培育善法 Cultivating goodness

很久以前，有位師父請教大師父隆波間夏：應該做什麼善事好呢？

隆波說：什麼善事都應該做

不同的善事，都有不同的果報。

假如我們只是喜歡做某一類的善業，那麼我們未來所得到的果報也會很片面。

【布施】

布施能帶來富有的果報。但布施不同的物品，也會有不同的果報。

舉個例子，根據AN5.37,佛陀說，供養食物能得力量，容貌，急才，壽命，快樂。

SN1.42中佛陀也說，

布施食物會得到體力之果

布施衣服會得美貌之果

布施交通工具會得安樂之果

布施燈火會得視力

布施住處會得到一切的果報

而布施法，則是在給予不死（涅槃）

任何人去除別人恐懼、給予庇護，都會有許多圍繞追隨者(DN30)

假如有人修四攝法，例如他布施，說好聽的說話， 做對別人有利益的行為（例如說：這個應做，這個不應做，結交這樣的人，不要結交這樣的人），平等（不輕蔑其他人例如和人同甘共苦，一同吃飯）。 他將會有許多服從，忠誠的追隨者，假如他說糾正別人的說話，也會讓人信服，跟隨實行。(DN30)

任何人不吝嗇地常為眾人講說連接利益與法的說話。未來他投生時會是地位最高的人。(DN30)

任何人盡力讓人快速掌握知識，任何自己身份應得的、屬於自己的、適合自己的事物，很快便能得到(DN30)

任何人使長久失散或旅居國外的人和親屬團聚，果報成熟時，他將會有許多質素好的兒子，許多弟子。(DN30)

任何人祝願和幫助他人，在各方面（美德上和資產上）增長而不損失。 果報成熟時，他所得到的財產和善法都不會減退(DN30)

任何人以和藹、不蔑視、不憤怒的目光看人。 果報成熟時，許多人都會喜歡見他，受人鍾愛。(DN30)

帶領，鼓勵人做各種善行的人，未來會受眾人追隨。假如成為宗教師，他的教誡會受別人喜歡，受眾人追隨。(DN30)

太多了，你每布施送一樣東西出去，都會收回不同的果報。

還有一種布施，是我們很少提及的，叫做 ‘原諒施’  ，luang por lersi lingdam 說，假如我們肯去原諒別人，將能幫助我們斬斷貪欲，而且寬恕是斷除無明的基礎。假如任何人心懷寬恕布施，這人最終將能解脫痛苦，成為阿羅漢。

【持戒】

只是布施而不持戒的人，他們將不能享有其餘的福報。

佛陀說，持戒能夠避免我們墮落惡道，讓我們往生善道，成就財富，證得涅槃。

luang por lersi lingdam 開示說

任何人不殺生的話，他將生而貌美，無病痛困擾，長壽。《經藏 小部 小誦經》的註釋《闡明勝義》補充說，我們也將會身體強壯，口齒清楚，變得勇敢，無畏懼，無憂愁。 也會受到別人的喜愛，有許多隨從。不會有人能破壞我們的群眾。很少會和喜愛的人別離。就算被人攻擊，也不會死去。而且不會被人迫害

【背後業力邏輯：

1.貌美：因為殺生往往伴隨嗔心，而不殺生遠離嗔心，親近慈悲心；《小業分別經》的邏輯顯示嗔心會導致醜陋的果報。所以不殺生自然會活得貌美的果報。

2.長壽：因為殺生在縮短別人壽命，不殺生不縮短別人壽命；所以果報也會讓我們得到長的壽命

3.無病痛困擾、身體強壯：因為在成功殺生前必定會傷害對方身體，為對方帶來肉體上的痛苦、衰弱；所以果報是多病痛。而不殺生的果報自然就是無病痛困擾、強壯

4.口齒清楚：因為殺生在傷害對方的身體和器官，所以果報成熟時也會讓我們的器官不圓滿。而不殺生讓我們的器官，包括言語器官（舌、聲帶、發音系統）也會圓滿。而遠離殺生的心是慈悲、柔軟、清明清晰的，所以自然會讓人口齒清楚。

5.變得勇敢、無畏懼、無憂愁：不製造他人的恐懼與痛苦，自己不受恐懼、憂愁業報；心懷慈悲故生起內在的勇氣與安穩。

6.不會有人能破壞我們的群眾、很少會和喜愛的人別離：殺生常破壞他人眷屬與團體；不殺生則不造此業，因此自己的群眾、眷屬和合穩固，不易離散。

7.就算被人攻擊，也不會死去；不會被人迫害：強大的「不奪命業」產生保護力，即使有外緣攻擊，也較不易喪命或遭受嚴重迫害。這與殺生「易被殺、短命」的果報相反。

8.受到別人的喜愛、有許多隨從：不殺生的人不會威脅他人生命，大家自然生起好感與信任，願意親近、跟隨、服侍。這是「無畏施」與「慈心業」的共同果報。】

不偷盜者將會財富豐富富有，不被盜賊，任何災禍毀壞財富。義註補充說，我們會得到屬於我們自己的財富，而不是那種和人共有的財富。而且容易當上首領，無所不知，獲得快樂。

【背後業力邏輯：

1. **財富豐富富有 + 不被盜賊 + 任何災禍不毀壞財富**：

這是與偷盜惡業最直接相反的果報。

- 偷盜的業行是「奪取他人不與之物」，會破壞他人對財物的安全感與擁有權。這種破壞性的業力，成熟時會讓自己未來世的財富「不穩固」：容易被盜、被奪、因災禍（火災、水災、戰亂、官司等）而損失，或財富來得快去得快。

