出家 Go Forth

我們啊，根本就是貪心！😂 

出家人不能持有金錢。但佛陀准許他們在生活必須品上，需要什麼就尋求什麼(SN42.10）

如果我們有福報啊，需要什麼時，不用求；居士自己就會拿來給我們

隆波帕默說：‘有些師父的生活如同國王，他們不求什麼，也不貪圖什麼，但有許多人來供養。他們並不執著，但所使用的飲食和物品都是最好的。’

只是因為我們貪心、 不知足，才想發大達，然後怎樣怎樣。

事實上，縱使我們有許多間房子，我們也只是住一間啊

縱使我們有許多錢，也只是吃到飽就停了

縱使我們有許多衣服，一天也只是穿一套

不斷飢渴於金錢，只會帶來內心的痛苦和混亂

良好的出家人有什麼就滿足於什麼，所以時時處於快樂的狀態。

他們雖然一無所有，但不會餓死的！

We’re Just Plain Greedy! 😂

Monastics aren’t allowed to hold money, but the Buddha permitted them to seek what is necessary for their basic needs (SN 42.10).

If we have good kamma, we don’t even need to ask—lay devotees will naturally offer what we need.

Luang Por Pramote once said: "Some monks live like kings. They don’t ask for anything, nor do they crave anything, yet many people come to support them. They aren’t attached, yet the food and items they use are of the finest quality."

But because we’re greedy and never content, we dream of getting rich and all that.

In reality:

Even if we own many houses, we only sleep in one.

Even if we have piles of money, we stop eating once we’re full.

Even if we have loads of clothes, we only wear one set a day.

Endlessly thirsting for wealth only brings inner suffering and chaos.

Good monastics are content with whatever they have, so they’re always at ease.

They may own nothing, but they’ll never starve to dead!

《出家人破戒不破戒？》

這個時代的人不學法，就喜歡研究，喜歡裁決出家人，說這個做得不對。

那些算命的， 看命的 ，那些也是屬於世間的學科，佛陀並沒有說禁止什麼，他只是禁止一點，只是禁止出家人把這個作為職業，但是沒有說是不准居士做這個算命的。

但如果出家人去治病，以前的出家人會治病，人生病了不知道去哪裡。

沒有醫院，那就抬過去去找出家人，骨頭斷了，然後這個出家人會做這些嗎？會做。

說那個破戒嗎 ？並沒有破戒，因為並沒有用於賺錢，那個是為了要幫助這個世間。

因此沒有鑽研得很細，不明白戒律，然後就喜歡去裁決，說這個不對那個不對。

好的出家人就是佛像，不準動，什麼也不能做。

因為沒有學，所以就喜歡渾水摸魚，喜歡主觀的去裁決。

這會導致這個戒跟法，會導致宗教很難生存 。

因為真正的法一旦消失了，那些假冒品的法就出來了。這些看起來很好很酷， 那些說了之後很好的人，最有名的，也就是提婆達多。 

他建議佛陀，說從現在開始，出家人必須少欲知足，必須僅僅只是能透過托缽而生活，不能夠有寮房，不能夠修寺廟，就只能生活在大自然底下，必須吃素。

聽起來很好。那些不聰明的人就會犯迷糊：這個提婆達多比佛陀還要嚴格呀！

一部分出家人還會跟著提婆達多，上百人跟著提婆達多。

接下來這個舍利弗尊者，目犍連尊者給他們去講法，在他們去到提婆達多的道場時， 提婆達多正在給弟子們講法。

一旦看到舍利弗尊者，目犍連尊者來了之後就很高興，以為說他們要變成自己的弟子了。提婆達多就說：‘ 那幫忙開示一下， 我已經酸了，準備去睡覺了。’

一旦醒了之後，弟子全部不見了。

因為聽了這個目犍連尊者，舍利弗尊者的開示，知道是非對錯，全部都離開了…..

記不住了,說離開了之後，修行了之後，他們的結果是怎麼樣子的。

但是有一個要分享，這個必須要很謹慎的用到自己的理智來聽。

以前隆波認識一個出家人 ，那個時候隆波還沒有出家，他是殘疾的，他的手指全都連在一塊。他說他從小就是殘疾的。

他就有疑問，是什麼惡業導致會這麼殘疾呢？

他就不停地用宿命通， 是不是真的也不知道。他分享的無法驗證

他說他曾經是提婆達多的弟子，但是迴心轉意了。在提婆達多的弟子的時候，他就宣稱說從此再也不頂禮佛陀了，結果迴心轉意了。

他說這個惡業，所以他的手指就是這樣子的，分不開，只能這樣子。是不是真的也不知道，這個是屬於業的範疇，那是屬於超過想像的。

但是所有的所作所為 ，肯定是有結果的 。提婆達多的弟子冒犯了佛陀，冒犯了聖弟子 ，那就肯定必然會接受到惡業。提婆達多也必須要接受到惡業。

 因此我們在聽到誰給我們分享，看起來太好的這種話，必須要來溫習，說他跟三藏經是否相符合 。

他制定出那麼嚴格的戒律，佛陀說這個不行，不然的話，如果太嚴了，出家人只能夠吃素 ，然後居士們沒有吃素；誰每天給你準備素菜呢？

最後這個食物就會不夠，然後出家人就待不了，佛教就會消失，出家人就消失，沒有人傳承了 。所以佛陀他就不會走極端。佛教才能夠維持到今天。

………….

關於持戒，也有人問過隆波貼長老，如果他看到有女人掉到河裡面。出家人如果下去給她抱起來，抓住女人了，這個會破戒嗎？ 如果不幫忙，心會蒙上陰影嗎？如果蒙上陰影，代表一定做了壞事了。

比如說，我們看到女人掉到河裡，我們沒有什麼感覺；事實上，心是很僵硬的。看到眾生受苦了，心是麻木的。麻木就是如如不動，那是不對的。

他就說，那就跳到她附近去。到了附近的時候，她就會自己會抱著你，你就游到邊上去了。

隆波就肯定不會，因為如果抓著自己，就肯定兩個人沉下去死了，那就只能抓一根棍子扔過去，讓她抓著棍子，必須幫忙，真的必要的時候，就下去拉她上來，之後才來懺悔。

有時候必須要深思熟慮，很愚昧地持戒也是不行的。持戒是為了心是正常的，是為了僧團在一起和平共處，是為了信仰的人生起信仰，是為了信仰的人信心更加穩固。持戒並不是為了折磨自己，不是為了對別人心腸很毒。

所以應該要知道什麼是應該不應該的。

見到有新聞說，出家人照顧媽媽，擦小便大便，洗澡。

問說對嗎？不對。

如果沒有別人做，那就只能做啊。那個破戒很嚴重嗎？不嚴重。真正嚴重的是帶著淫欲心接觸女人，他有的只是帶著悲心。所以他是有層次的，嚴重到什麼程度，不是看到什麼都要抓著還俗。

現在就是看到哪個出家人不喜歡就抓去還俗。

所以請允許建議，必須要學，這是最好的。去訓練去讀。

經藏，律藏，去讀。 

論藏讀不懂，先要做一些鋪墊

---隆波帕默

2024.11.30

"Do Monks Break Precepts or Not?"

People in this era don’t study the Dhamma but love to scrutinize and judge monks, saying this or that is wrong. Fortune-tellers, astrologers—these belong to worldly knowledge. The Buddha never forbade such things outright; he only prohibited monks from making them a profession. But he never said laypeople couldn’t practice fortune-telling.

However, if a monk treats illnesses—in the past, monks knew how to heal. When people fell sick and didn’t know where to go, with no hospitals around, they’d carry the sick to the monks. If a bone was broken, would the monk help? Yes.

