的質素和價值就下降貶值

假如我們貪嗔癡少，沒有貪嗔癡；那時心的質素和價值就上升高貴

這時我們不叫‘廢老’，而是叫‘傑老’

這時我們不叫‘廢青’，而是叫‘傑青’ 

有一次，憍薩羅國波斯匿王在獨處時生起這樣的深思：這個世界許少人在得到優越的財富後不會沉迷迷醉，不放逸，不貪求五欲，不侵犯眾生。但更多的是會迷醉，放逸，貪求五欲，侵犯眾生的

他見到佛陀後把自己的所思所想說給佛陀聽，佛陀也認可。（SN3.6）

有兩個情況我們要特別小心：

1. 遇上人生重大挫折時

2. 獲取很大的幸福時

有些人，當一切順風順水時，他還是一個很好的人，但當他妻離子散，生意失敗，破產的時候，他卻晚節不保

有些人還是普通人時還是一個心地善良的人。但當成為了富豪，高官，得到很高榮譽時，他就會變壞。

無論是遭遇什麼挫折，或者是獲得什麼幸福，千萬不要忘記佛法和道德。

一定要守住五戒十善業，這樣我們便不會傷害任何人。

不要忘記我們生下來是為了行善積德，不要忘了要布施和禪修，對任何人都慈悲。

阿姜曼經常這樣教導：“財富和供養能殺死那些愚昧的人，他們誤以為自己比別人更好。” Luangpu Jiak Cundo 說，他聽完阿姜曼的教導後，便把這句話深深銘記於心。

在順風順水時，不要把這個‘我’發得太大。 這個‘我’，其實即是我慢，覺得自己很重要的慾望，心的膨脹。 時時觀照自心，不要感到自己很重要，覺得自己比人好，和人平等，比人差；要保持恭敬與謙虛。這是我們每個人在心裡犯過的過失，也是未來很容易犯的過失。

佛陀教導我們，應該常常反思以下五個內容 （AN5.57）：

1.我們還受衰老支配，不能超越衰老

2.我們還受疾病支配，不能超越衰老

3.我們還受死亡支配，不能超越衰老

4. 所有可愛和吸引我的事物都會變化，都會跟我分離

5. 我是業的擁有者，我是業的繼承者；業是我的出處，業是我的親屬，業是我的仲裁者；我將繼承自己作的業，無論是善業或惡業

當常常這樣反思的時候，佛陀說，無論是在家還是出家人，他們都不敢迷醉於青春，健康，生存，鍾愛的人事物，迷醉於作惡；能夠減輕這樣的迷醉，傾向於行善積德。

假如他們想：不只是我一個人受到這樣的法則所支配啊，所有人都是這樣；

他就會想要解脫這一切，證悟涅槃。

逆境時不要變壞

順境時不要變壞

我們應當時時提醒自己

When a duck intrudes into the subway, we find it cute.

But when greed, hatred, and delusion intrude into our hearts, no one finds it cute. 😬

鴨子亂入地鐵，我們會覺得可愛

但貪嗔癡亂入我們的心中，沒有人會覺得可愛的😬

Photo credit to who owns it 

佛陀在 SN56 中， 曾用手指沾了一些塵土， 然後說那些死後再生為人類或天神的眾生， 就如這些塵土的份量般。 而那些死後再生為畜生、餓鬼、地獄眾生的， 就如大地的份量般

真的， 這個世界絕大部份人， 他們大部份的起心動念都是連結貪嗔癡的

當他們在任何一刻死去， 去處幾乎只有惡道

我們留意一下， 以我們當前每天所有的起心動念而言， 平均值應該是去哪裡？

害怕嗎？ 不准害怕

因為害怕是嗔心

從現在開始大量地培育正念， 輕鬆不緊繃地留意每一個起心動念就可以了

In SN56, the Buddha once dipped his finger in some dust and said that beings who are reborn as humans or deities are as few in number as this dust. Those who are reborn as animals, hungry ghosts, or hell beings are as numerous as the earth.

Indeed, the vast majority of people in this world have most of their thoughts and intentions connected to greed, hatred, and delusion. When they die at any moment, their destination is almost exclusively the lower realms

Let’s consider our current daily thoughts and intentions. On average, where should we be heading?

Are you afraid? Anxiety is not allowed !

Because fear is a form of aversion (dosa).

From now on, cultivate mindfulness abundantly; just relax and gently pay attention to each thought and intention is sufficient

吸引力法則是真的

當我們的心靈水平越低，越自我自私，就越會吸引到壞事來

當我們的心靈水平越高，越無私，就越會吸引到好事來 

很簡單，一個大惡霸因為煩惱厚重；所以很自然會吸引到牢獄之災、 毀謗、 罰款、 別人的鄙視輕視、 負面情緒來

好像佛陀和眾多阿羅漢那樣，他們完全無私；所以只會吸來讚賞、 供養、 熱情款待、 尊重；他們心中只有快樂

我們越自私，貪嗔癡越厚；就越看不清事情、 越愚蠢。

當心墮落到一定程度，就與騙局相應，很容易墮入騙局，蒙受巨大損失

也因為內心的混亂而不能有效地處理好日常生活種種事宜；獲得很大的痛苦

厚重的貪嗔癡讓我們內心失控；傷害自己、 傷害別人；不受社會的歡迎、 受社會的孤立

我們越無私，貪嗔癡越輕薄；就越看得清事情、 越有智慧

當心靈水平提升到五戒十善的程度；正念就會非常強大，處事非常謹慎，在工作上有很高的成就，很容易會獲得很大的財富。

也因為不傷害自他，待人善良；而享有好的名譽和自信（AN5.213）

當心靈越來越提升，越來越無求無欲；開始越來越受人尊重和愛戴；一切美好的事物也因此而吸來

The Law of Attraction

The Law of Attraction is real.

As our spiritual level declines and we become more self-centered and selfish, we attract negative experiences.

Conversely, as our spiritual level increases and we become more selfless, we attract more positive experiences.

It's simple: a notorious bully, burdened by defilements, naturally attracts jail time, slander, fines, and the disdain of others, along with immense negative emotions.

In contrast, beings like the Buddha and many Arahants are completely selfless; they attract praise, offerings, warm hospitality, and respect. Their hearts are always filled with joy.

The more selfish we are, and the thicker our greed, hatred, and delusion become, the less clearly we see things, leading to foolishness. 

When the heart falls to a certain degree, it easily falls into scams and suffers significant losses. 

Confusion within prevents us from effectively managing daily affairs, resulting in great suffering.

Heavy greed, hatred, and delusion cause us to lose control; we harm ourselves and others, becoming unwelcome in society and isolated.

The more selfless we are, and the lighter our greed, hatred, and delusion become, the clearer and wiser we see things.

When our spiritual level rises to the level of upholding the five precepts and practicing ten good deeds, our mindfulness becomes very strong. We handle matters cautiously, achieving high success at work and easily accumulating great wealth. 

Because we do not harm ourselves or others and treat people kindly, we enjoy a good reputation and confidence (AN 5.213).

As our spiritual level continues to rise and we become more desire-free, we start to gain more respect and affection from others, attracting all good things in life.

我們的生活必須與佛陀同行。

佛陀代表著智慧和理解，稱之為純淨的智慧。

我們必須用智慧引導生活，而不是用無明。必須用智慧引導生活。

智慧必須是純淨的智慧，而不是為了自我而存在的智慧。

純淨的智慧是為了做好事而不期待回報。

我們工作是為了工作，做所有事情是為了純淨。

只有這樣，我們才能表現出與智慧相結合的善行。每個人都理解；我們在修行中尋找當下的喜悅和幸福。

The Buddha signifies wisdom and understanding, known as pure wisdom.

We must let wisdom guide our lives, not delusion. We must let wisdom lead.

Wisdom must be pure wisdom, not wisdom for the self.

Pure wisdom acts for goodness without expecting anything in return.

We work for the sake of work, doing everything for purity.

Only then can we manifest goodness associated with wisdom

---Luang Por Ganha

6-3-2025

當有人說別人是非的時候

誒，這是很好的時候給我們去回觀自己了😂

有時被說的人，他們確實存在不善

如果我們碰巧也有那種不善，而還未生起是非，這只不過是時間問題

如果我們不去剷除自己內心的不善，終有一日會到我們被人說是非

When someone speaks ill of others,

Ah, this is a great opportunity for us to reflect on ourselves! 😂

Sometimes, the person being criticized does indeed have unwholesomeness.

If we happen to possess that same unwholesomeness and haven't yet been criticized, it's just a matter of time.

If we do not eliminate the unwholesomeness within ourselves, there will come a day when we will be talked about as well.