- 不偷盜則是「尊重他人財物所有權」，等於對無量眾生施予「財物安全」的布施（類似不殺生是施「無畏」）。這種「給予安全」的善業，反過來讓自己的財富「受到保護」：豐富、穩定、不易被盜、不易因災禍毀壞。

2. **得到屬於我們自己的財富，而不是和人共有的財富（asādhāraṇa）**

- 偷盜常常涉及「侵占他人或共有之物」，這種業會讓自己未來世的財富「糾纏不清」：要和他人共有、容易有爭議、或感覺「不完全屬於自己」（例如要分給共業的人、敵對者、或因過去偷盜而產生的債務）。

- 不偷盜則讓財富「清淨、明確、無爭議」。註釋用 **asādhāraṇa**（不共有的、不與他人共享的）來形容：這是真正「屬於自己」的財富，不用和別人分、不用擔心被索討，擁有權完整而清淨。

這也是為什麼很多持不偷盜戒清淨的人，財富雖然多，但感覺「乾淨、安心」，而不是充滿糾紛或不安。

3. **容易當上首領（領導者）**

這是信任（saddhā）與責任的果報。

- 偷盜的人不可信任，別人不會把財物、職位、資源交給他，因此難以成為領導或被委以重任。

- 不偷盜的人「值得信任」。當一個人長期不偷盜，別人（包括上司、團體、群眾）自然會覺得「把事情交給他放心」，於是容易被推舉為首領、被賦予權力與資源。  

  這在經論中常被描述為「得王位、得統治權、得多隨從」（issariya, parivāra）。

4. **無所不知 + 獲得快樂**

- **「無所不知」**：這裡多半指在世間事務上「明瞭、通達、善於處理」（而非字面上的全知）。因為不偷盜的人心識清淨（沒有貪心（lobha）：想要不屬於自己的東西；沒有欺誑心：隱藏行為、說謊掩飾；沒有恐懼與不安：擔心被發現、被追討、良心不安）；所以容易生起禪定。此乃‘戒能生定’。 當心有定力時，就會生起智慧。

而因為不偷盜的人值得信任，在領導或管理的位置上，這種信任會產生強大的實際效果：

• 別人願意把真實資訊告訴你（不會隱瞞、不會欺騙你）

• 別人願意把資源、機會、人脈交給你使用

• 別人願意主動幫忙、提供建議

因此容易獲得各種資訊與資源，也比較容易「知道該怎麼做」、決策明智。

5.**獲得快樂**：財富安全、不用擔心被偷、被奪、爭議，心安理得，這本身就是巨大的「現法樂」（現世快樂）。沒有對財物的恐懼與不安，心識自然安樂。】

不邪淫的人將會生而有忠實的下屬，不違抗命令，因下屬而幸福快樂。  如果根據佛陀的話語來引申，我們也不會受人討厭，惹人喜愛，不會有敵人 （AN8.40）義註補充說，持不淫戒的我們，不容易會和喜歡的人離別，夫妻和樂，身體容貌端正，會獲得衣食住藥。 而且睡覺會睡得好，不會恐懼，不會丟面，不容易憤怒，疑惑，和掩飾自己，會空閒快樂。

【背後業力邏輯：

1. 為什麼會有「忠實的下屬，不違抗命令，因下屬而幸福快樂」？

這是信任（trust）與忠誠（loyalty）的直接業果延伸。

- 邪淫最大的傷害之一，就是**背叛信任**。無論是對配偶、情侶，還是對周圍的人，都會製造猜疑、嫉妒與不安全感。這種破壞信任的業力，會讓自己在未來世（或現世）難以獲得他人的忠誠與順從。

- 不邪淫的人，在親密關係上保持忠誠、正直，這種「值得信任」的品質，會自然延伸到其他關係（包括上下屬關係）。下屬會覺得「跟隨這樣的人安心、不用擔心被背叛或利用」，因此願意忠心追隨、不違抗命令。

- 當下屬忠誠時，領導者自然「因下屬而幸福快樂」——事情順利、團隊穩定、自己不用花大量心力防範背叛。這是「如是因，如是果」的體現。

在古代社會或團體中，「不邪淫」往往被視為領導者的重要德行，因為它代表一個人能控制強烈的欲望與衝動，值得被委以重任。

2. 「不會受人討厭、惹人喜愛、不會有敵人」（AN 8.40 引申）

- 邪淫很容易製造**敵人**：被背叛的配偶、情敵、家庭成員、甚至社會輿論，都可能成為敵對力量。嫉妒與憤怒會擴散開來。

- 不邪淫則避免製造這些對立。行為正直、不傷害他人感情與家庭，不容易激起他人的怨恨與敵意，因此「不受人討厭、惹人喜愛、沒有敵人」。

- 這也與「慈心」相應：不邪淫的人在欲望上有所節制，比較不會因為情欲而傷害他人，自然招感善意與喜愛。

3.**不容易和喜歡的人離別、夫妻和樂**：  

邪淫是破壞婚姻與親密關係最直接的原因之一（外遇、 妒忌、信任崩解）。不邪淫則守護關係的忠誠與和諧，讓夫妻（或親密關係）穩定，不容易離散。這是「不破壞他人關係」的業果反饋。

4.**身體容貌端正**：  

強烈的邪淫與貪欲，會讓心識粗濁，業力成熟時可能影響色身（類似其他破戒會影響外貌）。不邪淫的心行相對柔和、清淨，容易感得端正、受人喜愛的容貌。這與不殺生帶來「貌美」是同一類的色身果報。