Was that breaking precepts? No, because it wasn’t for profit—it was to help the world.

But because people don’t study the Vinaya in depth, they don’t understand the precepts and love to judge, saying this is wrong, that is wrong. To them, a good monk should be like a Buddha statue—unmoving, doing nothing.

Lacking study, they prefer to muddy the waters, making subjective judgments. This harms both the precepts and the Dhamma, making it hard for the religion to survive. Because once the true Dhamma disappears, counterfeit Dhamma arises. What sounds good, what seems cool, what pleases the crowd—the most famous example is Devadatta.

He proposed to the Buddha: "From now on, monks must live with few desires, being  content;  with almsfood alone, no dwellings, no temple-building—only living under the open sky. They must be vegetarian."

It sounded noble. The unwise would be fooled: "Devadatta is stricter than the Buddha!"

Some monks followed Devadatta—hundreds of them. Then, when Venerable Sāriputta and Venerable Mahāmoggallāna went to teach at Devadatta’s monastery, Devadatta, thinking they’d join him, happily said: "Please give a talk—I’m tired and need to rest."

When he woke up, all his disciples were gone.

Having heard the teachings of Sāriputta and Mahāmoggallāna, they understood right and wrong and left…

I can’t recall what happened to them afterward, how their practice turned out.

But one thing must be shared carefully—this requires wisdom to discern.

Once, before Luang Por became a monk, I met a disabled monk whose fingers were fused together. The monk said he’d been born that way and wondered what past karma caused it.

He claimed—using psychic powers ,who knows if it was true; it’s unverifiable—that he’d once been Devadatta’s disciple but later repented. Back then, he’d vowed never to pay respects to the Buddha again. After changing his mind, he said this bad karma caused his fused fingers. True or not, it’s beyond ordinary understanding.

But all actions have consequences. Devadatta’s disciples insulted the Buddha and the noble disciples—they surely faced bad karma. Devadatta himself couldn’t escape it.

So when someone shares teachings that sound too good, we must check: Does this align with the Tipiṭaka?

Devadatta imposed extreme rules. The Buddha rejected them, knowing that if monks were forced to be vegetarian while laypeople weren’t, who would prepare their food? Eventually, supplies would run out, monks would leave, and Buddhism would vanish. No lineage would remain.

That’s why the Buddha avoided extremes—and why Buddhism survives today.

………….

On Precepts: Someone once asked Luang Por Tet: "If a monk sees a woman drowning and carries her out of the water, does that break precepts? 

If he doesn’t help, will his mind be cast a shadow? If with shadow, it means  he has done something wrong?

For example, if we see a woman drowning and feel nothing—that’s a hardened heart. To be numb to suffering is not equanimity; it’s callousness.

Luang Por Tet said: "Swim near her. She’ll grab you, and you can swim to shore."

But Luang Por (Pramote) admitted I couldn’t do that—if she clung to me , we’d both drown. Instead, I’d throw her a stick to hold. If absolutely necessary, he’d pull her out and confess later.

Sometimes, we must think carefully. Blindly clinging to precepts is foolish. Precepts exist to keep the mind healthy, to maintain harmony in the Sangha, to inspire faith in devotees, and to strengthen that faith. They’re not for self-torture or cruelty toward others.

We must know what’s appropriate.

There was news about a monk caring for his mother—wiping her urine, feces, bathing her. People asked: "Is that right?" No.

But if no one else could do it, what choice was there? Was it a grave breach? No. What’s grave is touching a woman with lust. If his motive was compassion, the severity differs. Not every misstep demands defrocking.

Nowadays, if people dislike a monk, they pressure him to disrobe.

So here’s my advice: Study. That’s the best way. Train. Read the Suttas, the Vinaya. The Abhidhamma is harder—build a foundation first.

--- Luang Por Pramote
2024.11.30

有許多東西，未必是好事

光光擔心有人來偷來搶已經煩死了

更不用說真的有人來搶，阻都阻止不住

有什麼就煩什麼

什麼都沒有就什麼都不用煩

所以有些佛陀時代的大長老，寧願不要金山，把它們丟棄送人

為什麼？ 精神健康更重要

這是真聰明人，真IQ高人士

Image cred. To @大吉大利

Having too many possessions isn't necessarily a good thing

Just worrying about thieves and robbers is exhausting enough - let alone actually dealing with them when you can't even stop them. 

We'll find something to worry about no matter what you own. 

But own nothing? Then there's nothing to worry about. 

That's why some great elders during the Buddha's time chose to abandon mountains of gold and give it all away. 

Why? Because mental well-being matters more. 

that's true wisdom, truely high IQ individuals.

*Image credit: @大吉大利* 

《佛陀拋棄他的家庭？》

信徒：人們會批評佛陀為什麼拋棄了他的孩子和妻子。我們該怎麼回答他們？

阿贊·布拉姆：看看結果。結果是驚人的。如果他沒有這樣做，我們就不會有佛陀。

信徒：所以是用最終的結果來說服他們，對嗎？

阿贊·布拉姆：對。

信徒：如果我們不聽父母的話去出家，這樣是在幫助自己…

阿贊·布拉姆：成為阿羅漢，幫助他人。你的父母會因為你沒有聽從他們的建議而非常高興。

《Buddha abandon his family?》

Devotee: People will judge the buddha for why he abandon his child and wife. How can we answer them?

Ajahn Brahm: Look what happened. The outcome is amazing. If he had not done that, there will not be buddha for us

Devotee: So to convince them with the ultimate outcome right？

Ajahn Brahm： Yeah.

Devotee: if we do not listen to our parents and go to become a monk, we are helping ourselves to

Ajahn Brahm：Become an arahant, help others

And your parents will be very very happy for you, thanks for not following their advice.

對於在家人，非份之想就是想要佔有屬於別人的東西、 想要傷害別人、 妒忌別人

因為‘家’就是感官享樂的同義詞，出家就是出離感官欲樂的同義詞；所以佛陀對出家人的標準更加嚴格。任何不滿足現在所擁有的衣物、 食物、 住處、 藥物，想要更好物質享受的想法，都被佛陀評為出家人的病。 （ref. AN4.157)  任何想要取得名譽、 地位、 權力、 供養、 恭敬、 尊重的貪欲；都是非份之想（Ref. SN17)

如果是聖人或阿羅漢，他們便會認為一切的貪嗔癡；都是非份之想。

為什麼？聖人擁有很強烈的慚愧之心，羞恥於任何貪嗔癡；懼怕於任何貪嗔癡。

這份慚愧之心會在成為阿羅漢時圓滿.....

For laypeople, improper desires include:

Craving to possess what belongs to others

Wishing to harm others

Envy toward others

On the other hand ,"household life" is synonymous with sensual pleasure, while "going forth " means abandoning such pleasures. Thus, the Buddha set stricter standards for monastics:

Any dissatisfaction with one’s robes, food, lodging, or medicine—wanting better—is called "a monk’s sickness" (Ref. AN 4.157).

Desire for fame, status, power, offerings, reverence, or respect is likewise improper (Ref. SN 17).

For noble ones (ariyas) or Arahants, they would think that all greed, hatred, and delusion are improper

Why? Because saints possess strong moral shame (hiri) and fear (ottappa):

They feel ashamed of any defilement.