別人說是非，通常只有兩個可能性

1.說的那個和被說的那個都有問題

2.只有說的那個有問題

被說的那個之所以會惹人反感，有時真的是因為他的自私和貪嗔癡

但有時可能他根本沒問題

而說那個多數也有問題，因為自己起貪嗔癡了。

不論在任何情況底下；任何貪嗔癡在究竟意義上都是不善，會帶來痛苦的

只有在不起貪嗔癡的情況底下談論別人，才是如法的

但這世上幾乎沒有人做到

When others speak ill of someone, there are usually only two possibilities:

1. Both the speaker and the subject being spoken about have issues.

2.Only the speaker has issues.

The reason the person being spoken about is disliked is sometimes due to their selfishness and greed, hatred, and delusion.

However, sometimes that person may not have any problems at all.

The speaker usually has issues because they are experiencing their own greed, hatred, and delusion.

In any situation, any greed, hatred, or delusion is ultimately unwholesome and will lead to suffering.

It is only when discussing others without greed, hatred, and delusion that it is in accordance with the Dharma.

Yet, almost no one in this world can achieve that.

佛陀曾說，他不見除了惡友外，有其他一樣東西會使我們的不善法生起，善法衰退的 (AN1.70)

佛陀說得確實不錯

大家可以留意一下，從出生到現在，我們的心都是時好時壞的

貪嗔癡旺盛，道德衰敗的那段時期，發生了什麼事？ 沒錯！就是接觸了惡人，接觸了不好的資訊

佛陀也說，他不見除了善友外，有其他一樣東西會使我們的善法生起，不善法衰退的 (AN1.71)

某段時期，心變得善良，貪嗔癡減少，發生什麼事？對！就是接觸了善人，接觸了良善的資訊

一般來說，根本無法控制。我們親近什麼人就變什麼人

而善法導向昌盛和幸福；不善法導向不幸和痛苦

從今以後，為了自己的幸福，應當遠離不善人，只親近善人

The Buddha once said that he does not see anything other than bad friends that can cause our unwholesome states to arise and our wholesome states to decline (AN 1.70).

What the Buddha said is indeed correct. We can observe that from birth until now, our hearts have been fluctuating between good and bad.

During the times when greed, hatred, and ignorance are rampant and our morals decline, what happens? That’s right! We come into contact with bad people and bad information.

The Buddha also said that he does not see anything other than good friends that can cause our wholesome states to arise and our unwholesome states to decline (AN 1.71).

During periods when our hearts become kind, and greed, hatred, and ignorance diminish, what happens? Yes! We come into contact with good people and good information.

In general, we cannot control this. We become like those we are close to.

Wholesome states lead to prosperity and happiness;

unwholesome states lead to misfortune and suffering.

From now on, for the sake of our happiness, we should stay away from unwholesome people and only associate with wholesome ones. 

View All Defilements with fear

Just like this little hamster 🥶

Because any defilement will lead to disputes, punishment, and condemnation from the wise, pulling us into lower realms 

應對一切煩惱怖畏

就如同這隻倉鼠那樣

因為無論是什麼煩惱，都會引來是非、懲罰、智者的譴責，拉我們去惡道

Our enemies, whether human or non-human, are like playing a game of whack-a-mole.

As soon as our greed 'mole' pops up, they hit it down heavily

As soon as our anger 'mole' pops up, they hit it down heavily

As soon as our ignorance 'mole' pops up, they hit it down heavily

我們的冤親債主，不論是人還是非人

就像玩打老鼠遊戲

一見我們的貪老鼠彈出來，就打下去

一見我們的嗔老鼠彈出來，就打下去

一見我們的癡老鼠彈出來，就打下去

Sometimes, some masters will laugh.

What are they laughing at?

They’re laughing at our foolishness! 😂

Anyone with greed, anger, and ignorance is a foolish person

because they don’t understand the Four Noble Truths—

suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. 

有時一些法師們會笑

笑什麼？

笑我們蠢囖！

誰人有貪嗔癡都是蠢人

因為不明白四聖諦--苦，苦的原因，苦的滅，導致苦滅之道

Hurting others is foolish.

Those whose hearts are hurt by others are also foolish. 😂

The former causes themselves pain first, then causes pain to others; they create negative karma and will be condemned by the wise, resulting in much suffering and thus is foolish.

Getting angry and sad because someone has hurt you is also foolish, as it shows a lack of wisdom in making oneself happy. 

傷害別人是蠢的

心被人傷害到的都是蠢的

前者因為先讓自己痛苦，而後讓人痛苦；自己也造惡業；將會受到智者的譴責和許多痛苦而愚蠢

被人傷害而生氣傷心也是蠢，因為不夠聰明來讓自己快樂

要記得一點，就是：

當我們貪心時，我們是愚蠢的

當我們有性慾時，我們是愚蠢的

當我們有自私的情愛時，我們是愚蠢的

當我們生氣時，我們是愚蠢的

當我們傷心難過時，我們是愚蠢的

當我們妒忌時，我們是愚蠢的

當我們吝嗇時，我們是愚蠢的

當我們自大時，我們是愚蠢的

當我們自卑時，我們是愚蠢的

當我們和人吵架時，我們是愚蠢的

當我們胡思亂想時，我們是愚蠢的

在這世上應該沒有人比佛陀、阿羅漢和像他們的人強大

孤立他們？ ok 隨便你們😌

說他們是非？ ok 隨便你們😌

損害他們利益？ok 隨便你們😌

殺害他們？ok 隨便你們😌

沒有誰可以不執著一切，捨棄一切，除了他們以外

無論發生什麼事，他們都不起貪嗔癡

In this world, there should be no one more powerful than the Buddha, the Arahants, and those like them.

Isolate them? Okay, do as you please. 😌

Slander them? Okay, do as you please. 😌

Harm their interests? Okay, do as you please. 😌

Kill them? Okay, do as you please. 😌

No one can let go of everything and abandon all attachments, except for them.

No matter what happens, they do not fall into greed, hatred, or delusion.

If we think, speak, and act with greed, hatred, and ignorance, there is no doubt that this is wrong in an ultimate sense.

If we think, speak, and act without greed, hatred, and ignorance, there is no doubt that this is right in an ultimate sense.

如果我們帶著貪、嗔、癡而思維、說話、行動

不用懷疑， 在究竟意義上這一定是錯的

如果我們帶著無貪、無嗔、無癡而思維、說話、行動

不用懷疑， 在究竟意義上這一定是對的

佛陀說：“法尚需捨， 何況非法？” (MN22)

殺生、偷盜、邪淫、妄語、飲酒吸毒、離間、粗惡尖酸刻薄之語、無意思的廢話、貪求別人的所有物、對別人懷有惡意怨恨和妒忌、邪見

這些本來就應該捨棄， 為什麼？ 它們會為自己和別人帶來痛苦， 被智者所譴責

法為什麼也要捨棄？

佛陀說， “有些人只是為了找別人錯處而來學法”

也有些人學完佛法就來炫耀

來和人爭論

為自己帶來痛苦和負擔

這樣學佛法來有什麼用？

我們許多人佈施行善， 但卻執著善業功德。 原本想斷除輪迴， 卻變成想永無止境地行善，想做得比人多。 或者想：“這個善行只能我做， 別人不能做” 自私自利，只是為了自己

當條件一轉變， 原本我們在做的這個善行不能做了， 然後便生氣難過。

或者有更大的善行現前， 但我們卻因為執著當前的善行， 而不能放捨。

結果不僅沒有達到斷除貪嗔癡的效果， 反而增長貪嗔癡， 越來越痛苦，也讓輪迴越來越長

我們許多人持戒， 卻執著持戒。 結果便因為自己的戒德而炫耀自己，看見別人也持戒就妒忌別人；也讓自己持戒持到越來越痛苦，貪嗔癡越來越多

我們許多人禪修， 僅僅只是為了比人特別、比人好。結果禪修後不僅沒有去除貪嗔癡， 反而貪嗔癡越來越多， 越來越痛苦。

原本學習佛法， 思想、語言和行為卻背離佛法

這就是執著佛法的過患

怎樣體現法同時捨掉法呢？

那就是學習佛法、佈施、持戒、禪修的同時， 但不要執著它們為“我的”

那一切問題便能解決了

The Buddha said: “Even the Dhamma should be abandoned; how much more so the non-Dhamma?” (MN22)

Killing, stealing, sexual misconduct, lying, drinking alcohol and using drugs, sowing discord, harsh and cutting words, meaningless chatter, coveting others' possessions, harboring malice, resentment, and jealousy, and wrong views.

These should be abandoned. Why? Because they bring suffering to oneself and others, and are condemned by the wise.

Why should the Dhamma also be abandoned?

The Buddha said, “Some people come to learn the Dhamma just to find faults in others.” 

Some learn the Dhamma only to show off, to argue with others, bringing themselves pain and burden.

What use is it to learn the Dhamma in this way?

