我們會妒忌別人嗎？
如果會，這就百分之百不是已經破除自我存在見解（Sakkāyadiṭṭhi）的初果聖者了 （MNA7）
其實沒有什麼好妒忌
根本沒有什麼「人」給我們妒忌。這個世界根本就沒有「人」、「眾生」，只是不斷在生滅變化的精神和物質現象而已~
我們去妒忌別人，這是對自己的不尊重：我們容許那些骯髒、不好看的煩惱在自己心中滋長，自貶身價
同時，這也是對大自然法則的不尊重
為何別人現在會那麼成功、快樂、幸福？
這是緣於過去的善業，配合現在的努力、智慧、種種條件組合而成的結果
有這樣的因，就有這樣的果
別人是應得的！
我們去排斥別人的幸福，這是不尊重因果，與大自然對著幹！
其實如果誰人能完全尊重大自然法則，一切都隨順因緣，內心就不會有任何掙扎、始終平靜和愉快。而這，就是佛陀和那些阿羅漢弟子的境界了
**英文**
Do we envy others?
If we do, then we are certainly not stream-enterers who have already abandoned self existence-view (sakkāya-diṭṭhi) (MNA 7).
In fact, there is nothing worth envying.
There is fundamentally no “person” for us to envy. This world has no “persons” and no “beings” at all—only mental and material phenomena that continually arise and pass away.
To envy others is to disrespect ourselves: we allow those dirty, ugly defilements to grow in our own minds, and so we cheapen ourselves.
It is also a disrespect for the laws of nature.
Why is someone else successful, joyful, and happy now?
It is the result of past wholesome kamma, joined with present effort, wisdom, and a host of other conditions.
With such causes, there are such results.
They deserve it!
To reject another person’s happiness is to disrespect cause and effect—to work against nature itself.
In truth, if someone can fully respect the laws of nature and go along with conditions in everything, there will be no inner struggle at all—only lasting calm and ease. And that is the state of the Buddha and his arahant disciples.
**泰文**
เราอิจฉาคนอื่นหรือไม่?
ถ้าอิจฉา นั่นย่อมไม่ใช่พระโสดาบันผู้ละสักกายทิฏฐิได้แล้วอย่างแน่นอน (MNA 7)
ที่จริงไม่มีอะไรน่าอิจฉาเลย
โดยพื้นฐานแล้วไม่มี “คน” ให้เราอิจฉา โลกนี้ไม่มี “บุคคล” ไม่มี “สัตว์” มีแต่ปรากฏการณ์ทางจิตและทางวัตถุที่เกิดดับเปลี่ยนแปลงอยู่ไม่ขาดสายเท่านั้น~
การไปอิจฉาคนอื่น คือการไม่เคารพตัวเอง: เรายอมให้กิเลสที่สกปรก น่าเกลียด งอกงามในใจของตนเอง เป็นการลดคุณค่าของตัวเอง
ในขณะเดียวกัน นี่ยังเป็นการไม่เคารพกฎของธรรมชาติ
ทำไมตอนนี้คนอื่นจึงประสบความสำเร็จ มีความสุข และเป็นสุขเช่นนั้น?
เพราะเป็นผลของกุศลกรรมในอดีต ประกอบกับความเพียร ปัญญา และเงื่อนไขต่าง ๆ ในปัจจุบัน
มีเหตุเช่นนี้ ก็มีผลเช่นนี้
เขาสมควรได้รับ!
การไปผลักไสความสุขของคนอื่น คือการไม่เคารพเหตุและผล เป็นการสวนทางกับธรรมชาติ!
ที่จริง ถ้าใครเคารพกฎของธรรมชาติได้อย่างสมบูรณ์ ทุกอย่างเป็นไปตามเหตุปัจจัย จิตก็จะไม่มีการต่อสู้ดิ้นรนใด ๆ เลย สงบและเบิกบานอยู่เสมอ และนั่นคือภูมิของพระพุทธเจ้ากับพระอรหันตสาวกทั้งหลาย
**越南文**
Chúng ta có ghen tị người khác không?
Nếu có, thì chắc chắn không phải là bậc Dự lưu đã đoạn trừ thân kiến (sakkāya-diṭṭhi) (MNA 7).
Thật ra chẳng có gì đáng ghen tị.
Về căn bản không có “người” nào để ta ghen tị. Thế giới này vốn không có “người”, không có “chúng sinh”, chỉ là những hiện tượng tinh thần và vật chất không ngừng sinh diệt biến đổi mà thôi~
Ghen tị người khác là không tôn trọng chính mình: ta để những phiền não bẩn thỉu, xấu xí lớn lên trong tâm, tự hạ thấp giá trị của mình.
Đồng thời, đó cũng là không tôn trọng quy luật của tự nhiên.
Vì sao bây giờ người khác thành công, vui vẻ, hạnh phúc như vậy?
Đó là kết quả của thiện nghiệp quá khứ, phối hợp với nỗ lực, trí tuệ và mọi điều kiện hiện tại.
Có nhân như vậy thì có quả như vậy.
Họ xứng đáng được như thế!
Bác bỏ hạnh phúc của người khác là không tôn trọng nhân quả, là đi ngược lại tự nhiên!
Thật ra, nếu ai hoàn toàn tôn trọng quy luật tự nhiên, mọi việc đều tùy thuận duyên, trong tâm sẽ không còn giằng co nào, luôn an tịnh và vui vẻ. Và đó chính là cảnh giới của Đức Phật cùng các vị đệ tử A-la-hán.
帕奧禪師開示：
「在此，年輕人，有些女人或男人心懷嫉妒，對他人的利得、恭敬、尊重、尊敬、禮拜、敬奉感到嫉妒、厭惡、妒忌。他如此完成、如此受持該業，身壞命終後，投生到苦界、惡趣、墮處、地獄。假如身壞命終後並沒有投生到苦界、惡趣、墮處、地獄，而是來到人界，則無論生在何處皆無威勢。年輕人，這就是導至無威勢之道，即：心懷嫉妒，對他人的利得、恭敬、尊重、尊敬、禮拜、敬奉感到嫉妒、厭惡、妒忌。」
嫉妒會造成許多社會問題。若男人或女人不能控制自己的嫉妒與厭惡，他們不做應做之事而做不應做之事，他們不會依照佛法來行事。
嫉妒的帝思尊者
關於嫉妒導致再生於地獄及再生為人時無威勢，羅沙咖帝思尊者（Losakatissa）是個合適的例子。我們在探討趣失壞（gati-vipatti）時曾簡略提到他。在咖沙巴佛的教法時期，他是一名比庫，住在他的主要護持者——一位富翁所擁有的居所中。有一天，來了一位阿拉漢，富翁傾心於這位阿拉漢的威儀，便邀請他留在住處，並許諾護持他，阿拉漢答應留了下來。
當晚，富翁為新來的比庫送來鮮花和妙香等等，聽他開示佛法後，畢恭畢敬地離去，他還邀請兩位比庫隔天到他家應供。羅沙咖帝思尊者見到這位阿拉漢獲得如此厚待，十分嫉妒。
次日，帝思尊者不想讓阿拉漢去用餐，於是他只用指甲輕觸了一下鐘，便獨自前往富翁家。其實這位阿拉漢早已知曉帝思尊者的心思，在黎明時分就離開了住處。當富翁問到另一位比庫在何處時，帝思尊者說，他是一名懶惰的比庫，一無是處。待尊者用膳後，富翁洗淨他的缽，重新裝滿食物，並請羅沙咖帝思尊者帶給另一位比庫。然而，在返途中，羅沙咖帝思尊者卻把食物倒進了坑裡，並從一處剛燒過的地裡取來灰燼蓋在上面。這嫉妒的行為是不善業。
回到住處後，羅沙咖帝思尊者發現那位阿拉漢早已離去。他萬分懊悔，不久就死了。命終時，「嫉妒業」作為近死業帶來地獄的結生。這意味著兩萬年來，他作為比庫所造下的所有善業都被自己的嫉妒業所中止，無法帶來果報。一旦他墮入地獄，許多具同一性的嫉妒業又作為支持業加劇並延長其地獄之苦。
當他最終逃離地獄時，其他嫉妒業又成熟為在隨後某生被體驗的不善令生業。由於趣失壞，他連續五百生為亞卡，每一生都吃不飽；又連續五百生為狗，同樣吃不飽。而且他不僅每一生都吃不飽，在其他方面也吃盡苦頭。各位請看，這就是業的運作！
終於，在他的最後一生，他在咖沙巴佛教法時期造下的善業遇到合適的因緣而得以成熟，其中之一作為令生業帶來了人的結生，但它們仍被他的嫉妒業所中止。怎麼中止的呢？
在我們佛陀的教法時期，他再生為果達喇村中一名漁夫的兒子，取名為羅沙咖帝思。從他入胎那天起，村裡的每個人都遭遇各種困境。他們找出原因後，就把羅沙咖一家趕走了。羅沙咖一能走路，他母親就把一個破碗塞到他手裡，讓他去乞討。還是一個小孩子，他就到處流浪，無人照看，猶如烏鴉一般拾取少許剩飯為生。在他七歲的時候，一天，舍利子尊者見到他而心生憐憫，剃度他出家成為沙馬內拉（sāmaṇera，沙彌）。但羅沙咖帝思尊者總是很不走運，不管去哪兒托缽，他都只能獲得一丁點兒食物。在那一生中，他依舊吃不上一頓像樣的飲食。儘管如此，他努力修習增上三學，並最終證得了阿拉漢果。為什麼？在咖沙巴佛的教法時期，他修行兩萬年，已經累積了足夠的巴拉密以證悟阿拉漢果。然而，即便作為一位阿拉漢，他仍舊不曾獲得一餐像樣的飲食。當人們把食物放入他的缽中，食物就消失了——他的巴拉密帶來他所接受的供食，但是他的嫉妒業中止它們，食物就消失了。原因是他〔過去〕出於嫉妒，扔掉了供養給一位阿拉漢的缽食，對那位阿拉漢的利得，對他得到那位富翁的恭敬、尊重、尊敬、禮拜、敬奉，羅沙咖帝思尊者感到嫉妒和厭惡。
一天，舍利子尊者預見到羅沙咖帝思尊者將於當晚般涅槃。他決定要確保羅沙咖帝思尊者在他的最後一天吃上像樣的一餐。他帶著羅沙咖尊者一同進入沙瓦提城托缽，然而竟然沒有人留意到他們。於是，他讓羅沙咖尊者先回寺院等著，他獨自去托缽。接受食物後，他讓人把食物帶回寺院給羅沙咖尊者。但他們居然自己吃光了所有的食物，羅沙咖尊者還是沒有得到食物。待舍利子尊者發現時，已經過午，而比庫不得在下午吃常規的食物。於是舍利子尊者前往王宮，獲得一缽由酥油、蜂蜜、糖和油製成的四甜品（catu-madhura）後返回寺院。為了防止食物再次消失，他端著缽，讓羅沙咖尊者從他捧著的缽內取食。由於舍利子尊者的悲憫和努力，那天是羅沙咖尊者一生中的第一次飽腹。當晚，他般涅槃了——無餘滅盡。
由於嫉妒業的影響力，羅沙咖每一生都無威勢。這嫉妒業作為令生業帶來惡趣的結生，又成熟為支持業讓他在惡趣的每一生都食不果腹。終於，當一個善業作為令生業帶來人的結生，善業又成熟並帶來得到食物的機會時，他的嫉妒業就作為毀壞業使食物「莫名其妙」地消失了。然而最後，他過去生與今生的巴拉密成熟——他的止與觀之業成熟，他證得了阿拉漢果。成為阿拉漢後不久他就般涅槃了。「阿拉漢道」之業中止了所有能帶來再生的業，於般涅槃時所有身心之苦皆滅盡無餘，再無後有。後來，在他的遺骨處建起了一座塔廟。
這就是業的運作。正因為業如此運作，佛陀在《第二皮帶束縛經》中反覆強調：
「因此，諸比庫，應時常省察自心：『長久以來，此心被貪、瞋、癡所污染。』
「諸比庫，由於心的煩惱，有情被污染；由於心的清淨，有情被淨化。」
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## English
A Discourse by Pa-Auk Sayadaw:
“Here, young man, some women or men harbour jealousy. They feel jealous, disgusted, and envious of others’ gains, honour, respect, esteem, homage, and offerings. Having performed and undertaken that kamma, when the body breaks up after death they are reborn in a state of woe, a bad destination, a place of downfall, hell. If, when the body breaks up after death, they are not reborn in a state of woe, a bad destination, a place of downfall, or hell, but come to the human realm, then wherever they are born they have no influence. Young man, this is the way that leads to lack of influence, namely: harbouring jealousy, and feeling jealous, disgusted, and envious of others’ gains, honour, respect, esteem, homage, and offerings.”
Jealousy causes many social problems. If a man or a woman cannot control his or her jealousy and aversion, they fail to do what should be done and do what should not be done; they do not act in accordance with the Dhamma.