They dread any defilements

This moral conscience will reaches perfection when attaining arahantship

《出家要好好修行》

（出家人造）善業很重要，你的心要禪修；不可以有這種企圖：賺這個賺那個。

不好的！

我看許多，念經啊，賺錢啊；做什麼法會啊

有許多事情發生。有個七十多歲，中頭癌。在新加坡買了兩間...，一間十多個million。全都是念經賺回來的，很逍遙哦。他很自大。

不是不報，只是時間未到。

報的時候，他說：’媽媽，你要做功德給我，我會下地獄的‘

你看！出家人還講這種話。七十多歲啊！

這是很久以前的事情。

所以我們看：吃人家的飯，人們賺來的血汗錢換來的飯。你要迴向功德。

不然？下一世給人做牛做馬。

你看有些狗啊， 住寺廟，看到這個衣服（袈裟）；很高興啊！

這個是我們的會員來的。行為不檢，就變成狗了！

但是念經的時候就會來哦。來念經。

人家打坐的時候就在那邊睡覺

....

不要以為自己很厲害，從人做回畜生是有的！

---Ajahn Keng

27-4-2025 

"Monks Must Practice Well"

(For monastics) Creating good karma is important—your mind must meditate. Don’t harbor intentions like "I’ll earn this, I’ll gain that." That’s no good!

I’ve seen many cases: chanting for money, conducting rituals for profit... Lots of things happen. 

There was one over 70 years old—got brain cancer. Bought two properties in Singapore, each worth over ten million. All earned from chanting services. Living large, very arrogant.

The retribution isn’t absent—just hasn't come!

When karma hit, he cried: "Mother, you must dedicate merits to me—I’m going to hell!"

Look at that! A monk saying such things. Over 70 years old!

This happened long ago.

So reflect: You eat food offered by others—rice bought with their blood and sweat. You must dedicate merits in return.

If not? Next life, you’ll repay it as their ox or horse.

See those dogs in temples? They spot monastic robes—so happy!

"Our former members!" Misconduct landed them as dogs!

Yet during chanting, they come. They join the chanting.

When people meditate? They nap nearby...

Don’t think you’re great. Regression from human to animal? It happens.

— Ajahn Keng

27-4-2025 

True monks cultivate faith through virtue—

Not by demanding respect.

Good monks excel in morality,

Concentration and wisdom—

This is genuine worth.

Not empty praise for eloquent words,

Nor outward appearances.

Without disciplined practice,

All admiration is meaningless

真正的僧侶透過善德而得到別人的信心，

而不是索求信心。

如果僧侶具備良好的戒律、良好的禪定、良好的智慧，

擁有良好的法和良好的戒律，那才是真正的好。

並不是說誰讚美他好，或能夠很好地講解法，

外表看起來令人信服，

但戒律不好、禪定不好、智慧不好，

對於佛法和戒律的守持也不好，那就不是真正的好。

無論誰讚美多少，都是徒勞的……”

---Luang Pu Sangwan Khemako

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

據說，有一個故事是這樣的：

天氣寒冷，鄉郊的一戶人家去到樹林中想要回家斬柴生火取暖。到達後卻發現只剩下一顆百年老樹。雖然他們想保育這顆大樹，但他們更想要溫暖。

迫不得而之下只好把它斬下。

誰知道帶著它回家時，突然下大雨，弄濕了木柴。

結果那天晚上，木柴濕得不能生火；他們又破壞了百年老樹。只剩下廢柴。

同樣地，我們捨棄感官欲樂去出家修行。

然而，出家後我們卻捨不下世間的名利和享受。結果不斷修，心卻不斷散亂，有時想異性，有時想出名，有時想要許多供養。

心不能集中下來。

當心沒有禪定時，智慧也不能生起。

結果出家幾十年，仍然一無所獲，心和在家時差不多。

這時既不能得到出家人容易獲得的禪定和涅槃之樂；也不能享受在家人的感官享樂。

卡住卡住，就如那塊沾濕了的柴一樣，兩頭不到岸.....

Never Become 'Useless Firewood'! 😂

What is "useless firewood"? There's a story like this:

In cold weather, a rural family went to the forest to chop firewood for warmth. When they arrived, they found only a single century-old tree left. Though they wanted to preserve it, their need for warmth was greater. Reluctantly, they cut it down.

But as they carried the wood home, heavy rain suddenly poured, soaking the logs.

That night, the wood was too wet to burn—and they had already destroyed the ancient tree. All that remained was useless firewood.

Similarly, some people renounce sensual pleasures to ordain as monks...

Yet after ordaining, they still cling to worldly fame, gain, and comforts.

They practice, but their minds remain restless—sometimes lusting after the opposite sex, sometimes craving recognition, sometimes desiring abundant offerings.

Their minds lack stillness.

Without samādhi (mental collectedness), wisdom cannot arise.

After decades of monastic life, they’ve gained nothing—their minds remain unchanged, just like when they were laypeople.

Now, they’re stuck in the middle:

They can’t attain the samādhi and nibbānic bliss that monastics easily cultivate.

They can’t enjoy the sensual pleasures that laypeople indulge in.

Trapped. Stuck. Just like that soaked, useless firewood—benefiting in neither side.

《僧團中的政治運動》

關於僧團的戒律，其實非常的尊貴的

因為佛陀在《大般涅槃經》中特別交代阿難尊者，當自己死後，法與律就是僧人的老師了

佛陀並沒有指定任何弟子，乃至是那些大阿羅漢來取代自己，成為僧團的中心導師，享有如佛陀一樣的權威和權力。

為什麼？ 其中一個原因是，只有佛陀才具備全知的智慧，才擁有最圓滿的慈悲和德行（Ref. 相傳為舍利佛尊者所著的《無礙解道》）

在德智皆是完美的狀態之下，才能為僧團和世間作出最有利的決定；才有資格為僧團制定戒律，或者廢除戒律。

在佛陀臨般涅槃時，他提到，如果比丘們希望的話，可以廢除小小戒。

當時阿難尊者沒有追問什麼是小小戒。

後來大迦葉尊者召集阿羅漢僧團匯集經典，就碰到這個疑難，不知什麼才是小小戒。

雖然大迦葉尊者是一位堪稱僧團老大的大弟子，席上全部都是阿羅漢；但沒有一人敢提出廢除任何僧團的戒律；他們將佛陀所制定的戒律全部保留下來。

如果是上座部佛教，應該也沒有僧人敢大肆宣告地廢除佛陀的任何一條戒律。

為什麼？如果他們敢廢除，那首先意味著他認為自己比大迦葉尊者、 當時的大阿羅漢還要厲害，甚至和佛陀平起平坐。

誰敢？

所以僧團的戒律是有他的神聖性在裡面的。

如果拿世間的價值觀硬套去僧團那裡改革，這便有失對佛陀、 法、 和僧團的尊重。

這類似於我們去朋友的家中暫住。朋友給我們一間房，但叮囑我們一定要守規矩，不能改裝房間。然而，我們住得久了，和朋友的家人打好關係；然後時機成熟時毅然改裝了朋友的房間，開始不守朋友所制定的規矩，甚至改了朋友的家規。