5.**獲得衣食住藥**：  

穩定的家庭與人際關係，會帶來物質上的支持（配偶、家人、團體的供養與幫助）。加上整體善業成熟，容易獲得生活所需。這是「關係和諧 → 外緣順遂」的結果。

6.**睡得好、不恐懼、不丟面、不容易憤怒、疑惑、掩飾自己、會空閒快樂**：  

  這是**內心層面**最直接的果報，非常重要：

  - 邪淫常伴隨**恐懼**（怕被發現）、**欺瞞**（要掩飾）、**嫉妒與憤怒**（怕失去）、**不安與疑惑**（關係不確定）。

  - 這些不善心所會嚴重干擾睡眠與心識安穩。

  - 不邪淫則去除這些污染：心識比較清淨、正直，沒有需要隱藏的事，因此**睡得安穩、無恐懼、不用掩飾自己**。

  - 內心平靜 → 不容易動怒、不容易起疑惑 → 自然有「空閒快樂」（心不被情欲與關係問題綁住，能享受安閒與喜悅）。

7.不丟臉：

業因層面：邪淫本身就是高風險製造「被揭露後丟臉」的行為，不做這個行為，就不會種下這個苦果的種子。

心識層面：心識清淨、正直，減少內在的恐懼、欺瞞與衝動，因此較不容易做出或陷入會導致丟臉的情境。】

不飲酒的人無劇烈的頭痛，不患神經病，不瘋癲，頭腦清醒，具備聰明智慧。義註說，果報成熟時，我們還不容易有嗔根心，例如不會慳吝，怖畏，妒忌，憤怒，激憤。也會幫助我們持不妄語戒，不離間語戒，不粗惡語戒，不閒雜語戒。 果報成熟時，其他美德也會因為持不飲酒戒而成就。 例如慚愧，知恩感恩，正直，慷慨布施，持戒，不懶惰，不放逸。

【背後的業果邏輯：

### 1. 為什麼「無劇烈頭痛、不患神經病、不瘋癲、頭腦清醒、具備聰明智慧」？

這是直接的**心識與色身果報**。

- 酒精和麻醉品會直接損害大腦與神經系統。長期飲用，會讓「心識依處」（manindriya，意根所依的身體基礎）受到傷害。

- 這種「自己主動讓心識混濁、損壞」的業行，成熟時會產生相應的果報：頭腦不清、容易頭痛、神經問題、甚至精神錯亂（瘋癲）。

- 反之，**不飲酒**則保護心識的清明。心識不被外物強制混濁，色身（特別是大腦與神經）的業果就會成熟為「頭腦清醒、智慧具足」。這是「如是因，如是果」最直接的體現。

這也是為什麼很多長期持第五戒的人，即使年紀大了，頭腦仍然比較清楚、反應靈敏。

### 2. 為什麼「不容易有嗔根心（不會慳吝、怖畏、妒忌、憤怒、激憤）」？

酒和麻醉品最大的問題之一，就是**削弱自制力、放大情緒**，特別容易激發**嗔心（dosa）**相關的狀態。

- 飲酒後，人容易變得情緒化、容易生氣、容易嫉妒、容易恐懼、容易吝嗇（怕失去控制）。

- 這種「讓嗔心容易生起、容易強烈」的業行，會在未來世形成「心識容易傾向嗔根」的傾向。

- 不飲酒則讓心識保持較穩定的狀態。沒有外力強行放大嗔心，心比較不容易被這些負面情緒主導，因此「不容易慳吝、怖畏、妒忌、憤怒」。

這是第五戒在「保護心識平衡」上的重要果報。

### 3. 為什麼「幫助我們持不妄語戒、不離間語戒、不粗惡語戒、不閒雜語戒」？

這是第五戒最常被強調的功能——**它是其他四戒的守護者**。

- 酒和麻醉品會嚴重損害**判斷力與自制力**。人在不清醒的狀態下，最容易說錯話：說謊、挑撥離間、口出惡言、講無意義的廢話。

- 很多破壞語業的行為，都是在飲酒或不清醒時發生的。

- 不飲酒讓心識保持清醒與自制力，判斷力較佳，也比較有力量控制自己的嘴巴，因此**更容易同時持好四種語戒**。

這就是為什麼經論常說：「持第五戒的人，比較不容易破壞前四戒。」

### 4. 為什麼「其他美德也容易成就」（慚愧、知恩感恩、正直、慷慨布施、持戒、不懶惰、不放逸）？

這是因為**不飲酒直接對治「放逸（pamāda）」**。

放逸是所有不善法的根本，而酒和麻醉品正是「放逸」最強的助緣。它會讓人：

- 失去慚愧心（hiri-ottappa）

- 忘記感恩

- 行為不正直

- 吝嗇、不肯布施

- 懶惰、放逸

不飲酒則去除這個最大的「放逸助緣」，讓心識比較容易保持**正念與自制**。在這種狀態下，以下美德自然比較容易生起與穩固：

- **慚愧心**：因為心清楚，知道什麼該做、什麼不該做。

- **知恩感恩**：心不混濁，比較容易記得別人的恩惠。

- **正直**：行為較少扭曲。

- **慷慨布施**：心不被「怕失去控制」的恐懼主導。

- **持戒與不懶惰、不放逸**：心識清醒，就有力量持續精進。

這也是為什麼第五戒常被稱為「一切善法的守護者」——它保護心識的清明，而清明的心識是培養一切美德的基礎。】

不妄語的人不會受到別人的誹謗中傷（AN8.40）引申Ajahn golf的開示，不妄語戒的人說話將很容易被人相信，沒有人會去騙他。大量的人靠近服侍（DN30）義註中提到，不妄語的人的牙齒會美麗整齊，各個器官都明淨，口有香氣，身體接觸到的東西都會是美妙的。言辭會清晰甜美，隨從都會恭敬地聽我們的話，而且說話會受歡迎。