**The Venerable Tissa Who Was Jealous**
Regarding jealousy that leads to rebirth in hell and to lack of influence when reborn as a human, the Venerable Losakatissa is a fitting example. We briefly mentioned him when discussing misfortune of destination (gati-vipatti). In the time of the Buddha Kassapa’s teaching, he was a bhikkhu living in a dwelling owned by his chief supporter, a wealthy man. One day an arahant arrived. The wealthy man was impressed by the arahant’s deportment, invited him to stay, and promised to support him. The arahant agreed to remain.
That evening the wealthy man sent flowers, fine incense, and so on for the newly arrived bhikkhu. After listening to a Dhamma talk he left with deep respect, and invited both bhikkhus to receive alms at his house the next day. Seeing the arahant treated so generously, Losakatissa became very jealous.
The next day Tissa did not want the arahant to go for the meal. He merely touched the gong lightly with his fingernail and went alone to the wealthy man’s house. The arahant, already knowing Tissa’s mind, had left the dwelling at dawn. When the wealthy man asked where the other bhikkhu was, Tissa said he was a lazy, worthless bhikkhu. After Tissa had eaten, the wealthy man washed his bowl, filled it again with food, and asked Losakatissa to take it to the other bhikkhu. On the way back, however, Losakatissa dumped the food into a pit and covered it with ashes taken from a place that had just been burned. That jealous act was unwholesome kamma.
When he returned to the dwelling he found that the arahant had already gone. He was filled with remorse and soon died. At death, the “kamma of jealousy” as a death-proximate kamma brought rebirth-linking in hell. This means that all the wholesome kamma he had made as a bhikkhu for twenty thousand years was intercepted by his own jealous kamma and could not give its results. Once he fell into hell, many similar jealous kammas further supported and prolonged his suffering there.
When he at last escaped from hell, other jealous kammas matured as unwholesome productive kamma to be experienced in later lives. Because of misfortune of destination, he was reborn as a yakkha for five hundred lives in succession, never getting enough to eat; then as a dog for five hundred lives, likewise never getting enough to eat. Not only did he go hungry in every life; he suffered in other ways as well. See, this is how kamma works!
Finally, in his last life, wholesome kamma he had made in the time of the Buddha Kassapa met suitable conditions and matured. One of those kammas, as productive kamma, brought human rebirth-linking, yet it was still intercepted by his jealous kamma. How was it intercepted?
In the time of our Buddha’s teaching he was reborn as the son of a fisherman in the village of Godala, named Losakatissa. From the day he was conceived, everyone in the village met with various hardships. When they found the cause, they drove Losaka’s family away. As soon as Losaka could walk, his mother put a broken bowl in his hand and sent him to beg. Still a small child, he wandered about uncared for, picking up scraps like a crow. When he was seven years old, one day the Venerable Sāriputta saw him, felt compassion, and ordained him as a sāmaṇera (novice). But Losakatissa was always unlucky: wherever he went for alms he received only a tiny amount of food. Throughout that life he never had a proper meal. Even so, he strove in the higher training of virtue, concentration, and wisdom, and finally attained arahantship. Why? In the time of the Buddha Kassapa he had practised for twenty thousand years and had accumulated enough pāramī to realize arahantship. Yet even as an arahant he still never received a proper meal. When people put food into his bowl, the food disappeared—his pāramī brought the offerings he received, but his jealous kamma intercepted them, and the food vanished. The reason was that in the past, out of jealousy, he had thrown away alms-food offered to an arahant; he had felt jealous and disgusted at that arahant’s gains and at the honour, respect, esteem, homage, and offerings the wealthy man gave him.
One day the Venerable Sāriputta foresaw that Losakatissa would attain parinibbāna that very evening. He resolved to make sure Losakatissa had a proper meal on his last day. He took Losaka with him into Sāvatthī for alms, but no one noticed them. So he sent Losaka back to the monastery to wait, and went for alms alone. After receiving food he had it sent back to the monastery for Losaka. But those who carried it ate all the food themselves, and Losaka still received nothing. By the time Sāriputta found out, noon had passed, and bhikkhus may not eat ordinary food in the afternoon. Sāriputta therefore went to the palace, obtained a bowl of the four sweets (catu-madhura) made of ghee, honey, sugar, and oil, and returned to the monastery. To prevent the food from disappearing again, he held the bowl and let Losaka take food from the bowl in his hands. Through Sāriputta’s compassion and effort, that day was the first time in Losaka’s life that he ate his fill. That evening he attained parinibbāna—complete extinction without remainder.
Because of the power of jealous kamma, Losaka had no influence in every life. That jealous kamma, as productive kamma, brought rebirth in woeful destinations, and as supporting kamma made him go hungry in every such life. Finally, when a wholesome kamma as productive kamma brought human rebirth, and when wholesome kamma matured and brought opportunities to receive food, his jealous kamma as destructive kamma made the food disappear “inexplicably.” In the end, however, the pāramī of his past and present lives matured—his kamma of tranquillity and insight matured—and he attained arahantship. Soon after becoming an arahant he attained parinibbāna. The kamma of the arahant path intercepted all kamma capable of bringing further rebirth. At parinibbāna all bodily and mental suffering ceased without remainder; there was no more becoming. Later a shrine was built over his relics.
This is how kamma works. Precisely because kamma works in this way, the Buddha repeatedly emphasized in the Second Discourse on Binding with a Leather Strap:
“Therefore, bhikkhus, you should frequently review your own mind: ‘For a long time this mind has been defiled by greed, hatred, and delusion.’
“Bhikkhus, beings are defiled because of defilement of mind; beings are purified because of purity of mind.”
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## ไทย
พระอาจารย์ปะอ๋อกแสดงธรรมว่า:
「ในเรื่องนี้ นาย หญิงหรือชายบางคนมีใจริษยา รู้สึกริษยา รังเกียจ และอิจฉาต่อลาภ สักการะ ความเคารพ ความนับถือ การกราบไหว้ และการบูชาของผู้อื่น เขาทำและยึดถือกรรมนั้น เมื่อกายแตกทำลายตายไป ย่อมไปเกิดในอบาย ทุคติ วินิบาต นรก ถ้าเมื่อกายแตกทำลายตายไป มิได้ไปเกิดในอบาย ทุคติ วินิบาต นรก หากมาสู่โลกมนุษย์แล้ว ไม่ว่าจะเกิดที่ใดก็ไม่มีอิทธิพล นาย นี่คือทางที่นำไปสู่การไม่มีอิทธิพล คือ มีใจริษยา รู้สึกริษยา รังเกียจ และอิจฉาต่อลาภ สักการะ ความเคารพ ความนับถือ การกราบไหว้ และการบูชาของผู้อื่น」
ความริษยาก่อปัญหาทางสังคมมากมาย ถ้าชายหรือหญิงควบคุมความริษยาและความรังเกียจของตนไม่ได้ พวกเขาไม่ทำสิ่งที่ควรทำ กลับทำสิ่งที่ไม่ควรทำ และไม่ประพฤติตามพระธรรม
**พระติสสะผู้ริษยา**
เรื่องความริษยาที่นำไปสู่การเกิดในนรก และการไม่มีอิทธิพลเมื่อเกิดเป็นมนุษย์ พระโลสกติสสะเป็นตัวอย่างที่เหมาะสม เราเคยกล่าวถึงท่านโดยย่อเมื่อพูดถึงคติวิบัติ (gati-vipatti) ในสมัยพระศาสนาของพระกัสสปพุทธเจ้า ท่านเป็นภิกษุอาศัยอยู่ในที่พักซึ่งผู้ค้ำจุนหลัก คือเศรษฐีผู้หนึ่งเป็นเจ้าของ วันหนึ่งพระอรหันต์รูปหนึ่งมา เศรษฐีเลื่อมใสในอิริยาบถของพระอรหันต์ จึงนิมนต์ให้อยู่ และสัญญาว่าจะอุปถัมภ์ พระอรหันต์รับคำอยู่ต่อ
ค่ำนั้นเศรษฐีส่งดอกไม้ เครื่องหอมอันประณีต ฯลฯ มาให้ภิกษุผู้มาใหม่ ฟังธรรมแล้วนมัสการอย่างนอบน้อมแล้วจากไป และนิมนต์ภิกษุทั้งสองไปรับอาหารที่บ้านในวันรุ่งขึ้น พระโลสกติสสะเห็นพระอรหันต์ได้รับความนับถือเช่นนั้น จึงริษยามาก
วันรุ่งขึ้น พระติสสะไม่ต้องการให้พระอรหันต์ไปฉัน จึงใช้เล็บแตะระฆังเบา ๆ แล้วไปบ้านเศรษฐีตามลำพัง ที่จริงพระอรหันต์รู้จิตของพระติสสะอยู่แล้ว จึงออกจากที่พักตั้งแต่รุ่งอรุณ เมื่อเศรษฐีถามว่าภิกษุอีกรูปอยู่ที่ไหน พระติสสะบอกว่าเป็นภิกษุเกียจคร้าน ไร้ค่า เมื่อท่านฉันเสร็จ เศรษฐีล้างบาตร ใส่อาหารเต็มอีกครั้ง แล้วขอให้พระโลสกติสสะนำไปให้ภิกษุอีกรูป แต่ระหว่างทางกลับ พระโลสกติสสะเทอาหารลงหลุม แล้วเอาเถ้าจากที่เพิ่งเผามาปิดทับ การกระทำด้วยความริษยานี้เป็นอกุศลกรรม
เมื่อกลับถึงที่พัก พระโลสกติสสะพบว่าพระอรหันต์จากไปแล้ว ท่านเสียใจอย่างยิ่ง และไม่นานก็มรณภาพ เมื่อสิ้นชีวิต 「กรรมแห่งความริษยา」 เป็นอาสันนกรรมนำไปสู่ปฏิสนธิในนรก นั่นหมายความว่ากุศลกรรมทั้งหมดที่ท่านทำในฐานะภิกษุมาสองหมื่นปี ถูกกรรมริษยาของตนเองตัดตอน ไม่สามารถให้ผลได้ เมื่อตกลงนรกแล้ว กรรมริษยาที่มีลักษณะเดียวกันอีกมากมายเป็นอุปถัมภกกรรม ซ้ำเติมและยืดเยื้อทุกข์ในนรก
เมื่อท่านพ้นจากนรกในที่สุด กรรมริษยาอื่น ๆ ก็สุกงอมเป็นอกุศลชนกกรรมที่ต้องเสวยในชาติต่อ ๆ มา เพราะคติวิบัติ ท่านเกิดเป็นยักษ์ห้าร้อยชาติติดต่อกัน ทุกชาติกินไม่อิ่ม แล้วเกิดเป็นสุนัขห้าร้อยชาติ กินไม่อิ่มเช่นกัน ไม่เพียงแต่ทุกชาติกินไม่อิ่ม ยังต้องทุกข์ทรมานในด้านอื่น ๆ ด้วย ท่านทั้งหลายจงดู นี่คือการทำงานของกรรม!
ในที่สุด ในชาติสุดท้าย กุศลกรรมที่ท่านทำในสมัยพระศาสนาของพระกัสสปพุทธเจ้าได้เหตุปัจจัยเหมาะสมจึงสุกงอม กรรมหนึ่งเป็นชนกกรรมนำปฏิสนธิเป็นมนุษย์ แต่ยังถูกกรรมริษยาตัดตอน ตัดตอนอย่างไร?