大家覺得怎麼樣？

所以這的確是一件和棘手的問題。因為大多數人都認為人權、 性別平等、 自由等等這些普世價值是金科玉律。

如果是一般人，見有人打著這些普世價值的旗號在僧團裡進行改革，很難不支持喔，對嗎？

所以這很聰明，這類似是一種政治運動。

所謂政治，就是對於一個社會群體的統治。

他們把僧團的制度和戒律轉變或廢除，然後自立規則來規範後輩或弟子，這無疑是一場政治運動。

如果把人權、 性別平等、 自由這些所謂普世價值放在世間裡，沒有太大問題，因為這些僅僅只是屬於世間的東西。

但如果把這些搬來佛教裡，這很大問題。 

為什麼？ 所謂佛教，就是佛陀的教導。 我們來信佛教是信佛陀的教導，還是信自己的教導？

自古以來，男女何嘗是平等的？就算我們真的努力去讓他們平等，是否真的能平等？

首先身體結構已經不同了，這個大家都有共識。

其次，身體裡的荷爾蒙都不同。

這些是肯定的。

如果我們說佛陀為比丘尼制定多許多戒律，這是歧視，這怎麼講得過去？

有很多時候，是對女性的體諒，對女性的照顧，對女性的保護。

例如有些地方的法律會禁止男性和低於某個歲數的女性發生性行為，但沒有相反的規範，為什麼？ 這是否歧視男性？

再者；整體而言，男性和女性的平均心靈狀態也不同

很簡單， 例如哪個群體會較易情緒化？

哪個群體貪欲會較重？

哪個群體會較易怒？

哪個群體會較易妒忌？

哪個群體會較吝嗇？

哪個群體會較容易說是非、 離間分化他人的感情？

哪個群體會較有智慧？ (Ref.AN4.80,5.30)

哪個群體較小氣？

哪個群體較多埋怨？

哪個群體較果斷？

哪個群體的心力較強？

這是說整體，不能以我們個人和身邊的圈子來說。

大家客觀不起情緒地觀察和考量一下，哪個較多？

說到這裡，誰生氣就是小氣哦～

佛陀的僧團不同於世間的團體。

合格的出家人必須是限制和削減自己貪嗔癡和種種煩惱的人，而不是保留或增強自己的煩惱，然後要佛陀反過來遷就我們。

如果是這樣，為什麼還來出家？ 為什麼不自立門戶創立自己的教？

佛陀制定戒律，有他的目的和好意：

1.為了僧團的良善和安樂

2.為了折服厚顏無恥的僧人

3.為了讓美善的僧人安樂

4.為了節制目前和未來僧人的煩惱

5.為了節制目前和未來僧人的敵意

6.為了限制目前和未來僧人的罪過

7.為了避免目前和未來僧人的諸多恐懼

8.為了限制目前和未來僧人的不善法

9.為了憐憫在家人

10.為了切斷懷有不良慾望僧人的黨羽

11.為了讓沒有信心的人生起信心

12.未來讓有信心的人信心增大

13.為了讓正法存續

14.為了資助和維持戒律（AN2.201)

佛陀為比丘尼所制定的八敬法（AN8.51），看似是歧視和輕視女性。

佛陀已經根斷了傲慢之根，怎會輕視和不尊重任何人？

佛陀並沒有為在家女性制定這些規條，僅僅為比丘尼制定。

為什麼？ 出家是要來去除煩惱，不是為了滋長它們！ 假如一般女性的煩惱是比較多，為了幫助她們減輕煩惱和傲慢之心，為何不可以制定一些規條來達到良善的目的？這是為了她們的快樂！ 煩惱就是炎熱和痛苦的同義詞。沒有煩惱就是快樂的同義詞 

不論男女來修行，假如遇見一位良師，都只會把我們的煩惱蹂躪得體無完膚。

貪心？ 導師會嚴厲呵斥

生氣？導師會嚴厲呵斥

妒忌？導師會嚴厲呵斥

吝嗇？導師會嚴厲呵斥

傲慢？導師會嚴厲呵斥

如果我們來出家，但仍然覺得自己很重要，而且不肯捨去這種傲慢之心；這根本不是出家，這是搬家！

當蓮花色尊者，讖摩尊者這些女性阿羅漢大弟子仍然尊重佛陀所制定的八敬法和比丘尼戒。如果我們仍是凡夫，我們自行根據自己的判斷而廢除和不尊重佛陀所制定的法與律；這是比蓮花色和讖摩尊者更加厲害嗎？

一個是女性中神通第一，一個是女性中智慧第一

如果我們是平權的受益者而提倡平權，這不是貪權是什麼？

當我們是平等的受益者而提倡平等， 這不是‘我和你平等’ 的傲慢之心是什麼？

在家人看到出家人貪嗔癡仍那麼重，和自己差不多，甚至比自己還重。

在家人看到出家人仍那麼自私，和自己差不多，甚至比自己還自私

在家人看到出家人品格不佳，和自己差不多，甚至比自己還差

還怎會對佛教有信心？

當我們不貪權，我們不欲求別人的尊重，我們去掉自己的貪嗔癡

反而別人會主動送來權力，地位和名譽

反而別人會主動來尊重我們

但出家人是要這些貪嗔癡的世間東西嗎？還是要涅槃？.......

"Political Movements Within the Sangha"

The monastic code (Vinaya) of the Sangha is truly sacred. 

In the Mahaparinibbana Sutta, the Buddha explicitly instructed Venerable Ananda that after his passing, the Dhamma and Vinaya would serve as the teacher for monks.

The Buddha did not appoint any disciple—not even the great arahants—to replace him as the central authority of the Sangha, wielding the same power and reverence as the Buddha himself. Why? One key reason is that only the Buddha possessed omniscient wisdom and perfect compassion and virtue (Ref. Patisambhidamagga, traditionally attributed to Venerable Sariputta).

Only in a state of flawless wisdom and virtue could one make the most beneficial decisions for the Sangha and the world—or have the authority to establish or abolish monastic rules.

On the verge of his final passing, the Buddha mentioned that monks could, if they wished, abolish the very minor precepts. At the time, Venerable Ananda failed to ask what constituted "very minor precepts." Later, when Venerable Mahakassapa convened the assembly of arahants to compile the teachings, this ambiguity arose—no one knew which rules were "very minor."

Though Venerable Mahakassapa was a leading elder of the Sangha, and all present were arahants, not a single one dared to propose abolishing any precepts. They preserved every precepts the Buddha had established.

Even in Theravada Buddhism today, no monk would dare boldly declare the abolition of any rules set by the Buddha. Why? Doing so would imply they consider themselves superior to Venerable Mahakassapa and the great arahants of the past—or even equal to the Buddha. 

Who would dare?

Thus, the Vinaya carries a sacred authority.

Attempting to force worldly values into the Sangha as "reform" shows a lack of respect for the Buddha, the Dhamma, and the monastic community.

It’s like staying at a friend’s house: they give us a room but insist we must follow their rules and not remodel the room. Over time, we grow close to the family, and once the timing seems right, we start remodelling the room and rewriting their house rules. How would that be perceived?

This is a thorny issue because most people view human rights, gender equality, and freedom as universal truths. 

If ordinary lay people see someone advocating these values within the Sangha, how could they not support it? It’s a clever tactic—akin to a political movement.

Politics, after all, is about governing a social group. 

To modify or discard the Sangha’s ancient rules by the Buddha and impose new ones on future generations is undeniably a political maneuver.

Human rights, gender equality, and freedom are fine in secular society—they belong to the worldly domain. But importing them into Buddhism is problematic. 

Why? 

Buddhism is the Buddha’s teaching. Do we follow the Buddha’s teaching or our own teaching?

Since when have men and women ever been truly "equal"? Even if we strive for it, can they ever be?

Undeniably,

Their physical structures differ.

Their hormones differ also

If we claim the Buddha discriminated by prescribing more rules for bhikkhunis (nuns), how does that hold up? Often, these rules reflect compassion, care, and protection for women. 

For instance, some laws prohibit adult men from sexual relations with underage girls—but not the reverse. Is that "anti-male discrimination"?

Moreover, on average, men and women differ psychologically:

Which group tends to be more emotional?

Which has stronger greed?

Which is more prone to anger?

Which is more jealous?

