「……人如果去除了自我，
尷尬感也就沒有了。
我們一起知道、一起理解。
我們不要逃避問題，
因為問題就是智慧。
我們必須知道、理解：
危機就是機會。
我們的經驗取決於我們遇到的感官接觸。
因為問題就是智慧，
危機就是機會。
我們必須知道、理解。
如果那變成私人的世界，
那就不是中道了。
我們必須知道、理解。
理解問題，我們就必須通過問題。
如果沒有色給眼睛看，沒有聲音給耳朵聽，
或者沒有老、病、死，
那生命就不能運作了。
因為那只是禪定，只是定境。
同意嗎？
如果我們不去除自我，大概就不算有智慧。
同意嗎？
因為秩序、戒律，
或者出家的真正特質都生不起來，
因為自我仍主導著……」
——隆波甘哈·素卡卡摩（หลวงพ่อกัณหา สุขกาโม）
於森林寺財增法寺（วัดป่าทรัพย์ทวีธรรมาราม）
佛曆二五六九年七月三十一日 星期五
◇◇◇◇◇◇◇
...When we let go of the self,
there is no longer any embarrassment.
We should learn together and understand together.
Do not run away from problems,
because problems are the very source of wisdom.
We must understand that
every crisis is an opportunity.
Our experiences arise
according to the sense contacts we encounter.
Problems give rise to wisdom,
and every crisis is an opportunity.
We must understand this.
Otherwise, we remain trapped in our own private world,
instead of walking the Middle Way.
We must understand.
To truly understand a problem,
we have to go through it.
If there were no forms for the eyes to see,
no sounds for the ears to hear,
or no aging, sickness, and death,
life could not function.
That would be nothing more than concentration or meditative absorption.
Do you agree?
If we do not let go of the self,
we cannot truly be wise.
Do you agree?
Because order, discipline,
and the true qualities of a monk
cannot arise
when the self is still so dominant. ...
**越南文：**
「……**Bản dịch tiếng Việt:**
…Con người nếu loại bỏ được bản ngã,
thì cảm giác e thẹn cũng không còn.
Chúng ta cùng biết, cùng hiểu.
Chúng ta đừng chạy trốn vấn đề,
vì vấn đề chính là trí tuệ.
Chúng ta phải biết, phải hiểu rằng:
khủng hoảng chính là cơ hội.
Kinh nghiệm của chúng ta phụ thuộc vào những sự tiếp xúc giác quan mà chúng ta gặp phải.
Vì vấn đề chính là trí tuệ,
khủng hoảng chính là cơ hội.
Chúng ta phải biết, phải hiểu.
Nếu điều đó trở thành thế giới riêng tư,
thì không còn là Trung Đạo nữa.
Chúng ta phải biết, phải hiểu.
Hiểu vấn đề thì chúng ta phải đi qua vấn đề.
Nếu không có sắc để mắt thấy, không có thanh để tai nghe,
hay không có già, bệnh, chết,
thì sự sống không thể vận hành được.
Vì đó chỉ là thiền định, chỉ là định cảnh.
Đồng ý không?
Nếu chúng ta không loại bỏ bản ngã, thì có lẽ chưa thể gọi là có trí tuệ.
Đồng ý không?
Vì trật tự, giới luật,
hay phẩm chất chân thật của người xuất gia đều không thể sinh khởi,
khi bản ngã vẫn còn chi phối.u……」
—— Hòa thượng Kanha Sukhakamo (หลวงพ่อกัณหา สุขกาโม)
Tại chùa Rừng Tài Tăng Pháp (วัดป่าทรัพย์ทวีธรรมาราม)
Ngày thứ Sáu, 31 tháng 7 năm 2569 (Phật lịch)
"...คนเราถ้ายกเลิกตัวตน
ความเขินก็ไม่มี
เราพากันรู้ พากันเข้าใจ
เราอย่าไปหนีปัญหา
เพราะปัญหามันคือปัญญา
เราต้องรู้ เข้าใจว่า
วิกฤตน่ะ คือ โอกาส
คนเราน่ะ
แล้วแต่ผัสสะมันจะเกิดขึ้น
เพราะปัญหา ก็คือ ปัญญา
วิกฤต คือ โอกาส
เราต้องรู้เข้าใจ
ถ้างั้นเป็นโลกส่วนตัว
ไม่ใช่ทางสายกลาง
เราต้องรู้เข้าใจ
เข้าใจปัญหา เราต้องผ่านปัญหา
ถ้าว่างจากตาไม่เห็นรูป หูไม่ได้ยินเสียง
หรือว่า ไม่มีความแก่ เจ็บ ตาย
มันใช้งานไม่ได้
เพราะมันเป็นเพียงสมาธิ เป็นเพียงสมาบัติ
เห็นด้วยมั้ย
ถ้าเราไม่ยกเลิกตัวตน น่าจะไม่ฉลาด
เห็นด้วยมั้ย
เพราะความเป็นระเบียบ เป็นวินัย
หรือความเป็นพระ มันเกิดไม่ได้
เพราะตัวตนมันเยอะ..."
