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.

有’仇‘都是因為有一個‘我'在

當有’我‘在，’我的‘也在

‘仇’就變成‘我的’了---這就是記仇。

但‘記仇’也等於‘記愁’

這是否傻呢？😂 

有些人以為以德報怨是白痴😂

其實不是，是智慧

如果要化解敵人和我們之間的怨恨

並不是透過對抗回去去解決的，而是透過釋出善意去解決的

就如佛陀在法句經所說：

‘無論何時，都不是透過怨恨而能止息怨恨的

而是透過善意而得以止息，這是恆古之法’ （DhpA.5)

如果我們以敵意回應敵意，只會衍生更多的敵意

這句經文的背景是，當時有一個女人和一隻吃人女夜叉互相傷害了許多生許多世

那隻女夜叉誓要吃掉那位女士的嬰兒

女士跑到佛陀那裡，並把嬰兒送給佛陀，請佛陀救他一命

後來佛陀召來了那隻女夜叉，說法後讓她證得初果，然後叫女士把嬰兒交給女夜叉

女夜叉抱來了孩子，親吻了他，然後還給女士

後來她們互相幫忙，還成為了好朋友呢！

如果我們以德報怨，其實是讓自己處於最有利的位置

因為隨著時間推移，對方的態度肯定會慢慢軟化

假如他不軟化，繼續傷害我們；

一般人知道我們不起敵意，以德報怨後；一定會看不過眼，反過來幹掉他的

就算是對方的朋友，知道我們這麼高尚；對方還傷害我們，朋友們也會慢慢對他反感、 疏遠他，不再支持他

所以對方一定是處於最不利的位置

就算以上沒有發生，但只要我們安住於慈悲當中、 不憤怒

他還傷害我們，大自然會主動把他幹掉

在本生經303中，就曾有另一個國家的國王侵佔了一位正直國王的國家。 正直國王被捆綁、 送進監牢後不但沒有生氣，反而向敵王散發慈心。

那位敵王剎時間全身發熱發痛，被迫要去向正直國王懺悔。

大自然和業力會把傷害有德者的人狠狠料理的

所以考量到各種利益，應當以德報怨

如果不能做到，至起碼不要起任何反應；這是止蝕的方法

Some people think "returning good for evil" is idiotic 😂

But it’s not—it’s wisdom.

To resolve hatred between enemies and ourselves,

it’s not through retaliation but through extending goodwill.

As the Buddha taught in the Dhammapada:

"Never is hatred settled by hatred in this world.

By non-hatred alone is it settled. This is an eternal law." (Dhp. 5)

If we respond to hostility with hostility, it only breeds more hostility.

The backstory of this verse involves a woman and a child-eating demoness (yakkhinī) who harmed each other for many lifetimes.

The demoness vowed to devour the woman’s baby.

The woman fled to the Buddha, offering her child to him for protection.

The Buddha then summoned the demoness, taught her the Dhamma, and she attained stream-entry.

He then instructed the woman to hand the baby to the demoness.

The demoness kissed the child and returned it unharmed.

Later, they even became close friends!

Responding with kindness actually puts us in the most advantageous position:

Over time, the other party’s attitude will soften.

If they persist in harming us despite our goodwill, others will side with us and turn against them.

Even their own allies, seeing our nobility, will grow distant and withdraw support.

Thus, the aggressor is always at a disadvantage.

Even if none of this happens, as long as we abide in loving kindness + compassion and refuse to be angry,

nature itself will intervene.

In the Jātaka 303, a righteous king was imprisoned by an invading ruler.

Instead of anger, the captive king radiated loving-kindness to him.

The invader suddenly burned with fever and pain, forced to beg for forgiveness.

Nature and karma will ruthlessly punish those who harm the virtuous.

So, for the greatest benefit, repay evil with good.

If we can’t, at least refrain from reacting—this is how to cut losses.

《How to deal with someone who hurt us?》

Devotee: How to deal with people doing bad things to you? How can I react to protect myself with kindness?

Ajahn Brahm: Why do they do bad things? To actually upset you. To push your buttons. If you refuse to get upset, they don't get bad things on you anymore. They just do it on somebody else. You are of no fun. He can't upset you

Why do they do bad things? to hurt you? If you refuse to be hurt, then they don't win

2019 HK meditation retreat

《如何應對傷害我們的人？》

信徒：如何處理對你不好的人？我如何以善良的方式反應來保護自己？

阿贊·布拉姆：他們為什麼要做壞事？其實是為了讓你不高興。為了觸動你的情緒。如果你拒絕感到不高興，那麼他們就不會再對你做壞事了。他們只會轉而對其他人這樣做。你對他們來說沒有趣味，他們無法讓你不高興。

他們為什麼要做壞事？了傷害你？如果你拒絕被傷害，那麼他們就不會得逞。

2019 香港冥想靜修

我們執著於自我時——
當天氣炎熱時，我們抱怨太熱。
當天氣寒冷時，我們抱怨太冷。
我們向政府官員抱怨，
向政治家抱怨，
向僧侶和精神領袖抱怨。
我們所做的只是抱怨。
當我們執著於自我時，
痛苦就會產生。
而這一切的抱怨也隨之而來。

When we cling to self —

When the weather is hot, we complain it’s hot.

When it’s cold, we complain it’s cold.

We complain to government officers,

To politicians,

To monks and spiritual leaders.

All we do is complain.

When we cling to self,

Suffering arises.

And so does all this complaining.

----Luang Por Ganha

2/4/2025

佛陀在《小業分別經》中說，脾氣差、 容易生氣、 容易不爽然後給面色別人看的業力；就是會在未來導致容貌醜陋

但為什麼看到有些人似乎嬌嬌滴滴、 可愛無害、 楚楚可憐；樣子卻不怎麼討好？

噢～凡事不要看表面

在MN51中，有居士曾對佛陀說，人間就像是叢林，獸畜卻是明瞭開顯的。他有一次調御象。當騎著他來往瞻波城時，象已經顯現了他所有的歪曲、詐欺了。 相反地，他的僕人們，行為、語言是一套，心又是另一套。

佛陀也認可了

只要我們細心觀察一下，就會看到原來他們內心脾氣真的很差；只不過在外人面前不敢露出來而已。

在親近的人面前就所有火氣都不客氣地露出來了

隆波帕默引述大師父所說，‘一個人（的性格）一萬年都不會改變的’

通常今生脾氣差，過去很多生都一直脾氣差

有很多時候都是慣性來的

所以很自然地許多生都會是醜人來的

但又不可以說人醜就一定是脾氣差；有時許多生前的一個業，突然成熟都可以讓一個脾氣好的人樣貌醜陋、 甚至是毀容

有時不用等到來世，如果誰自現在起可以保持內心的清淨、 抑制自己的怒氣；可以保證我們的樣子立刻好起來。別人在遠處看見我們也會感嘆：‘哇，為什麼你突然容光煥發起來？ 樣貌突然討好了？ ’

不意外。 佛陀在AN11.15中說，多作慈心的其中一些利益，就是會受人喜愛、 面色明淨光亮。

一顆美麗的心，是可以生產出質素高的心生色法的，會顯露在我們的面上。

噢～所以不用整容，‘整心’就可以了

The Buddha said in the "Sutra of the Little Karmic Distinctions" that having a bad temper, being easily angered, and showing displeasure towards others creates karma that can lead to an ugly appearance in the future. 

But why do some people seem delicate, cute, and pitiful yet are not very pleasant to look at? Oh—one shouldn't judge by outside.

In MN51, a layperson once told the Buddha that the human world is like a jungle, where beasts are clear and evident. He once trained an elephant. When riding it to the city of Sāvatthī, the elephant revealed all his distortions and deceit. In contrast, his servants behaved one way and spoke another, while their hearts were different. The Buddha acknowledged this.

If we observe carefully, we will see that their tempers are indeed very bad; they just don’t dare to show it in front of outsiders. 

In front of close ones, all their anger is displayed without courtesy.

Luang Por Pramote quoted a master's saying, "A person's (character) does not change in ten thousand years." Usually, if someone has a bad temper in this life, they have likely had a bad temper for many past lives. 

Many times, this is habitual; 

and naturally, for many life times, they will be ugly 

However, one cannot say that if someone is ugly, they must have a bad temper; 

sometimes, a past karma can suddenly mature and cause a kind-hearted person to become ugly, or even disfigured.

Sometimes, there's no need to wait for the next life. If someone can maintain inner purity and suppress their anger from now on, we can guarantee that our appearance will improve immediately. 

Others who see us from afar and exclaim, "Wow, why do you suddenly look radiant? Your appearance has suddenly become pleasant!"

It's not surprising. The Buddha said in AN11.15 that one of the benefits of cultivating loving-kindness is being liked by others and having a clear, bright complexion.

A beautiful heart can produce mind-made material substances that manifest as a radiant appearance. 