Many of us give and do good deeds, but we become attached to our good deeds. Originally aiming to end the cycle of rebirth, we instead wish to perform endless good deeds, wanting to do more than others. Or we think, “This good deed can only be done by me; others cannot do it.” --this selfishness 

 When circumstances change, and we can no longer perform our good deeds, we become angry and sad.

Or when greater good deeds  present themselves, we cannot let go of our current good deeds. As a result, not only do we fail to eliminate greed, hatred, and ignorance, but we only increase them, suffering more and extending our cycle of rebirth.

Many of us observe precepts but become attached to them. As a result, we boast about our virtue and envy others who also observe precepts, leading us to suffer more as our greed, hatred, and ignorance increase.

Many of us meditate merely to feel special or better than others. After meditating, we not only fail to eliminate greed, hatred, and ignorance, but they also increase, causing us more suffering.

Originally learning the Dhamma, but our thoughts, speech, and actions deviate from it. This is the drawback of clinging to the Dhamma.

How can we embody the Dhamma while simultaneously letting go of it?

That is by learning the Dhamma, giving, observing precepts, and meditating, but not clinging to them as “mine.”

Then all problems can be resolved.

不要覺得自己的煩惱很酷，

也不要覺得自己的惡行很酷

有些人會覺得殺生很酷，例如去釣魚，釣得比人多很酷。打獵打下一隻獵物很酷

有些人覺得偷了超市的東西回家很酷

有些人覺得成功和別人的妻子通姦很酷

有些人覺得說謊很酷

有些人覺得飲酒很酷，能喝的人很酷

有些人覺得說人是非，詆毀別人，成功離間別人的感情是件成功的事

有些人覺得罵人,說些刺痛他人的話很威

有些人覺得說廢話沒有什麼問題

有些人覺得心理面貪求想佔有別人的東西沒有什麼問題

有些人覺得心裡想傷害別人沒有問題

有些人覺得否定因果沒有什麼問題

佛陀說，愚人有三種特徵，讓智者知道他是愚人、非善人。

1. 作惡行

2. 說惡語

3. 想惡思維 （MN129）

當我們作惡的時候，對智者來說，我們是一個蠢人，蠢豬。

因為對我們根本一點好處也沒有，只有帶來痛苦。自己過後會後悔難以平靜，也會擔心被人發現，會有不好的名譽，走出來沒有自信，死後也會墮落惡道，地獄。

Ajahn Golf 說--我們會有不好的性格，有種種的貪嗔癡，都是過去惡業形成的果報。

-

過去的惡業是讓我們成為惡人的其中一個條件。

所以當我們起貪嗔癡的時候，我們就是一個被惡業纏身的可憐蟲。

例如我們貪婪、好色、自卑，自大，後悔，沒有慚愧之心，憤怒，不滿，和人吵架，傷心，絕望，妒忌別人，吝嗇，胡思亂想，心散亂，心昏沉睡眠----這些都是過去某些惡業所帶來的

如果誤以為條件組合的東西， 或這個身心是恆常，快樂，和我/我的。這是愚蠢的表現，因為讓我們越來越執著，帶來許多痛苦。 有些也是因為惡業所帶來的。

惡業是可以生惡業的

例如佛陀曾在AN10.88中開示，假如有比丘侮辱斥責聖者的話， 他的修行會退步，他可能會犯戒，他可能會不樂於出家生活，他可能會高估了自己的修行......

一個惡業，可以導致其他不善法的滋生。

例如如果我們布施後後悔，當果報成熟時，我們就會吝嗇，雖然有錢，但不捨得用。（AN5.148, SN3.20）

DhpA.112 也記載，有比丘在過去迦葉佛的年代，就曾讓別的比丘生起退心，遊說他返回在家生活，以得到他的資具。因為這個業，讓他在我們這尊佛的年代作為比丘時，也對出家生活很厭煩，厭煩到甚至想自殺---因此我們可以看到，過去的惡業，可以讓我們心生厭煩，不悅，甚至會想自殺

如果誰去貪屬於別人的東西，想傷害別人，懷有邪見， 根據Luang por lersi lingdam的教導，他未來將會心靈混亂，生而充滿憂慮，心靈不平靜平和，活得不幸福

有些人過去世當屠夫軍人的,帶給動物與人類不安恐懼和傷心的,今生他的心便也會容易有焦慮症,抑鬱症,充滿著不安. 有時也會有自閉症

也曾聽過有一個人,他過去世是一隻猴子,當時他擾亂了一位隱士修習禪定,致使他在今生修禪定怎樣修也修不到,心始終非常混亂不安,定不下來

Luang pu boonsong有一次也說， 我們之所以會輕信外道之言，有可能過去有去外道那裏或冒犯三寶。大師父說的我們不信，外道所説的我們卻全信。Luang pu boonsong 教導，如果是這樣的情況的話，要多些向三寶真誠地求懺悔。要每天求懺悔，就不會忘記，和這樣禪修心就會平靜。而且要守好五戒

因此當自己有貪嗔癡的時候,我們實際上是被過去的惡業所影響,不要覺得很酷. 當有這些貪嗔癡的時候,我們肯定不會受別人歡迎的,我們會繼續做許多惡業,單單在今生就為自己帶來許多苦.這是一個惡業纏身的人的表現.

但怎樣可以讓這些惡業停止運作? 看到這篇文章就是轉機了,是您善業所帶來的.

Ajahn Golf 教導我們五樣東西

1. 只相信三寶

2. 相信因果業報

3. 布施

4. 持戒

5. 禪修:修定,修慧

我們就這樣一步步去除自己的煩惱, 不作任何惡,培育一切善, 淨化自己的心.

當我們貪嗔癡輕薄,不斷行善的時候,我們就能得到別人的歡迎,不會後悔,充滿自信, 充滿喜悅, 充滿祥和和平靜.我們這麼得人喜歡,做生意也會興旺,別人也願意和我們做生意,光顧我們,讓我們得到大財富

當我們具備許多美德的時候,這是什麼? 就是過去的善業帶來的結果囖!

過去的善業會讓我們變得善良.

例如Sucintita 長老過去世是獅子的時候,曾經布施了肉給佛陀,以此功德,推動了長老不停行善,最後抵達涅槃

就如Ajahn Golf 所說,當我們有好的性格,這也是過去善業所帶來的結果.

當我們把心念一轉,捨棄惡行,培育善行,淨化自己的心.我們便在讓過去的善業成熟，同時在造新的善業了.

Ordinary people in the world are like this fish,

constantly struggling.

They struggle at all times because of greed, hatred, and delusion,

struggling while thinking,

struggling while speaking,

struggling while doing.

世間一般人就好像這條魚那樣

不斷掙扎

無時無刻都因為貪嗔癡而掙扎

邊想邊掙扎

邊說邊掙扎

邊做邊掙扎

這個世界並不是說我們慘， 我們餓， 我們破產， 我們家破人亡，我們面臨死亡的危機，

而去殺生、偷盜、邪淫、說謊、飲酒吸毒、離間詆毀、說刻薄之語、說閒雜之語廢話、貪求屬於別人的東西、怨恨想傷害別人、否定因果

就沒有後果

慘還慘

惡業還惡業

惡業一旦造了， 一樣要承擔後果…

"Shattered to Pieces"

Born into this world, if we have not yet escaped danger or suffering; we must be very careful to restrain our greed, hatred, and delusion.

Why? A cunning and clever political or military figure can easily eliminate anyone, except for saints or those like saints.

Whoever has strong greed can be brought down to destruction and shattered into pieces by exploiting their greed.

Whoever has strong arrogance can be similarly brought down.

Whoever has strong anger can be brought down to destruction.

Whoever is deeply deluded can also be brought down.

Who is free from greed, hatred, and delusion?

Therefore, it is very easy for them to eliminate us.

If a country is filled with foolish people—those thick with greed, hatred, and delusion—they will elect a fool as president.

And then it becomes easy to topple the entire nation.

But this is just a matter of shatter into pieces; it only belongs to the cunning of ordinary people, capable of ruining the whole life or several decades.

The more insidious politicians are the spirits or demons of the demonic realm. They can easily send anyone into the deepest hell , almost to the point of never being reborn.

They can create conditions that lead us to commit the five heinous crimes:

1.Killing one’s father

2.Killing one’s mother

3.Killing an Arahant

4.Spilling the blood of the Buddha (Ajahn Golf mentioned that destroying Buddha statues or stūpas falls into this category)

5.Creating schisms in the Sangha.

Those who are thick with greed, hatred, and delusion, like Devadatta; just need to make them see or hear certain things, perceive certain things, and they will follow the 'order' of demons, falling into hell with infinite years before they are released.

Another simple method is to make us offend the saints.

Which saint would trumpet their own holiness?

So how would ordinary people know who is a saint and who is not?