Which is more stingy?

Which is more gossipy or divisive?

Which has sharper wisdom? (Ref. AN 4.80, 5.30)

Which is more petty?

Which complains more?

Which is more decisive?

Which has greater mental resilience?

We’re speaking in general—not about individuals. Observe objectively, without bias: which tendencies align where? (If this makes you angry, well… that’s pettiness.)

The Buddha’s Sangha is not a worldly institution. True monastics must restrict and reduce their greed, hatred, and delusion—not preserve or amplify them while demanding the Buddha to adjust to their preferences. 

If that’s the goal, why ordain? Why not start our own religion?

The Buddha established rules for clear and compassionate purposes:

1.For the welfare and harmony of the Sangha

2.To restrain shameless monks

3.To comfort virtuous monks

4.To curb current and future monks’ defilements

5.To dispel current and future monks’ hostility

6.To prevent current and future monks’ misdeeds

7.To avert future dangers for monks

8.To suppress unwholesome qualities of monks

9.Out of compassion for laypeople

10.To dismantle factions of monks with unwholesome desires

11.To inspire faith in those who haven't had faith

12.To strengthen existing devotees’ faith

13. To preserve the Dhamma

14.To uphold the Vinaya (AN 2.201)

The Eight Garudhammas for bhikkhunis (AN 8.51) may seem "sexist," but the Buddha had uprooted all arrogance—how could he disrespect anyone?

These rules apply only to nuns, not laywomen. 

Why? Monastic life is about eradicating defilements, not indulging them! 

If women, as a group, tend toward certain weaknesses (e.g., conceit), why shouldn’t rules exist to help them overcome these? These are for their happiness and well beings! Defilements are the synonym of hotness and sufferings!

In genuine practice—whether as a man or woman—a true teacher will crush our defilements mercilessly:

Greed? Rebuked.

Anger? Rebuked.

Jealousy? Rebuked.

Stinginess? Rebuked.

Arrogance? Rebuked.

If we "ordain" yet cling to self-importance and conceit, that’s not ordaining —it’s just moving house!

Even great female arahants like Uppalavanna (foremost in psychic powers) and Khema (foremost in wisdom) respected the Eight Garudhammas and bhikkhuni rules. If we—still worldly beings—dare abolish or disregard the Buddha’s laws based on our own judgment, are we claiming to be wiser than them?

If we advocate "Egalitarianism" because it benefits us, isn’t that just greed for power?

 If we demand "equalily" when we are the beneficiary, isn’t that conceit of ' I am equal to you' ?

When laypeople see monks and nuns as greedy, angry, or deluded as themselves—or worse—how can they respect Buddhism?

When we renounce power, when we seek no respect, when we uproot our defilements…

Authority, status, and honor come unsought.

Respect flows naturally.

But do monastics crave such worldly gains? Or do they seek Nibbana?

《Be resolute》

Yesterday, Luang Phor asked the bhikkhunī.

Luang Phor asked a Korean bhikkhunī yesterday:

"Now that you are ordained, will you disrobe or not?"

She replied, "I’m not sure yet."

But one must be resolute.

One must have firm principles, ideals, and noble ideals like this.

We must let righteousness lead our lives.

If we let uncertainty lead, it will not work.

Because when we have principles, ideals, noble Dhamma ideals,

like in the time of the Buddha,

they ordained for the sake of Nibbāna.

They did not ordain with the feeling of 'I’m not sure yet.'

....

We must have principles, ideals, and noble ideals like this.

If we are uncertain, better not to ordain.

It must be steady.

----Luang Por Ganha

26-4-2025

《下定決心》

昨天，隆波問了一位韓國比丘尼：

「現在你已經出家了，將來會還俗嗎？」

她回答：「我還不確定。」

但人必須下定決心。

必須有堅定的原則、理想，像這樣崇高的理想。

我們必須讓正義引導人生。

若讓猶豫不決主導，是行不通的。

因為當我們擁有原則、理想、崇高的佛法理想時，

就像佛陀時代那樣，

他們是為了涅槃而出家。

他們出家時不會帶著「我還不確定」的心態。

....

我們必須擁有這樣的原則、理想與崇高的志向。

若心存猶豫，不如不要出家。

心意必須堅定不移。 

----隆波甘哈

2025年4月26日

如果出家人做得好，是可以有很大的啟發性的

但如果出家人做得不好，是反效果的

曾經某地試過有一場席捲全個城市的社會運動

他們癱瘓了交通，佔領了城市最繁忙的地方

然後有出家人走出來接受採訪，生氣怒斥抗爭者阻礙了自己的生活云云

最後當然遭到許多粗口辱罵和恥笑啦！

一般佛教徒對出家人有很高的尊重

但時移世易，現在也已經不是了

例如在緬甸佛國，出家人都可以被槍殺；更何況其他非佛教的地方？假如如果發生動亂起來

如果是非佛教徒或其他信仰的人，他們不會理解出家人的崇高地位的

他們看出家人就好像看普通人一樣，只看他們的言行舉止

如果做得不好，不會尊敬的

如果做得好，也會好像對其他好人那樣尊敬

所以出家人如果能夠去除自己的自私心、 貪嗔癡；

當社會發生矛盾動亂時，他們能夠活出佛陀和阿羅漢完全無私的德行

不僅能保護自己，也能啟發他人，為社會帶來清涼

Ajahn Brahm 曾說：‘假如出家人真的舉止得體，啟發他人，你根本不能被殺！’ 😂 

If monastics behave well, they can be very inspiring. 

However, if they behave poorly, it can have the opposite effect.

There was once a social movement that swept through an entire city. They paralyzed traffic and occupied the busiest parts of the city.

Then, some monastics came out to be interviewed, angrily denouncing the protesters for disrupting their lives.

As expected, they were met with a barrage of insults and ridicule!

Generally, Buddhists hold a high respect for monastics, but times have changed, and that is no longer the case. 

For example, in Buddhist Myanmar, monastics can even be shot; what about in non-Buddhist places? If unrest occurs...

Non-Buddhists or people of other faiths do not understand the elevated status of monastics. 

They see monastics just like ordinary people, judging them by their words and actions. 

If they do poorly, they won’t be respected;

if they do well, they’ll be respected like any other good person.

Therefore, if monastics can eliminate their selfishness: greed, anger, and ignorance, 

when societal conflicts arise, they can embody the selfless virtues of the Buddha and arahants. 

This not only protects themselves but also inspires others and brings peace to society.

Ajahn Brahm once said, "If monks are really behaving properly, inspires others; you cannot be killed!" 😂

如果我們出家，但做得不好，後果可以很嚴重的

大迦葉尊者在成為阿羅漢後，曾經說自己出家後、 還未成就前，那七天是在負債地吃國家的施食。（SN16.11)

噢～這真是可怕，細思極恐

大迦葉尊者之所以這樣說，是因為一位阿羅漢有圓滿的慚愧之心、 羞恥之心。

一般人如果不是阿羅漢，仍然存有貪嗔癡。

貪嗔癡代表著什麼？ 自私！

自私的我們佔了佛陀的便宜，以出家人的身份接受並享受別人的頂禮、 極度尊敬、 優質的供養、 善言善語、 拍馬屁。

真是可怕

這根本就是在負債，大迦葉尊者說得沒錯

《小部。傳記》中記載，大迦葉尊者還是在家人時，雖然不想，但被父母安排了婚事。自從他們結婚後，他們把花放在他們床中間，並互相答允不要碰到花朵。

他們完全沒有性行為，也沒有生起任何情慾。

在父母去世後，大迦葉尊者繼承了巨大的資產。

有一天，他們因為看到雀鳥在吃蟲，而對惡業有很大的懼怕。於是為對方剃頭，直接捨下所有的資產出家。

當到達分岔路時，他們頭也不回地各走各路，那時他們極度崇高的德行感得大地震動,天空雷鳴。

當他遇到佛陀後，佛陀便對他說：‘對這麼全心全意的弟子，假如不知道然後說：「我知道。」不見者然後說：「我看見。」他的頭會破裂。’（SN16.11)