หลวงพ่อกัณหา สุขกาโม
ณ วัดป่าทรัพย์ทวีธรรมาราม
วันศุกร์ที่ ๓๑ กรกฎาคม ๒๕๖๙
Luang Phor Gunhah Sukhakamo
Wat Pah Subthawee Dhammaram
Friday, 31 July 2026
如果誰常常想起自己的蠢事，而感到無比尷尬
應該以佛法來去除自己內心的不安與難受
佛陀教導，我們應該如此審視過去的五蘊身心：『這不是我的，我不是這個，這不是我的真我。』 （MN35）
不要把過去的自己當成是自己的
不要標記過去的自己就是‘我’
也不要覺得過去和現在的自己是一樣的，存在一個靈魂實體
假如我們能如此地去除我執，當我們再次想起過去的醜事，它們再也不能成為我們的困擾
If we often think of our foolish actions in the past , and feels incredibly embarrassed, we should use the Dharma to remove our inner unease and discomfort.
The Buddha taught that we should examine the past five aggregates of body and mind: "This is not mine; I am not this; this is not my true self." (MN 35)
Do not regard our past self as our own.
Do not label our past self as "I."
Do not think that our past and present selves are the same, existing as one soul or 'self'.
If we can remove our attachment to the self in this way, when we recall our past misdeeds, they will no longer trouble us.
別人怎樣看我們，就隨他們囖～
就算他們覺得我們品性差劣，那是他們的事
如果我們真的是，那就是
如果我們不是，那就不是
我們的素質並不會因為他們的想法而有所改變的
如果我們那麼在意別人的目光和想法
那是非常傻的事
敵人們知道我們那麼在意別人的看法
那麼當我們想要做這件事時，他就派幾個人來笑我們、 反對我們、 讓我們尷尬；那麼我們什麼都不用做啦，對嗎？😂
Let others see us as they wish.
Even if they think we have poor character, that’s their business.
If we truly are, then we are.
If we are not, then we are not.
Our qualities do not change because of their opinions.
If we care so much about how others perceive us,
that is very foolish.
If our enemies know that we are so concerned about others' views.
Then when we want to do something, they can just send a few people to laugh at us, oppose us, or make us feel embarrased ; then we don’t have to do anything, right? 😂
如果別人想讓我們羞恥尷尬
以此達到個人目的
只需維持正念，不起任何情緒，靜靜看著他
我們一不尷尬，就到他尷尬了
那麼誰人也不能利用我們
If others want to make us feel shame and embarrassment to achieve their personal goals,
we just need to maintain mindfulness, not react emotionally, and quietly observe them.
When we are not embarrassed, it becomes embarrassing for them. In this way, no one can manipulate us.
尷尬是一樣什麼樣的心？
那是源自於愛面子衍生出的羞恥和懼怕之心；屬於嗔心
這種心一直阻礙我們完成大大小小的事情
別人笑一笑，就龜縮
別人說我們讓人尷尬，就龜縮
別人說我們真失禮，就龜縮
別人說以我們為恥，就龜縮
如果龜縮於作惡，那是慚愧之心，這是善心，這是好事
但如果龜縮於善業或平常的事，那就是不善的尷尬之心
別人笑兩笑就龜縮，那麼還能做些什麼大事？
成就不會很大的
What kind of mind is embarrassment?
It stems from the shame and fear derived from a desire to maintain a good image, which belongs to the realm of aversion (dosa)
This mind state continuously hinders us from accomplishing various tasks.
When others laugh, we shrink back.
When others say we make them embarassed, we shrink back.
When others say we are awkward, we shrink back.
When others say we are a source of shame, we shrink back.
If we shrink back from doing wrong, that is hiri and otappa( shame and fear), which is a good quality.
But if we shrink back from wholesome deeds or ordinary matters, that is an unwholesome mind state.
If we shrink back just because others laugh, what great things can we achieve?
Our accomplishments will not be significant.
當我們不尷尬， 就到別人尷尬了
例如別人因為財富， 而覺得他高我們低， 但我們完全不執著財富， 淡然處之，不覺得自卑，那就到他尷尬了
別人因為地位， 而覺得他高我們低， 但我們完全不執著地位， 淡然處之，不覺得自卑，那就到他尷尬了
別人因為權力， 而覺得他高我們低， 但我們完全不執著權力， 淡然處之，不覺得自卑，那就到他尷尬了
別人因為名譽， 而覺得他高我們低， 但我們完全不執著名譽， 淡然處之，不覺得自卑，那就到他尷尬了
別人因為美貌， 而覺得他高我們低， 但我們完全不執著樣貌， 淡然處之，不覺得自卑，那就到他尷尬了
別人因為學術成就， 而覺得他高我們低， 但我們完全不執著學術成就， 淡然處之，不覺得自卑，那就到他尷尬了
別人因為功德， 而覺得他高我們低， 但我們完全不執著功德， 淡然處之，不覺得自卑，那就到他尷尬了
When we are not embarrassed, it becomes embarrassing for others.