Monks, nuns, novice monks, novice nuns, laymen, laywomen—

whichever group we tend to disrespect, conditions are created for us to encounter them by spirits.

If we were given a five-year-old novice Arahant, wouldn’t we be completely destroy ourself without knowing?

The "Path of Purification" states that slandering saints bears the weight of the heinous crimes:, for nearly any sutra that mentions divine eyes also discusses how slandering saints leads to immeditately reborn into  hell or other lower realms in the next life.

Pak Auk sayadaw cited suttas that says if someone criticizes a saint and does not apologize, they cannot attain any stage of enlightenment in that lifetime; if a lower level saint criticizes a higher level saint and does not apologize, they cannot attain a higher realization in that lifetime.

In fact, it’s not even necessary to mention enlightenment. Ajahn Hei once said that in Thailand, someone merely criticized a saint in their heart, and afterward, they could no longer enter into deep meditation.

What seems like a small act can lead to falling into great hell, and after being released, one may suffer misfortune for hundreds or even countless lifetimes. Those demon kings and spirits might have perished, but our kamma is not yet exhausted, and we continue to suffer; it can be said to be the degree of 'never reborn.'

Not to mention us, even monastics can self-destruct.

There have been a case where a monastic saw a lay practitioner living in the monastry who was a great practitioner. And without deeper inquiry, he fiercely condemned him as a false teacher, in a tone which was very formidable and fierce—

sorry~ but no one can help that monk. No one can help~

As ordinary people, we do not know who has cultivated to what level. Therefore, we should respect everyone, every deity, and every sentient being; do not harm any sentient being.

Ajahn Golf once taught: "How formidable people are outside is not important. If we hear how formidable others are, we can just acknowledge it and let it go; there's no need to believe or refute.

If we choose to believe and encounter a deceiver, we will be deceived.

But if we immediately refute and the person we meet is genuine, we will also suffer.

So what is worth believing? The Buddha taught us to use mindfulness and wisdom to discern; we should only believe what we truly feel. Because belief and disbelief are our freedoms.

Some people may try to scare you with strange and supernatural means, but there’s no need to be afraid. As long as we have mindfulness, nothing can manipulate us.

Ajahn hopes everyone can be wise and rational, avoiding superstition and blind belief in things."

Regarding the unknown and uncertain, Ajahn Golf also said: "If you believe, you are a fool; if you do not believe, you are also a fool.

So there’s no need to believe or disbelieve; just let it go."

This way, we will be safe.

Is everyone safe now? 

《粉身碎骨》

生在這個世界，還未脫險，還未離苦；我們要非常小心，限制自己的貪嗔癡啊～

為什麼？ 一個陰險聰明的政治、軍事人才可以不費吹灰之力把任何人鏟起，除了聖者或像聖者的人。

誰貪心重，就利用他的貪心把他打至落花流水、粉身碎骨

誰我慢重，就利用他的我慢把他打至落花流水、粉身碎骨

誰嗔心重，就利用他的嗔心把他打至落花流水、粉身碎骨

誰痴心重，就利用他的愚癡把他打至落花流水、粉身碎骨

誰沒有貪嗔癡？ 所以他們要解決我們是輕而易舉的～

如果一個國家多蠢人，即貪嗔癡厚的人；他們就會選一個蠢人當總統。

然後也可以輕易地把整個國家鏟起

但這只是落花流水、粉身碎骨的程度而已；還只是屬於凡人的陰險才幹；最多毀掉一個人一生、或者幾十年

更陰險的政治家是魔界的精靈或魔眾。他們也可以輕易地把任何一個人打進無間地獄，近乎永不超生的程度。

他們可以製造條件讓我們造下五逆罪：

1. 殺父

2. 殺母

3. 殺阿羅漢

4. 出佛身血 （Ajahn Golf 說破壞佛像、破壞舍利塔都是屬於這一類）

5. 分裂僧團

誰貪嗔癡非常厚，像提婆達多那麼厚；只需要給他們看到一些東西、聽到某些東西、感知到某些東西；他們就會順著邪魔的意思去做了；掉進無間地獄後近乎永不翻身；經過很長的時間後才能出獄。

另一個簡單方法就是讓我們冒犯聖者。

哪個聖者會到處大喇叭地說自己是聖者呢？

所以一般人怎會知道誰是聖者、誰不是？

比丘、比丘尼、沙彌、沙彌尼、男居士、女居士

哪一種我們是傾向不尊重的，就製造條件、安排讓我們遇上他們

給一個5歲沙彌阿羅漢給我們，我們還不死得不明不白？

在《清淨道論》裏面講到，誹謗聖者的業重如無間罪，因爲幾乎任何一段經文，只要講到天眼智的時候，他都會講到因爲誹謗聖者而墮入地獄去了鬼道等等。

帕奧禪師引用經典說，若有人批評聖者又不道歉， 他就不能在那一世證悟任何道果； 若果位較低的聖者批評果位較高的聖者又不道歉， 他就不能在那一世證悟更高層次的道果。

其實不用說道果。稀師父說過，在泰國曾有人僅僅只是在心中批評聖者，過後原本能夠入禪，突然入不到了

看似小小的舉動，死後墮入大地獄，出獄後再倒大霉幾百世至無量世。那些魔王、精靈可能已經死了，但我們業還未消完，還在受苦；可謂‘永不超生’

不要說我們，出家人都可以自我毀滅。

試過就有出家人見到一個白衣大修行人，然後還沒有深究，就凶狠地罵他邪師、邪說，好像很有氣勢～

幫不到哦，沒有人幫到他哦～

作為一般人的我們是不會知道誰修到怎樣的。所以應當尊重任何人、任何天神、任何眾生；不要傷害任何眾生

Ajahn Golf 曾給予開示：【外面的人怎樣厲害是不重要的。如果我們聽到外面的人怎樣厲害我們聽了就算，放在耳仔就可以了。不用去信或反駁

如果我們去相信的話，如果撞到騙子的話就被騙了。但如果一下立即反駁，如果遇到的是真的，我們也會倒霉。

那怎樣才值得去相信呢，佛陀就説我們用正念智慧去思維，我們真正去感受到了，才去相信。因爲信和不信是我們的自由

有些人用神神怪怪的方式去嚇你，是不用怕的。只要我們有正念的話，就沒東西可以作弄你

Ajahn 就希望大家做一個有智慧、有理智的人，不要迷信，盲目去相信一些東西。】

對於我們未知、不確定的東西，Ajahn Golf 也說：【如果大家相信，你們就是笨蛋

如果你們不相信的話，你們也是笨蛋。

所以不用相信，也不用不相信，把它丟掉就好了】

這樣我們就安全了。

大家安全了沒有？ 

Heaven is the dwelling place of intelligent, smart, and wise people.

Hell is the dwelling place of those with low intelligence and foolishness.

Why?

The Buddha said that those who commit evil with body, speech, and mind are foolish,

while those who do good with body, speech, and mind are wise. (MN129)

天堂是智商高、聰明而有智慧的人的聚居地

地獄是智商低、愚蠢的人的聚居地

為什麼？

佛陀說， 身口意行惡的是蠢人

身口意行善的是智者 (MN129)

《這個世界沒有秘密可言》

這個年代的世界，作惡的人比行善的人多許多。

在許多個場合（SN56），佛陀就曾表示，那些持不殺生，不偷盜，不邪淫，不妄語，不飲酒，不離間語，不粗惡語，不閒雜語戒的人，比那些沒有持戒的人少得多。

持戒的人就好比沾在指尖上的塵土那樣，沒有持戒的人就好像大地的泥土那樣。

那些尊敬父母，尊敬修行人，尊敬長輩的人，同樣也屬少數。

一個時代的平均人壽，和人類的平均道德水平是成正比的。

在人壽少過一百年的時代，大部分人都是沒有道德的

因此有許多人在外人面前可能很好，但在背後犯下十惡業也有的。

很常見的，在背後為了製造分裂，破壞和合而說離間語

也有許多人回到家後對父母呼呼喝喝

他們以為別人不知道，但其實佛陀說，惡業一旦做了，不存在名叫秘密的東西 （AN3.40）

有些知名的大富豪，他們也是做了許多社會公益的事情，但他們背後原來也有偷情，犯下邪淫的惡業，但媒體沒有報導，也幾乎沒有人知道。但這個世界怎會有秘密呢？他們原本可以生天，但變成下一生最多只能再生到人間，再做有錢人， 但會遇到很多不好的事。

佛陀就曾說，假如一位比丘生起連結欲樂，惡意，加害的思維，有時有神通，天眼，他心通的修行人是會知道，感知到的。當知道後，那位有神通的人士就可能以此作為教材： 你們看吧！這位比丘，雖然從在家出家，但是卻被惡不善法覆蓋！