【背後業果邏輯：

1. 不會受到別人的誹謗中傷 + 說話容易被人相信，沒有人會去騙他

這是**最直接、最核心**的果報（AN 8.40 及相關經論所引申）。

- **妄語的業行**會破壞他人對自己的信任。說謊的人，別人會覺得「這個人不可靠」，即使他說真話，別人也不容易相信。同時，說謊也容易製造是非與對立，招來別人的反感與誹謗。

- 長期說謊的業力成熟時，就會出現「即使說真話也不被相信、容易被誹謗、容易被他人欺騙」的果報。

- **不妄語**則建立強大的「可信度」。別人知道你說話算話、從不欺騙，自然會相信你的話

-不妄語也讓人也不會輕易去欺騙你（因為知道你不會輕易上當，或知道欺騙你會很沒面子）。

這來自可信度背後的「敏銳度」：

不妄語的人，通常有以下特質（長期持戒的自然結果）：

說話比較謹慎、注意細節

記憶力較好

（1.沒有因妄語而造成的記憶負擔-不用同時記真實版 + 虛假版 

2.妄語者習慣重構、調整事實，容易造成記憶混亂。不妄語者的記憶會更準確  

3.說謊時，人內心其實知道真相，卻要說出相反的話，這會產生內在的衝突和混亂。這種心理壓力會干擾大腦對記憶的編碼/形成（encoding）到提取（retrieval）過程，導致思想卡住卡住。而不妄語的人大腦中的記憶是什麼，就提取什麼來說，整個過程就會較清晰和順暢，記憶力較好 

4.不妄語的人，因為不需要編故事，通常在當下會更注意實際發生的事情和細節。注意力越好，記憶編碼就越清楚、越完整。

說謊的人則容易把注意力放在「怎麼說得圓、怎麼不被發現」上面，而不是專注在事實本身，長期下來對細節的記憶就會較弱。

5.說謊時心一定是不善的，混雜著癡和散亂，讓心混亂。而不妄語的人心清明、具念、不扭曲事實，在觀察和記憶時會更準確）

不妄語的人比較會觀察前後一致性

（-習慣養成：自己長期保持一致，所以對不一致特別敏感。

-認知資源：不需要管理虛假故事，大腦有餘力去監控別人的邏輯。

-心識清明：較少的扭曲與癡，讓人比較不容易被表面的言語和情緒所迷惑。）

因為善心頻繁，心會較清明，不容易被別人的花言巧語或情緒操弄

當別人知道你具備這些特質時，會產生一種判斷：

「這個人不容易被騙。如果我騙他，很容易被他發現或拆穿。」

一旦被發現，欺騙者不只「沒面子」，還可能要面對後果（被揭穿、失去信任、關係破裂等）。風險太高，所以很多人會選擇「不要去招惹這樣的人」。

-同時，因為你不製造是非，別人也不容易對你生起誹謗的心。

### 2. 大量的人靠近服侍

這與「信任」和「可靠」直接相關（DN 30 相關經論及義註所引申）。

- 一個說話真實、從不欺騙的人，會讓周圍的人感到「安全」與「可靠」。這種人容易被推舉為領導、被委以重任，也容易吸引忠誠的隨從與護持者。

- 妄語的人則容易讓人產生「不可靠、可能會害人」的感覺，因此難以獲得真心的追隨與服侍。

- 在古代社會（特別是領導者或有影響力的人），「言出必行、不妄語」是獲得大量忠實隨從的重要條件。

### 3. 牙齒美麗整齊、各個器官明淨、口有香氣、身體接觸到的東西都美妙

- 妄語雖然是口業，但長期欺誑的心行會讓心識產生「扭曲、不正直」的傾向。這種不正直的心識，成熟時會影響色身的表現，特別是與「口」和「接觸」相關的部位（牙齒、口腔、皮膚等）。

- 不妄語則培養「正直、清淨」的品質。心識清淨，業力成熟時就會在色身上顯現為：

  - 牙齒整齊美麗

  - 諸根（眼、耳、鼻、舌、身）明淨

  - 口有香氣

  - 身體所觸之物感覺美好 （不妄語會讓心識保持「正直（uju）、清淨、不扭曲」的狀態。這種正直的心識，成熟時會讓色身往「細膩、明淨、莊嚴」的方向發展。當色身比較細膩時，身體的觸覺就會變得比較敏銳且愉悅。因此，當身體接觸到東西（無論是衣服、床鋪、空氣、物品等）時，會自然產生「美好、舒適、悅意」的感覺。這就是義註所說「身體接觸到的東西都會是美妙的」。）

### 4. 言辭清晰甜美、隨從恭敬聽話、說話受歡迎

這是語業與人際信任的綜合果報。

- 不妄語的人，因為心識正直，說話時比較不會扭曲、比較有條理，因此言辭容易「清晰甜美」。

- 因為別人信任你，聽你說話時會自然生起恭敬心，也比較願意認真聽取（而不是懷疑或敷衍）。

- 說話受歡迎，是因為你的話「可信 + 有益 + 不傷人」，別人聽了不會感到被欺騙或被利用，自然樂於接近與接受。】

不離間別人的人不會和朋友分裂，能友誼永固（AN8.40）會有堅不可摧的大衆（DN30）

不閒雜語的人說話會受到別人的重視和信納（AN8.40）不受任何人、任何敵人、任何對手侵擾 （DN30） 

【不說閒雜語的人，言語比較有節制、有益處、合時機。他們通常只說：

有意義的話

該說的話

不會製造無謂紛爭的話

這種言語習慣會讓周圍的人感覺：

「這個人說話有分寸，不會亂來」

「跟這種人相處比較安心」

因此，別人比較不會對他生起敵意或對立的心。不製造敵人，自然就比較不容易受到侵擾。】

不粗惡語的人不會受到別人的辱罵，總是聽到善言善語（AN8.40）他的說話也容易令人信納（DN30）【因為柔和語不會激發聽者的情緒和心理防線，因此會較留意您的說話內容 】