For example, if someone feels superior to us because of their wealth, but we are completely unattached to wealth and remain unbothered, not feeling inferior, then it becomes embarrassing for them.
If someone feels superior to us because of their status, but we are completely unattached to status and remain unbothered, not feeling inferior, then it becomes embarrassing for them.
If someone feels superior to us because of their power, but we are completely unattached to power and remain unbothered, not feeling inferior, then it becomes embarrassing for them.
If someone feels superior to us because of their reputation, but we are completely unattached to reputation and remain unbothered, not feeling inferior, then it becomes embarrassing for them.
If someone feels superior to us because of their beauty, but we are completely unattached to appearance and remain unbothered, not feeling inferior, then it becomes embarrassing for them.
If someone feels superior to us because of their academic achievements, but we are completely unattached to academic achievements and remain unbothered, not feeling inferior, then it becomes embarrassing for them.
If someone feels superior to us because of their merits, but we are completely unattached to merits and remain unbothered, not feeling inferior, then it becomes embarrassing for them."
"Watching the Circus Animals Perform"
Once, a Brahmin rudely and harshly scolded and slandered the Buddha (SN 7.2).
He kept on cursing, yet the Buddha showed no reaction. When the Brahmin had finished his tirade, the Buddha asked him, "Have any of your relatives or friends visited your home?"
The Brahmin replied, "Sometimes."
The Buddha then asked, "Do you offer them food to entertain them?"
The Brahmin said, "Sometimes."
The Buddha continued, "If they do not accept it, to whom does that food belong?"
The Brahmin replied, "Then it goes back to me."
The Buddha concluded, "Whenever you insult, provoke, or argue with us who do not insult, provoke, or argue back, that still returns to you."
When anyone retaliates, provokes, or argues back, it is said that they are "sharing a meal; exchanging."
I once heard a story like this.
There was a devotee who wanted to achieve his own goals and tried to align himself with the master, tying his interests to the master’s. The master listened calmly and silently, observing him, which made the devotee feel embarrassed. It was as if he were watching circus animals performing.
Luang Por Dune is similar.
Some people come to see him, not asking how to practice, but instead boastfully proclaiming their own knowledge and insights. Despite this, he continues to sit calmly and listen to their grand theories without showing any reaction. Only after they finish does he add, "Those who cling to scriptures and teachers cannot be liberated from suffering. However, those who genuinely wish to be liberated from suffering must rely on scriptures and teachers."
For the master, when he sees people being arrogant, boasting, clinging to their own views, getting angry, greedy, jealous, and stingy, it might feel like watching a madman from a distance. It may also be like being at home during a rainstorm, quietly observing the wild winds and thunder outside, feeling comfortable and entertained.
《看馬戲團動物表演》
有一次，有一位婆羅門因為一些事而無禮地，以粗惡的言語責罵，誹謗佛陀（SN7.2）
他一直罵罵罵，佛陀都沒有起反應。
當他罵夠的時候，佛陀便問他：你的親戚朋友有沒有到訪你的家呢？
他：有時啦
佛陀：你會否為他們提供食物去招待他們呢？
他：有時
佛陀：如果他們不接受，那麼這些食物歸誰的呢？
他：那就給回我自己
佛陀：每當你對於不辱罵、不激怒、不爭論的我們，去辱罵、激怒、爭論時，那還是歸還給你的
凡任何人罵回對方，回激對方，回爭論對方，那就被稱為『一起吃；交換。』
----
聽過有個故事是這樣的。
曾經有信徒因為想達到自己的目的，而想牽著大師父走，和大師父的利益綁在一起。
大師父聽後便保持平靜，保持沉默，看著他，讓他尷尬。
就好像看馬戲團的動物在表演一樣。
----
隆波敦也是這樣。
有一些人來看隆波時,不但不向他請教如何修法,反而對他大肆宣揚自己的知識和見解。盡管如此,他一如既往地平靜地坐著聽他們的偉論。不起任何反應。
直至等他們講完後,他才會加一句..
「執著經文與導師的人,是不能從苦中解脫的。不過希望從苦中解脫的人,的確需要依靠經典與導師。」
對於大師父而言，當他們看到有人傲慢，炫耀，執著於自己的見解，生氣發脾氣，貪婪，妒忌，吝嗇；
或許就好像在遠處看著瘋子在發瘋一樣
或許也好像下雨時安在家中，靜靜地看著外面的狂風雷暴，心舒服舒服，覺得有趣～