那些有神通，天眼，他心通的天神也會知道。從四天王天，一直到梵天界，只要那些天神窺探人間，他們就會知道了。

佛陀說，天神和如來都見到世間愚人錯誤的行爲。

我本人就曾遇過有些修行人，確實有讀到一個人背景資料的能力。有時在心裡思維的東西，都被他們說出。並不是什麼神秘秘密的東西，只要定力夠深，確實是可以知道的。某西方阿姜查弟子，大師父，就曾分享，有一次，自己打坐定力去到一定程度後，發現自己可以讀到別人的資料；但因為他不想侵犯別人的私隱，所以再沒有發展這種能力下去。

知道後，可以以此勉勵自己，諸惡莫作，眾善奉行，自淨其意。

<<我們有疏忽大意嗎?>>

行善得善果， 行惡得惡果--並不是所有人都相信。

如果不相信業力， 不相信因果， 我們就不會行善， 而是自己想怎樣就怎樣，作惡也不要緊， 只要不違反法律就行了。

這樣的人， 其實即是世界上大部分的人， 他們下一生墮入惡道的機率近乎百分百。 因為連佛陀都說， 人類死後墮入餓鬼， 畜生， 地獄道的， 就如大地的泥土那麼多。 而人死後再生為人或天神的， 就如指尖上的泥土那麼少。

就算我們有信仰， 相信業力， 但信心不太強， 也疏忽大意過日， 不去行善積德，其實下場也是差不多。

大部分的人， 你不可以說他是善人， 也不可以說他是惡人， 因為他善也做， 惡也做。可能壞事做得多一點。 有些壞事做得更多， 只不過沒有觸犯到法律

到頭來， 死後再睜開眼， 便發現自己被地獄的獄卒夾住， 排隊等見閻羅王。

閻羅王大概會問你: 嘿， 在人生的這個時期，見到別人出生，老去， 患病，犯罪而被懲罰，死亡， 你有沒有因而反思到自己也會老病死、還會再生、 做壞事會遭到報應？ 你有沒有行善？ 你想得起嗎？(MN130)

不要以為閻羅王是想為難你， 其實他在提醒你， 讓你想起為人時做過的善事。

假如你能想起， 閻羅王便會放你走， 因為回憶起這個善業，你可能能再生到人界， 或者好運的話， 能夠再生為天神。

假如你平時都沒有做什麼善事， 答不出來， 閻羅王也幫不到你。 這時他保持沉默， 任由獄卒掉你去地獄受著劇烈的痛苦。

我們這時會被刀砍， 被火燒。 我們會被迫吃屎喝尿， 被迫爬上佈滿針刺的大樹。

在地獄受完幾百、幾千、幾萬年的折磨後， 我們才得以脫離地獄， 還要輪迴做畜生、做餓鬼， 最後才能做回人。

閻羅王其實自己都怕， 見到人們做壞事後墮入地獄， 連自己也幫不到他們， 他也怕有朝一日自己投胎為人做壞事後也會這樣。

於是他也發願， 希望未來自己能夠出生為人， 遇到佛陀， 讓佛陀教導他佛法， 直到明白佛法， 不用再來輪迴。

《去除煩惱不用成為聖人》

有時我們可能會說：‘唉，我又不是聖人。這些煩惱留住，到時候成了才處理啦～’

如果是這樣的話我們就不聰明了

煩惱就是讓我們煩的東西，讓我們不快樂的東西。

為什麼要留著它們呢？

事實上保持內心的清淨和快樂，並不用成為阿羅漢還是佛陀。例如前泰王蒲美蓬·阿杜德，相傳就是行菩薩道的。如果是菩薩，代表什麼？就還是凡夫。但前泰皇在泰國是人人都喜歡與愛戴的。有許多大師父，例如隆波間夏、 隆波帕默也有讚美他。Ajahn Golf 也有Post 他的佛法。所以看到，去除煩惱根本不需要成為什麼。連出家都不用。

如果把煩惱濃縮下來，就是這個‘自我’ ，覺得自己重要；因此心才會把好的東西抓來給自己，不好的東西推離。這就是貪和嗔。

如果細心地想，其實是一件很大壓力的事情來的。當有自我的重量，或者說一旦自私，根本就不開心，而且很痛苦。不斷想著自己，謀取私利，整個人都會很緊繃。

一旦把自我自私去除，整個人立即鬆起來，快樂起來，壓力全消。我們立即成為了全宇宙最快樂的人了～

除此之外，也會好像泰皇那樣受到所有人的歡迎和愛戴。

我們以為一旦無私就會賺少了錢，少了名譽、 地位、 權力？ 

噢，這不是事實。 

當我們無私，只是默默付出幫助別人，不是要他們的錢，任誰也會喜歡我們的。他們會更喜歡和我們做生意，送錢給我們。作為員工，老闆也會提拔我們，同事也會推薦我們。因為無私，我們反而多了錢

不用自我宣傳，別人也會為我們宣傳。因為無私，我們反而多了名譽

就算不用求地位，但因為無私，我們反而更受人尊重，有更高的地位

因為無私，心清淨，所以更能看得清自他的利益，即變得更有智慧。別人便會因此而更願意幫助我們、 尊重我們、 聆聽我們、 順從我們、以我們為領袖；我們反而更有權力。

一旦我們空掉自我，連天神也會尊敬我們的

因此不用擔心，越沒有自我，就越多好事發生。

越沒有自我，您所祈求的東西就越容易吸來。

誰想得到快樂和一切美好的事情，就把一切煩惱去除吧！

"We need not become a Saint to remove defilements"

Sometimes we might say, "Oh, I'm not a saint. I can deal with these afflictions later when I become one."

If we think like this, then we're not being wise.

Defilements are the things that trouble us, that make us unhappy.
So why keep them?

In fact, maintaining a pure and happy mind doesn’t require us to become an Arahat or a Buddha. 

For example, the former King of Thailand, Bhumibol Adulyadej, is said to have practiced the Bodhisattva path. Being a Bodhisattva means what? A bodhisattva still means as a common wordling. Yet the former king was loved and admired by everyone in Thailand. Many great masters, such as Luang Por Ganha and Luang Por Pramote, praised him. Ajahn Golf also posted about his teachings. So you see, removing defilements doesn’t require becoming anything at all. We don’t even have to become a monk.

If we condense defilements down, they essentially are the "self," the feeling of being important. This leads the mind to grasp good things for itself while pushing away bad things. This is greed and aversion.

If we think carefully, it's actually a huge source of stress. When there’s the weight of the self, or in other words, when one is selfish, one is fundamentally unhappy and in pain. Constantly thinking about oneself and seeking personal gain makes a person tense and nervous.

Once we remove that selfishness, we immediately relax, feel happy, and all stress disappears. We become the happiest person in the universe!

Moreover, we will be welcomed and loved by everyone, just like the former king.

Do we think that once we are selfless, we will earn less money, lose reputation, status, or power?
Oh, that’s not true.

When we are selfless, quietly helping others without seeking anything in return, not seeking money, everyone will like us. They will be more inclined to do business with us and even give us money. As employees, our bosses will promote us, and colleagues will recommend us. Because of our selflessness, we end up with more money.

We don’t need to promote ourselves; others will do it for us. Because of our selflessness, we gain more reputation.

Even if we don’t seek status, our selflessness earns us greater respect and a higher status.

Because of selflessness, our hearts are pure, allowing us to see others’ interests more clearly, which represents a greater wisdom. Others will be more willing to help us, respect us, listen to us, follow us, and take us as leaders; we will, in turn, have more power.

Once we empty ourselves of the self, even celestial beings will respect us.

So, there’s no need to worry; the less self we have, the more good things will happen.

The less self we have, the easier it is to attract what we desire.

Anyone who wishes for happiness and all good things should remove all defilements!