持這四條關於語言的戒的人，luang por lersi lingdam 說，他們將生而言語美妙，別人聽到你的聲音不會厭倦。如果用現代的話來說，就是有迷人的聲音，將擁有幸福的生活和巨大的財富，正正是因為你的聲音。 （注釋:人們因為您說話讓人喜歡、不讓人反感，而願意和您合作，讓您獲得財富。而且因為戒能生定，定能生慧，讓我們能夠作出好的決策，容易獲得財富）

假如我們不去貪屬於別人的東西，不會想傷害別人，不會懷有邪見，相信因果；luang por lersi lingdam 說，我們將心靈平靜，生而無憂無慮，心靈平和，永遠幸福。

假如任何人持有正見，他們在未來世重新遇上佛教或正信宗教的機會很高。

假如有人謀生清净、正當，未來他將會有清淨的隨從（DN30）【清淨的謀生方式（不欺詐、不傷害、不邪命）本身就是一種強大的善業。這種業力會形成一種「清淨的磁場」，自然吸引同樣清淨、正直的人靠近。

反之，如果一個人用欺騙、剝削、傷害他人的方式謀生，雖然短期可能吸引一些「同流合污」的人，但這些人通常也是為了利益而來，並不真正忠誠。長期來看，容易聚集心術不正、只想占便宜的人。

清淨的謀生方式，會讓「有德行、可靠」的人感覺「跟這個人合作或追隨是安全的」，因此願意靠近並長期跟隨。】

【禪修】

古阿羅漢那先尊者尊者曾說，禪修有二十八種功德好處。

禪修能保護自己（1.例如Ud.34 中，舍利佛尊者因為進入了禪定，禪定讓身體變得堅固，所以即使有夜叉用能夠摧毀山頂的力量來打他，他的頭只有一點點痛而已。2. 而且，禪修能夠減少心的散亂，讓我們更細心，能夠有效保護自己。 3.當心因戒定慧而變得強壯，便不容易給人造成精神上的傷害。 4. 熟練禪那能生神通來保護自己 5.）、

增加壽命 （佛陀在DN16說，誰人大量精進地修四神足，能夠活到當時的平均壽命或多一點點。義注說，當時佛陀就是以進入果定後決意來延壽）

增加自己的力量 （心力：信力、精進力、念力、定力、慧力）、

封閉罪過、

離開壞名聲、帶來名聲、（因為有心遠離五蓋，所以知道什麼應該做、不應該做，不傷害自他，只利益自他，因此受到別人的讚譽）

讓不喜樂消失、喜樂出現、

離開恐懼、建立無畏自信、(止禪：讓心識變得強大、穩定，先暫時壓制並超越恐懼。觀禪：看清事物的真實本質（無常、苦、無我），從根本上削弱恐懼產生的根源。)

離開懈怠、使活力生起（因為禪定能夠壓制昏沉睡眠蓋）、

離開貪、離開瞋、離開癡、擊敗慢、破壞尋（胡思亂想）、建立心的一境平靜、

使心柔軟（禪修壓制、減輕了一切煩惱和不善心，提升了善心。而根據阿比達摩輪，每種善心必定伴隨1. 身柔軟性（Kāya-mudutā） 2. 心柔軟性（Citta-mudutā），破除心與心所的僵硬）

讓我們容易笑 （不論修止還是觀，都能讓喜樂生起）、

建立嚴肅的形態[普通人的心識經常處於散亂、掉舉、追逐外境的狀態，這種心態會反映在身體上：動作較隨意、表情變化多、坐立不安、眼神游移。禪修（特別是奢摩他）訓練心識達到一境性（ekaggatā）和穩定（samādhi）。當心識變得專注且平穩時，身體自然會跟著變得安住、不輕動。這就是為什麼長期打坐的人，即使在日常生活中，走路、坐著、說話時，也會顯得比較沉穩、有份量。]

使利得生起、引人禮敬、

【1. 心識的「光明」與「威力」能被他人感知

這是最核心的原因。

當一個人深入禪修（尤其是達到強而穩定的定）時，心識會變得非常清淨、明亮、有力。在《清淨道論》和阿毘達磨中，這種狀態被描述為心識產生「光明」（obhāsa）或「光耀」。

這種內在的光明雖然肉眼看不到，但有一定修行的人（包括一些在家人）能夠感受到。這種「被感受到的清淨與有力」，會讓人自然生起恭敬心（pūjā），甚至願意供養、護持（利得生起）。