ในสมัยพระศาสนาของพระพุทธเจ้าของเรา ท่านเกิดเป็นลูกชาวประมงในหมู่บ้านโคทละ ชื่อโลสกติสสะ ตั้งแต่วันที่ปฏิสนธิ ชาวบ้านทุกคนประสบความลำบากสารพัด เมื่อค้นพบสาเหตุ จึงขับไล่ครอบครัวโลสกออกไป พอโลสกเดินได้ มารดาก็ยัดชามแตกใส่มือให้ไปขอทาน ยังเป็นเด็กเล็ก ท่านก็เที่ยวเร่ร่อน ไม่มีผู้ดูแล เก็บเศษอาหารกินเหมือนอีกา เมื่ออายุเจ็ดขวบ วันหนึ่งพระสารีบุตรเห็นแล้วเกิดความสงสาร จึงบวชให้เป็นสามเณร (sāmaṇera) แต่พระโลสกติสสะโชคร้ายเสมอ ไม่ว่าจะออกบิณฑบาตที่ไหน ก็ได้อาหารเพียงนิดเดียว ในชาตินั้นท่านยังไม่เคยได้อาหารที่สมควรเลย แม้กระนั้น ท่านก็พากเพียรในอธิศีล อธิจิต อธิปัญญา และในที่สุดบรรลุอรหัตผล เพราะเหตุใด? ในสมัยพระศาสนาของพระกัสสปพุทธเจ้า ท่านปฏิบัติมาสองหมื่นปี สั่งสมบารมีพอที่จะตรัสรู้เป็นพระอรหันต์ อย่างไรก็ตาม แม้เป็นพระอรหันต์ ท่านก็ยังไม่เคยได้อาหารมื้อที่สมควร เมื่อคนใส่อาหารลงในบาตร อาหารก็หายไป—บารมีนำอาหารที่ท่านรับมา แต่กรรมริษยาตัดตอน ทำให้หายไป สาเหตุคือในอดีต ท่านทิ้งอาหารที่ถวายพระอรหันต์ด้วยความริษยา รู้สึกริษยาและรังเกียจต่อลาภของพระอรหันต์นั้น และต่อการที่เศรษฐีให้สักการะ ความเคารพ ความนับถือ การกราบไหว้ และการบูชาแก่ท่าน
วันหนึ่ง พระสารีบุตรเห็นล่วงหน้าว่าพระโลสกติสสะจะปรินิพพานในค่ำนั้น ท่านตั้งใจให้พระโลสกติสสะได้อาหารที่สมควรในวันสุดท้าย ท่านพาพระโลสกเข้าเมืองสาวัตถีไปบิณฑบาตด้วยกัน แต่ไม่มีใครสังเกตเห็น ท่านจึงให้พระโลสกกลับวัดรอ แล้วออกบิณฑบาตตามลำพัง เมื่อได้รับอาหารแล้ว ให้คนนำไปวัดให้พระโลสก แต่คนเหล่านั้นกินอาหารหมดเสียเอง พระโลสกยังไม่ได้อาหาร เมื่อพระสารีบุตรรู้ ก็เลยเพลแล้ว ภิกษุฉันอาหารปกติในตอนบ่ายไม่ได้ พระสารีบุตรจึงเสด็จไปพระราชวัง ได้บาตรหนึ่งแห่งจตุมธุรส (catu-madhura) ที่ทำจากเนยใส น้ำผึ้ง น้ำตาล และน้ำมัน แล้วกลับวัด เพื่อไม่ให้อาหารหายอีก ท่านถือบาตรไว้ ให้พระโลสกตักกินจากบาตรที่ท่านประคองไว้ ด้วยความกรุณาและความพยายามของพระสารีบุตร วันนั้นเป็นครั้งแรกในชีวิตที่พระโลสกได้อิ่มท้อง ค่ำนั้นท่านปรินิพพาน—ดับโดยไม่เหลือเศษ
เพราะอำนาจของกรรมริษยา โลสกทุกชาติจึงไม่มีอิทธิพล กรรมริษยานั้นเป็นชนกกรรมนำปฏิสนธิในทุคติ และสุกงอมเป็นอุปถัมภกกรรมให้ท่านกินไม่อิ่มในทุกชาติในทุคติ ในที่สุด เมื่อกุศลกรรมเป็นชนกกรรมนำปฏิสนธิเป็นมนุษย์ และกุศลกรรมสุกงอมนำโอกาสได้อาหาร กรรมริษยาก็เป็นอุปฆาตกกรรมทำให้อาหาร「หายไปอย่างไม่มีสาเหตุ」 อย่างไรก็ตาม ในที่สุด บารมีในอดีตชาติและชาตินี้สุกงอม—กรรมแห่งสมถะและวิปัสสนาสุกงอม ท่านบรรลุอรหัตผล หลังจากเป็นพระอรหันต์ไม่นานก็ปรินิพพาน 「กรรมแห่งมรรคของพระอรหันต์」 ตัดตอนกรรมทั้งปวงที่สามารถนำปฏิสนธิต่อไป เมื่อปรินิพพาน ทุกข์ทางกายและใจทั้งปวงดับสิ้นโดยไม่เหลือ ไม่มีภพอีก ต่อมาได้สร้างเจดีย์ไว้ที่พระธาตุของท่าน
นี่คือการทำงานของกรรม เพราะกรรมทำงานเช่นนี้ พระพุทธเจ้าจึงทรงเน้นย้ำซ้ำแล้วซ้ำเล่าในทุติยคัททุลัพทธสูตรว่า:
「เพราะฉะนั้น ภิกษุทั้งหลาย พึงพิจารณาจิตของตนเนือง ๆ ว่า 『จิตนี้ถูกโลภะ โทสะ โมหะ ทำให้เศร้าหมองมานานแล้ว』
「ภิกษุทั้งหลาย เพราะความเศร้าหมองของจิต สัตว์ทั้งหลายจึงเศร้าหมอง เพราะความบริสุทธิ์ของจิต สัตว์ทั้งหลายจึงบริสุทธิ์」
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## Tiếng Việt
Hòa thượng Pa-Auk khai thị:
「Ở đây, này người trẻ, một số người nữ hoặc người nam ôm lòng ghen tị, cảm thấy ghen tị, nhàm chán và đố kỵ đối với lợi dưỡng, sự cung kính, tôn trọng, kính trọng, lễ bái và cúng dường của người khác. Người ấy hoàn thành và thọ trì nghiệp ấy, sau khi thân hoại mạng chung, tái sanh vào khổ giới, ác thú, đọa xứ, địa ngục. Nếu sau khi thân hoại mạng chung không tái sanh vào khổ giới, ác thú, đọa xứ, địa ngục mà đến nhân giới, thì dù sanh ở đâu cũng không có uy thế. Này người trẻ, đó chính là đạo dẫn đến không uy thế, tức là: ôm lòng ghen tị, cảm thấy ghen tị, nhàm chán và đố kỵ đối với lợi dưỡng, sự cung kính, tôn trọng, kính trọng, lễ bái và cúng dường của người khác.」
Ghen tị gây ra nhiều vấn đề xã hội. Nếu người nam hoặc người nữ không kiểm soát được sự ghen tị và nhàm chán của mình, họ không làm việc nên làm mà làm việc không nên làm; họ không hành xử theo Phật pháp.
**Tôn giả Tissa ghen tị**
Về việc ghen tị dẫn đến tái sanh địa ngục và khi tái sanh làm người thì không có uy thế, Tôn giả Losakatissa là một ví dụ thích hợp. Chúng ta đã nhắc sơ đến ngài khi bàn về thú thất hoại (gati-vipatti). Trong thời giáo pháp của Đức Phật Kassapa, ngài là một vị tỳ-kheo, sống tại trú xứ thuộc sở hữu của vị hộ trì chính—một nhà giàu. Một ngày, một vị A-la-hán đến. Nhà giàu kính phục oai nghi của vị A-la-hán, liền thỉnh ngài ở lại và hứa hộ trì; vị A-la-hán nhận lời ở lại.
Tối hôm ấy, nhà giàu gửi hoa và hương thơm vi diệu v.v. cho vị tỳ-kheo mới đến. Nghe ngài thuyết pháp xong, cung kính từ biệt, đồng thời thỉnh hai vị tỳ-kheo ngày hôm sau đến nhà ứng cúng. Tôn giả Losakatissa thấy vị A-la-hán được đãi ngộ như vậy, hết sức ghen tị.
Ngày hôm sau, Tôn giả Tissa không muốn vị A-la-hán đi thọ thực, nên chỉ dùng móng tay khẽ chạm chuông rồi một mình đi đến nhà người giàu. Thật ra vị A-la-hán đã biết tâm của Tôn giả Tissa, nên lúc bình minh đã rời trú xứ. Khi nhà giàu hỏi vị tỳ-kheo kia ở đâu, Tôn giả Tissa nói rằng đó là một vị tỳ-kheo lười biếng, chẳng ra gì. Sau khi tôn giả thọ thực xong, nhà giàu rửa bát, đổ đầy thức ăn trở lại, và nhờ Tôn giả Losakatissa mang cho vị tỳ-kheo kia. Thế nhưng trên đường về, Tôn giả Losakatissa đổ thức ăn xuống hố, rồi lấy tro từ một chỗ vừa đốt phủ lên trên. Hành vi ghen tị ấy là bất thiện nghiệp.
Trở về trú xứ, Tôn giả Losakatissa thấy vị A-la-hán đã đi rồi. Ngài vô cùng hối hận, chẳng bao lâu thì chết. Khi mạng chung, 「nghiệp ghen tị」 làm cận tử nghiệp đưa đến kết sanh địa ngục. Điều này có nghĩa là tất cả thiện nghiệp ngài đã tạo trong hai vạn năm làm tỳ-kheo đều bị nghiệp ghen tị của chính mình cắt đứt, không thể cho quả. Một khi đọa địa ngục, nhiều nghiệp ghen tị cùng tính chất lại làm hỗ trợ nghiệp, gia tăng và kéo dài khổ địa ngục.
Khi cuối cùng thoát khỏi địa ngục, những nghiệp ghen tị khác lại chín muồi thành bất thiện lệnh sanh nghiệp được thọ hưởng trong những đời sau. Do thú thất hoại, ngài liên tục năm trăm đời làm dạ-xoa, mỗi đời đều ăn không no; lại liên tục năm trăm đời làm chó, cũng ăn không no. Không chỉ mỗi đời ăn không no, ở những phương diện khác cũng chịu đủ khổ. Các vị hãy xem, đó chính là sự vận hành của nghiệp!
Cuối cùng, trong đời cuối cùng, thiện nghiệp ngài đã tạo thời giáo pháp Đức Phật Kassapa gặp nhân duyên thích hợp nên chín muồi; một trong số đó làm lệnh sanh nghiệp đưa đến kết sanh làm người, nhưng chúng vẫn bị nghiệp ghen tị cắt đứt. Cắt đứt như thế nào?
Trong thời giáo pháp Đức Phật của chúng ta, ngài tái sanh làm con một ngư dân ở làng Godala, tên Losakatissa. Từ ngày ngài nhập thai, mọi người trong làng đều gặp đủ thứ khó khăn. Họ tìm ra nguyên nhân rồi đuổi cả nhà Losaka đi. Vừa biết đi, mẹ đã nhét một chiếc bát vỡ vào tay bảo đi xin. Còn là đứa trẻ nhỏ, ngài đã lang thang không người chăm sóc, như quạ nhặt chút cơm thừa sống qua ngày. Năm bảy tuổi, một ngày Tôn giả Sāriputta thấy ngài khởi lòng thương, độ ngài xuất gia làm sa-di (sāmaṇera). Nhưng Tôn giả Losakatissa luôn xui xẻo; dù đi khất thực nơi nào cũng chỉ được chút thức ăn. Trong đời ấy ngài vẫn không được một bữa ăn tử tế. Dù vậy, ngài tinh tấn tu tập tăng thượng tam học và cuối cùng chứng quả A-la-hán. Vì sao? Thời giáo pháp Đức Phật Kassapa, ngài tu hành hai vạn năm, đã tích lũy đủ ba-la-mật để chứng ngộ quả A-la-hán. Thế nhưng, dù là A-la-hán, ngài vẫn chưa từng được một bữa ăn tử tế. Khi người ta bỏ thức ăn vào bát, thức ăn biến mất—ba-la-mật mang lại phẩm vật ngài nhận, nhưng nghiệp ghen tị cắt đứt chúng, thức ăn liền biến mất. Nguyên nhân là trong quá khứ, vì ghen tị, ngài đã đổ bỏ bát thực cúng dường một vị A-la-hán; đối với lợi dưỡng của vị A-la-hán ấy, đối với sự cung kính, tôn trọng, kính trọng, lễ bái và cúng dường mà nhà giàu dành cho vị ấy, Tôn giả Losakatissa cảm thấy ghen tị và nhàm chán.
Một ngày, Tôn giả Sāriputta thấy trước Tôn giả Losakatissa sẽ nhập vô dư Niết-bàn tối hôm ấy. Ngài quyết định bảo đảm Tôn giả Losakatissa được một bữa ăn tử tế trong ngày cuối. Ngài dẫn Tôn giả Losaka cùng vào thành Sāvatthī khất thực, thế mà không ai để ý đến họ. Ngài bèn bảo Tôn giả Losaka về chùa chờ, rồi một mình đi khất thực. Nhận thức ăn xong, ngài nhờ người mang về chùa cho Tôn giả Losaka. Nhưng họ lại tự ăn hết tất cả thức ăn, Tôn giả Losaka vẫn không được gì. Khi Tôn giả Sāriputta phát hiện thì đã quá ngọ, mà tỳ-kheo không được ăn thức ăn thông thường buổi chiều. Tôn giả Sāriputta bèn đến cung vua, nhận một bát tứ cam lộ (catu-madhura) làm từ tô dầu, mật ong, đường và dầu, rồi trở về chùa. Để thức ăn không biến mất lần nữa, ngài nâng bát, để Tôn giả Losaka lấy ăn từ trong bát ngài đang nâng. Nhờ lòng bi mẫn và nỗ lực của Tôn giả Sāriputta, hôm ấy là lần đầu tiên trong đời Tôn giả Losaka được no bụng. Tối hôm ấy ngài nhập vô dư Niết-bàn—diệt tận không còn dư sót.