Oh—so there's no need for cosmetic surgery for the face, just "cosmetic surgery of the mind' is enough.

佛陀說，有九種讓人生氣的原因：

1.他過去傷害我、 對我不好！

2.他現在傷害我、 對我不好！

3.他將會傷害我、 對我不好！

4.他過去對我所愛的人事物作出不利！

5.他現在對我所愛的人事物作出不利！

6.他將會對我所愛的人事物作出不利！

7.他過去對我不愛的人事物作有利的舉動！

8.他現在對我不愛的人事物作有利的舉動！

9.他將會對我不愛的人事物作有利的舉動！（AN9.29）

很簡單地舉個例子。有些人不喜歡香港新晉歌聲姜濤，有些人卻很喜歡

有人批評姜濤的時候，那些喜歡姜濤的粉絲就會很憤怒

有人讚美姜濤的時候，那些不喜歡姜濤的人也會很憤怒

兩批人互相辱罵時，他們各自都會感到憤怒；因為對方在傷害自己、 侮辱自己

那麼怎樣可以去除這個憤怒呢？

佛陀教導，就是思考：‘他們為什麼會有這樣的舉動呢？’（AM9.30）

然後便知道，他們只是隨心所欲地辦事而已，自己想怎樣就怎樣。

如果我生氣，對他和對我自己有什麼用？ 

既然沒用，不如不要生氣.....

The Buddha said there are nine reasons that make people angry:

1. He hurt me in the past; he treated me poorly!

2. He is hurting me now; he is treating me poorly!

3. He will hurt me; he will treat me poorly!
   
   

4. He harmed those I love in the past!

5. He is harming those I love now!

6. He will harm those I love!
   
   

7. He acted favorably towards things I do not love in the past!

8. He is acting favorably towards things I do not love now!

9. He will act favorably towards things I do not love! (AN 9.29)
   
   

To give a simple example: Some people dislike the rising HK singer Keung To, while others like him very much.

When someone criticizes Keung To, his fans may become very angry.
When someone praises him, those who do not like him may also become very angry.
When these two groups insult each other, they each feel anger because the other is harming and insulting themselves.

So how can we remove this anger?
The Buddha teaches us to reflect: "Why are they acting this way?" (AM 9.30)
Then we realize they are just acting according to their own desires, doing as they please.
If I get angry, what use is it to him or to myself?
Since it is of no use, it’s better not to be angry...

Everyone can see the simple truth:

Responding to malice with malice will only breed more malice.

Even if Trump were to eliminate all armed factions, it does not mean he will be safe from then on.

The friends and family of those armed factions will surely hate Trump to the core.

A moment of negligence from security personnel could lead to his assassination.

Or, once his term ends and he no longer holds power or protection, he might be dealt with.

Even if he escapes in this life, he will not escape in the future.

If one is killed, how can they , as an ordinary person swallow that anger?

In the long cycle of samsara, they will come back to attack us, to kill us, and to cause destruction.

Oh—this is the danger of responding to malice with malice.

大家可以看到很簡單的道理

以惡意回敬惡意，只會衍生更多的惡意

就算特朗普真的消滅了所有的武裝份子，這並不表示特朗普自今以後就安全了

武裝份子的朋友、家屬相信會對特朗普恨之入骨

保安人員一疏忽，可能就被暗殺了

或者任期一完，沒有了權勢和保護，又被人料理了

就算今生逃得過，未來也不會逃得過

有人殺了自己，一般人怎麼嚥得下這道氣？

在往後漫長的輪迴中，他們一見到我們，又會來擊倒我們、殺害我們、來搞破壞

噢～這就是以惡意回敬惡意的過患了 

如果有一個人生氣著說：‘我只是為你好！’

‘我只是為這個團體好！’

‘我只是為社會好！’

‘我只是為國家好！’

‘我只是為這個世界好！’

唉，這真是大言不慚的騙子😂

為什麼會憤怒？那是由於自私的渴求不被滿足

他不是為了別人，僅僅只是為了自己而已啊！

他要什麼？要權力（控制的力量），要名譽，要尊重，要感謝？大家可以自己觀察

如果騙子不知道自己是騙子，那代表什麼？

那代表他既是騙子，也是蠢人😂

If someone angrily says, "I'm just doing this for your own good!"
"I'm just doing this for the group's benefits!"
"I'm just doing this for society's benefits!"
"I'm just doing this for the country's benefits!"
"I'm just doing this for the world's benefits!"

Oh, what a shameless liar! 😂
Why are they angry? It’s due to their selfish desires not being fulfilled.
They are not doing it for others; it’s merely for themselves!
What do they want? Power (the force of control), fame, respect, gratitude? You can observe for yourself.

If a liar does not know they are a liar, what does that indicate?
It indicates he is both a liar and a fool. 😂

別人罵我們、 傷害我們，我們不回擊、不起反應，這是懦弱的表現嗎？

不，我們不是懦弱而忍受的。

作為一位智者，為何要和蠢人糾結呢？

他們傷害我們，那就是蠢人的行徑，

因為傷害別人前，必先讓煩惱燃燒自己，讓自己受苦；而傷害別人後必然要承擔惡果。

所以不傷害別人的人，才是智者

但您可能會說，蠢人會得寸進尺哦～為何不以更強烈的懲罰阻止蠢人？

以懲罰來回敬蠢人，並不是真正的阻止。因為受到我們攻擊的蠢人，肯定會再一次攻擊我們；以惡意回報惡意，只會增生更多的惡意和傷害。

真正的阻止方案，是當知道對方憤怒時，我們具有正念地平靜下來。

隨他說我們是否害怕還是膽小啦！

在這種情況下，找不到比忍耐更高的利益和解決方案。

我們因為忍耐、 不起煩惱而開心、 維持良好的精神健康；也因為持戒而在造善業。

弱者總是要被迫忍耐。但如果我們身為強者而忍耐弱者，那要內心極之強大才做到。這證明我們德行崇高、 力蓋世間。沒有智者會反對這種依循正法的力量的，他們只會不斷讚美。

假如我們以生氣回敬生氣，那我們比他更糟糕。

那表示我們沒修養，沒有尊重佛陀的教導。往後一連串的互相傷害，就是因為我們憤怒；所以我們比他更糟糕。

但如果他們生氣我們不生氣，我們就真的打贏一場難打的仗。

所以當對方生氣時，我們具有正念地平靜下來；這是對雙方的療愈，也是最好的解決方案。

如果不了知正法，人們會說那是蠢人。

據說帝釋天曾說過類似的內容；也被佛陀引用認可了（SN11.4)～

Is it a sign of weakness if we don’t retaliate or react when others insult or harm us?

No, we are not enduring out of weakness. As wise individuals, why should we entangle ourselves with foolish people? 

When they harm us, it is an act of foolishness, as harming others first causes their own troubles and suffering; and after harming others, they must face the consequences. Thus, those who do not harm others are the wise ones.

You might say that foolish people may take advantage of us—why not use stronger punishment to stop them?

Responding to foolishness with punishment does not truly curb it. Those foolish individuals we attack will certainly retaliate. Responding to malice with malice only breeds more malice and harm. The real solution is to remain calmly mindful when we sense their anger.

Let them say we are fearful or timid! 

In such situations, there is no higher benefit or solution than forbearance. 

We find happiness in our forbearance, maintaining good mental health, and creating good karma through keeping precepts. 

The weak are often forced to endure. 

But if we, as the strong, endure the weak, we must possess immense inner strength to do so. This proves our virtues are noble and our strength surpasses common wordlings. No wise person would oppose this rightful power; they would only keep praising it.

If we respond to anger with anger, we are worse than they are. This indicates a lack of cultivation and respect for the Buddha's teachings. The cycle of mutual harm arises just because of our anger; thus, we are worse. 

However, if they are angry and we remain calm and mindful, we have truly won a difficult battle.

Therefore, when the other party is angry, we should calm ourselves mindfully; this is the best solution for healing both sides. 

If one does not understand the right teachings, people label this as foolishness.

It is said that Indra once expressed similar statements, which the Buddha acknowledged (SN 11.4)

如果我們做許多善事，但脾氣不改，地獄還是我們的家

舉阿闍世王做例子

他的煩惱本身就很厚

在聆聽到佛陀的開示後，生起了凡夫之中最強的信心，並開始護持僧團。在佛陀入滅之後，他在經濟上資助舉行的第一次佛教結集，第一次結集完全是由他做外護的。 

原本在聽完佛陀說法後，他就能證到初果。但因為殺父的惡業，導致他未能證得

他繼續想要打打殺殺，發動戰爭(AN7.22)

當心充滿殺意、 敵意、 憤怒；當下的心就像被火燒，當下的心就在地獄之中

所以就算阿闍世王做了許多善業，因為有厚重的煩惱；他在死後他還是墮入地獄之中

但假如他沒有殺父，在聽聞佛法後證得初果；他心中的怨恨、仇恨將完全消失，僅存一點憤怒或不滿，但能很快放下---這是Ajahn Dtun 所說初果的特質。

如此他的壞脾氣將能被斬斷，也免卻了惡道之苦

所以去惡道還是善道，還得看我們整體的心靈品質啊！

在做許多功德的我們，當下是否被煩惱之火焚燒的地獄的眾生？

If we do many good deeds but do not change our temper, hell will still be our home.