古那先尊者對彌蘭陀王解釋時，特別強調：修習禪定的人，心識經過鍛鍊後會產生一種「不可思議的威力」，這種威力會讓周圍的人（包括天人）自然生起尊重與信敬。

2. 內在德行與智慧的外顯

禪修並非只修定，也會同時增強戒與慧：

長期禪修的人，煩惱（貪、瞋、癡、慢、掉舉等）會明顯減弱。

他們的言行會變得更有節制、更有智慧、更有慈悲。

情緒會變得穩定

這種「內在的清淨與穩定」，會自然流露在外在的威儀、言語與態度上。

當一個人展現出「沉穩、有智慧、不輕浮」的特質時，別人自然會生起恭敬心，並願意親近、供養。這就是「引人禮敬」與「利得生起」的原因。

3. 「值得被供養」-有戒定慧的人，被佛陀說為世間的無上福田 （AN5.107）】

能得到喜、喜悅 （近行定、禪那的喜悅））

能夠如實觀看到諸行的本質(無常，苦，無我)被看見

不會再投生、證得一切果位

佛陀也說（AN11.15）, 假如任何人大量修習慈心，純熟精進，就將會得到十一種利益：

1.睡得安樂、

2.快樂地醒來、

3.不作惡夢(不見惡夢)、

4.對人來說他是可愛的、

5.對非人來說他是可愛的、

6.天神守護、

7.火或毒或刀杖不侵、

8.心迅速地入定、

9.面色明淨、

10.死時不迷亂、

11.假如還未證得阿羅漢果，將會再生梵天

佛陀說，在導致再生的功德當中，慈心的功德是最大的（AN8.1）  佛陀曾說，自己在過去世曾修慈心七年，讓他七個大劫都在梵天，當上大梵天王，36次帝釋天，無數次轉輪王。佛陀說，如果有人午前、中午、傍晚都施予百大鍋之食物布施，都比不過午前、中午、傍晚時修習慈心即使甚至如擠牛奶時拉一次奶頭那樣短的時間—那樣大果報 （SN20.4）

比修習慈心更大功德的，是無常想，即是修觀（AN9.20）。一個人假如常常思維世間事物的無常，例如財富，權利，地位等等的無常，也思維或如實觀察五蘊的無常； 他將能夠減輕貪嗔癡。 一個貪嗔癡輕薄的人，首先他不會那麼容易受外界的人事物而影響心；愛別離，怨憎會，求不得之苦將會減輕。而且，他將會受人喜歡，不容易和人摩擦。 他會受到許多人的尊敬，有很好的名譽。 而且，因為煩惱輕薄，無論他是否富有顯赫，他一樣會快樂。 假如修到證果，他將能永遠解脫惡道之苦。佛陀說，初果聖者（不論往後投生成爲）天神或人，都是長壽、美麗、快樂、有名聲、有影響力的。（SN55.30）假如任何人證得阿羅漢果，他將獲得比天神還殊勝的快樂。無時無刻，他的心都一樣那麼滿足和快樂；而且不用再來投胎受任何你想像得到的苦。

【其餘善業】

根據《小業分別經》，

任何人不傷害別人的身體，他將會得到健康的果報

任何人不容易發怒，未來他將會英俊美麗

任何人不妒忌別人，會隨喜他人的成就的話，他未來會很有影響力

任何人不傲慢頑固，而是謙虛恭敬，將來他將會投生到高貴的家庭，處處受人尊重重視。

假如一個人去學習什麼是善？什麼是不善？什麼是應受指責的？什麼是無可指責的？什麼是應當從事的？什麼是不應當從事的？做了什麼事會帶給我長期的損失與痛苦？做了什麼事會帶給我長期的利益與安樂？--這樣的業果智慧。 將來再來投生的時候，他會很有智慧

Long ago, a monk asked the great master Luang Por Ganha: "What good deeds should one do?"

Luang Por replied: "One should do all kinds of good deeds."

Different good deeds bring different results.
If we only like to perform one particular type of wholesome kamma, then the results we obtain in the future will also be very one-sided and limited.

## Generosity (Dāna)

Generosity can bring the result of wealth. However, giving different items also produces different results.

For example, according to **AN 5.37**, the Buddha said that offering food leads to strength, good appearance, quick intelligence, long life, and happiness.

In **SN 1.42**, the Buddha also said:

- Giving food results in the fruit of physical strength.
- Giving clothes results in the fruit of beauty.
- Giving vehicles results in the fruit of ease and comfort.
- Giving light (lamps) results in good eyesight.
- Giving shelter results in all kinds of results.
- Giving the Dhamma results in giving the Deathless (Nibbāna).

Anyone who removes fear from others and provides protection will have many followers surrounding and accompanying them (**DN 30**).

If someone practices the four bases of sympathy (saṅgaha-vatthu)—for example, by giving, speaking pleasing words, performing actions that benefit others (such as saying, "This should be done, that should not be done; associate with such people, do not associate with such people"), and maintaining equality (not looking down on others, for instance by sharing both joy and hardship, eating together)—he will have many obedient and loyal followers. If he speaks words to correct others, people will also believe him and follow his advice in practice (**DN 30**).


Anyone who unsparingly and constantly speaks words that connect benefit with the Dhamma to the multitude will, in his future rebirth, become a person of the highest status (**DN 30**).

Anyone who makes every effort to help others quickly master knowledge will quickly obtain whatever is due to his position, belongs to him, and is suitable for him (**DN 30**).

Anyone who reunites people who have long been separated or living abroad with their relatives will, when the result matures, have many high-quality children and many disciples (**DN 30**).

Anyone who wishes for and helps others to grow in all aspects (both in virtue and in material wealth) without causing loss will, when the result matures, find that the wealth and wholesome Dhamma he obtains will not decline (**DN 30**).

Anyone who looks upon others with a kind, non-contemptuous, and non-angry gaze will, when the result matures, be liked by many people and beloved by others (**DN 30**).

A person who leads and encourages others to perform various good deeds will in the future be followed by the multitude. If he becomes a religious teacher, his admonitions will be liked by others and followed by the people (**DN 30**).

There are too many to list; every time you give something away in generosity, you will receive different results in return.

There is also a kind of generosity that we rarely mention, called **"forgiveness-giving"** (khama-dāna). Luang Por Lersi Lingdam said that if we are willing to forgive others, it can help us cut off craving, and forgiveness is the very foundation for eradicating ignorance. If anyone practices generosity through forgiveness with a heart of forgiveness, this person will ultimately be able to be liberated from suffering and become an Arahant.

## Observing the Precepts (Sīla)

People who only give but do not observe the precepts will not be able to fully enjoy the other blessings.

The Buddha said that observing the precepts can prevent us from falling into the bad destinations, allow us to be reborn in good destinations, achieve wealth, and realize Nibbāna.