Do ảnh lực của nghiệp ghen tị, Losaka mỗi đời đều không có uy thế. Nghiệp ghen tị ấy làm lệnh sanh nghiệp đưa đến kết sanh ác thú, lại chín muồi thành hỗ trợ nghiệp khiến mỗi đời trong ác thú đều ăn không no. Cuối cùng, khi một thiện nghiệp làm lệnh sanh nghiệp đưa đến kết sanh làm người, thiện nghiệp lại chín muồi và mang lại cơ hội được thức ăn, thì nghiệp ghen tị làm hủy hoại nghiệp khiến thức ăn 「biến mất một cách khó hiểu」. Thế nhưng cuối cùng, ba-la-mật đời trước và đời này chín muồi—nghiệp chỉ và quán chín muồi, ngài chứng quả A-la-hán. Thành A-la-hán chẳng bao lâu ngài nhập vô dư Niết-bàn. 「Nghiệp của đạo A-la-hán」 cắt đứt mọi nghiệp có thể đưa đến tái sanh; lúc nhập vô dư Niết-bàn, mọi khổ thân tâm đều diệt tận không dư, không còn hậu hữu. Về sau, người ta dựng một ngôi tháp tại chỗ xá-lợi của ngài.
Đó chính là sự vận hành của nghiệp. Chính vì nghiệp vận hành như vậy, Đức Phật trong *Kinh Dây Da Buộc Lần Thứ Hai* đã nhiều lần nhấn mạnh:
「Do đó, này các tỳ-kheo, hãy thường quán sát tự tâm: 『Từ lâu, tâm này bị tham, sân, si làm ô nhiễm.』
「Này các tỳ-kheo, do phiền não của tâm, hữu tình bị ô nhiễm; do sự thanh tịnh của tâm, hữu tình được thanh tịnh.」
有些編輯相信是阿羅漢的師父，是不想人知道他是阿羅漢的。只是有些大修行人用天眼通和他心通檢查後‘爆’他的證量出來，為了提醒信徒要小心不要對祂造惡業而已😂
有些則沒所謂
為什麼不想人知道自己的證量？ 其中一個原因是怕人妒忌自己，然後造惡業。
一個人德行越高、心越乾淨，我們對他造的同一個行為，那個業力就會越來越大了。對阿羅漢、佛陀造的業，那個影響力是無量無邊的
我們是否認為所有師父、師兄師姐都是完美無瑕的聖人呢？
最好就不要這樣想，不然遲早大家會失望的😂
一個人要完全不會再妒忌，至起碼要到初果的程度。證悟初果時，這個名叫‘妒忌’的煩惱會被連根拔起（MNA7）
妒忌是一點好處都沒有的。
妒忌有什麼後果？ 佛陀說，那個果報就是沒有影響力、權力（MN135）
這是很合理、很合乎邏輯的。
什麼是妒忌？ 就是厭惡、看不慣對方的幸福、成就。 簡單來說，就是沒有涵容之心，心胸狹窄。
當我們造了這個狹窄、無法容納他人、排斥他人的業，那麼未來我們也肯定會’copy and paste’ 地承受格局狹小、沒有人來給自己容納、甚至給人排斥的後果。簡單來說，就是沒有影響力、沒有權力。
不用說到未來世，我們就在現在試試不斷妒忌別人？
別人見我們妒忌他，就不想來跟我們做朋友了。原本有的朋友也會疏遠我們，不想再和我們分享他的成就、開心事了—怕我們知得太多，會妒忌；然後傷害、毀掉自己。
我們試試當領袖、管理層而妒忌吖？ 很快手下、下屬就會過檔走人，離開我們。
為什麼？自己一顯露一點才華，就被我們打壓下去了。自己無法發揮所長、懷才不遇，最後忿忿不平，唯有黯然離開。
結果朋友又沒有，手下又沒有，什麼權力和影響力也丟掉。
要根除這個妒忌的煩惱，要到達初果的心靈水平。
這也不是難事。
現在就幫大家做到。
問大家：大家認為身體、感受、認知、意圖、覺知是常的還是無常的？
當然是無常的！
‘覺知’也不是常的，它不斷轉換去覺知不同的東西：影像、聲音、氣味、味道、所觸、感受、記憶、意圖、覺知自己。清醒的時候和睡著的時候狀態已經不同了。
那麼，無常、抓不住、留不住、終究會失去、消失的東西，是讓人滿意的，還是不讓人滿意的？
當然是不讓人滿意的！
所以佛陀說，這個身心本身就是不讓人滿意的、是苦的（dukkha）
這來到四聖諦的內容了。
不只是身心，其實所有負面情緒、不好的遭遇、老、病、死---這些通通都是痛苦、不讓人滿意的。但歸根究底，我們就是因為有這副身心，才要承受這一切痛苦，所以這個可以被我們執著的身心本身是不讓人滿意的。
這就是苦聖諦
而什麼導致痛苦生起呢？
就是內心的渴愛、執著。
當渴求得不到滿足時，就會產生精神上的痛苦。
當渴求得到滿足時，我們就會生起喜悅、貪慾，這就是推動我們再生、獲取這個帶來痛苦的身心的元兇！
這是苦集聖諦
當這個渴求完全、徹底地滅去，這就是痛苦的終結。我們不會再有精神上的痛苦，也不會再生去承受一切痛苦
這是苦滅聖諦
而導向痛苦止息的方法、道路又是什麼呢？ 就是八聖道：
正確的見解、正確的思維、正確的語言、正確的行為、正確的生活或謀生方式、正確的努力、正確的記得/‘念’、正確的禪定
正確的語言、正確的行為、正確的生活或謀生方式—可以歸納為戒
正確的努力、正確的記得/‘念’、正確的禪定—可以歸納為定
正確的見解、正確的思維—可以歸納為慧（MN44）
簡而言之，八聖道濃縮下來就是戒、定、慧
戒就是節制自己、人品好，不傷害自己、不傷害別人
當我們行為無過失時，就能光明正大、充滿自信，心不容易後悔和散亂，容易平靜和集中起來。心的集中力叫‘定’
我們就選一個自己欲罷不能、樂在其中的禪修方法去加深、增長定力：
當我們內心有穩定的定力時，才適合工作。此時，我們就覺察或思維這個世界、我們所執著的那些東西、身體和心的無常性、不讓人滿意性、無我性（沒有一個叫‘我’的不變實體、無法掌控性、不是屬於‘我的’） 來放下執著、拔除渴愛之根。
這是‘慧’的修習。
假如我們能夠把渴愛完全拔除，這就是痛苦的終結了。
佛陀說，任何人對以上內容和四聖諦沒有任何疑惑，他就是入流者/初果聖者，不會再墮入惡道，未來已經確定、以涅槃為終點了 （SN24.1）
初果聖者的特點是，他會有四不壞淨：
1. 對佛陀的覺悟有不壞的信心
2. 對佛法（四聖諦）的真確性有不壞的信心
3. 對聖僧眾（四雙八士：初道者、初果聖者、二道、二果聖者、三道、三果聖者、阿羅漢道、阿羅漢）的德行有不壞的信心
4. 具備圓滿、不刻意恪守而存在、不因任何威迫而破損的戒德 （SN55.1）
而佛陀說，他們的其中一個特點，就是他們會是光榮的、有主宰權的（Ādhipateyya）（SN55.30）
這其實非常合理。當一個人不再妒忌，心量寬廣，自然朋友眾多，能涵容各類有德能幹之士。因而自然生起權力、影響力。 這就是‘有容乃大’的道理了
**English**
Cetain monks who the editor believes to be arahants do not want people to know they are arahants. Only after some great practitioners used the divine eye and mind-reading to “expose” their attainment did this become known—simply to remind devotees to be careful not to create unwholesome kamma toward them 😂
Others do not mind.
Why would someone not want others to know their attainment? One reason is the fear that people will become jealous and then create unwholesome kamma.
The higher a person’s virtue and the cleaner their mind, the greater the kammic force of the same action we perform toward them. Kamma created toward an arahant or a Buddha has immeasurable, boundless consequences.
Do we think every teacher and every fellow practitioner is a flawless saint?
Better not to think that way, or sooner or later everyone will be disappointed 😂
For a person to be completely free of jealousy, they must at least reach the stage of stream-entry (sotāpanna). When stream-entry is realized, the defilement called “jealousy” is uprooted (MN A7).
Jealousy has not a single benefit.
What is the result of jealousy? The Buddha said the fruit is lack of influence and lack of power (MN 135).
This is very reasonable and logical.
What is jealousy? It is aversion—dislike of another’s happiness and success. In simple terms, it is a lack of magnanimity, a narrow heart.
When we create this kamma of narrowness, of being unable to accommodate others and of rejecting them, then in the future we will surely “copy and paste” the same result: a small pattern of life, no one willing to come and let us accommodate, even being rejected by others. In short, we will have neither influence nor power.
We need not wait for future lives—try constantly being jealous of others right now.
When others see that we are jealous of them, they will no longer want to be friends with us. Even existing friends will distance themselves and stop sharing their successes and joys with us—afraid that if we know too much we will become jealous and then harm or ruin them.
Try being a leader or manager while being jealous. Very soon subordinates will leave and go elsewhere.
Why? The moment they show a little talent, we suppress them. They cannot use their strengths, feel unrecognized, become resentful, and quietly leave.
In the end we have neither friends nor staff, and we lose all power and influence.
To uproot this defilement of jealousy, we need the mental level of stream-entry.
This is not difficult.
Let me help everyone do it right now.
Ask yourselves: Do you regard the body, feelings, perception, intentions, and awareness as permanent or impermanent?
Of course they are impermanent!
Even “awareness” is not permanent; it continually shifts to different objects: sights, sounds, smells, tastes, touches, feelings, memories, intentions, and awareness itself. The state when awake and the state when asleep are already different.
Then, that which is impermanent, cannot be grasped or held, and will ultimately be lost and disappear—is it satisfactory or unsatisfactory?
Of course it is unsatisfactory!
Therefore the Buddha said that this very body-and-mind is itself unsatisfactory; it is dukkha.
This brings us to the content of the Four Noble Truths.
Not only body-and-mind, but all negative emotions, unfortunate encounters, aging, sickness, and death—all of these are suffering and unsatisfactory. Ultimately, it is because we have this body-and-mind that we must endure all this suffering. Therefore the body-and-mind that we can cling to is itself unsatisfactory.
This is the Noble Truth of Suffering.
What causes suffering to arise?
It is craving and clinging in the mind.
When craving is unfulfilled, mental suffering arises.
When craving is fulfilled, delight and greed arise—this is the very cause that drives us to be reborn and to obtain this body-and-mind that brings suffering.
This is the Noble Truth of the Origin of Suffering.
When this craving is completely and thoroughly extinguished, that is the end of suffering. We will no longer have mental suffering, nor will we be reborn to endure all suffering.
This is the Noble Truth of the Cessation of Suffering.
And what is the path that leads to the cessation of suffering? It is the Noble Eightfold Path:
Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right undistractability of mind (samadhi).
Right Speech, Right Action, and Right Livelihood can be summarized as sīla (Precept).
Right Effort, Right Mindfulness, and Right Concentration can be summarized as samādhi (undistractability of mind).
Right View and Right Thought can be summarized as paññā (wisdom) (MN 44).
In short, the Noble Eightfold Path condenses into Precept, undistractability of mind, and wisdom.
Precept means restraining ourselves, having good character, not harming ourselves and not harming others.
When our actions are free from fault, we can be open and upright, full of confidence; the mind is not easily filled with regret or scattered, and it easily becomes calm and concentrated. This power of concentration of the mind is called samādhi.
We then choose a meditation method that we cannot stop practicing and that we delight in, in order to deepen and increase the undistractability:
Only when the mind has stable undistractability is it suitable for the work of wisdom. At that time we observe or contemplate the impermanence, unsatisfactoriness, and not-self nature (there is no unchanging entity called “I,” no controllability, nothing that belongs to “me”) of this world, of the things we cling to, and of body and mind, so as to let go of clinging and uproot craving.
This is the practice of wisdom.
If we can completely uproot craving, that is the end of suffering.
The Buddha said that anyone who has no doubt whatsoever about the above and about the Four Noble Truths is a stream-enterer / sotāpanna, will never again fall into the lower realms, and their future is already certain, with Nibbāna as the destination (SN 24.1).
The characteristics of a stream-enterer include the four unshakeable confidences:
1. Unshakeable confidence in the Buddha’s awakening
2. Unshakeable confidence in the truth of the Dhamma (the Four Noble Truths)
3. Unshakeable confidence in the virtue of the Noble Sangha (the four pairs and eight individuals: path of stream-entry, fruit of stream-entry, path of once-return, fruit of once-return, path of non-return, fruit of non-return, path of arahantship, fruit of arahantship)
4. Possessing complete virtue that exists without deliberate observance and is not broken by any coercion (SN 55.1)
And the Buddha said that one of their characteristics is that they will be glorious and possess sovereignty (ādhipateyya) (SN 55.30).
This is actually very reasonable. When a person is no longer jealous and their heart is broad, they naturally have many friends and can accommodate all kinds of virtuous and capable people. Thus power and influence naturally arise. This is the principle of “magnanimity makes one great.”