Take King Ajatashatru as an example.
His defilements were originally very thick. 

After hearing the Buddha's teachings, he developed the strongest confidence among ordinary beings and began to support the monastic community. After the Buddha's passing, he financially sponsored the first Buddhist council, which was entirely supported by him.

Originally, after hearing the Buddha's teachings, he could have attained the first fruit of enlightenment--stream entry. However, due to the bad karma of patricide, he was unable to achieve it.
He continued to harbor thoughts of violence and waged war (AN7.22).
When the mind is filled with murderous intent, hostility, and anger; at that moment, the heart is like being burned by fire, and the heart is in hell.

Therefore, even though King Ajatashatru performed many good deeds, his heavy defilements caused him to fall into hell after death.

But if he had not killed his father and attained stream-entry after hearing the Dharma, his resentment and hatred would have completely disappeared, leaving only a bit of anger or dissatisfaction, which could be quickly let go of—this is the quality of stream-enterer as mentioned by Ajahn Dtun.

In this way, his bad temper would have been cut off, and he would have avoided the suffering of the lower realms.

Thus, whether we go to the lower realms or the higher realms depends on the overall quality of our hearts!

Although we have accumulated many merits, are we currently beings in hell, burned by the fire of defilements?

“Self-attachment” and “mine” fill every moment of negligence and ignorance.

However, we often fail to notice their existence, or even if we do, we consider them trivial, as if there is no problem.

Suppose we are angry at someone; we don't think it's related to “self-attachment” (ตัวกู) and “mine” (ของกู), but in reality, it is precisely “self-attachment” and “mine” that are causing trouble.

Without “self-attachment” and “mine,” anger would not arise.

Yet, people get angry with each other, insult, resent, and seek revenge, without realizing that this stems from “self-attachment.” This state is referred to as “the ignorant person,” or even “the wicked.”

The Root of Self-Attachment:

People always regard certain things as “self” and then develop attachments around them. Look at the quarreling children; why do they fight? Sometimes it’s just because one child stepped on another child's shadow, and the other immediately reacts by hitting them, saying loudly, “He stepped on my head, so I have to hit him!”

We are all accustomed to clinging to the “self,” enjoying it, and often do not recognize it as evil, inferior, or painful. On the contrary, we continually reinforce the existence of “self” and are unwilling to let it disappear. Upon careful observation of daily speech and behavior, we will find that “self-attachment” is everywhere. Even in self-talk, it is filled with the shadow of “I”; when conversing with others, it frequently reveals manifestations of “self-attachment.”

How to Recognize Self-Attachment?

When the mind becomes restless and confused, observe closely—you will find “self-attachment” lurking within.

—Bhikkhu Buddhadasa

chinese translation cred. to judge

「我執」與「我所」充滿在每一個疏忽、愚昧的瞬間。

然而，我們卻往往覺察不到它的存在，或者即使察覺到，也只是微不足道，似乎沒有什麼問題。

假設我們對某人生氣，我們不會覺得這與「我執」（ตัวกู）和「我所」（ของกู）有關，但實際上，它正是「我執」和「我所」在作祟。

如果沒有「我執」和「我所」，就不會生起愤怒。

然而，人們互相愤怒、辱骂、怨恨、報復，卻並未意識到這是源於「我執」。這種狀態就被稱為「愚痴之人」，甚至是「惡徒」。

自我執著的根源：

人們總是將某種東西視為「我」，然後圍繞它生起執著。看看那些爭吵的孩子，他們為什麼吵架？有時甚至只是因為一個孩子踩到了另一個孩子的影子，於是對方立刻動手打人，並大聲說：「他踩了我的頭，所以我要打他！」

我們都習慣於執著「自我」，喜歡「自我」，甚至不覺得這是邪惡的、低劣的、帶來痛苦的。相反，我們不斷強化「自我」的存在，不願讓它消失。仔細觀察日常的言語和行為，就會發現「我執」無處不在。即使是自言自語，也充滿著「我」的影子；與他人交談時，更是時時流露出「我執」的表現。

如何辨識「我執」？

當內心變得煩躁不安、混亂不清時，仔細觀察——你會發現，「我執」正潛藏其中。

—佛使比丘

translation cred. to judge 

請不要對大惡人憤怒

也不要輕視大惡人

雖然他們可能真的很壞，但這只是暫時性的而已

一切善惡和成敗得失，都只是條件組合而已

一個大惡人假如能夠成為很大的邪惡人物；必然有其魅力和才幹

要不然怎可以讓那麼多人信服，得到那麼多人支持？

例如有大師父就說過，提婆達多並不是一般貨色。

如果能夠和佛陀對頭到，並不簡單。

多生多世，提婆達多都和我們的菩薩有著旗鼓相當的群眾。但幾乎每次碰到都和菩薩作對

這一切只是源於過去有一生和菩薩結怨，然後怨恨越滾越大

如果當初他沒有和菩薩結怨

他或許在佛陀時代會是位大法師。

有禪那有神通--這並不簡單。

Ajahn Golf 也說自己未出家時做過許多壞事，例如改裝電單車和人賽車、 販毒、 參與群毆等等；那時他不怕刀，不怕槍，不怕坐牢，天不怕地不怕。

Ajahn Golf 聰明，有勇氣

結果一旦遇到善知識，把這些優點用到佛法之中

大家看！

每一個人都是未來佛，未來獨覺佛，未來阿羅漢

我們認為最壞的邪惡大人物，只要他們看見佛像，然後感到愉悅。單單這一個善業；可能已經能夠讓他們在未來成為非常大的英雄人物，大善人，甚至是漏盡者。

《小部。傳記》中記載過許多佛陀時代的大長老，就是因為類似的善業，而促成了很大的善果，最後抵達涅槃。

很多時只是把條件改一改，整個結果就不一樣

Please do not be angry at big evildoers, nor should we look down on them.

Although they may indeed be very bad, this is only temporary.

All good and evil, successes and failures, are merely combinations of conditions.

If a great evildoer can become a significant figure of evil, they must possess some charm and talent.

Otherwise, how could they gain the trust and support of so many people?

For example, some masters have said that Devadatta is not an ordinary person.

It is not simple to stand opposed to the Buddha.

In many past lives, Devadatta had a following that was almost equal to our Bodhisattva.

Yet, he consistently opposed the Bodhisattva each time they crossed paths.

All of this stems from a past life where he harbored resentment towards the Bodhisattva, and that resentment only grew greater.

If he had not harbored resentment towards the Bodhisattva at the beginning, he might have been a great Dharma teacher in the time of the Buddha.

Achieving Jhana and supernatural powers is not simple.

Ajahn Golf has also mentioned that before he became a monk, he did many bad things, such as modifying motorcycles and racing, drug trafficking, and participating in group fights.

At that time, he was not afraid of knives, guns, or going to jail; he feared nothing.

Ajahn Golf is intelligent and courageous.

As a result, once he encountered good teachers, he was able to apply these qualities to the Dharma.

Look at what happened!

Everyone is a future Buddha, a future solitary Buddha, or a future arahant.

Even those we consider the worst evil figures, as long as they see a Buddha image and feel joy, that single good deed may enable them to become great heroes, great benefactors, or even fully enlightened beings in the future.

The "Small Collection: Biographies" records many great elders from the time of the Buddha who achieved significant merits through similar seemingly good deeds, ultimately reaching Nibbana.

Often, just changing the conditions slightly can lead to entirely different outcomes.

如果有人殺了我們父母、 奪走我們所有的身家、 和我們的妻子私通、 侵犯我們的女兒、 撬走我們的朋友、完全毀掉我們的名譽、 把我們弄至殘廢；全都做齊

我們應該憤怒嗎？

應該？噢～ 

說應該的話那就不是佛教徒了

佛陀教導，無論如何，我們也應該學習讓心不會因任何事情而變異，不説惡語，保持利益、慈愛、悲憫別人的心，不會憤怒。以慈心遍滿傷害我們的人、乃至於整個世間

就如一個人拿著鋤頭想盡辦法想摧毀大地，那是徒勞的

就如一個人拿顔料想在天空上畫出東西來，那是徒勞的

就如一個人想用火炬燃燒恆河，那是徒勞的

也如一個人想拿木棒讓柔軟的貓皮袋啪啦作響，那是徒勞的

同樣地，就算別人對我們怎樣，也應讓心保持不憤怒

佛陀最後說，就算別人用鋸子把我們的肢體一個一個地切開，假如心因此而憤怒，這也不是佛陀的教導。（MN21)

難嗎？ 難不難也不要緊

但至起碼我們應該了知佛陀是怎樣教導的

If Someone Killed Our Parents, Took Away all of Our Wealth, Had an Affair with Our Wives, raped Our Daughters, sow discords to Our Friends, Completely Destroyed Our Reputation, and Left Us Disabled; if they did all of this, should we be angry?