《佛教的修行目標—Happy!》

佛教的修行目標就是無上的開心。

一般大師父說是要 ‘離苦’ ，‘解脫一切苦’ ，去除貪嗔癡，但這不太吸引。

所謂的‘去除貪嗔癡‘，貪嗔癡是什麼？ 就是煩惱。煩惱就是那些讓您心煩意亂的情緒。就是煩人的東西。煩人的東西您想要嗎？所有人都不想，但是所有人都意識不到自己還粘著一些自己不想要的東西。

例如貪。貪名譽，貪地位，貪權力，貪錢，貪食物，貪女人/男人，貪圖享受，貪健康，貪聰明智慧，貪美貌，貪求尊重（=我慢）。大家都覺得沒有什麼問題，對嗎？

如果沒有過患，就沒有人想去斷除了。正正因為看到過患，所以佛陀和阿羅漢才會去斷除它們。

貪有什麼過患？就是煩！不開心！所以才叫做煩惱

貪就好像濕疹那樣。讓您的心一直癢癢的。當癢的時候就去抓，抓的時候有一丁點快樂。但就越抓越痛，仍然要不斷抓不斷抓。

當我們的心有貪欲的時候，就是一直癢癢的。然後不斷要追一些東西拿來給我們自己。一直追一直追，心很累，心很痛苦，但是仍然要一直追一直追。快樂只有一丁點，痛苦卻一大摞。

但大家仍然縱容貪一直存在在心中……

嗔的過患就很明顯。當我們生氣，妒忌，吝嗇，後悔，傷心，難過的時候，心是痛苦的。

大家想要開心還是痛苦？明顯是痛苦（笑）

誰人一直想要報仇，想要毀掉別人啊？誰人說‘君子報仇，十年未晚’啊（笑）那就十年一直痛苦下去。

癡的過患比較細微。

昏沉睡眠時，就好像家裡水浸一樣，所有東西都壞了，燈也短路了。

當心昏沉懶惰的時候，心失去了光明，清爽和快樂。其實就很煩喔，其實就不好受窩。

當我們心散亂的時候，其實漸漸心會很累。因為一直在損耗能量。之後無論做什麼都充不到電，提不起勁。也是很煩！也是不開心！

當我們對真理疑惑的時候，就會不斷質疑，不斷想要問問題去確認，心就不斷亂亂亂；也是很煩！不開心！

試過和天主教徒聊天，他分享說他不喜歡害人，是因為心不舒服。

對，

當我們作惡的時候，我們其實心要先煩起來，心要先不開心，才會去讓別人也煩起來，不開心！

所以佛教的修行其實宗旨很簡單，就是讓我們可以開心和舒服

當我們的心一步步削減煩惱的時候，其實即是不讓我們的心再煩下去，其實是很開心哦。

例如當Por Khao Wanchart yimme 證得第三階段的法後，他遇到 Luang pu kwang ，那時 luang pu 說白父心已經 "sabai" (泰文：舒適舒服) 了，只剩下一點點（煩惱）。

如果是佛陀和阿羅漢，大家想像他們多開心和快樂？

試過有人問過大師父，他見大師父不斷要幫助眾生，於是便說：‘做比丘真是繁忙啊！’

大師父笑著摸摸自己的胸口，很開心很快樂地說：'也不要緊，因為心是sabai sabai 了。'

就是心清涼快樂，好像開冷氣那樣

去除一切煩惱的人，就是不會再煩的人。他們有最高級的開心快樂。我們稱之為涅槃之樂。 佛陀在Ud.12 中說，世間的感官享樂（眼睛接觸到怡人的影像，耳朵聽到好聽的聲音，鼻子聞到好聞的味道，舌頭嚐到好吃的東西，身體接觸到很好的觸感，心想到快樂的情緒和目標），以至是天界的快樂，都不及涅槃之樂的十六份之一。

真的很happpy ,對嗎？

"The Goal of Buddhist Practice—Happy!"

The goal of Buddhist practice is supreme happiness.

Generally, some esteemed masters say it is about "escape from suffering," "liberating oneself from all suffering," and eliminating greed, hatred, and ignorance, but this may not sound very appealing.

What does it mean to "eliminate greed, hatred, and ignorance"? These are afflictions—emotions that disturb your mind. They are bothersome things. Does anyone truly want bothersome things? No one does, yet everyone is often unaware that they still cling to things they don’t want.

Take greed, for example. Greed for fame, status, power, money, food, pleasure, health, intelligence, beauty, and respect (which equals conceit). Everyone thinks there’s nothing wrong with this, right?

If there were no drawbacks, no one would want to eliminate these feelings. It is precisely because the Buddha and the Arahants see the drawbacks of them thus  seek to eliminate them.

What are the drawbacks of greed? It is troublesome! It leads to unhappiness! That's why it's called affliction. Greed is like eczema, making your heart itch continuously. When it itches, you scratch it, and there is a moment of pleasure, but the more you scratch, the more it hurts, yet you keep scratching.

When our hearts are filled with desire, they are constantly itching. We keep pursuing things to satisfy ourselves. We chase and chase, and our hearts become tired and pained, but we keep pursuing. The happiness is minimal, yet the suffering is immense. Yet people still allow greed to persist in their hearts…

The drawbacks of aversion are very obvious. When we are angry, jealous, stingy, regretful, sad, or upset, our hearts suffer. Do people want happiness or suffering? Clearly, they prefer happiness (laughs).

Who constantly wants revenge or to destroy others? Who says, "A gentleman waits ten years for revenge" (laughs)? Then that person will be in pain for ten years.

The drawbacks of ignorance are subtler. When we are lethargic or sleepy, it’s like having water flooding the house, ruining everything and short-circuiting the lights. When the heart is heavy and lazy, it loses brightness, clarity, and happiness. It’s actually quite bothersome and uncomfortable.

When our minds are scattered, they gradually become tired because they are constantly draining energy. Afterward, no matter what we do, we can’t recharge or feel motivated. That’s also very bothersome! It’s also unhappy!

When we are doubtful about the truth, we keep questioning and seeking confirmation, and our hearts become chaotic; that’s also very bothersome! Unhappy!

I once chatted with a Catholic who shared that he doesn’t like to harm others because it makes his heart uncomfortable.

Indeed, when we do evil, we first make our hearts troubled and unhappy before we cause others to feel the same!

Thus, the essence of Buddhist practice is very simple: it’s about allowing us to be happy and comfortable. When our hearts gradually reduce afflictions, it means we are no longer troubled, which is very joyful.

For example, when Por Khao Wanchart Yimme attained the third stage of enlightenment, he met Luang Pu Kwang, who said that his heart was already "sabai" (Thai for comfortable and happy), with only a little remaining affliction.

If we think about the Buddha and the Arahants, can you imagine how happy and joyful they must be?

Someone once said to a master when  he saw the master constantly helping sentient beings,, "Being a monk is truly busy!"

The master smiled, patted his chest, and said happily, "That's okay, not big deal, because my heart is 'sabai sabai.'"

It means the heart is cool and joyful, like having air conditioning on.

Those who eliminate all afflictions will not be troubled anymore. They possess the highest form of happiness, which we call the bliss of Nirvana. The Buddha said in Udana 12 that the sensual pleasures of the world (such as pleasing sights, sounds, smells, tastes, touch, and joyful thoughts) and even the happiness of the heavenly realms are less than one-sixteenth of the bliss of Nirvana.

Isn’t that truly happy?

In ancient China, there is a sacred text discussing military strategy called "The Art of War" by Sun Tzu.

It actually utilizes the weaknesses of human nature.

What are the weaknesses of human nature? They are greed, hatred, and delusion, which are defilements

For example, if the opponent is greedy for profit, we can tempt them with benefits.

If the opponent is confused, we can take the opportunity to attack.

If the opponent is irritable, we can provoke their anger and cause them to lose their rationality.

If the opponent is feeling inferior and cautious, we can make them proud and overconfident, leading to carelessness.

If the opponent is united and close-knit internally, we can sow discord among them.

Everyone has greed, hatred, and delusion, so we can easily be manipulated!

The more one has greed, hatred, and delusion, the more weaknesses they have.

The less one has, the fewer weaknesses they possess.

If one has none, they have no weaknesses.

When the opponent tries to tempt us with benefits, we then remain non-greedy

When they want to combat us while we are restless, then we mediate to remain still

When they try to provoke us, we then remain peaceful.

When they aim to incite our arrogance, we then maintain humble.

If they want to sow discord in our relationships, we should refer to the Buddha's teachings on the Six Harmonies. As leaders of our group, we encourage the following good qualities to arise within the community:

1.We show behaviors of loving-kindness towards group members both publicly and privately.

2.We speak kind words with loving kindness to group members both publicly and privately.

3.We hold loving thoughts for group members both publicly and privately.

4.We share any good things we receive equally with group members.

5.We all adhere to the rules and principles we establish together.

6.Although we come from different backgrounds, we agree on the vision, goals, and major principles of the group (AN 6.11).

There is an ancient saying in China: "The pure are noble."

If a person’s mind is not pure and is heavy with greed, hatred, and delusion, the Buddha said they will not understand their own interests, the interests of others, or the interests of both (AN 1.45).

What does this mean? It means foolishness without wisdom!

Thus, a person with an unclear heart will not be in a high position. If they become a boss or leader, that company or group will soon decline.

On the contrary, a person with a clear mind is wise, and their status will be high; they are noble individuals. They will be able to bring great benefits to the nation, society, community, and family through their wisdom.

Others wielding "The Art of War" cannot defeat them (laugh).