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**泰文**
พระบางรูปที่บรรณาธิการเชื่อว่าเป็นพระอรหันต์ ไม่ต้องการให้คนรู้ว่าท่านเป็นพระอรหันต์ มีเพียงนักปฏิบัติระดับสูงบางท่านที่ใช้ทิพยจักษุและเจโตปริยญาณ “เปิดโปง” ระดับการบรรลุของท่านออกมา จึงเป็นที่รู้กัน—เพียงเพื่อเตือนศิษยานุศิษย์ให้ระวังอย่าสร้างอกุศลกรรมต่อท่านเท่านั้น 😂
บางรูปก็ไม่เป็นไร
ทำไมถึงไม่ต้องการให้คนอื่นรู้ระดับการบรรลุของตน? เหตุผลหนึ่งคือกลัวคนจะริษยาตน แล้วสร้างอกุศลกรรม
บุคคลใดมีศีลธรรมยิ่งสูง จิตยิ่งบริสุทธิ์ กรรมอย่างเดียวกันที่เราทำต่อท่าน แรงของกรรมนั้นจะยิ่งใหญ่ขึ้นเรื่อย ๆ กรรมที่สร้างต่อพระอรหันต์หรือพระพุทธเจ้า มีผลอันประมาณมิได้ ไม่มีขอบเขต
เราคิดหรือไม่ว่าพระอาจารย์และพี่น้องร่วมปฏิบัติทุกคนเป็นพระอริยะที่สมบูรณ์แบบไร้ที่ติ?
ไม่ควรคิดเช่นนั้นเลย มิฉะนั้นไม่ช้าก็เร็วทุกคนจะต้องผิดหวัง 😂
บุคคลจะปราศจากความริษยาโดยสิ้นเชิง อย่างน้อยต้องถึงระดับโสดาบัน เมื่อบรรลุโสดาบัน กิเลสที่ชื่อว่า “ความริษยา” จะถูกถอนรากถอนโคน (MN A7)
ความริษยาไม่มีประโยชน์แม้แต่นิดเดียว
ผลของความริษยาคืออะไร? พระพุทธเจ้าตรัสว่า ผลนั้นคือขาดอิทธิพล ขาดอำนาจ (MN 135)
นี่เป็นเรื่องสมเหตุสมผลและมีตรรกะอย่างยิ่ง
ความริษยาคืออะไร? คือความรังเกียจ—ไม่ชอบความสุขและความสำเร็จของผู้อื่น พูดง่าย ๆ คือขาดใจที่กว้างขวาง ใจคับแคบ
เมื่อเราสร้างกรรมแห่งความคับแคบ ไม่สามารถ容纳ผู้อื่น และผลักไสผู้อื่น อนาคตเราก็จะต้อง “ก็อปปี้แล้ววาง” ผลอย่างเดียวกัน: มีแบบแผนชีวิตที่เล็กแคบ ไม่มีใครเต็มใจมาให้เรา容纳 แม้แต่ถูกผู้อื่นผลักไส พูดง่าย ๆ คือเราจะไม่มีทั้งอิทธิพลและอำนาจ
ไม่ต้องรอชาติหน้า—ลองริษยาผู้อื่นอยู่ตลอดในตอนนี้ดู
เมื่อผู้อื่นเห็นว่าเราริษยาเขา เขาก็จะไม่มาเป็นเพื่อนกับเราอีก เพื่อนที่มีอยู่ก็จะห่างเหิน และหยุดแบ่งปันความสำเร็จและความสุขกับเรา—กลัวว่าถ้าเรารู้มากเกินไปจะริษยา แล้วทำร้ายหรือทำลายเขา
ลองเป็นผู้นำหรือผู้บริหารแล้วมีความริษยาดูสิ ไม่นานลูกน้องก็จะจากไปที่อื่น
ทำไม? ทันทีที่เขาแสดงความสามารถออกมาเล็กน้อย เราก็ไปกดเขาลง เขาใช้จุดแข็งของตนไม่ได้ รู้สึกไม่ได้รับการยอมรับ เกิดความขุ่นเคือง แล้วจากไปอย่างเงียบ ๆ
ท้ายที่สุดเราไม่มีทั้งเพื่อนและลูกน้อง และสูญเสียอำนาจกับอิทธิพลทั้งหมด
จะถอนกิเลสความริษยานี้ได้ ต้องถึงระดับจิตของโสดาบัน
นี่ไม่ใช่เรื่องยาก
ให้ข้าพเจ้าช่วยทุกคนทำได้ตอนนี้เลย
ถามตัวท่านเอง: ท่านถือว่าร่างกาย เวทนา สัญญา เจตนา และวิญญาณ เป็นของเที่ยงหรือไม่เที่ยง?
แน่นอนว่าไม่เที่ยง!
แม้ “วิญญาณ” ก็ไม่เที่ยง มันเปลี่ยนไปรู้สิ่งต่าง ๆ อยู่ตลอด: รูป เสียง กลิ่น รส โผฏฐัพพะ เวทนา ความทรงจำ เจตนา และวิญญาณเอง สภาวะตอนตื่นกับตอนหลับก็ต่างกันแล้ว
แล้วสิ่งที่ไม่เที่ยง จับไม่ได้ ยึดไม่ได้ ในที่สุดจะต้องสูญหายและหายไป—เป็นสิ่งที่น่าพอใจหรือไม่น่าพอใจ?
แน่นอนว่าไม่น่าพอใจ!
ดังนั้นพระพุทธเจ้าจึงตรัสว่า กายและจิตนี้เองคือสิ่งที่ไม่น่าพอใจ คือทุกข์
นี่พาเราเข้าสู่เนื้อหาของอริยสัจ ๔
ไม่ใช่แค่กายกับจิต อารมณ์ด้านลบทั้งหลาย เหตุการณ์ไม่ดี ความแก่ ความเจ็บ ความตาย—ทั้งหมดนี้คือทุกข์ ไม่น่าพอใจ แต่ท้ายที่สุด เพราะเรามีกายและจิตนี้ เราจึงต้องทนทุกข์ทั้งปวง ดังนั้นกายและจิตที่เรายึดได้เองจึงไม่น่าพอใจ
นี่คือทุกขสัจ
อะไรทำให้ทุกข์เกิดขึ้น?
คือตัณหาและความยึดมั่นในใจ
เมื่อตัณหาไม่ได้รับการตอบสนอง ก็เกิดทุกข์ทางจิต
เมื่อตัณหาได้รับการตอบสนอง ก็เกิดความยินดีและความโลภ—นี่คือต้นเหตุที่ผลักดันให้เราเกิดใหม่และได้กายและจิตที่นำทุกข์มาให้นี้เอง
นี่คือสมุทยสัจ
เมื่อตัณหานี้ดับสิ้นไปโดยสมบูรณ์และเด็ดขาด นั่นคือจุดจบของทุกข์ เราจะไม่มีทุกข์ทางจิตอีก และจะไม่เกิดใหม่ไปทนทุกข์ทั้งปวงอีก
นี่คือนิโรธสัจ
และทางที่นำไปสู่การดับทุกข์คืออะไร? คืออริยมรรคมีองค์ ๘:
สัมมาทิฏฐิ สัมมาสังกัปปะ สัมมาวาจา สัมมากัมมันตะ สัมมาอาชีวะ สัมมาวายามะ สัมมาสติ สัมมาสมาธิ (ความไม่ฟุ้งซ่านของจิต)
สัมมาวาจา สัมมากัมมันตะ และสัมมาอาชีวะ รวมเป็นศีล (สิกขาบท)
สัมมาวายามะ สัมมาสติ และสัมมาสมาธิ รวมเป็นสมาธิ (ความไม่ฟุ้งซ่านของจิต)
สัมมาทิฏฐิ และสัมมาสังกัปปะ รวมเป็นปัญญา (MN 44)
โดยสรุป อริยมรรคมีองค์ ๘ ย่อลงเหลือศีล ความไม่ฟุ้งซ่านของจิต และปัญญา
ศีลหมายถึงการสำรวมตน มีคุณธรรมดี ไม่ทำร้ายตนเองและไม่ทำร้ายผู้อื่น
เมื่อการกระทำของเราปราศจากโทษ เราสามารถเปิดเผยและตรงไปตรงมา เต็มไปด้วยความมั่นใจ จิตไม่ง่ายที่จะเต็มไปด้วยความเสียใจหรือฟุ้งซ่าน และง่ายที่จะสงบและตั้งมั่น พลังแห่งความตั้งมั่นของจิตนี้เรียกว่าสมาธิ
จากนั้นเราเลือกวิธีภาวนาที่เราทำแล้วหยุดไม่ได้ และมีความสุขในการทำ เพื่อทำให้ความไม่ฟุ้งซ่านลึกซึ้งและเพิ่มขึ้น:
เฉพาะเมื่อจิตมีความไม่ฟุ้งซ่านที่มั่นคงแล้ว จึงเหมาะสำหรับงานของปัญญา ณ เวลานั้นเราพิจารณาหรือใคร่ครวญความไม่เที่ยง ความไม่น่าพอใจ และความเป็นอนัตตา (ไม่มีตัวตนที่ไม่เปลี่ยนแปลงที่เรียกว่า “เรา” ไม่สามารถควบคุมได้ ไม่มีอะไรที่เป็นของ “เรา”) ของโลกนี้ ของสิ่งที่เรายึดมั่น และของกายกับจิต เพื่อวางความยึดมั่นและถอนรากของตัณหา
นี่คือการเจริญปัญญา
หากเราสามารถถอนตัณหาได้โดยสิ้นเชิง นั่นคือจุดจบของทุกข์
พระพุทธเจ้าตรัสว่า ผู้ใดไม่มีสงสัยใด ๆ ในเรื่องข้างต้นและในอริยสัจ ๔ ผู้นั้นคือโสดาบัน จะไม่ตกอบายอีก อนาคตได้กำหนดแล้ว โดยมีนิพพานเป็นจุดหมาย (SN 24.1)
ลักษณะของโสดาบันรวมถึงอวิจิติกสัทธา ๔ ประการ:
1. ความเชื่อมั่นที่ไม่คลอนแคลนในพระปัญญาตรัสรู้ของพระพุทธเจ้า
2. ความเชื่อมั่นที่ไม่คลอนแคลนในความจริงของพระธรรม (อริยสัจ ๔)
3. ความเชื่อมั่นที่ไม่คลอนแคลนในคุณธรรมของพระอริยสงฆ์ (คู่ ๔ บุคคล ๘ คือ โสดาปัตติมรรค โสดาปัตติผล สกิทาคามิมรรค สกิทาคามิผล อนาคามิมรรค อนาคามิผล อรหัตตมรรค อรหัตตผล)
4. มีศีลที่บริบูรณ์ ซึ่งมีอยู่โดยไม่ต้องตั้งใจรักษา และไม่ถูกทำลายด้วยการบังคับใด ๆ (SN 55.1)
และพระพุทธเจ้าตรัสว่า ลักษณะอย่างหนึ่งของท่านคือจะเป็นผู้รุ่งเรืองและมีอำนาจอธิปไตย (อาธิปเตยยะ) (SN 55.30)
นี่จริง ๆ แล้วสมเหตุสมผลอย่างยิ่ง เมื่อบุคคลไม่มีความริษยาอีกและใจกว้าง ย่อมมีเพื่อนมากตามธรรมชาติ และสามารถ容纳ผู้มีคุณธรรมและความสามารถได้ทุกประเภท ดังนั้นอำนาจและอิทธิพลจึงเกิดขึ้นเอง นี่คือหลัก “ใจกว้างจึงยิ่งใหญ่”
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**越南文**
Một số vị sư mà biên tập viên tin là A-la-hán không muốn người khác biết các ngài là A-la-hán. Chỉ sau khi một số hành giả lớn dùng thiên nhãn thông và tha tâm thông “phơi bày” chứng lượng của các ngài, việc này mới được biết đến—chỉ để nhắc nhở tín đồ hãy cẩn thận đừng tạo ác nghiệp đối với các ngài thôi 😂
Một số vị thì không sao.
Tại sao một người lại không muốn người khác biết chứng lượng của mình? Một lý do là sợ người ta sẽ ganh tị rồi tạo ác nghiệp.
Người có đức hạnh càng cao, tâm càng thanh tịnh, thì cùng một hành động chúng ta làm đối với họ, lực nghiệp ấy càng lớn. Nghiệp tạo đối với A-la-hán hoặc Đức Phật có hậu quả vô lượng, vô biên.
Chúng ta có cho rằng mọi vị thầy và mọi huynh đệ đồng tu đều là thánh nhân hoàn hảo không tì vết không?
Tốt nhất đừng nghĩ như vậy, không thì sớm muộn gì mọi người cũng sẽ thất vọng 😂
Để một người hoàn toàn không còn ganh tị, họ ít nhất phải đạt đến giai đoạn Dự lưu (sotāpanna). Khi chứng ngộ Dự lưu, phiền não gọi là “ganh tị” bị nhổ tận gốc (MN A7).
Ganh tị chẳng có một chút lợi ích nào.
Quả của ganh tị là gì? Đức Phật nói quả ấy là thiếu ảnh hưởng và thiếu quyền lực (MN 135).
Điều này rất hợp lý và logic.
Ganh tị là gì? Là sự chán ghét—không thích hạnh phúc và thành công của người khác. Nói đơn giản là thiếu lượng bao dung, lòng dạ hẹp hòi.