Should we? Oh—if we say we should, then we are not true Buddhists.

The Buddha teaches that, regardless of the situation, we should learn to keep our hearts unchanging, to refrain from speaking harshly, and to maintain a mindset of compassion and loving-kindness towards others, without anger. We should fill our hearts with loving-kindness even for those who harm us and for the whole world.

It’s like a person trying to destroy the earth with a hoe; it is futile.

It’s like someone trying to paint something in the sky with pigments; it is futile.

It’s like someone attempting to burn the Ganges River with a torch; it is futile.

It’s like someone trying to make a soft cat skin bag crackle with a stick; it is futile.

Similarly, no matter how others treat us, we should keep our hearts free from anger.

The Buddha finally said that even if others were to saw our limbs off one by one, if our hearts became angry because of it, this is not the Buddha's teaching. (MN21)

Is it difficult? Whether it is or not doesn’t matter.

But at the very least, we should understand how the Buddha taught.

這個不是用來說人的，是用來規管我們自己的：

當我們發脾氣的時候，要知道，我們是非常自私的。

佛陀在AN6.44 中，把世間的人分成六種人。佛陀把憤怒，貪欲和我慢歸類為會在同一個人身上出現的煩惱。

為什麼？如果沒有這個自我，我慢，即完全不覺得自己很重要，就不會貪取任何東西，把它們拉過來給我們自己。

假如完全不覺得自己重要，也不會把任何東西推開，而感到憤怒不滿。

當我們的貪心不被滿足的時候，我們就會生氣。

如果這個自我是比較小的話，生氣就會比較小，生氣的時間也會比較短。

當我們的自我是非常大的時候，就會發脾氣，生氣的時間也會比較長，可以記恨一輩子。

有看過火山爆發嗎？火山是要累積了多少熱能，多少氣體，才會一次過大爆發？

當我們發脾氣的時候，我們已經累積了許久的煩惱了。

當別人點一點，就火山大爆發！ 或者說，核爆！

這個自我就是自私。

因此我們應該時時警惕，不要讓火山爆發

大家怎樣看‘嫉惡如仇’？

就是面對惡人或惡事就如仇人一樣？

一般人都會覺得這是好事，大家看到就連教育局的例句也說這是正直之人

不不不～

如果我們真是嫉惡如仇，每天看新聞看到不同的惡行惡事都生氣起惡意，甚至想把他們幹掉殺掉；我們實際上是大惡人

英國詩人William Blake有句詩是這樣的：

‘The hand of Vengeance sought the bed

To which the purple tyrant fled;

The iron hand crush’d the tyrant’s head,

And became a tyrant in his stead.'

大概就是復仇者找到暴君的床

幹掉了暴君

然後自己也成為了暴君😂

以暴易暴，原本有一個‘暴’，變成了有兩個‘暴’字

原本有一個壞人，變成了有兩個壞人😂

如果我們生氣、起惡意；在究竟意義上我們也是不善的，也是種下苦因

‘嫉惡如仇’？有智慧的人不會覺得這是正義之人，不會認可的

What do you think about 'hating evil people as if they were our  foe'?

Most people consider this a good thing; even the example from the education bureau say this equals a righteous person.

No, no, no—

If we truly hate evil people as  foes, and every day we get angry seeing different acts of wrongdoing in the news, feeling malicious and even wanting to eliminate them; in reality, we are the great evildoers.

The British poet William Blake has a verse that goes like this:

‘The hand of Vengeance sought the bed

To which the purple tyrant fled;

The iron hand crush’d the tyrant’s head,

And became a tyrant in his stead.'

This roughly means that the avenger found the tyrant's bed, killed the tyrant, and then became a tyrant himself. 😂

Using violence to counter violence turns one 'tyrant' into two 'tyrants.'

One bad person becomes two bad people. 😂

If we are angry and harbor malice, in the ultimate sense, we are also unwholesome and are sowing the seeds of suffering.

'Hating evil as a foe'? A wise person would not consider this a mark of righteousness and would not approve of it. 

憤怒他人，就如同點火焚燒自己。

慈悲他人，就如同給自己沐浴清洗。

Angering others is like setting oneself on fire.

Being lovingly kind and compassionate to others is like bathing and cleansing oneself.

----Luang Pu Khao 

"When we are angry and say to others, 'I'm doing this for your own good!'

Oh! Please recognize a fact: we are lying.

We are not doing it for their benefit; we are satisfying our own desires only.

Anger arises from unfulfilled greed.

Do we want to selfishly control others?

Do we selfishly want the respect of others?"

當我們生著氣對別人說：“ 我是為你好!”

噢! 請認清一個事實， 我們在說謊

我們不是在為他好， 我們是為了滿足我們的私慾

因為生氣源自於貪欲不被滿足

我們是否想自私地控制他人？

我們是否自私地想要別人的尊重？

當我們見到一些人作惡，欺負別人

我們會義氣凜冽、 怒髮衝冠去譴責他們、 懲罰他們

我們以為自己很有義氣

但其實我們那時是不義的

為什麼？ 誰人生起貪嗔癡

誰人生氣

那刻他就是不善人

原本只有一個壞人，但現在變成了有兩個壞人了

"When We See Others Doing Evil"

When we witness some people doing evil and bullying others,
we feel a strong sense of righteousness and angrily condemn and punish them.

We think we are being righteous,
but in fact, we are the true unrighteous at that moment.

Why? Because when someone is overcome by greed, anger, and ignorance,
at that moment, they are unwholesome.

Originally, there was only one bad person, but now there are two bad people.

Ajahn Brahm says, "Anyone who get angry with  you says more about them than they say about you"

If someone harms us, they are loudly exposing their own problems, faults, unwholesomeness, and bad karma.

There’s no need to react, because a wise person sees this and understands that the fault lies with them, not within you.

If we respond with anger and harm them back, aren’t we also in the wrong? We are also loudly declaring our own problems, faults, unwholesomeness, and bad kamma!

A wise person then sees both parties at fault, and will criticize us more.

Why?

The Buddha said in SN 7.2, "If someone responds to anger with anger, they are worse than the other."

Responding with anger shows a lack of self-cultivation and disrespect for the Buddha's teachings.

Moreover, responding to anger with anger will inevitably lead to more and greater resentment and anger.

If we do not get emotional, resentment may end there.

But if we respond with anger and then harm them, that resentment will only grow larger, possibly lasting for decades or even lifetimes—because of your anger!

Your anger has led to problems as vast as the universe!

Therefore, the Buddha said, "If someone responds to anger with anger, they are worse than the other."

Image credit to Bodhinyana International Foundation

Ajahn Brahm 說：‘生你氣的人，其實是在說他們自己，多過說你’

如果誰人傷害我們，他們其實是在大聲地說自己的問題、過失、不善、惡業。

根本不用反應，因為有智慧的人一看見這樣，就知道錯在於他，不在於您。

如果我們生氣，傷害回他們，那我們豈不是也在錯？我們也是在大聲地宣示自己的問題、過失、不善、惡業啊！

有智慧的人見到後兩個都譴責，而且會譴責我們多些。

為什麼？

佛陀在SN7.2中說：’如果誰人以憤怒回報憤怒，那比對方更差‘

以憤怒來回應，表示我們沒修養，不尊重佛陀的教導。

而且以憤怒來回應憤怒，必然會導致更多更大的怨恨和憤怒。

我們不起情緒，怨恨可能自此結束。

但如果我們憤怒然後傷害他，那這個怨恨只會越滾越大，可能持續幾十年，多生多世--就是因為您生氣！

您的生氣導致了往後宇宙般大的問題！

所以佛陀說，’如果誰人以憤怒回報憤怒，那比對方更差‘

《悲憫惡人》

我們眼中很壞的人

其實是很可憐的

他們可能也想好，但他們做不到

他們想布施，但做不到

他們想持好戒，但做不到

他們想有禪定，但做不到

他們想有智慧，但做不到

或者根本沒有智慧去看到這些善行的利益,惡行的過患

為什麼做不到？ 他們的正念不夠強，導致他們沒有定力。當沒有定力時，就會不知道自他的利益，傷害自他，造下愚蠢的行為。而未來也要承受痛苦的果報

為什麼他們的正念不夠強？ 因為過去的業力。 通常都是因為過去世喝酒或者吸毒的業力

當我們喝酒時，就算是一滴，也種下了未來迷醉發瘋，沒有正念，愚蠢的因。

這世上有多少% 的人沒有喝過酒？

所以大部分都種下過這樣可怕的因

所以應以悲憫之心看待他們。因為他們其實正在承受過去的惡業，同時在這系列的特定條件底下注定會作惡，幾乎不能走出這個循環。

"Compassion for Evildoers"

The people we see as very bad are actually very pitiable.