所以我們看到，假如出家但不修行、 沒有絲毫美德，極度危險。

假如來頂禮者---不論在家人還是出家人---的德行極度崇高。我們起了傲慢之心、對他們妄語。

或許真的如佛陀所說，自己的頭直接裂給我們看。

因此如果我們是在家人，在未來出家，為了安全，必須要有保護措施。

保護措施就是五戒十善業

五戒：1.不殺生 2.不偷盜 3.不邪淫 4.不妄語 5.不飲酒

十善業：1.不殺生 2.不偷盜 3.不邪淫 4.不妄語 5.不離間語 6.不粗惡語 7.不閒雜語 8.不貪取別人的東西 9.不妒忌、 吝嗇、 怨恨、 想傷害別人  10.具備因果的正見

除了自己的出家戒外，這五戒十善業是非常重要的。Luang ta siri 形容這是聖者的戒。

如果誰人持好它們的話，就有聖者的崇高德行。

如果我們能夠去除傲慢之心的話，不覺得自己比任何人好的話；那就比較安全了....

至起碼自己的頭不會裂給我們看....

If we ordain but do not practice well, the consequences can be severe.

Venerable Mahakasappa, after becoming an Arahant, once said that during the seven days of buddhist monkhood before his attainment, he was eating the alms provided by the state while being in debt. (SN16.11)

Oh, this is truly frightening—thinking about it deeply is terrifying.

The reason Venerable Mahakasappa said this is that an Arahant possesses a perfect sense of shame and modesty. 

Ordinary people, if they are not Arahants, still harbor greed, hatred, and ignorance.

What do greed, hatred, and ignorance represent? Selfishness!

Selfishly, we take advantage of the Buddha, accepting and enjoying the respect, reverence, quality offerings, and flattering words that come with being a monastic.

It is truly frightening.

This is essentially living in debt, and Venerable Mahakasappa is absolutely correct.

In the "Small collections: Legend," it is recorded that before he ordained, Venerable Mahakasappa was arranged to marry a very pretty girl against his will by his parents. 

After they married, they placed flowers in the center of their bed and agreed not to touch the flowers. They had no sexual relations and no attachement with each other arose.

After their parents passed away, Venerable Mahakasappa inherited a vast fortune. One day, seeing birds eating insects, both of them were filled with great fear of bad karma. Thus, they shaved each other's heads and renounced all their wealth to ordain.

When they reached a fork in the road, they walked their separate ways without looking back. 

At that moment, their extremely noble virtues caused the earth to tremble and the sky to thunder.

When he met the Buddha, the Buddha said to him, “For such a devoted disciple, if he does not know and then says, ‘I know,’ or the unseen says, ‘I see,’ his head will burst.” (SN16.11)

So we see that if one ordains but does not practice in line with Dhamma , and has no virtues; it is extremely dangerous. 

If we harbor pride when being approached by those who are extremely worthy of reverence—whether laypeople or monastics—and lie to them. Perhaps, as the Buddha said, our heads might burst before our eyes.

Therefore, if we are laypeople and plan to ordain in the future, we must have protective measures for safety.

The protective measures are the Five Precepts and the Ten Good Deeds:

• Five Precepts:

  1. No killing

  2. No stealing

  3. No sexual misconduct

  4. No lying

  5. No taking intoxicants

• Ten Good Deeds:
  
  

  1. No killing

  2. No stealing

  3. No sexual misconduct

  4. No lying

  5. No divisive speech

  6. No harsh speech

  7. No idle chatters

  8. No coveting others' possessions

  9. No jealousy, stinginess, resentment, or desire to harm others

  10. Having right view of Kamma

Besides one’s own ordination precepts, the Five Precepts and Ten Good Deeds are very important. Luang Ta Siri describes these as the precepts of the saints.

If anyone can uphold them well, they will possess the noble virtues of the saints.

If we can remove pride and not feel superior to anyone, we will be safer... 

at the very least, our heads won’t burst before us...

小鳥活在鳥籠

雖然有人餵食，有人照顧，有人幫他們清理大小二便

但他們活得根本不自由；快樂只有一點點，卻很壓抑痛苦

然而，有時因為習慣了，和主人產生感情；卻不願飛出鳥籠，找尋更大的快樂

同樣地，在家生活就如活在鳥籠之中

雖然享有金錢、 地位、 權力、 大職位、 親朋戚友；

但活得根本不自由，天天營營役役，都不知道為了些什麼；結果快樂只有一點點，卻很壓抑痛苦

然而，有時因為習慣了，執著了這一切；卻不願飛出鳥籠，找尋更大的快樂

讓我們飛出鳥籠吧！

飛出鳥籠不意味著必定要出家

飛出鳥籠意味著心不執著一切，不受任何東西束縛

噢～

不論是出家人還是在家人；如果做到的話是多麼自由和快樂啊！

Little birds live in a cage.
Although someone feeds them, cares for them, and cleans their droppings,
they do not live freely; their happiness is minimal, but they are oppressed by suffering.
Yet sometimes, due to habit, they form an attachment to their current lives and owner
and are unwilling to fly out of the cage to seek greater happiness.

Similarly, living as a layperson is like living in a cage.
Although one enjoys money, status, power, high positions, and friends and family,
they do not live freely, working tirelessly every day without knowing why;
as a result, their happiness is minimal, but they are oppressed by suffering.
Yet sometimes, due to habit, they cling to all of this
and are unwilling to fly out of the cage to seek greater happiness.

Let us fly out of the cage!
Flying out of the cage does not necessarily mean ordaining.
Flying out of the cage means not being attached to anything, not being bound by anything.
Oh—
whether ordained or lay, how free and happy one could be if they achieve this!

《尊重》

對於佛陀和阿羅漢，他們已經根斷我慢和自我感，所以會尊重一切眾生

但一般來說，平凡人傾向尊重心靈水平比自己高的人，不尊重心靈水平比自己低的人

如果我們是在家人，我們的煩惱很厚重，很自私；那就得不到大部份人的尊重

如果我們的煩惱比較薄，比較無私；那就能得到大部份人的尊重

所有有智慧的在家人，都會尊重佛教出家人。這是因為他們的戒律比自己嚴格，戒定慧、心靈水平比自己高。

然而，如果出家人並沒有尊重戒律，沒有絲毫戒定慧；那麼有些在家人就會輕視和不尊重他們。因為在家人會覺得他們和自己根本就一樣，甚至比自己還差；所以根本不值得尊重。所以出家人守好戒律是最基本的，這是在尊重自己的身份---所謂人必自重而後人重之。但如果是沒有我慢的在家人，依然會尊重他們，因為他們代表著佛教的僧團；而且我們對所有眾生都應該尊重不輕蔑。

天神比人類更挑剔；因為他們的生存境界本身就比人類高。如果出家人修得不好，他們可能會比人類更加輕視這些出家人。但如果連天神也尊重的出家人，就代表他們的修行確實是真材實料，深不可測了。

隆波帕默說，‘天神有五戒，天神有有慚愧心和畏懼心 ’

慚就是羞恥於作惡，愧就是害怕於作惡或其惡果。

然而，天神還會縱慾於感官快樂。

Luang Por Ganha 也說，連天神也會發生戰爭；因為他們執著於自我，執著於階級、地位、身份——所以他們打架。

欲界天神還會打架，但梵天神應該就不會了，而且他們也不會縱情於感官快樂。然而，梵天神仍有我慢，仍執著於禪定的快樂、執著於生命。

不論是在家還是出家人，假如能夠遠離感官享樂、破除我慢、不執著於一切。那麼連天神也不敢輕蔑，也會尊敬。

《Respect》

For the Buddha and the Arahants, they have severed conceit and the sense of self, so they respect all beings.