Khi chúng ta tạo nghiệp hẹp hòi, không thể dung chứa người khác và bài xích họ, thì tương lai chúng ta chắc chắn sẽ “copy and paste” cùng một kết quả: khuôn khổ sống nhỏ hẹp, không ai sẵn lòng đến để mình dung chứa, thậm chí bị người khác bài xích. Nói ngắn gọn, chúng ta sẽ không có ảnh hưởng cũng không có quyền lực.
Không cần đợi đời sau—hãy thử liên tục ganh tị người khác ngay bây giờ.
Khi người khác thấy chúng ta ganh tị họ, họ sẽ không còn muốn làm bạn với chúng ta. Ngay cả bạn bè sẵn có cũng sẽ xa lánh và ngừng chia sẻ thành công cũng như niềm vui với chúng ta—sợ rằng nếu chúng ta biết quá nhiều sẽ ganh tị rồi hại hoặc phá họ.
Hãy thử làm lãnh đạo hoặc quản lý mà ganh tị. Chẳng bao lâu cấp dưới sẽ bỏ đi nơi khác.
Tại sao? Ngay lúc họ lộ một chút tài năng, chúng ta đã đè nén họ. Họ không dùng được sở trường, cảm thấy không được công nhận, sinh oán hận, rồi lặng lẽ ra đi.
Cuối cùng chúng ta không có bạn cũng không có nhân viên, và mất hết quyền lực cùng ảnh hưởng.
Để nhổ tận gốc phiền não ganh tị này, chúng ta cần trình độ tâm của Dự lưu.
Điều này không khó.
Hãy để tôi giúp mọi người làm ngay bây giờ.
Hãy tự hỏi: Các vị xem thân, thọ, tưởng, hành và thức là thường hay vô thường?
Dĩ nhiên là vô thường!
Ngay cả “thức” cũng không thường; nó liên tục chuyển sang các đối tượng khác nhau: sắc, thanh, hương, vị, xúc, thọ, ký ức, ý định, và chính thức. Trạng thái lúc thức và lúc ngủ đã khác nhau rồi.
Vậy thì cái vô thường, không nắm giữ được, không giữ lại được, rốt cuộc sẽ mất và biến mất—là đáng thỏa mãn hay không đáng thỏa mãn?
Dĩ nhiên là không đáng thỏa mãn!
Do đó Đức Phật nói chính thân-tâm này vốn không đáng thỏa mãn; nó là khổ (dukkha).
Điều này đưa chúng ta đến nội dung Tứ Thánh Đế.
Không chỉ thân-tâm, mà mọi cảm xúc tiêu cực, những gặp gỡ bất hạnh, già, bệnh và chết—tất cả đều là khổ và không đáng thỏa mãn. Rốt cuộc, chính vì chúng ta có thân-tâm này nên phải chịu tất cả khổ ấy. Vì vậy thân-tâm mà chúng ta có thể chấp trước vốn đã không đáng thỏa mãn.
Đây là Khổ Thánh Đế.
Cái gì khiến khổ sinh khởi?
Chính là khát ái và chấp trước trong tâm.
Khi khát ái không được thỏa mãn, khổ tinh thần sinh khởi.
Khi khát ái được thỏa mãn, hỷ lạc và tham dục sinh khởi—đây chính là nguyên nhân thúc đẩy chúng ta tái sinh và chiếm lấy thân-tâm mang lại khổ này.
Đây là Tập Thánh Đế.
Khi khát ái này diệt tận, hoàn toàn và triệt để, đó là sự chấm dứt khổ. Chúng ta sẽ không còn khổ tinh thần, cũng không tái sinh để chịu tất cả khổ.
Đây là Diệt Thánh Đế.
Và con đường dẫn đến sự chấm dứt khổ là gì? Chính là Bát Thánh Đạo:
Chánh kiến, Chánh tư duy, Chánh ngữ, Chánh nghiệp, Chánh mạng, Chánh tinh tấn, Chánh niệm, Chánh định (sự không tán loạn của tâm).
Chánh ngữ, Chánh nghiệp và Chánh mạng có thể quy thành giới (sīla).
Chánh tinh tấn, Chánh niệm và Chánh định có thể quy thành định (sự không tán loạn của tâm).
Chánh kiến và Chánh tư duy có thể quy thành tuệ (paññā) (MN 44).
Nói ngắn gọn, Bát Thánh Đạo cô đọng thành Giới, sự không tán loạn của tâm, và Tuệ.
Giới nghĩa là tiết chế bản thân, có phẩm hạnh tốt, không hại mình và không hại người.
Khi hành vi của chúng ta không có lỗi, chúng ta có thể đường hoàng, ngay thẳng, đầy tự tin; tâm không dễ đầy hối hận hay tán loạn, và dễ trở nên an tịnh, tập trung. Sức tập trung của tâm này gọi là samādhi.
Sau đó chúng ta chọn một pháp thiền mà mình không thể dừng và vui thích trong đó, để làm sâu và tăng trưởng sự không tán loạn:
Chỉ khi tâm có sự không tán loạn ổn định mới thích hợp cho công việc của tuệ. Lúc ấy chúng ta quán sát hoặc tư duy tính vô thường, không đáng thỏa mãn và vô ngã (không có thực thể bất biến gọi là “tôi”, không thể kiểm soát, không có gì thuộc về “của tôi”) của thế giới này, của những thứ chúng ta chấp trước, và của thân cùng tâm, để buông chấp trước và nhổ gốc khát ái.
Đây là sự tu tập tuệ.
Nếu chúng ta có thể nhổ tận gốc khát ái, đó chính là sự chấm dứt khổ.
Đức Phật nói rằng bất cứ ai hoàn toàn không còn nghi ngờ gì về những điều trên và về Tứ Thánh Đế là bậc Dự lưu / sotāpanna, sẽ không bao giờ còn đọa ác đạo, và tương lai đã chắc chắn, với Niết-bàn làm điểm đến (SN 24.1).
Đặc điểm của bậc Dự lưu gồm bốn tín tâm không lay chuyển:
1. Tín tâm không lay chuyển đối với sự giác ngộ của Đức Phật
2. Tín tâm không lay chuyển đối với chân lý của Pháp (Tứ Thánh Đế)
3. Tín tâm không lay chuyển đối với đức hạnh của Thánh Tăng (bốn đôi tám vị: đạo Dự lưu, quả Dự lưu, đạo Nhất lai, quả Nhất lai, đạo Bất lai, quả Bất lai, đạo A-la-hán, quả A-la-hán)
4. Có giới đức viên mãn tồn tại mà không cần cố ý gìn giữ và không bị phá bởi bất kỳ sự cưỡng bức nào (SN 55.1)
Và Đức Phật nói một trong những đặc điểm của họ là họ sẽ vinh quang và có chủ quyền (ādhipateyya) (SN 55.30).
Điều này thực sự rất hợp lý. Khi một người không còn ganh tị và tâm lượng rộng lớn, họ tự nhiên có nhiều bạn bè và có thể dung chứa mọi hạng người có đức hạnh, có năng lực. Do đó quyền lực và ảnh hưởng tự nhiên sinh khởi. Đây chính là nguyên lý “lượng lớn thì thành lớn”.
提問者："頂禮尊敬的隆波，女兒對於『讚歎』有所疑惑。女兒是這樣的人，錢財不多，早晚都這樣做：請求隨喜讚歎每一位佛陀、每一位辟支佛、阿羅漢以及所有的神聖存在，早晚都這樣做，這樣會對女兒有功德嗎？"
隆波："『讚歎』的意思是『隨喜』。如果他這樣做，他對佛陀感到喜悅滿意，對佛法感到喜悅滿意，對僧團感到喜悅滿意。憶念佛陀是佛隨念，憶念法是法隨念，憶念僧是僧隨念，憶念天神或梵天是天隨念。這樣肯定不會墮地獄，他被禁止墮落，這不是很值得欣慰嗎...
特別是，如果坐在這裡，人們供養僧伽大眾，今天超過三百套，我們隨喜這三百份供養，我們來世就會成為大富翁。隨喜讚歎具有很大的力量。如果布施的領導者是阿羅漢，我們也將一樣，力量非常強大。"
（在隆波帶領迴向功德後，對只隨喜功德的人補充說明如下）
*兩位伯伯（閻羅王和會計官）經常來。就是這樣，起初看到伯伯穿著飄逸的布裙，在修行禪定時見到佛陀，就上去拜見佛陀，飄逸的布裙消失了，換成梵天的服裝。就問他為什麼剛才穿著飄逸的布裙，他說那是象徵，你不用懷疑他是誰。
在迴向功德時，那個問『到最後，只隨喜功德可以嗎』的人...他說他已經作證了。我也忘了，事情很多。他說要常常有機會來隨喜他人的布施，這樣天宮會變得更美麗。這表明他已經有天宮了。"
問者："哦...這只是讚歎啊？"
隆波："啊～別說『只是』，讚歎不是小事，是非常重要的事。就像耶輸律陀王妃，自從成為佛陀的伴侶以來從未做過布施，佛陀發願成佛也從未自己做過布施，只有隨喜讚歎的職責。但是當佛陀證得無上正等正覺成為阿羅漢時，耶輸律陀王妃也能成為阿羅漢。這是只靠讚歎的例子。因此不能認為讚歎的功德很少。"
Questioner: "I respectfully pay homage to Venerable Luang Phor. I have a doubt about 'anumodana' (rejoicing/appreciation). I am a person with little money. Morning and evening, I do this: I request to rejoice in all Buddhas, all Paccekabuddhas, all Arahants, and all sacred beings. Doing this both morning and evening, will it bring me any benefits?"
Luang Phor: "The word 'modana' means 'to rejoice' or 'to be pleased'. If one does that, one is pleased with the Buddha, pleased with the Dhamma, pleased with the Sangha. Recollecting the Buddha is Buddhānussati, recollecting the Dhamma is Dhammānussati, recollecting the Sangha is Saṅghānussati, recollecting devas or Brahmas is Devatānussati. Like this, one definitely cannot fall into hell; they are forbidden from falling. Isn't that heartening...
Especially, if sitting here while people are offering Sangha-dāna, today over 300 sets, and we rejoice in those 300 offerings, in our next life we will become millionaires. Anumodana has great power. If the leader of the giving is an Arahant, then we become like that too—the power is tremendous."
(After Luang Phor led the dedication of merits, he added this for those who only rejoice in others' merits:)
*Two uncles (Yamaraja—the King of Hell, and the Accountant) regularly come. It's like this: at first, I saw the uncles wearing loincloths. During meditation practice, seeing the Buddha, I went up to him, and the loincloths disappeared; they were dressed in Brahma attire. I asked them why they were wearing loincloths earlier. They said it was symbolic, that I needn't doubt who they were.
During the merit dedication, the person who asked whether just rejoicing in merits alone would be enough... he said he has already testified. I had forgotten, with so many matters. He said to keep having opportunities to come and rejoice in others' giving, so that one's celestial mansion becomes more beautiful. This shows that he already has a celestial mansion."
Questioner: "Oh... this is just anumodana?"
Luang Phor: "Ah, don't say 'just'. Anumodana is not a small matter; it's a very big matter. Like Queen Maddī, who never made merit since becoming the Buddha's consort—the Buddha, aspiring to Buddhahood, never made merit herself either, only having the duty of anumodana. Yet when the Buddha attained Supreme Enlightenment and became an Arahant, Queen Maddī was also able to become an Arahant. This is relying solely on anumodana. Therefore, one cannot consider the merit of anumodana as small."
Source: From the book "Luang Phor Answers Dhamma Questions Special Edition" Volume 9, pages 58-60
行善切忌自私！
為什麼這樣說？如果我們把功德資產化，好像賺錢那樣賺功德，當成’我的‘、 ’我的‘；那就死定了！
試一下不改變？遲早會神經衰弱！
有些人非常著緊功德：’哎呀，這個功德給人搶了做怎麼辦？‘
’哎呀，我做功德做得少過人許多啊，怎麼辦？‘
然後想做功德，但不停擔心：’這個功德會否做不了？‘
’會否出現差錯然後少了功德？’
‘做的那一下心會不會不夠善而少了功德？‘
一旦我們把功德當成是’我的‘，就會越做越自私，越做越緊張，越做越大壓力；遲早精神崩潰！
有些人喜歡妒忌：’哼！他功德比我大！祝他做不到這個功德！‘
有些人會阻礙別人做功德
做咩姐你（幹嘛啊你）😂 😂
妒忌時心是快樂還是痛苦的？痛苦的！
為什麼越行善卻越痛苦？有沒有想過這個問題？
誠心地隨喜一下，Luang Por Lersi Lingdam 說已經能得到別人善舉的90%功德；自己又開心； 妒忌的人說實話是非常蠢的
如果我們做功德做善事，真的是去除自私：
例如我們把錢捐出去，是真的把錢割出去，不求任何回報
我們去做義工，真的是為了去除自己的自私心，不求任何東西
我們會發現，越做會越輕鬆，越做會做得越好，越做會越開心
會有一種如釋重負的感覺
這是真功德，真善行。
因為佛陀說，功德是開心的同義詞（AN7.62)
如果我們做得不開心，我們問自己，能有多少功德？
Do Good Deeds, But Avoid Selfishness!