They may want to be good, but they cannot.
They want to give, but they cannot.
They want to keep good precepts, but they cannot.
They want to attain stillness, but they cannot.
They want to gain wisdom, but they cannot.
Or they may simply lack the wisdom to see the benefits of these good deeds, downsides of the bad deeds

Why can't they do it? Their mindfulness is not strong enough, which leads to a lack of stillness. Without stillness, they do not recognize their own and others' interests, harm themselves and others, and commit foolish acts. In the future, they will also suffer the consequences of their actions.

Why is their mindfulness not strong enough? Because of past karma. It is usually due to the karma from drinking alcohol or using drugs in past lives.

When we drink alcohol, even a drop plants the seeds for future intoxication, madness, lack of mindfulness, and foolishness.
What percentage of people in this world have never consumed alcohol?
Therefore, most have sown such terrible seeds.

Thus, we should view them with a compassionate heart. They are actually suffering from the bad karma of the past and are destined to commit evil under this specific set of conditions, making it nearly impossible for them to break free from this vicious cycle.

《莫生氣》

如果別人傷害我們，我們生氣，代表什麼？

代表我們已經錯了。因為任何貪嗔癡，在細微的角度來說，都是自私的表現，是不善、會被智者譴責的

如果被人傷害，而失去了慈悲心，中捨的心；那表示我們的修養還未完善。

Por Khao 曾說：【如果誰成了三果，他自己會知道說他那個心會變成很有慈悲心】

三果聖者具備什麼素質？隆波帕默說就是不再粘著於五欲（眼耳鼻舌身的感官享樂）。

他們不會生氣、不會有淫欲。佛陀說，他們具有圓滿的戒德和定力（AN3.87）

因為對感官享受沒有慾望，所以具備清淨的八戒

其實不用執著什麼果位。就算是凡夫都可以修得像聖者，根本人人都可以做到。不用成為三果，也可以模仿三果聖者，培育三果聖者的素質。例如前泰王那樣，據說在走菩薩道。隆波帕默說他就培養自己不生氣。許多大師父，例如隆波間夏，也稱讚過他的種種美德。

我們的佛陀在許多個過去世身為菩薩時，做過許多次隱士，都戒絕了感官享樂，培育禪定；就像位聖者

如果誰不想要苦就應努力去除自己的煩惱。並不需要成為什麼什麼

當我們有道德，有穩定的禪定；慈悲喜捨就自然出來了

Luang Por Thongpoon 也說：【如果誰修到內心生起平靜定力的話，這種定力平靜，也會讓他其他的德行生起】

傷害別人的人，其實是很可憐的。內心要先燥熱痛苦，才會把燥熱痛苦散播出去。

這麼痛苦可憐的眾生，如果我們生他們的氣，是說不過去的。

把心安住於慈悲之中，其實是很幸福的事。因為心是明亮有力量的，心是快樂的。這比帶來痛苦的生氣好上千萬倍

"Do Not Get Angry"

What does it mean if others harm us and we get angry?

It means we are in the wrong. Any greed, anger, or ignorance, from a subtle perspective, is a manifestation of selfishness and is unwholesome, deserving of reproach from the wise.

If we are harmed and lose our loving kindness, compassion and equanimity, it indicates that our cultivation is not yet perfected.

Por Khao Wanchart yimme once said: “If someone becomes a non-returner, they will know that their heart will become filled with loving kindness and compassion.”

What qualities do non-returner possess? Luang Por Pramote said they no longer cling to the five sensual pleasures (sensory pleasures of the eye, ear, nose, tongue, and body).

They do not get angry or have any sexual desire. 

The Buddha said they possess perfect moral conduct and stillness (AN3.87).
Because they have no desire for sensory enjoyment, they embody the purity of the Eight Precepts.

In fact, there is no need to cling to any specific attainment. Even ordinary people can cultivate qualities like those of a saint; everyone can achieve this.

One does not need to become a non-returner to emulate their qualities. For example, former King Bhumibol was said to be on the Bodhisattva path. Luang Por Pramote mentioned that he cultivated not getting angry. Many great masters, like Luang Por Ganha, have also praised his various virtues.

Our Buddha, in past lives as a Bodhisattva, practiced as a hermit numerous times, renouncing sensory pleasures and cultivating stillness—just like a saint.

If someone wishes to avoid suffering, they should diligently remove their own defilements without needing to become anything specific.

When we have morality and stable stillness; lloving kindness, compassion, empathetic joy, and equanimity will naturally arise.

Luang Por Thongpoon also said: “If someone cultivates to the point where inner calmness and stillness  arise, this will also give rise to other virtuous qualities.”

Those who harm others are truly pitiable. They must first experience inner turmoil and pain before they can spread that suffering to others.

It is unreasonable for us to get angry at beings who are so pitiable and suffering.

Finding peace in loving kindess and compassion is truly a happy thing. Because the mind is bright and powerful, the mind is joyful. This is a thousand times better than the pain that comes from anger.

If some people angrily curse at us,

this is the trick of the demon king.

He wants to destroy our happiness.

If we become angry and unhappy, then we have fallen into the trap; we are foolish.

If some people want to argue with us,

this is also the trick of the demon king.

He wants to destroy our happiness.

If we sees that continuing the conversation benefits neither them nor us,

yet insists on continuing , making ourself unhappy,

this too is falling into the trap; this is foolish.

It also indicates a lack of mindfulness.

The peace and happiness in our hearts are the most important!

如果有些人憤怒地罵我們

這是魔王的詭計

他想毀掉我們的快樂

誰人生氣不開心，那就中計了，那就蠢了

如果有些人想和我們爭論

這也是魔王的詭計

他想毀掉我們的快樂

誰人見再聊下去不能利益他，也不能利益自己

還要繼續聊，或者和他一起爭論，讓自己不開心

這也是中計了，也是蠢了

也表示正念不夠

心裡的平靜快樂最重要！

人生在世，我們總會遭遇到別人的傷害，不公平的對待。

於是產生怨恨是很常見的。

然而，怨恨好比喻為火苗。假如你縱容它繼續存在，它終究會燒毀整個森林。

怨恨也好比喻為大水缸裡的缺口，假如你不去管它，它只會越來越大，最後讓水都流光。

因為怨恨，我們會傷害別人。傷害別人的同時，我們也在傷害自己；業力總會回饋到自身。

有時你稍不留神，容許怨恨持續下去，甚至帶到下一生；後果可以非常嚴重。

現在我們看到的許多戰爭，許多時候都是因為過去世所帶來的怨恨所造成。

為什麼普京要攻打烏克蘭？

為什麼希特拉要發動戰爭去誅殺猶太人？

他們過去世都沒有管好，約束好自己的心，讓怨恨帶到下一生。

當這一生善業成熟，他們掌握了很大的權力與影響力。

而當初所發的不善願同時也推動自己去復仇。

因為這樣，他們也讓自己造下了無法彌補的巨大惡業。地獄之門已經為他們敞開。

大家知道為什麼提婆達多老是跟我們的佛陀作對嗎？提婆達多原來也是個修行人，他也曾積累了很多世的巴拉密。故事發生在距離現在五個大劫以前，我們的菩薩投生為收古董的人，當時的提婆達多也投生為收古董的人。他們兩人都住在同一城市，每天隨身攜帶著手飾、妝飾品等，秔街走巷到處叫賣:「要妝飾品的來呀！要買珠寶的來呀！」如果客戶家裏有古董、珍寶，他們就進行收購。他們是做這樣的生意，同行生意往往容易成為冤家死對頭。

話說那個時候，有一個曾經是非常有錢的富貴家庭，後來由於家門敗落，現在只剩下祖孫兩人相依為命。她們貧窮得只能受雇於人，做人家的奴婢。當時的提婆達多在那邊叫賣時，被那個孫女聽到了，尌吵著她的祖母說:「奶奶、奶奶，我要妝飾品。」

奶奶說:「乖孫女啊，我們很窮，哪裡有錢買得起妝飾品呢？」

那個孫女說:「我們的房間裏不是有一個茶碗嗎？」於是那個祖母便叫了當時的提婆達多進來，拿出那個茶碗。

由於提婆達多專門做古董這一行的，識貨，他拿過那個茶碗，覺得有點像個金碗，再仔細端詳，發現碗底有個印章，知道這的確是個非常值錢黃金碗。但是當時他起了一個不好的念頭：「我要不費分文得到這個金碗。」於是裝腔作勢說:「這個破茶碗根本就不值錢」然後把那個金碗往地上一丟，揚長而去，他希望那個奶奶會說:「來來來，很便宜地賣給你。」