中國古代有一部談論行軍打仗的聖典，叫《孫子兵法》

其實有些就是利用人性的弱點。

什麼是人性的弱點？ 就是貪嗔癡，即煩惱

例如，對方貪利就用利益誘惑他

對方混亂就趁機攻取他

對方暴躁易怒就可以撩撥他怒而失去理智

對方自卑而謹慎就使他驕傲自大繼而疏忽大意

對方內部親密團結就挑撥離間

貪嗔癡就人人都有，所以我們都很容易被利用啊！

誰貪嗔癡多，也表示弱點多

誰貪嗔癡少，就表示弱點少

誰沒有貪嗔癡，就沒有弱點

對方利誘我們，我們不貪心，就不要囖！

誰想藉我們心散亂趁火打劫，我們就禪修保持心裡的平靜穩定囖！

對方想激怒我們，我們就保持冷靜囖

對方想誘發我們自大，我們就保持不卑不亢囖

對方想離間我們的感情，我們就參考佛陀的六和合法囖，身為團體的領袖，我們鼓勵團體內生起以下的善法：

1.我們不論公開或私下都對團員有慈愛的行為

2.我們不論公開或私下都對團員有慈愛的語言

3.我們不論公開或私下都對團員有慈愛的思想

4.我們得到什麼好東西，都願意平等地和團員分享

5.我們大家都一起守共同訂立的規矩和原則

6. 我們雖然背景不同，但對於這個團體的願景、目標、大原則上都意見一致（AN6.11)

中國古語有云 ： ‘清者貴’

如果一個人心不夠清，有厚重的貪嗔癡；

佛陀說他將不能知道自己的利益，他人的利益，兩者的利益。（AN1.45）

這意味著什麼？愚蠢沒有智慧囖！

所以心不清的人不會是地位高的人。如果做老闆、做首領的話，那間公司或那個團體將很快衰敗。

反之，心夠清的人就是有智慧的人，他們地位因此會高，是高貴之人。

他們將能以智慧來為國家、社會、團體、家庭等等帶來很大的利益

別人拿著《孫子兵法》 都不能擊敗他們 （笑）

<<渴愛>>

佛陀說， 有三種渴愛: 欲愛、有愛、 無有愛

欲愛， 義註的解釋就是貪愛六塵

貪愛好的影像、聲音、香氣、味道、觸感、情緒/概念/心的不同目標

有愛， Ajahn Golf 就解釋， 那是“想成為什麼，想得到什麼，想很出名，想做很有權力這些。”  “簡單來說，就是有這個自我，希望自己比人厲害，比別人好。要勝過別人” -- 這其實是我慢， 想變得重要

無有愛， Ajahn Golf 解釋， “就是我們希望沒有那些本來自然界已經有的東西。我們去抵抗，就不想有這些東西。比如說，我們出生了，我們不想自己變得老，沒有病，還是說，我們不想跟喜歡的東西分離。”

欲愛， 大部分都毫無用處。 例如貪愛好的影像、聲音、香氣、味道、觸感， 貪愛這些五欲， 只有讓心靈下墮， 帶來痛苦。

有些欲愛，最後卻帶來好的結果。 例如我們很喜歡一個概念， 例如四聖諦、無我、緣起。 想想想， 想過不停， 停不下來。 有貪愛滲雜在裡面， 但也有功德， 也是導向涅槃的。

例如有些人享受禪那之樂， 執著禪定。 Ajahn Brahm 引述經典(DN29)說， 執著禪那有什麼結果？  初果、二果、三果、四果。

最好當然不要執著啦， 但禪那依然是功德。

佛陀說， 多作禪那是會導向涅槃的  (SN53.1)

有愛， 可以等同於我慢。 據說每當佛陀顯現雙神變智的時候， 水火同時顯現的超能力， 現場的人無不發願想要成佛的-----“哇， 佛陀那麼型， 佛陀那麼厲害， 佛陀太 cool 了!!!!” 自己也想好像佛陀那樣厲害。

發願成佛好不好？好! 因為以涅槃為目標， 不斷累積波羅蜜幫助世人， 最後成佛， 幫助天文數字的眾生覺悟。

有些人見 Ajahn Golf , Luang ta siri, 隆波帕默等等沒有煩惱，快活過神仙。 於是也想好像他們一樣厲害，一樣快樂， 一樣沒有煩惱。 於是發願要根斷一切煩惱。 這樣好不好？ 好!因為以涅槃為目標，斷除煩惱後不再輪迴， 同時幫助世人也去除煩惱。 很好!

有些人看見給孤獨長者做最多的佈施， 覺得很酷， 於是發願也要學他那樣做那麼多佈施。 好不好？ 某程度來說也是好事， 不斷做功德下去， 只會帶來光明的未來

無有愛？ 也可以是好事。老病死太糟糕了， 愛別離太糟糕了， 求不得太糟糕了， 碰見不如意的人事物太糟糕了。 不想要! 我要離苦!  朝著這個方向走下去， 最後證悟涅槃， 也是好事。

但是不論如何， 欲愛、有愛、無有愛也是渴愛。 渴愛也是不善， 渴愛就是苦的因。

我們會哭，我們會苦， 都是因為渴愛。

佛陀時代， 是有些比丘修到流眼淚的， 修到哭的， 那是因為渴愛。

但有時渴愛， 是“有時”， 它是朝向光明的動力

"Craving"

The Buddha said there are three types of craving: sensual craving, craving for existence , and craving for non-existence.
 

Sensual craving is defined by the commentary as the attachment to the six senses—images, sounds, scents, tastes, tactile sensations, and various emotions/concepts/targets of the mind.

craving for existence, as explained by Ajahn Golf, refers to "the desire to become something, to obtain something, to be famous, to have power." In simple terms, it is the self that hopes to be better than others and to surpass them—this is actually conceit, the desire to be important.

craving for non-existence , as Ajahn Golf explains, is "the desire to be free from things that are naturally part of existence. We resist and do not want these things. For example, we are born, and we do not want to grow old, to be sick, or to be separated from what we love."

Sensual craving is mostly useless. For instance, attachment to images, sounds, scents, tastes, and tactile sensations only leads the mind to downfall and suffering.

Some sensual cravings, however, can lead to good results. For example, when we have a strong attachment to a concept such as the Four Noble Truths, non-self, or dependent origination, we keep thinking about it, unable to stop. There is a craving mixed in, but it also has merit and leads toward nibanna.

For instance, some people enjoy the bliss of meditation and become attached to their meditative states. Ajahn Brahm cites a sciptural text (DN29) asking what results from this attachment to Jhanas?  He said, it was the stream-entry, once-returner, non-returner, and arahantship.

Of course, it’s best not to cling, but Jhanas and stilness still has merit.
The Buddha said that practicing Jhanas will lead to nibanna (SN53.1).

craving for existence can be equated with conceit. It is said that whenever the Buddha displayed his divine powers, such as the simultaneous appearance of water and fire, everyone present wished to attain Buddhahood—“Wow, the Buddha is so cool, so impressive!” They wanted to be like him.

Is it good to wish for Buddhahood? Yes! Because aiming for nibanna, we continuously accumulate paramitas to help others, ultimately becoming a Buddha and helping countless beings achieve awakening.

Some people see Ajahn Golf, Luang Ta Siri, Luang Por Pramote, etc., who are defilements- free and happier than celestial beings. They also want to be like them—impressive, joyful, and free from defilements. Thus, they vow to eliminate all defilements. Is that good? Yes! Because with nibanna as the goal, eliminating defilements means no more rebirth, while also helping others to remove their suffering. Very good!

Some people see the generous offerings made by the great lay devotee Anāthapiṇḍada and think it's cool, so they vow to make similar offerings. Is that good? To some extent, it’s a good thing; continuously doing good deeds will only lead to a bright future.

Craving for existence? It can also be a good thing. Aging, sickness, and death are terrible; separation from what we love is terrible; not getting what we want is terrible; encountering unpleasant people and situations is terrible. We don’t want that! We want to be free from suffering! Moving in this direction will ultimately lead to the realization of nibanna, which is also good.

However, regardless of the type—sensual craving, craving for existence, or craving for non-existence—they are all forms of craving. Craving is unwholesome; it is the cause of suffering.

We cry and suffer because of craving.

In the Buddha’s time, some monks would reach a state of tears and crying due to craving.

But sometimes, craving "sometimes", can be a force; it can be a motivating drive toward the light.

《以煩惱打擊煩惱》

一般凡夫都是充滿自私的人，他們不是執著於惡，就是執著於善.