Why? If we treat **merit** like an asset—hoarding it like money, clinging to it as **"mine, mine!"**—we’re doomed!
Try staying that way? Sooner or later, we’ll have a nervous breakdown!
Some people obsess over merit:
*"Oh no, what if someone steals my merit?"*
*"Oh no, I’ve done fewer good deeds than others!"*
Then, even when trying to do good, they worry endlessly:
*"Will there a mistake which reduce my merit?"*
*"Will my mind not pure enough, so I get less merit?"*
Once we start seeing merit as **"mine,"** we become more selfish, more anxious, and more stressed—until we eventually crack under the pressure!
Some people even get jealous:
*"Hmph! They have more merit than me! I hope they fail!"*
Some even try to **block others** from doing good deeds.
**Seriously, what’s wrong with you?** 😂😂
When you’re jealous, is your mind happy or suffering? **Suffering!**
Why does doing good lead to **more suffering**? Ever thought about that?
**Luang Por Lersi Lingdam** said: If you **genuinely rejoice** in others' good deeds, you gain **90% of their merit**！
Besides that, we will stay happy!
Meanwhile, jealous people are, frankly, **pretty foolish.**
If we perform good deeds **without selfishness**—
- When we donate money, we truly let go, expecting nothing in return.
- When we volunteer, we do it to **uproot selfishness**, seeking no reward.
We’ll find that the more we give, the **lighter** we feel.
The more we do, the **better** and happier we are.
It’s like a **weight lifted off our shoulders.**
**This is true merit, true goodness.**
Because the Buddha said: **Merit is synonymous with joy (AN 7.62).**
If we’re **not happy** while doing good, how much merit can there really be?
According to the commentary, envy is a trait of the ordinary person.
As long as we remain unenlightened, the root of envy remains.
When envy arises, what should we do? Can we counteract it by cultivating muditā (empathetic joy)? Yes.
Practicing muditā primarily helps restore mental balance and regain stillness (samādhi).
Once we have stillness , what next? We must uproot envy entirely.
Why do we feel envy? Because others happen to possess what we desire, better than us in what we cling to, or have opportunities to surpass us.
Thus, we must sever envy at its root—by letting go of our attachment to that object.
How? With the stability of stillness, reflect on:
The impermanence (anicca) of what we cling to,
Its unsatisfactoriness (dukkha),
Its lack of true control (anattā).
This dissolves inner attachment.
To permanently eradicate envy, we must also contemplate the impermanence, suffering, and non-self of body and mind.
Once we attain stream-entry (the first stage of enlightenment), envy can no longer arise...
根據義註，妒忌是凡夫的特徵。
一日我們還是凡夫，妒忌之根還在。
當我們生起妒忌時，怎麼辦？ 修習喜心來對治嗎？可以的。
修習喜心主要是讓心重新取得平衡，獲取定力
當有定力之後該怎麼辦？應把它連根拔起
為什麼我們會妒忌？ 因為別人恰巧有我們也想要的東西、 恰巧在我們執著的東西上比我們好、 他在我們執著的東西上有機會比我們好
因此應當切斷妒忌的根源--切斷自己對那樣事物的執著。
怎樣切斷？在有定力的基礎下，思維我們所執著那樣事物的無常、 不能維持（苦）、 無法掌控（無我）；以此去除內心的執著
如果要永久地切斷妒忌之根，就也要思維身心的無常、 苦、 無我。
當我們證得初果後，妒忌便不能夠再露出頭來...
根據義註，妒忌是凡夫的特徵。
一日我們還是凡夫，妒忌之根還在。
當我們生起妒忌時，怎麼辦？ 修習喜心來對治嗎？可以的。
修習喜心主要是讓心重新取得平衡，獲取定力
當有定力之後該怎麼辦？應把它連根拔起
為什麼我們會妒忌？ 因為別人恰巧有我們也想要的東西、 恰巧在我們執著的東西上比我們好、 他在我們執著的東西上有機會比我們好
因此應當切斷妒忌的根源--切斷自己對那樣事物的執著。
怎樣切斷？在有定力的基礎下，思維我們所執著那樣事物的無常、 不能維持（苦）、 無法掌控（無我）；以此去除內心的執著
如果要永久地切斷妒忌之根，就也要思維身心的無常、 苦、 無我。
當我們證得初果後，妒忌便不能夠再露出頭來...
According to the commentary, envy is a trait of the ordinary person.
As long as we remain unenlightened, the root of envy remains.
When envy arises, what should we do? Can we counteract it by cultivating muditā (empathetic joy)? Yes.
Practicing muditā primarily helps restore mental balance and regain stillness (samādhi).
Once we have stillness , what next? We must uproot envy entirely.
Why do we feel envy? Because others happen to possess what we desire, better than us in what we cling to, or have opportunities to surpass us.
Thus, we must sever envy at its root—by letting go of our attachment to that object.
How? With the stability of stillness, reflect on:
The impermanence (anicca) of what we cling to,
Its unsatisfactoriness (dukkha),
Its lack of true control (anattā).
This dissolves inner attachment.
To permanently eradicate envy, we must also contemplate the impermanence, suffering, and non-self of body and mind.
Once we attain stream-entry (the first stage of enlightenment), envy can no longer arise...
如果誰不妒忌別人，只隨喜別人呢，將來就會好像姜濤那樣大影響力
佛陀在＜小業分別經＞中說，妒忌的果報就是沒有影響力，不妒忌的果報就是富有大的影響力
這位香港的 Youtuber 在十年前曾紅極一時😂
低成本製作，流量竟然高過許多資深的 Youtuber
弄到許多Youtube 前輩都妒忌之火燒到上眼那裡
其實沒有什麼好妒忌的😂
所有東西都由原因和條件所組合
別人有這個善業為因，其他人沒有，僅此而已
如果哪位Youtuber 妒忌他，反而越是紅不起
為什麼？ 佛陀在《小業分別經》中曾說，妒忌的果報就是會沒有影響力
誒，但如果誰隨喜的話，那麼將來他就能紅得起～
This Hong Kong YouTuber Was All the Rage Ten Years Ago 😂
Low-budget production, yet his views surpassed even those of many veteran YouTubers.
It made some of the old-timers so jealous they were seeing red.
But really, there’s nothing to envy 😂
Everything is just a combination of causes and conditions.
He has the good karma for it, others don’t—that’s all.
If any YouTuber envies him, they’ll only hurt their own chances of success.
Why? As the Buddha taught in the Cūḷakammavibhaṅga Sutta, the karmic result of envy is lack of influence.
But hey—if anyone rejoice in his success instead, he’ll be the one who blows up in the future~
Example of a Person Who Made Merit in the Past by Joyfully Rejoicing in Others
When seeing others do good and receive good, they would express words of "Sādhu" (well done) and rejoice in others' merits. As a result, in the next life, they are born with a mouth that smells as sweet as a lotus flower. This is the result of having spoken good words and receiving the benefits of that merit.
過去通過隨喜他人而行善的個例
當看到他人做好事並得到好的結果時，他們發出「善哉」的讚美，並為他人所做的功德感到高興。
結果，在下一世，他們出生時口中散發著如蓮花般的芬芳。這是因為他們曾說過好話，並因此獲得了善行的果報。
---Ajahn Surasak
<<當他人的功德變成我們的罪過>>
"...有誰曾經這樣過嗎？
總喜歡懷疑，干涉，為他人的布施和功德感到困擾？
例如他們蓋寺廟，就說為什麼不蓋醫院？
他們供養僧人，就說為什麼不去幫助窮人？
他們在大寺廟布施，就說為什麼不去小寺廟？
諸如此類...我們有過這樣的經驗嗎？
如果我們總是這樣想，懷疑，批評別人，
那我們真的太愚蠢了！
這根本不關我們的事，
財產是他的，信仰是他的，
他想在哪裡、如何做功德，這是他的權利。
他們要蓋寺廟、佛像、佛堂、佛塔，
或者要蓋學校、醫院，
設立慈善機構，造福大眾，
無論他是供養僧人、幫助窮人或動物，
無論他是供養大寺、小寺、森林寺或鄉村寺，
無論他選擇供養哪位導師，這都是他的自由。
正確的態度是，
我們應該恭敬隨喜讚嘆、隨喜功德，
當我們知道、看見、聽見這些功德，
這樣才能在我們心中生起功德。
即便我們不喜歡某種布施方式，
至少我們應該保持中立，
不要去批評，不要嫉妒，
不要阻礙他人的善行，
因為有時我們甚至做不到他們那樣。
這些不是小事，不要大意，
煩惱會悄悄滲透我們的內心，
非常危險，可能無意中造下惡業而不自知。
這些都值得我們深思......"
•••••••••••••••••••••••••••••••••••••••••••
Phra Ajahn Surawut (Golf) Khemachitto
Wat Pa Anuttaro, Sri Bunruang District,
Nong Bua Lamphu Province, Thailand.
<<When Others' Merit Becomes Our Sin>>
"...Has anyone experienced this?
Like doubting, worrying, and suffering
About others' faith in making merit and offerings?
For example, when they build temples, we ask why not build hospitals?
When they make offerings to monks, we ask why not help the poor?
When they donate to big temples, we ask why not small temples?
Things like these... have we experienced this?
If we think this way, doubt others, or criticize them,
we are truly being foolish!
It’s not our business.
Their wealth is theirs, their faith is theirs,
and where and how they choose to give is their right.
Whether they build temples, Buddha images, halls, or stupas,
Or build schools, hospitals,
Set up charities, benefit the public,
Make offerings to monks, help the poor or animals,
Whether they donate to small temples, big temples, forest temples or village temples,
Or make offerings to any teacher - it's their right.
The correct approach is to cultivate a mind of rejoicing.
When we see, hear, or know about others doing good deeds,
we should feel joy for them,
for this is how we, too, generate merit in our own hearts.
Even if we don’t personally favor a certain act of giving,
at the very least, we should remain neutral.
Do not criticize. Do not be jealous.
Do not obstruct others' merit-making,
because often, we ourselves are not even capable of doing what they do!
These things are not trivial—do not be careless.
Defilements can creep into the hearts of even devoted Buddhists.
It is very dangerous,
for we may unknowingly accumulate bad karma.
So, let us all reflect on this carefully…."
•••••••••••••••••••••••••••••••••••••••••••
Phra Ajahn Surawut (Golf) Khemachitto
Wat Pa Anuttaro, Sri Bunruang District,
Nong Bua Lamphu Province, Thailand.
In his 2003 stand-up comedy, Wong Tze Wah said: "Ladies and gentlemen, do you understand what state Hong Kong is in today? Even when we buy a skewer of fish balls, it’s like this:
Why? Why is it that when we all pay the same price for a skewer of fish balls, his skewer has two more balls than mine?
I don’t want you to give me two fish balls; I want you to take away those two balls from him! That way, we all have two fewer, and it’s fair!
Why does he have sweet sauce and I don’t?
I don’t want you to give me sweet sauce; I want you to lick off his sweet sauce! If we all don’t have any sweet sauce, then it’s fair!
Why is it that even though he has less sweet sauce and two fewer fish balls, he still looks so happy eating? It’s unfair!
What would be fair? Everyone should be unhappy! Let’s all eat in a miserable way!"
😂 😂 😂
Indeed, many people are like this; it’s truly a twisted mentality. 😂
If the people around us are like this, how would we feel?
Most people who haven't studied Buddhism might feel angry and want to retaliate, right?
Not to mention friends; even ordinary relationships cannot be established.
So we can see that one of the drawbacks of jealousy is that it breeds hostility, invites revenge, and then there are no friends. 😂
黃子華在2003年棟篤笑中曾說：【各位，你明不明白，我們今時今日的香港是處於什麼狀態？我們買串魚蛋都是這樣：
為什麼呀？為什麼大家用同樣價錢買串魚蛋，他那串魚蛋比我的多了兩粒？
我不要你給回我兩粒魚蛋，我要你拿走他那兩粒！大家少兩粒，這樣就公平呀！
為什麼他有甜醬我沒有呀？
我不要你給我甜醬，我要你舔走他那些甜醬！大家都不甜，這樣就公平呀！
為什麼他沒有了甜醬，又少了兩粒，佢仍然吃得這樣開心呀？不公平！
怎樣才公平呀？大家都不開心！大家都吃得很下賤啊！】
😂 😂 😂
的確很多人是這樣
根本就是心理扭曲 😂
如果我們身邊的人是這樣的話，我們會有什麼感受？
沒有學過佛法的大部份人可能會感到憤怒，然後想要報復啦，對嗎？
不要說朋友了，普通的關係都無法建立
所以我們可以看到，妒忌的其中一個過患就是會滋生敵意，引來報復，然後沒朋友😂
如果我們看見這個那個人成功或昌盛；就厭惡別人的成就
我們永遠無法擁有很大的影響力
別人一知道我們對他們的成就感到不滿、 還要盤算著怎樣破壞他們
難道他們會喜歡我們，以我們為領袖嗎？
我們永遠都不能得到他們的心的
一個心胸越狹窄的人，格局越小，越難匯聚人
一個心胸寬廣的人，格局越大，越能匯聚人
這是因為別人一知道我們會為他們而高興，很自然就想和我們做朋友，對我們有好感，甚至是以我們為領袖
所以佛陀在《小業分別經》中說；一個喜歡妒忌別人的人，他的影響力和權力是不會太大的；
而一個不會妒忌別人，反而會為別人感到高興的人，他能享有很大的勢力
這僅僅只是有容乃大的道理而已
If we see someone else succeed or prosper and feel resentment towards their achievements, we will never be able to have significant influence.