提婆達多假裝出去之後，正好我們的菩薩過來了，當時他也是個商人。那個做孫女的對奶奶說:「剛才那個商人態度很惡劣，但這個人看起來很優雅，言語柔和，也許這個碗能賣上好價錢。」於是請菩薩進去。菩薩坐下來，一看這個茶碗，知道它是個非常昂貴的金碗，必定是以前家裏富有時留下來的。當時我們的菩薩說:「妳這個茶碗價值十萬金，但現在把我身邊所有的東西給妳，都不足以收購你這個金碗。」

這個時候老奶奶說:「剛才那一個貨郎說我這個茶碗根本不值錢，還丟在地上揚長而去。」

菩薩說:「不是，不是，妳這個金碗確實很值錢，我真的不敢收購。」當時老奶奶見到他真的老實，於是說:「我願將這個金碗送給你，隨你給我任何東西都可以。」於是菩薩把他身上的五百錢以及價值五百金的爱品全部給了她們祖孫倆，只留下八文錢以及一把秤──肎己謀生的家當，然後急急忙忙地跑到河邊。因為他要渡過一條河，坐渡船需要八文錢，他對船夫說:「你趕快把我載到河那邊去。」於是他尌拿著那個金碗和秤過了河。

話說那個時候提婆達多又不死心，他還想那個老太婆能不能再壓壓價。當回去時，那個女孩指著他說:「你這個人真不老實，我的金碗很值錢，你竟然說它一文不值。」

他問:「那個金碗在哪裡？」

「剛剛有個正直的商人以千金收購走了。」這時提婆達多簡直氣得要發瘋了，他開始神志不清，衣服從身上掉落下來，他拿著秤子當棍棒，一路追到河邊。那時菩薩已經到了河中央，提婆達多站在岸邊大叫:「船夫，你給我回來！」

菩薩說:「不要理他，你趕快走。」迭瓦達答看到菩薩的船逐漸遠去，悲憤交加，結果尌在河邊口吐鮮血，心臟爆裂，一命嗚呼。 從那個時候開始，他就生生世世都與我們的菩薩作對。

因為在那一生，提婆達多沒有把怨恨去除，所以怨恨一直滋長。輪迴那麼多生，多麼世，他也沒有把對菩薩的怨恨拔起，於是當我們的菩薩成佛後，他便鑄成大錯，犯下兩個無間罪：分裂僧團，出佛身血；然後死後立即墮入無間地獄。

大家請不要覺得自己不會變成提婆達多。假如大家縱容自己的怨恨在心中，說不定我們現在的敵人有一天成佛或成為聖者，然後自己便會成為下一個提婆達多。

在《法句經註》及《中部註》裡記載著一個事蹟。

在佛陀時代，婆醯、布古沙帝王、痲瘋病患蘇巴普陀及劊子手銅牙四人都曾被一隻受到母夜叉附身的牛撞死。

婆醯是阿羅漢；布古沙帝王是阿那含聖者；蘇巴普陀是須陀洹聖者；銅牙則是擁有觀智的凡夫。

在其中一個過去世，他們四人都是富商的兒子，而該母夜叉則是一個美麗的妓女。有一天，他們和她一同到公園裡取樂。夜晚來臨時，他們決定採取如此的行動，說道：「在這裡只有我們而無他人。我們把給那個女人的一千個錢幣搶回來，也搶掉她所有的金飾，殺死她之後再離去。」那位妓女聽到他們的話，心想：「這些無恥的傢夥在和我取樂之後想要殺死我。我將會以牙還牙。」因此當他們在殺她時，她發願：「願我變成母夜叉來殺死他們。」由於那四人的惡業及她的願，因此在後來世他們被她殺死了。

那隻母夜叉也是因為沒有把怨恨去除，因此也如提婆達多那樣鑄成大錯； 因為殺掉阿羅漢的罪業，她下一生注定再生到地獄。

不要以為怨恨非佛教徒就不會有這麼嚴重的後果。 帕奧禪林有一位禪修者在觀察緣起時，發現有一世自己曾是基督徒或天主教徒。 現在他的信仰竟然改變了。假如那時有人怨恨他，然後沒有去除怨恨；而那位禪修者這一生便證悟阿羅漢了。那麼那個怨恨者便無可避免地傷害他，為自己建造通往地獄的階梯。

因此，親愛的讀者們，為了自己，為了別人；請放下怨恨吧！

誰想要功德，很簡單，原諒別人吧。

不要少看這個舉動，這其實是非常崇高的布施，名叫原諒施。

從現在開始，向你的敵人散播慈心吧，直到怨恨從心中完全消失。

當你不再怨恨任何人的時候，地獄之門或許已經為你關上。

《玩物》

如果啊A一見到啊B就會生氣

表示什麼？

啊A就是啊B的玩物

為什麼？

只要啊B 不起情緒，保持平靜，就可以玩到啊A了

天天故意讓啊A 看見，那啊A 就天天都要生氣幾個小時，心情不好幾個小時

一個月過後啊A 應該夠患上精神病了

如果一年下來天天都給啊A 看見

啊A 應該夠患上癌症了

所以我們要成為誰的玩物？

只要我們能夠把心中的生氣連根拔起

就沒有人可以玩到我們了

"Plaything"

If A gets angry every time He see B,
what does that indicate?
It means that A is B's plaything.

Why?
As long as B remains calm and does not get emotional,
B can continue to toy with A.

By intentionally letting A see B every day,
A will have to be angry for several hours each day,
feeling bad for several hours.
After a month, A will likely develop a mental illness.

If this continues for a year,
A might even develop cancer.

So, whose plaything do we want to be?
As long as we can uproot the anger in our hearts,
no one can toy with us.

"......有時我們會去不同的地方，不同的社會環境，不同的寺院

眼見耳聞，內心接觸到各種事情

我們就急著下判斷，只因為這些事情不合我們的心意，

說這個錯了、不對、不好、不行、不如法

一旦這樣想，我們的心就開始煩躁

到處批評，最後痛苦的只有自己。

如果我們陷入這種狀態，就應該重新反思：

到底是外在的事物錯了，還是我們的內心錯了

是外在的事物在受苦，還是我們的內心在受苦

我們和他人站在不同的位置，自然會看到不同的東西

我們有我們的理由，他們也有他們的理由

不同的人，不同的觀點，不同的理由，不同的環境

不可能事事相同或讓每個人都滿意

如果我們能這樣理解，就不會去責怪他人

內心也不會再感到煩悶與痛苦，

如此一來，當我們到寺廟修行，便能真正累積功德，而不至於失去福報。

所以說要守護根門，約束自己的心

讓我們的心保持平衡，不因外境而歡喜或憂惱。

誰能守護好自己的心，誰能脫離魔羅（煩惱）的束縛......"

"…Sometimes, when we visit different places, different communities, or different temples,

What our eyes see, ears hear, and mind experiences

We rush to judge just because they don’t align with our preferences.

We think, ‘That’s wrong,’ ‘That’s not right,’ ‘That’s not good,’ ‘That’s unacceptable,’ ‘That’s not in accordance with Dhamma.’

As a result, irritation arises in our hearts.

We start criticizing everything, and in the end, the only one suffering is ourselves.

If we find ourselves in this situation, we must reflect:

Is it truly the external circumstances that are flawed, or is it our own inner attachments causing the problem?

Is the outside world suffering, or is it our own heart that is suffering?

We and others stand in different positions, so naturally, we see things differently.

We have our reasons, and they have theirs.

Different people, different perspectives, different reasons, different environments—

things will never be exactly the same, nor can they please everyone.

If we understand this, we will stop blaming others.

We won’t feel irritated or troubled.

And when we visit the temple, we will truly accumulate merit rather than losing our blessings.

This is why to guard the sense doors, restrain your mind,

Keep the mind neutral, neither liking nor disliking

Whoever can guard their heart can escape Mara's snare……”

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

Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

Phra Ajahn Surawut (Golf) Khemachitto

Wat Pa Anuttaro, Sri Bunruang District,

Nong Bua Lamphu Province, Thailand.

People with are “proficient” in

Matters of greed, anger and delusion

They like to scold or reprimand people

This is the quality of people who have evil

As for people “proficient” in doing good

Have metta, compassion and a peaceful mind

They do not react to evil people

And don’t bother about them

This is the quality of people who have merit

Luang Pu Mai Inthasiri

Wat Pa Khao Phu Luang, Korat

有的人“精通”

貪、瞋、癡的事

他們喜歡責罵或斥責別人

這就是有惡的人的品質

至於「精通」行善的人

有慈悲、慈悲心和平和的心

他們不會對邪惡的人做出反應.