However, ordinary people tend to respect those whose spiritual level is higher than their own and do not respect those whose spiritual level is lower.

If we are laypeople with heavy defilements and selfishness, we will not receive the respect of most people.

If our defilements are lighter and we are less selfish, we can gain the respect of most people.

All wise laypeople will respect Buddhist monks. This is because their precepts are stricter than those of laypeople, and their levels of stillness and wisdom are higher.

However, if monks do not uphold the precepts and lack any stillness and wisdom, some laypeople may look down on them and disrespect them. This is because laypeople feel that such monks are no different from themselves, or even inferior; therefore, they are not worthy of respect.

Thus, it is fundamental for monks to uphold the precepts as a sign of respecting their own identity—one must respect oneself before others will respect them.

However, laypeople without conceit will still respect them, as they represent the monastic community of Buddhism; moreover, we should respect all beings and not belittle them.

Deities are more discerning than humans because their realm of existence is inherently higher than that of humans. If monks do not practice well, deities may look down on them even more than humans do. However, if a monk is respected by even deities, it indicates that their practice is indeed genuine and profound.

Luang Por Pramote said, “Deities have the Five Precepts, and they possess a sense of shame and fear of wrongdoing.” Shame is the embarrassment of doing evil, and guilt is the fear of doing evil or its consequences. However, deities may still indulge in sensual pleasures.

Luang Por Ganha also said that even deities can engage in wars because they cling to the self, clinging to class, status, and identity—which is why they fight.

Deities of the desire realm may still fight, but Brahma deities likely do not engage in such conflicts, nor do they indulge in sensual pleasures. However, Brahma deities still possess conceit and cling to the happiness of stillness and existence.

Regardless of whether one is a layperson or a monk, if one can distance themselves from sensual pleasures, eliminate conceit , and not cling to anything, even deities will not dare to look down upon them and will show respect.  

當我們的影響力越大，就越危險

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

整個世界的人都會照單全收，吸收了我們的貪嗔癡

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

當我們讓別人的心靈質素下降，生起更多貪嗔癡，佛陀說那是惡業（SN42.2)

如果全世界都因我們而墮落，那個業是可想而知的

宗教師、 出家人也一樣。

如果我們是出家人，因為人人都會稱我們為師父，以我們為榜樣

我們說了些什麼，許多人都會照單全收

就算沒有說話，單單只是行為；有許多人看到後都會有樣學樣

師父有貪嗔癡，結果信徒也被感染而有貪嗔癡

但通常師父會沒事，因為在家人看在袈裟的份上不敢批評或說些什麼

但在家信徒則不同，別人不會給他們面子的，會痛擊他們

當我們帶給別人不好的影響，那個業還是有的

但如果我們沒有貪嗔癡，周圍的人也被感染變得沒有貪嗔癡

看到別人因我們而變好，變得更幸福，得到稱讚等一切美好的事物

相信我們也會生起滿足感

我們帶給別人良好的影響，那真是功德無量

The greater our influence, the more dangerous it becomes.

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

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

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

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

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

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

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

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

Bringing positive influence to others is truly immeasurable merits.

The ego is suffering. We must understand this.

Without understanding, we cannot solve our problems.

The path to becoming a monk often involves madness many times over.

自我就是痛苦。我們必須理解這一點。

沒有理解，我們無法解決問題。

成為僧侶的道路往往涉及許多次的瘋狂。

--Luang Por Ganha

Wednesday, March 12, 2025

When people ordain for many years

but still cling to their sense of self,

they become criminals in robes.

Once they disrobe, they return home as criminals.

Do you agree?

Because they ordain just for the robe,

just for the shaved head,

just to attend ceremonies and receive alms,

just to play on their phones,

chatting on LINE.

After many years in robes, they become thieves.

當人們出家多年，但仍然執著於自我時，他們就成了穿袈裟的罪犯。一旦他們還俗，就會以罪犯的身份回到家中。你同意嗎？

因為他們出家只是為了袈裟、為了光頭、為了參加儀式和接受施捨、為了玩手機、在LINE上聊天。經過多年穿著袈裟，他們變成了小偷。

---Luang Por Ganha

Dhamma Talk given on Friday, March 14, 2025

小器的方丈不是一般的方丈

因為Ajahn Golf 說，：‘出家人的正常素質，就是會原諒的。因為如果不原諒的話，就沒了出家的心。’

Monastic Dean who is narrow-minded is not ordinary monastic dean

Because Ajahn Golf once said:' The normal quality of a monk, is willing to forgive. If he doesn't forgive, he has lost his mind of a monk.'

佛陀曾說（MN112）：在家生活是障礙，是塵垢之路；出家是露地，

住在家中，不容易行一向圓滿、一向清淨的梵行啊

阿那律尊者曾說（AN8.30）：這個法是1.少欲2. 知足3. 獨居4. 精進5. 現起念6. 得定 7. 有慧 8.無（煩惱的）增殖的。

在家人要完全實行佛陀所教導的佛法，有一定困難。

例如少欲，我們在家人假如要獲得上司的垂青，大公司的注目，有時便要被迫表現自己，讓他們知道自己的好，自己的才華，自己的勤奮，自己過去有什麼功績。那些議員，政府官員也是，為了避免大眾的攻擊，得到大眾的支持，便要羅列自己的功績，施政的效益，以在選舉中獲得支持。少欲的意思，就是自己有好的素質而不欲求別人知道。大家可以看見在家生活是很難實行的。

知足也是。知足的意思是我們擁有什麼，就滿足於這個。但在家人也是很難實行。當我們是這個職位的時候，很自然就會想更進一步，獲取更多的財富，地位和權力。例如那些政府官員也是，剛開始是最低級的，然後便會希求更高的職位，後來更想參選總統，總理，特區首長等等。 我們有這麼多錢，就會想要更多。這是在家人的常態。就算我們不想，我們的家人也會催促我們要上進，不要滿足於現狀。

在家人要實行獨居也是困難的。假如我們不去和人交際，很快友誼便會褪去。在工場上假如不和人交際，便會被說為不合群的怪人，有損我們世俗的利益與快樂。但如果我們是出家人，別人見我們剃頭了，就會多一份尊重和距離感，不敢過於親暱。就算有在家人來拜訪，也容易讓心傾向於出離，獨處，不攀緣。

在家人也可以很精進，但是是在精進於賺錢。佛陀指的精進是指努力捨斷不善法，努力具足善法。努力地培養戒定慧。通常我們的一天都會被工作與家庭所佔據，很難得才能抽取時間能提升自己的心。

正念也是。我們的念都用在工作上，很少部分才用在‘正’念上。正念是什麼？正念是憶持自己的身/受/心/法，覺知它們的生滅，無常，苦，無我。

因為在家生活有許多紛擾，有工作，朋友，家庭的擾動，所以在家人是很難培育定力的。出家人較為空閒，有更多時間修行，因此出家人是容易培育定力的，有時更能成就禪那。

這個佛法是有慧者的法。什麼是智慧？就是洞察生滅，無常，苦，無我的智慧，那是能夠導向苦滅的智慧。但在家人們，他們的智慧都用在怎樣賺錢，怎樣獲取名利上，就算是佛教徒也是這樣。