Once others know that we are dissatisfied with their success and are even plotting to undermine them, will they like us or regard us as leaders? We will never win their hearts.
A person with a narrow mind has a smaller capacity and finds it harder to gather people.
In contrast, someone with a broad mind has a larger capacity and can attract more people.
This is because when others know that we are genuinely happy for their success, they naturally want to befriend us, feel positively towards us, and even regard us as leaders.
Thus, the Buddha said in the "Minor Karma Differentiation Sutta" that a person who is prone to jealousy will not have much influence or power.
Conversely, someone who is not jealous and is happy for others can enjoy great influence.
《妒忌與隨喜》
有一次，帝釋天問佛陀，為什麼天神、人類、阿修羅、龍、乾達婆等等的各類生物，他們都希望安住於無怨恨，敵對，嗔害，敵意上，但為什麼他們卻活在怨恨，敵對，嗔害，敵意之中呢？
佛陀便說，那是因為妒忌和吝嗇（DN21）
妒忌即是厭惡別人的昌盛與福祉，厭惡別人的好。
吝嗇即是不希望別人與屬於自己的事物有任何關係，是佔有欲的表現。
通常是同種類的人會互相妒忌,因為牽涉利害關係，競爭關係。
例如運動員和運動員之間會互相妒忌
同類公司和公司之間會互相妒忌
出家人和出家人之間會互相妒忌
如果不是和自己利益相關的人，通常就不會妒忌，更多的是淡然而待。
除了牽涉競爭會讓人容易生起妒忌外，那些曾經傷害我們，和我們有個人恩怨，喜歡炫耀自己，自大，品格差劣的人，也容易讓人生起妒忌心。看見他們好，生起妒忌是一般人的常態
當妒忌別人的時候會發生什麼事？我們就會想把對方拉下，破壞別人。
當我們發現自己開始看不起別人，踐踏別人，取笑別人,常常講他是非，挑剔他的時候；就知道自己的妒忌心開始發大了，但自己看不見。
吉祥尊者曾說，其實妒忌別人是很愚蠢的行為。自己本來好好的，但只是因為別人的好，而讓自己難受。佛陀在《小業分別經》中也說，一個喜歡妒忌別人的人，對別人所得到的利益、恭敬、尊重、致敬、禮拜、崇拜感到嫉妒、憤慨，繫懷怏怏不樂的人；他死後便會墮落惡道，再生為人時也會沒有影響力，勢力和權力。吉祥尊者說：一個心懷『妒忌』的人會令人害怕的，當你知道你的成功給他知道了，或者是你在他面前成功了，其實你會感覺到壓力，你知道：他不希望看到你成功，他希望你倒下。這樣的話，你還會跟他合作嗎？你還會以他為領袖嗎？不能。你不能夠比他強，你也不能夠好好的發揮自己。如果你跟隨一個人，跟在他身邊卻不能夠發揮自己的話，遲或早你都會遠離他的，所以自然的他就不會發揮什麼影響力。
相反，一個對別人所得到的利益、恭敬、尊重、致敬、禮拜、崇拜不感到妒忌，憤慨和不樂的人，他死後便會投生到天界，再生為人時都是有影響力的人。那些網紅，總統，宗教領袖；就是因為過去世一直都有隨喜不妒忌的習慣，而導致今生的勢力。吉祥尊者說：今生來說，如果一個人他真的不『妒忌』別人，他是『隨喜』你的成就，那麼你就可以在他面前盡情地發揮實力，你可以表現得很好。你不怕他會因為你表現好而『妒忌』你，或者是找機會把你扳倒。當我們知道別人不會『妒忌』我們，我們在他面前會感到安然，也放心地發揮自己，因為每一個人都希望能發揮自己的。
曾經認識一個人，他在校時非常有號召力。他有一個特點，就是會欣賞別人的好，會隨喜別人的好。試過他有一位朋友原本成績是落後他的，他很好心地教導那位朋友。後來那位朋友成績超前了他，他也以很欣慰喜悅的心說：他現在超越我了！能夠這樣做到實屬難得，那表示這個隨喜不妒忌的性格已經牢固在心中了，到今世也沒有失去。很自然，就為他帶來有勢力的果報。
Ajahn golf 一直都有一個習慣，就是在不記得坐禪前或後都會隨喜這個世界所有良好修行人。
有次文頌大長老來到香港，他問起身邊的淨人：誰是香港的首富？
淨人回答：李嘉誠
文頌大長老看到他的相片後，也衷心地為他高興，說：anumodana! (隨喜讚歎！)
所有有證量的良好修行人，他們都有這個隨喜不妒忌的美德
培育這個隨喜不妒忌的美德，其中一個方法就是常常看到別人好。就算別人很醜，很不好，假如他有一個地方是好的，吉祥尊者都會隨喜他，學習他的好。他差差差，但只要他成功，他一定有一個成功的因素。就了解人們成功的因素，那個品質。不是要隨喜他的醜陋，而是隨喜他的品質，學他的東西
當我們肯去隨喜別人，很自然就會傾向於他那個成功，他那個美德，他那個成就；會去吸收別人的優點。很快他的那種成就就會是我們的了。
其實別人的成就，他是應得的。別人的利益、恭敬、尊重、致敬、禮拜、崇拜，那是源自於過去的善業，不然為什麼他會擁有？假如他沒有這些善業，他用盡方法也不會得到的。隨喜他們過去的善業，現在的成就，也是培育隨喜不妒忌之心的方法。
當我們妒忌的時候，心是苦的，心是不高興的；那是惡業。當我們隨喜別人時，心卻是快樂的，是具有功德的。那為什麼要妒忌？
當別人做好事，我們不隨喜，就真的笨了。Luang por lersi lingdam說，隨喜功德是一種不用付出任何代價的功德。別人做功德會有100%的功德，假如我們真心誠意地隨喜他，我們就會得到他的90%功德。假設有10個人供養，我們能得到900%的功德，比供養者還多。確實是很豐厚的功德啊！而且隨喜功德能快速圓滿我們的波羅蜜，非常迅速。別人做了善事，我們為他們高興，久而久之自己也會變得善良。因為我們欣賞別人的善行，自然也會傾向於善行。
因此有人說，隨喜別人的人是智者，妒忌別人的人是笨蛋。
被譽為西方世界史上首富的約翰·D·洛克斐勒曾說：‘要是將一頭蠢笨的豬誇獎一番，他也是可以爬上樹去的’
我們想要某個人做某樣事情，例如幫忙拿東西，當他在拿的時候就誇他：‘哇！你真是很有風度，你真是很偉大啊！ ’ 然後他以後就會主動幫你拿。
如果你想某人考取好成績，只需要那些誇獎成績好的人：‘哇，他真的很厲害啊，考得很高分啊’ 然後他就會自動波去讀書，考取好成績了。
當耳朵聽到別人讚賞自己很有風度的聲音時（觸）
快樂的感受生起 （受）
心執著這個讚美的聲音（愛）
然後這個執著強化，讓我們想要得到更多的讚美（取）
然後我們的身口意就不斷造作去迎合他的要求，以得到更多的讚美（有）
當我們下次主動幫他拿東西的時候，我們就‘出生’ 為一個幫他拿東西的人（生）
幫他拿完，得到讚賞後，這件事便完了（死）
當耳朵聽到別人讚賞別人成績好的聲音時（觸）
不愉快的感受生起 （受）
心抗拒妒忌對別人的讚美聲音（愛）
然後這個執著強化，讓我們想成為一個成績好的人（取）
然後我們的身口意就不斷造作，為的就是要成為一個成績好的人（有）
當我們成功成為一個成績好的人的時候，我們就‘出生’ 為一個成績好的人（生）
當考完試，這件事便完了（死）
但當我們聽到讚美的聲音時，
我們以正念識破心中的苦樂
我們沒有執著這個讚美
心沒有去造作
沒有成為什麼，也沒有什麼死去
這樣我們就沒有被人愚弄利用了
我們喜歡妒忌嗎？ 是？ 唉，那就太弱了😂
一個具政治謀略的人可以很輕易地把我們鏟起
例如我們執著自己的美貌；然後妒忌那些比我們美麗的人
別人一知道；想把我們毀掉也是很容易，易過眨眼
那就天天讚那些比我們美麗的人：‘哇！她實在太美麗了！’😂
妒忌的時候心一定是痛苦的；每次一聽到他讚比我們美麗的人，還不妒忌心燒到上腦？
然後就天天被火燒，天天活在痛苦之中，天天活在人間地獄之中；不能專心辦事。讀書讀不好，工作做不好，人際關係搞不好，愛情處理不好，家庭顧不好；睡也睡不好；吃也吃不好
然後自我毀滅。是否太弱了？😂
如果更陰險的做法是怎樣？這通常是屬於那些非人啊、鬼神啊的謀略
佛教界、佛教團體多數互相妒忌的主題是什麼？啊！是功德！
哦，我們喜歡妒忌吖嘛。搞定！送個聖者給我們
他們不說這個是聖者；然後天天讚那個隱形聖者：
‘哇，他功德真的很大！’
‘哇！他做了許多好事！’
‘哇！他實在太好了！’
‘哇！他真的太偉大了！’
如果接近不到我們，就對我們身邊的人說，洗他們腦；最後他們一定會無意間來跟我們說的
那麼我們還不被妒忌燃燒？
一妒忌聖者，基本上我們就永不翻身了；我們的冤親債主就在恥笑傻人了😂
妒忌的果報是什麼？佛陀說那是沒有影響力、沒有權力（MN135）
而對聖者所造的業的果報是無量倍的
於是生生世世便沒有影響力和權力。
別人一呼百應，我們就一呼零應
別人有大隨從，我們就孤身一人沒有絲毫勢力
然後冤親債主每次投胎遇到我們，永遠都是我們的老闆和主人
就這樣毀掉我們了
不要說在家人，出家人也可以。迦葉佛時代就有比丘妒忌一位阿羅漢尊者，把別人供養給他的食物倒掉；然後？生生世世倒大霉
唉，出家人也可以被人玩到。
我們的心有多骯髒，就有多弱。
怎麼樣，我們還要繼續妒忌嗎？
"Do We Like to Be Jealous?"
Do we always jelous? Yes? Oh, that's too weak. 😂
A politically savvy person can easily uproot us.
For example, if we cling to our beauty and then envy those who are more beautiful than us, it becomes easy for others to ruin us once they find out—it's easier than blinking our eye.
So, they would praise those who are more beautiful than us every day: "Wow! She is truly beautiful!" 😂
When we feel jealous, our hearts are bound to suffer. Every time we hear someone praise someone more beautiful than us, doesn't that jealousy burn in our minds? Then we're constantly consumed by that fire, living in pain every day, trapped in a hellish existence; unable to concentrate on our tasks.
We then will not study well, work effectively, manage relationships well, or care for our families well; we can't even sleep or eat properly.
Then we self-destruct. Isn't that too weak? 😂
What about more insidious tactics? These usually belong to the schemes of spirits or devils.
In the Buddhist community, what is the most common theme of jealousy? Ah! It's merit!
Oh, we do like to be jealous, right? Got it! Just send a saint to us. They don’t say this is a saint and then praise that invisible saint every day:
"Wow, his merit is truly great!"
"Wow! He has done many good deeds!"
"Wow! He is really so good!"
"Wow! He is truly great!"
If they can't get close to us, they'll talk to those around us and brainwash them; eventually, they will unknowingly come and tell us.
So, are we not burned by jealousy?
When we envy a saint, essentially, they will never recover; our enemies and Kamma creditors will then mock the fools--which is us. 😂
What is the result of jealousy? The Buddha said it leads to a lack of influence and power (MN 135). The karma created against a saint has immeasurable repercussions.
Thus, for countless lifetimes, we will lack influence and power. When others call, hundreds respond.
When we call, no one responds.
When others have a large retinue,
we are always alone without any influence.
And every time our enemies and creditors take rebirth, they will forever be our bosses and masters. This is how we are ruined.
Don’t say this only applies to laypeople; monks can too. In the time of Buddha Kasappa, there was a monk who envied an Arahant and poured away the food offered to him.
And what happened? He suffered greatly for countless lifetimes.
Oh, even monks can be played by others.
The dirtier our hearts are, the weaker we become.
So, do we still want to continue being jealous?