別管他們

這就是有功德的人的品質

隆普買

Cr: Lp Doo Studio

「如果他人犯錯，那是他們的問題；如果他人不善，那也是他們的問題。

不要讓這些煩惱燒傷你。別人的業力不應成為你的負擔，否則，受苦的將是你自己。」

— Luang Pu Cha Suphatto

"If others make mistakes, that is their concern; if others are unwholesome, that is also their concern.

Do not let these troubles burn you. The karma others bear should not become your burden, or else, the one who suffers will be yourself."

— Luang Pu Cha Suphatto

如果我們看到兩群人；

然後其中一群侵略另一方的地盤，殺了對方的人(殺生），搶了對方的資源和領土（偷盜），然後雙方持續激戰（互相殺生）；大家會不會譴責？😂 

雷瓦達尊者說：‘我從來沒有遇過喜歡被譴責的人’  大家也有看過喜歡被譴責的人嗎？

如果有人譴責我們：‘你這個侵略者！’ ‘你這個恐怖份子！’ ‘你這樣實在是最大惡極了！’

想必我們會怒髮衝冠，像雞泡魚漲起來

你想和我談判？我偏不談！

你想我停止？ 我偏不停止！

你想和解？我偏不和解！---對嗎？😂 

在日常生活中；我們譴責，有時純粹是為了發洩，有時是出於傲慢之心---覺得自己重要、 比他們好；才會去譴責

對整件事的推進、 對雙方並沒有重大的意義和利益，反而是反效果

事實上，佛陀在AN5.167中教導；我們要具備五個條件，才好去責備人：

1.在適當的時機說 （這屬於不閒雜語戒）

2.說事實 （要先搜尋確定自己的資訊是否正確；同時持守不妄語戒）

3.柔軟不粗暴地說 （不粗惡語戒）

4. 希望他利益而說 （這屬於不閒雜語戒）

5. 以慈心而不是生氣著去說

Ajahn Brahm 曾教導，我們應當以良好的動機去說，就是說他五樣好的東西，才說他一樣不好的東西；這樣他們就不會感到被厭棄和生氣；這樣，他們就會感到被欣賞，同時也知道自己有進步空間。

Ajahn Brahm 也曾經和所謂的恐怖份子聊天，Ajahn Brahm 便說：「你不是恐怖分子，你只是有強烈動機想要解決這個世界的問題。你不是恐怖分子。」--誒，如果我們是‘恐怖份子’，這樣一聽，立即覺得自己受人尊重，有人理解自己，和自己一起；也比較容易敞開心扉而接受對方的意見，對嗎？

也聽過有精神科教授；他人緣特別好。他似乎從不責備任何人。但其實他已經責備了😂  他想責備你的話，會先讚你20句，然後才說一樣不好；然後再讚你20句。讓你根本不知道他在責備你！😂

如果有人具備這些條件和我們說話，想必我們也較容易接受。

If we see two groups of people, and one group invades the territory of the other, kills their people (killing), and snatch their resources and land (stealing), while both sides continue to fight (mutually killing ); would we condemn this? 😂

Ven. Revata says: "I have never encountered anyone who enjoys being condemned." Have you ever seen someone who likes to be condemned?

If someone accuses us: "You invader!" "You terrorist!" "What you're doing is the worst!" Surely we would become furious, like a Pufferfish inflating .

You want to negotiate with me? No way!

You want me to stop? No way!

You want reconciliation? No Way!—right? 😂

In daily life, we condemn others, sometimes purely to vent our anger, and sometimes out of conciet—want to feel important, feeling better than them; then, we condemn.

This serves no significant benefits for the situation or the parties involved; it often leads to backfires.

In fact, the Buddha teaches in AN 5.167 that we should possess five conditions before admonishing others:

1.Speak at the appropriate time (this pertains to the precept of not engaging in idle chatters).

2.State the facts (first verify that our information is correct; simultaneously uphold the precept of not lying).

3.Speak gently, not harshly (this pertains to the precept against harsh speech).

4.Speak with the intention of benefiting them (this pertains to not engaging in idle chatters).

5.Speak with loving-kindness rather than in anger.

Ajahn Brahm teaches that we should speak with good intentions, 'keep to the standard formula of five instances of praise to every instance of criticis'; 'That way, the person being admonished will see their failure in perspective. They will not feel rejected and angry. Instead, they will feel appreciated but with room for improvement. This is called positive feedback and psychology.'

Ajahn Brahm has also spoken with so-called terrorists, saying:  ‘you are not terrorist, you are highly motivated with your ideas for solutions with this world. You are not a terrorist ‘ If we are not negatively  labeled,  hearing this may make us feel respected and understood, making it easier to open our hearts and accept their opinions, right?

It is  heard that a psychiatrist who had particularly good interpersonal relationships  seemed to never blame anyone.

But in reality, he did blame! 😂 If he wanted to blame you, he would first praise you twenty sentences, then mention one bad thing, and then praise you again with twenty sentences. You would never even realize he was blaming you! 😂

If someone speaks to us with these conditions, we would likely find it easier to accept. 

<<佛陀的象徵>>

試著記住佛陀的象徵。

慈悲、善良的存在。如果這就是佛陀的本質，甚至非佛教徒也能理解佛陀是怎樣的——慈悲、善良、溫和的存在；從未戰鬥過，從不批評任何人；對任何人都不會造成傷害或使用暴力。

你知道，他就是慈悲和溫和的。

這就是我們需要培養和禪修的心靈！

慈悲、善良、溫和的心靈！ 

《The symbol of the Buddha》

Try to remember the symbol of the Buddha.

Compassionate, kind being. And if that’s what the Buddha is, and even non-buddhists they actually has got an idea of what the Buddha is--- compassionate, kind, gentle being; never went to war, never criticize anybody; never sort of harmful or violent to anybody.

You know; he is compassionate, gentle

And that is that sort of mind which we have to generate  and meditate !

Compassionate, kind, gentle mind!

<09:10:

https://ajahnbrahmpodcast.stream/episodes/stop-trying-to-meditate-ajahn-brahm?fbclid=IwY2xjawILwtZleHRuA2FlbQIxMAABHSe5VtSq8CbSvbXXExWyxytCjxqosXsiZXyBIjz09tpG4E3teOIDiv6v1g_aem_jvjwEvVwJYDaWCxztKApAQ 

《當需要教誡人時》

佛陀教導初善、中善和後善的佛法，饒益了許多人。即使與他人分享這麼好的佛法，佛陀也必定以尊重的態度去教導他們。甚至佛陀在教誨一個人時，也是以尊重的態度去做，而不是以不尊重的態度。

如果你想要饒益他人，即使他們做了很壞的事情，絕對不要指出他們的過失或指責他們。你應該等待適當的時機說出來並選擇適當的詞句，令他們聽時歡喜。否則，如果他們缺乏智慧和如理作意，我們會摧毀他們。

我從來沒有遇過喜歡被譴責的人。即使我們想要指出他們的弱點和過失，我們也不應該以責備他們的方式去做，而是以合理的方式去解釋，他們才會傾向於作出改變。如果有人的行為舉止很壞和做出傷害性的行為，我會建議他停止那樣做，為的是不要摧毀他自己和別人。如果一個人不夠智慧，他會傷害他人也傷害自己，損人害己。

----Sayadaw Revata 

《When admonishing others》

The Buddha taught the Dharma of initial goodness, middle goodness, and ultimate goodness, benefiting many people. Even when sharing such good Dharma with others, the Buddha certainly taught them with a respectful attitude. Even when the Buddha was instructing an individual, he did so respectfully, not with a disrespectful attitude.

If you want to benefit others, even if they have done very bad things, absolutely do not point out their faults or blame them. You should wait for the right moment to express it and choose appropriate words that make them happy to hear. Otherwise, if they lack wisdom and proper intention, we may destroy them.

I have never encountered anyone who likes to be condemned. Even when we want to point out their weaknesses and faults, we should not do so by blaming them, but rather explain in a reasonable way so that they are inclined to change. If someone’s behavior is very bad and harmful, I would advise them to stop, in order to prevent them from destroying themselves and others. If a person lacks wisdom, they will harm others and also harm themselves—causing harm to both.

---Sayadaw Revata 

我不曾 生氣過任何人，我祝福你們要常常保持慈心。 我不曾責備過任何人，我也希望你們不要責備任何人

I have never been angry with anyone; I wish for you to always maintain loving-kindness.