一下子叫他們放下一切？根本不可能

不執善惡是阿羅漢的程度

充滿智慧的Ajahn Golf 因此說：

‘如果慾望是朝向世間的話， 那就沒有什麼用。

如果慾望是朝向法的方向，就要去做。 都是要依靠這個慾望， 但是要把慾望用在相反的方向 。‘

‘如果我們把自己 的習氣用在法的方向，那是可以的 。’

我們貪婪？ok , 那麼貪功德吧。貪求幫助別人吧。功德就是在布施，持戒，禪修的過程中會得到快樂，未來果報成熟時也會快樂。貪著功德差不多的時候，善知識就會對他說：做功德動機要純淨，功德才會大。於是因為他想要功德，於是他把這個貪婪也去除，在每次做善法時都把動機轉變，轉化成慈悲的發心。因為功德巨大，因此很快他就證悟道果了。

我們易怒？ok, 那麼不要生別人的氣，生自己的煩惱的氣吧！ 我自己實在太自私了，實在太貪婪了，嗔心實在太多了，實在太自負了！於是他努力去修行，把這一切不善法也從心中去除，最後成為阿羅漢。

喜歡殺生嗎？ Ok,沒問題。 對自己的煩惱殘忍吧，殺害它們吧，讓它們死去吧。不久，他修習了戒定慧後，便成為阿羅漢了。

我們我慢很重？凡事都要勝過別人？ Ok, 沒關係。那比其他人更快成為阿羅漢吧。 於是他努力禪修，很快連這個傲慢也去除，便成為阿羅漢了

我們很自卑？ok .相比起阿羅漢，我們的心真的很糟，滿佈煩惱。於是他看不下去自己的心，趕快去修行，於是不久就修成阿羅漢了。

我們愛異性？ok . 有更好被我們愛的對象。 佛陀的相貌非常莊嚴，他的智慧真是無人能比，他的德行真的不可思議。 愛上佛陀，培育信心後，不久就依循他的教導，去布施，持戒，禪修，很快便成為阿羅漢了，

想要變得聰明嗎？ Ok ,修習戒定慧，讓這顆心聰明起來吧。當心知道五蘊是無常，苦，無我的時候，量夠了，它就會放下它們，證悟道果涅槃。

我們貪求快樂？ Ok . 但請不要貪求五欲，貪求悅意的影像，聲音，香味，味道，觸感。 貪求禪那之樂吧，貪求涅槃之樂吧。這些快樂比起五欲之樂簡直一座山和一粒石頭之比。

喜歡名譽，受人尊重？ok ,沒問題。 初果，二果，三果，阿羅漢的名譽和威望遍布天界與人界，去追求成為聖者吧。不久他便精進修行成為了聖者

喜歡權力，控制別人？ Ok, 沒問題。 控制人太容易了， 但控制這個心更具挑戰性。 就來控制這顆心吧！ 訓練讓這顆心有正念，定力和智慧吧！

喜歡健康？ Ok , 沒問題。 我們有身體的健康和精神健康。身體的健康不怎麼樣，鍛煉不久後又再生病了。 那麼去追求心靈的健康吧。 去布施，去持戒，去禪修，讓這顆心快樂起來吧。 不久，他便成為了聖者。

吝嗇嗎？ Ok ,沒問題。 不要吝嗇你的財富去幫助別人， 不要吝嗇你的知識，不要吝嗇你的善心。 吝嗇你的貪嗔癡吧，不要送貪嗔癡出去，不要做壞的，不要說壞的，不要想壞的。吝嗇這些不善法會帶來快樂

妒忌嗎？ Ok, 沒問題，妒忌你的煩惱吧。 他們已經長時間對我們為所欲為了， 把他們破壞吧，盡情地踐踏它們吧！ 它們才是我們的敵人。 不久，他就成為阿羅漢了

懷疑嗎？ Ok ,沒問題， 去懷疑佛陀，阿羅漢沒有教的東西吧。只相信佛陀和阿羅漢吧。 不久，他只依循佛陀所教導的去布施，持戒，禪修，很快便成為阿羅漢了。

愛面子嗎？ Ok,沒問題。 讓我們充滿一切美德吧。 天神和其他人一直在觀察你，假如你生起貪嗔癡，假如你破戒，假如你懶惰，沒有布施，持戒，禪修， 那麼他們一定會指責你的，說你是非的或者取笑你的。那你就沒有面子了。

懶惰嗎？ Ok，沒問題。 懶惰於作惡吧，懶惰於貪嗔癡的生起吧，那麼不久，他就會只作善的，累積了許多功德後，最終抵達涅槃。

煩惱？對，是不善，但把它用在法方面吧。利用它們來提升自己吧。

禮敬感恩Ajahn Golf 寶貴的啟發與教導

"Using Defilements to Overcome Defilements "

Ordinary people are generally filled with selfishness. They are either attached to evil or attached to goodness. Is it possible to ask them to let go of everything all of a sudden? It's simply not possible. Not being attached to good and evil is the level of an Arahant.

The wise Ajahn Golf thus says:

"If desire is directed towards worldly things, it is of no use. If desire is directed towards the Dhamma, then one should follow it. We must rely on this desire, but we need to use it in the opposite direction."

"If we direct our habitual tendencies towards the Dhamma, that is acceptable."

Are we greedy? Fine, then be greedy for merit. Be greedy to help others. Merit is gained through generosity, observing precepts, and meditation, which brings happiness. When the results mature, happiness follows. When the greed for merit reaches its peak, a good teacher will advise that the motivation for merit must be pure, and only then will the merit be great. So, because they want merit, they remove this greed, and every time they perform good deeds, they transform their intentions, turning them into compassionate aspirations. Because their merit becomes vast, they soon realize the path to enlightenment.

Are we easily angered? Fine, then do not get angry at others, but be angry at your own afflictions! "I am really too selfish, too greedy, too angry, and too conceited!" Then they strive in practice, eliminating these unwholesome tendencies from their hearts, and eventually attain Arahantship.

Do we enjoy killing? Fine, then be ruthless towards your own afflictions. Kill them, make them die. Soon, after practicing the precepts, concentration, and wisdom, they attain Arahantship.

Do we have strong pride? Always wanting to surpass others? Fine, no problem. Become an Arahant faster than others. They diligently practice meditation, and soon their pride vanishes, and they become an Arahant.

Do we feel inferior? Fine. Compared to an Arahant, our hearts are truly miserable, filled with afflictions. Seeing this, they cannot bear it, so they quickly practice, and soon attain Arahantship.

Do we love the opposite sex? Fine. There is someone more worthy of our love. The Buddha's appearance is exceedingly majestic, His wisdom is unparalleled, and His virtue is truly inconceivable. By developing faith in the Buddha, they follow His teachings, practicing generosity, precepts, and meditation. Soon, they become an Arahant.

Do we want to become wise? Fine, practice the precepts, stillness, and wisdom, and let this mind become wise. When the mind understands the five aggregates as impermanent, suffering, and not-self, it will relinquish them when it has accumulated enough understanding, and realize nibanna.

Do we crave happiness? Fine. But do not crave the five sensual pleasures—visual images, sounds, smells, tastes, and tactile sensations. Crave the joy of meditation, the joy of nibanna. These joys are as incomparable as a mountain to a pebble when compared to the pleasures of the five senses.

Do we desire fame and respect? Fine, no problem. The fame and prestige of the first, second, third, and fourth fruition of awakening, the Arahant, spread throughout the heavens and human realms. Seek to become a noble one. Soon, they diligently practice and become a noble one.

Do we desire power and to control others? Fine, no problem. Controlling others is easy, but controlling the mind is far more challenging. So, let's control this mind! Train it with right mindfulness, concentration, and wisdom!

Do we desire health? Fine, no problem. We have both physical and mental health. Physical health may not last; after exercising, sickness may return. So, seek mental health. Practice generosity, observe precepts, meditate, and make the mind happy. Soon, they become a noble one.

Are we stingy? Fine, no problem. Do not be stingy with your wealth to help others, do not be stingy with your knowledge, do not be stingy with your goodwill. Be stingy with your greed, hatred, and delusion—do not spread these out, do not engage in bad actions, speech, or thoughts. Being stingy with unwholesome qualities will bring happiness.

Are we jealous? Fine, no problem. Be jealous of your afflictions. They have been ruling over us for a long time. Destroy them, trample them underfoot! They are our real enemies. Soon, they will attain Arahantship.

Do we have doubts? Fine, no problem. Doubt the things the Buddha and Arahants do not teach. Only believe in the Buddha and the Arahants. Soon, they will only follow the Buddha's teachings, practicing generosity, precepts, and meditation, and quickly become an Arahant.

Do we care about face and reputation? Fine, no problem. Let us be filled with all virtues. The devas and others are always watching you. If you give rise to greed, hatred, and delusion, if you break the precepts, if you are lazy, do not practice generosity, precepts, or meditation, then they will certainly criticize you, accuse you, or mock you. Then, you will have no face.

Are we lazy? Fine, no problem. Be lazy in doing evil, be lazy in letting greed, hatred, and delusion arise. Soon, they will only do good, accumulating much merit, and eventually reach nibanna.

Defilements ? Yes, they are unwholesome, but use them in the Dhamma. Use them to improve yourself.

With deep gratitude to Ajahn Golf for his valuable inspiration and teachings.