這個佛法也是樂於無煩惱的增殖的。在家人到了某個年齡，都會想有個伴侶。就算自己不太想，父母親戚也會催促我們去結婚生子。但一有伴侶，就會增殖一連串不善法，它們是妒忌，吝嗇，性慾，情慾，控制欲，我慢。當有了孩子，就更加煩惱--要去管教，要去賺更多的錢去養家等等。 但假如我們去出家，這些煩惱就會被斬斷

還是在家人時，我們要看上司的面色，我們要看國王，總統的面色。但出家後，我們反而會受到他們的尊敬、供養、守護

在家時雖然是平民百姓。出家後反而受到他們的尊敬、供養、守護

出家後更能獲得禪那，各種神通和智慧。這些是當生直接可見的出家利益（DN2）

出家後，我們的戒師會訓練我們，讓我們培育五戒十善業，過午不食，不觀看歌舞劇，不躺臥高廣床座，不裝飾身體，不領受金錢。不再牽涉在家人的買賣與領受牲畜等。227條戒將規範我們成為一個非常有道德的人。

我們每天都要禮佛，為僧團作務，誦經，因此也產生許多的功德。

戒師會訓練我們守護根門，在感官接觸到外境時不讓貪嗔癡流入，讓心安樂安穩。

之後他們也會訓練我們正念正知於我們的行為，然後培育禪定，培育三明，最後滅盡煩惱。（MN112）

功德的排序如下： 布施<持戒<修定<修慧

出家人的戒德，定德和慧德都比在家人優勝，所以出家能產生許大的功德。出家人也能做佈施。 別人委託淨人供養我們的金錢， 我們也可以佈施給不同僧團、寺廟等等。 而且因為我們的戒定慧等德行, 我們佈施的功德會更大， 會比在家人更大

據說世上最頂尖的人過去世都是出家人。例如中國的許多皇帝，幾乎都是佛教出家人。外國的國王，總統等，有許多過去世都是神父，主教，牧師等等。

當心越清淨，就能產生越大的功德。因此未來總理，總統的職位，天帝，天官等等已經被現在一些出家人認領了。

同樣地，許多初果，二果，三果，阿羅漢的‘位置‘，也被出家人認領了。

出家的功德真是不可思議

曾經有一位德高望重的法師，常常被邀請到不同地方去說法。

但到晚年的時候選擇還俗

一還俗，有許多在家人對他的尊重立即退卻。

一還俗，原本許多人邀請他去說法，變成再沒有團體邀請他去說法

一還俗，原本出國很容易可以住的寺院，也不能住了，要另覓地方

大家可以看到，一套袈裟的威力是多麼強大。

因為這套袈裟代表著佛陀，代表著舍利佛，目犍連的聖僧眾

有許多在家人和天神，因為看在佛陀的面子份上，看在舍利佛目犍連和其他聖僧的面子份上，看在佛教的面子份上

而來頂禮我們

供養我們

尊重我們

討好我們：‘師父，是的。’ ‘好啊，師父。’ ‘師父，隨你喜歡。’ ‘師父，您真棒。’ ‘師父，隨喜您。’

不敢說我們是非，不敢攻擊我們，不敢挑釁我們

這件袈裟的威力是多麼強大啊，對嗎？

隆波間夏說得很貼切：【自認為是僧侶，而行為傲慢，對吧？

如果有人不接受法和戒律，不接受涅槃，那麼那些出家人就全都是小偷，對吧？

僧侶對僧侶說，那是小偷幫】

為什麼是小偷？

一個出家人，要守持佛陀所制定的戒律，才是合格的佛教出家人。

假如沒有持守戒律，那身體上是佛教出家人，心已經不是了。

仍然穿著佛陀的袈裟，那豈不是偷了佛陀和僧團所擁有的尊重？偷了佛陀和僧團的供養？偷了佛陀和僧團所擁有的讚譽，好聽的說話？

既然德不配位，那就是偷來的東西了。或者我們說，是來佔佛陀的便宜，佔聖僧眾的便宜。

那個罪業是很大且無量的。

但如果我們是在家人，面前是一個惡法的比丘，還是要像尊重一切眾生那樣尊重他。因為他還是代表著佛教和僧團的。

假如遵從戒律，有定力，有智慧;心地清淨；雖然身是在家人，心已經是出家人了

假如不遵從戒律，沒有定力，沒有智慧；心不清淨；那雖然身是出家人，心仍是在家人，不是真的出家人

因此出家做一個真正的比丘是不易的。因為我們要真的受得起在家人的尊重。

但如果出家出得好，有遵從戒律，有定力，有智慧；那個功德也是無可計量的。

‘’在泰國，有一位員工 天天被老板罵，

他生氣了，然後，就辭職去當和尚 天天路過公司……‘’

佛陀在《沙門果經》DN2 就這樣說囖。

雖然在家時是別人的僕人，要看老闆國王的面色。出家後，反而會受到他們的尊敬、供養、守護。

就算在家時是普通職業的人，但出家後，連國王首相等也要尊敬、供養、守護。

這些就是出家其中兩個直接可見的結果。

但千萬不要覺得出家很好玩。Ajahn Golf 說：‘就是我們真的好好修行的話，就會有很大的福報，讓我們可以快一點證到道果涅槃。但是如果我們出家了，沒有好好地做好，也是很大的惡業’

因為我們穿著佛教的袈裟，我們就是在代表佛教。

假如我們做得不好，戒行不佳，是在人間和天界那裡影響佛教的聲譽，讓天神和人類失去信心。有些天神沒有特別信仰，假如看見我們品格差劣，便會失去對佛教的信心了。您說罪業大不大？

出家人比在家人優勝的地方，很多時只是在於他們的戒。

但在家人也可以修得很好的。他們也可以有八戒，即沙彌十戒中的頭九條戒。

沙彌只是多過他們‘不持金錢’戒而已。 假如出家人持有金錢，那就和一些持八戒的在家人幾乎沒有兩樣了。如果樂於接受他們的尊重，供養，頂禮，然後生起傲慢心，難道我們不羞恥嗎？罪業可以很大的

又例如一些在寺院住的‘在家人’ （其實已經出家了），不僅持八戒十戒，也可以進入四禪八定，有些是聖者，甚至可以進入滅盡定；例如Por khao wanchart yimme。如果出家人做得不好，而樂於接受他們的尊重，供養，頂禮，然後生起傲慢心，難道我們不羞恥嗎？罪業可想而知。

又例如，我們出家後戒臘很高。然後有個出家才幾年的後學修成了阿羅漢。 在見面時，他因為僧團的禮儀禮敬我們。我們以凡夫的身份接受禮敬，然後傲慢地輕視他：哈哈！你看，他禮敬我了。 那下世可以下地獄了

佛陀在法句經308中說：

如果我們破戒不克制，若果接受國人的食物

那不如吞鐵丸，熾熱如火焰

義註解釋，意思是，因那吞噬熾熱鐵丸的緣故，只是一次生命被燃燒。然而，破戒者消受信施後，許多百生將在地獄中受煎熬。

SN19 中也記載，大目犍連尊者就曾看見許多受折磨的比丘，比丘尼，沙彌，沙彌尼的鬼魂；他們在上一尊佛迦葉佛的年代品行不佳，因此一直受苦到現在。

地獄門前僧道多，如果我們將來出家，不要疏忽大意。

‘’‘’內容和圖片由 本報記者提供