I have never blamed anyone; I also hope that you do not blame anyone 

如果我們還在評價人，我們還很糟糕

當不善業控制心靈時，我們無法行善

如果我們還在評價別人是好是壞，這就代表我們自己非常糟糕。如果我們不是壞人，就不會看到別人的壞。我們看到別人有多壞，就表示我們自己有多壞。

看看佛陀，他有沒有批評過任何人？找到了嗎？沒有，因為每個人生來都希望自己是好的，沒有人想要變壞。那為什麼有些人會做壞事呢？因為業力在追隨我們，我們無法抗拒它。

我們出生後必須承受兩種結果：

一種是善業，

一種是不善業。

當不善業控制心靈時，我們無法行善，惡行會佔據我們的心靈，讓我們誤以為錯的就是對的。如果不善業退去，善業起作用，我們就會意識到過去所做的多麼惡劣，因此不會再去做壞事。

摘自龍婆Lersi Lingdam Wat Thasung《塔松寺龍婆的教導 คำสอนหลวงพ่อ วัดท่าซอ冊》第六

#聽僧說

“...The eyes see, the ears hear, and we experience everything that happens to us.

Let it be a teaching of Dhamma.

We do not judge anyone as good or bad.

If someone does good, we rejoice and share in their merit.

If someone does wrong, that is their affair.

We do not impose definitions or narratives on others.

Instead, we turn inward, applying the teachings to ourselves.

Seek the good and the bad within; if there is goodness, maintain and promote it.

If there is wrong, recognize it and correct it swiftly.

We must extinguish it. This is our duty.

The more we purify our minds,

the closer we get to Nirvana.

If we purify less, we are still distant.

Thus, we must hasten to purify our minds and cultivate good deeds.

Goodness is a force that uplifts life and mind,

leading to liberation from suffering and to pure happiness.

Those with a strong force of goodness can quickly overcome suffering.

Consider this carefully...”

“...眼睛看，耳朵聽，我們所經歷的一切，

讓它成為法的教導。

我們不會對任何人作出好壞的評判。

如果有人行善，我們就欣喜並隨喜他們的功德。

如果有人作惡，那是他們的事。

我們不會對他人強加定義或敘述。

相反，我們應該向內看，將教導應用於自己。

在內尋找善與惡；如果有善，就要維護和促進它。

如果有惡，就要認識並迅速改正。

我們必須熄滅它。這是我們的責任。

我們越是淨化心靈，

就越接近涅槃。

如果淨化得少，那麼距離仍然遙遠。

因此，我們必須加快淨化心靈和培養善行的步伐。

善是提升生命和心的力量，

使我們脫離痛苦，達到純淨的快樂。

擁有強大善行力量的人能迅速克服痛苦。

仔細考慮這一點……”

----Ajahn Golf

AN6.44 記載著一個故事。

鹿屋女居士的父親富蘭那是位梵行者，即戒除與任何人性交；

她的伯父梨師達多是非梵行者，即還會和妻子行淫。

他們兩位都被佛陀記說為二果聖者。

雖然有著不同的戒德，但他們兩位都投生到兜率天，有著同樣的去處。

女居士於是抱著這樣的疑問走去質問阿難尊者。

阿難尊者未能向她解釋，只是說佛陀是這樣記說的

阿難尊者之後去向佛陀說起此事。佛陀聽見後便批評鹿屋無知，反問誰有分辨別人優劣之智呢？

佛陀於是說出世間上的六種人：

第一種人，他們是柔和的，有著良好的戒德，捨棄惡行，同修都喜歡和他一起住。然而，他沒有聽聞應聽聞的佛法，也沒有作大量的學習，精進於應作的，例如去修習止觀；也沒有因此而獲得暫時的解脫，例如獲得禪那，或修觀禪暫時擺脫常，樂，我的認知。他沒有正見去穿透實相，於是死後便會變得渺小，而非卓越。

第二種人，他們也是柔和的，有著良好的戒德，捨棄惡行，同修都喜歡和他一起住。他們有聽聞應聽聞的佛法，有作大量的學習，精進於應作的，例如去修習止觀；也因此而獲得暫時的解脫，例如獲得禪那，或修觀禪暫時擺脫常，樂，我的認知。他有正見去穿透實相，於是死後便會變得卓越，而非渺小。

第三種人，他們憤怒、傲慢，時時生起貪。他們沒有聽聞應聽聞的佛法，也沒有作大量的學習，精進於應作的，例如去修習止觀；也沒有因此而獲得暫時的解脫，例如獲得禪那，或修觀禪暫時擺脫常，樂，我的認知。他沒有正見去穿透實相，於是死後便會變得渺小，而非卓越。

第四種人，他們憤怒、傲慢，時時生起貪。他們有聽聞應聽聞的佛法，有作大量的學習，精進於應作的，例如去修習止觀；也因此而獲得暫時的解脫，例如獲得禪那，或修觀禪暫時擺脫常，樂，我的認知。他有正見去穿透實相，於是死後便會變得卓越，而非渺小。

第五種人，他們憤怒、傲慢，時時說話，交談。他們沒有聽聞應聽聞的佛法，也沒有作大量的學習，精進於應作的，例如去修習止觀；也沒有因此而獲得暫時的解脫，例如獲得禪那，或修觀禪暫時擺脫常，樂，我的認知。他沒有正見去穿透實相，於是死後便會變得渺小，而非卓越。

第六種人，他們憤怒、傲慢，時時說話，交談。他們有聽聞應聽聞的佛法，有作大量的學習，精進於應作的，例如去修習止觀；也因此而獲得暫時的解脫，例如獲得禪那，或修觀禪暫時擺脫常，樂，我的認知。他有正見去穿透實相，於是死後便會變得卓越，而非渺小。

一般人可能會衡量他們說，第一種和第二種人；第三種和第四種人；第五種和第六種人；他們有著同樣的特質，一樣的法，但為什麼一個較下劣，一個較優勝呢？

佛陀說，這樣去論斷他人的人，將會為自己帶來長久的不利與苦。

之所以第二種人比第一種人優勝，；第四種人比第三種人優勝；第六種人比第五種人優勝；是因為法流拔出了他們（義註：他們有修持續的觀禪，讓他們抵達聖地）

佛陀說，除了佛陀以外，誰知道崮中分別呢？

佛陀提醒阿難和我們，不要衡量他人，因為這樣做是在傷害自己，只有佛陀和像佛陀的人能衡量別人。

最後佛陀回到主題說，如果居士的父親富蘭那有她的伯父梨師達多那樣的智慧，那麼富蘭那的去處便會比梨師達多好。

如果梨師達多有富蘭那這樣的戒，那麼前者的去處便會比後者好。

他們兩人都各缺一部分。

這篇經文帶給我們一個很重要的啟示，作為聲聞弟子的我們，沒有佛陀的一切知智。縱使有如舍利佛尊者的智慧，尤其是來到評論一個人，很多時候都如盲人摸象。

一個人整體上修得怎麼樣，以我們的智慧根本就無法精準地判斷。有時候對方看似很多煩惱，但其實他有持續地修四念住，修習止觀。有時對方和善，看似煩惱輕薄，但並沒有在修行。

如果看到別人的一些行為而武斷地說他修得不好，有時候會為我們帶來罪業。對方可能傲慢，易怒，貪心；但對方的信心，布施，戒德，多聞佛法和智慧,戒定慧,我們有沒有看見呢？他的五根五力發展到什麼水平呢？我們並沒有這樣的智慧去了知。

有些人對著外人很好，但對家人卻不好。我們也不會知道。

佛陀是鼓勵我們要經常省察別人和自己的好或壞的（AN8.7），但並沒有叫我們去隨意論斷他人。如果見到別人傲慢，自己就不要傲慢；見到別人憤怒，自己就不要憤怒；見到別人貪婪，自己就不要貪婪。僅此而已。

好像如果我們身處佛陀時代而知道梨師達多是位修行人. 聽見原來他還會和妻子行淫,一下子就說他修得不好,我們就完蛋了,因為這在冒犯聖者.所以對於論斷他人,評論他人,我們要非常地小心

Ajahn Golf 曾說：[無論大家是修到還是修不到，做到還是做不到亦都不會令到阿贊高或者低。大家做到，亦不會令到我變得高；或者大家做不到，亦不會令到我變得低。]

同樣地， 我們的好壞自己最清楚

好， 不會因為別人的詆毀而變差

差， 也不會因為別人的討好和讚美而變好

如果執著別人的評價，讚美與毀謗， 那是一件大傻事

為什麼要被別人的說話而玩弄迷惑呢？

就如佛陀在<大吉祥經>中所說:接觸世間法， 心毫不動搖， 無愁、無染、安， 是為最吉祥。

Ajahn Golf once said: [Whether everyone practices well or not, whether they achieve it or not, it will not elevate or lower Ajahn. If everyone does well, it will not make me higher; if everyone does poorly, it will not make me lower.]

Similarly, we know  best  our own goodness or badness.

Goodness will not deteriorate because of others' slander,

and badness will not improve because of others' flattery and praise.

Clinging to others' evaluations, praise, and defamation is a foolish thing.

Why allow ourselves to be manipulated and confused by what others say?

Just as the Buddha said in the "Mahamangala Sutta": To come into contact with worldly phenomena without letting the heart waver, to be free from worry and attachment, and to be at peace, is the greatest blessing.