Luang Por Lersi Lingdam taught:

Anyone who does not kill will be born beautiful, free from illness and pain, and long-lived. The commentary *Paramatthadīpanī* on the *Khuddakapāṭha* in the *Khuddaka Nikāya* further states that we will also have a strong body, clear and articulate speech, become brave and fearless, and be free from worry. We will also be loved by others and have many followers. No one will be able to destroy our community. We will rarely be separated from our loved ones. Even if attacked, we will not die. And we will not be persecuted.

### The Underlying Logic of Kamma Behind This:

1. **Beauty**: Killing is often accompanied by anger (dosa), while not killing keeps one far from anger and close to loving-kindness (mettā). The logic of the *Cūḷa Kamma Vibhaṅga Sutta* shows that anger leads to ugly results. Therefore, not killing naturally brings the result of being born beautiful.

2. **Long life**: Killing shortens the life of others; not killing does not shorten others' lives. Therefore, the result also gives us a long lifespan.

3. **Free from illness and pain, strong body**: Before successfully killing, one must harm the other's body, bringing physical pain and weakness to the victim. Therefore, the result is frequent illness and pain. The result of not killing is naturally freedom from illness and pain, and a strong body.

4. **Clear and articulate speech**: Killing harms the victim's body and organs, so when the result matures, one's own organs will also be imperfect. Not killing allows our organs—including the speech organs (tongue, vocal cords, vocal system)—to be perfect. Moreover, the mind that is far from killing is loving, gentle, clear, and lucid, so naturally one's speech will be clear and articulate.

5. **Becoming brave, fearless, and free from worry**: By not creating fear and suffering for others, one does not receive the kammic result of fear and worry oneself. With a heart of loving-kindness, inner courage and stability naturally arise.

6. **No one can destroy our community; we are rarely separated from loved ones**: Killing often destroys others' families and groups. Not killing does not create this kamma, therefore one's own community, family, and relatives remain harmonious and stable, not easily scattered.

7. **Even if attacked, one will not die; one will not be persecuted**: The powerful "non-killing kamma" generates a protective force. Even when external conditions for attack arise, one is less likely to lose one's life or suffer severe persecution. This is the opposite of the result of killing, which is "easy to be killed, short life."

8. **Being loved by others and having many followers**: A person who does not kill does not threaten others' lives, so others naturally give rise to goodwill and trust, and are willing to draw near, follow, and serve. This is the combined result of "fearlessness-giving" and "loving-kindness kamma."

---

Anyone who does not steal will be rich in wealth, not be robbed by thieves, and their wealth will not be destroyed by any disaster. The commentary further states that we will obtain wealth that truly belongs to us, not the kind of wealth that is shared with others. We will also easily become leaders, be all-knowing (in practical affairs), and obtain happiness.

### The Underlying Logic of Kamma Behind This:

1. **Rich in wealth + not robbed by thieves + wealth not destroyed by any disaster**
  This is the most direct opposite result of the unwholesome kamma of stealing.
  - The act of stealing is "taking what is not given," which destroys others' sense of security and ownership over their property. This destructive kamma, when it matures, makes one's own wealth in future lives "unstable": easily stolen, seized, or lost through disasters (fire, flood, war, lawsuits, etc.), or wealth that comes quickly and goes quickly.
  - Not stealing is "respecting others' ownership of property," equivalent to giving "security of property" to countless beings (similar to how not killing is giving "fearlessness"). This wholesome kamma of "giving safety" in turn causes one's own wealth to be "protected": abundant, stable, not easily stolen, and not easily destroyed by disasters.

2. **Obtaining wealth that truly belongs to us, not wealth shared with others (asādhāraṇa)**
  - Stealing often involves "appropriating what belongs to others or is held in common." This kamma causes one's wealth in future lives to be "entangled": having to share with others, easily becoming disputed, or feeling "not completely one's own" (for example, having to divide it with people connected by shared kamma, opponents, or debts arising from past stealing).
  - Not stealing makes wealth "pure, clear, and undisputed." The commentary uses the term **asādhāraṇa** (not shared, not held in common with others) to describe it: this is truly "one's own" wealth—one does not have to share it with others, does not have to worry about it being claimed, and ownership is complete and pure.
  This is also why many people who keep the precept of not stealing purely, although they may have much wealth, feel that it is "clean and peaceful," rather than full of disputes or anxiety.

3. **Easily becoming a leader**
  This is the result of trustworthiness (saddhā) and responsibility.
  - A person who steals cannot be trusted; others will not entrust property, positions, or resources to him, so it is difficult for him to become a leader or be given important responsibilities.
  - A person who does not steal "is worthy of trust." When a person consistently does not steal, others (including superiors, groups, and the public) naturally feel "it is safe to entrust matters to him," so he is easily nominated as a leader and given power and resources.
  This is often described in the suttas and commentaries as "obtaining kingship, obtaining ruling power, obtaining many followers" (issariya, parivāra).

4. **All-knowing (in practical matters) + obtaining happiness**
  - **"All-knowing"** here mostly refers to being "clear, accomplished, and skillful in handling worldly affairs" (not literal omniscience). Because a person who does not steal has a pure mind (no greed (lobha): wanting what does not belong to oneself; no deceitful mind: hiding actions and lying to cover up; no fear and anxiety: worrying about being discovered, being claimed against, or having a guilty conscience), it is easy for stillness (samādhi) to arise. This is "sīla gives rise to samādhi." When the mind has stillness, wisdom arises.
  And because a person who does not steal is worthy of trust, when in a leadership or management position, this trust produces powerful practical effects:
  - Others are willing to tell you true information (they will not hide or deceive you).
  - Others are willing to give you resources, opportunities, and connections to use.
  - Others are willing to actively help and offer advice.
  Therefore, it is easy to obtain all kinds of information and resources, and it is easier to "know what to do" and make wise decisions.

5. **Obtaining happiness**: Wealth is secure; one does not have to worry about it being stolen, seized, or disputed. One has peace of mind and a clear conscience. This in itself is a great "present-life happiness" (diṭṭhadhamma-sukha). Without fear and anxiety regarding property, the mind is naturally at ease and happy.

---

Anyone who does not commit sexual misconduct will be born with loyal subordinates who do not disobey orders, and will be happy and joyful because of their subordinates. If we extend this according to the Buddha's words, we will also not be disliked by others, will be beloved, and will have no enemies (**AN 8.40**). The commentary further states that those of us who keep the precept of not committing sexual misconduct will not easily be separated from loved ones, will have harmonious husband-and-wife relationships, will have proper and dignified bodily appearance, and will obtain clothing, food, shelter, and medicine. Moreover, we will sleep well, will not be afraid, will not lose face, will not easily become angry, doubtful, or need to hide ourselves, and will have leisure and happiness.

### The Underlying Logic of Kamma Behind This:

1. **Why "loyal subordinates who do not disobey orders, and happiness because of subordinates"?**
  This is the direct extension of the kammic result of trust and loyalty.
  - One of the greatest harms of sexual misconduct is **betraying trust**. Whether toward a spouse, lover, or those around us, it creates suspicion, jealousy, and insecurity. This kamma of destroying trust makes it difficult for one to obtain others' loyalty and obedience in future lives (or in this life).
  - A person who does not commit sexual misconduct maintains faithfulness and integrity in intimate relationships. This quality of "being worthy of trust" naturally extends to other relationships (including superior-subordinate relationships). Subordinates will feel "following such a person is safe; there is no need to worry about being betrayed or exploited," and therefore are willing to follow loyally and not disobey orders.
  - When subordinates are loyal, the leader naturally "is happy and joyful because of the subordinates"—things go smoothly, the team is stable, and one does not have to expend a great deal of mental energy guarding against betrayal. This is the embodiment of "as the cause, so the result."

  In ancient societies or communities, "not committing sexual misconduct" was often regarded as an important virtue for leaders, because it represents a person's ability to control strong desires and impulses, making them worthy of being entrusted with important responsibilities.

2. **"Not disliked by others, beloved, having no enemies" (extension from AN 8.40)**
  - Sexual misconduct easily creates **enemies**: betrayed spouses, romantic rivals, family members, and even public opinion can become opposing forces. Jealousy and anger spread.
  - Not committing sexual misconduct avoids creating these oppositions. One's behavior is upright and does not harm others' feelings or families, so it does not easily arouse others' resentment and hostility. Therefore, one is "not disliked, is beloved, and has no enemies."
  - This also corresponds to "loving-kindness": a person who does not commit sexual misconduct exercises restraint in desire and is less likely to harm others out of lust, naturally attracting goodwill and affection.

3. **Not easily separated from loved ones; harmonious husband-and-wife relationship**
  Sexual misconduct is one of the most direct causes of the destruction of marriage and intimate relationships (affairs, jealousy, collapse of trust). Not committing sexual misconduct protects the faithfulness and harmony of the relationship, making the husband-and-wife (or intimate) relationship stable and not easily scattered. This is the kammic feedback of "not destroying others' relationships."

4. **Proper and dignified bodily appearance**
  Intense sexual misconduct and greed make the mind coarse and turbid. When the kamma matures, it may affect the physical body (similar to how other breaches of precepts affect appearance). The mind and actions of not committing sexual misconduct are relatively gentle and pure, making it easy to obtain a proper, dignified, and beloved appearance. This is the same type of physical result as not killing bringing "beauty."

5. **Obtaining clothing, food, shelter, and medicine**
  Stable family and interpersonal relationships bring material support (offerings and help from spouse, family, and community). Combined with the maturation of overall wholesome kamma, it is easy to obtain the necessities of life. This is the result of "harmonious relationships → favorable external conditions."

6. **Sleeping well, not afraid, not losing face, not easily angry, doubtful, or needing to hide oneself, having leisure and happiness**
  This is the most direct result on the **inner mental level**, and it is very important:
  - Sexual misconduct is often accompanied by **fear** (fear of being discovered), **deception** (having to cover up), **jealousy and anger** (fear of losing), and **anxiety and doubt** (uncertain relationships).
  - These unwholesome mental factors seriously disturb sleep and mental stability.
  - Not committing sexual misconduct removes these defilements: the mind is relatively pure and upright, with nothing to hide, therefore one **sleeps peacefully, without fear, and without needing to hide oneself**.
  - Inner peace → not easily becoming angry, not easily giving rise to doubt → naturally having "leisure and happiness" (the mind is not bound by lust and relationship problems, and can enjoy leisure and joy).

7. **Not losing face**:
  On the kammic cause level: sexual misconduct itself is a high-risk behavior that creates the seed for "losing face after being exposed." By not doing this action, one does not plant the seed of this painful result.
  On the mental level: the mind is pure and upright, reducing inner fear, deception, and impulse, so one is less likely to act in or fall into situations that lead to losing face.

---

Anyone who does not drink alcohol (or take intoxicants) will not have severe headaches, will not suffer from neurological diseases, will not go mad, will have a clear mind, and will possess intelligence and wisdom. The commentary says that when the result matures, we will also not easily give rise to roots of anger—for example, we will not be stingy, fearful, jealous, angry, or indignant. It will also help us keep the precepts of not lying, not using divisive speech, not using harsh speech, and not using idle chatter. When the result matures, other virtues will also be accomplished because of keeping the precept of not drinking. For example: shame and fear of wrongdoing, gratitude, uprightness, generous giving, keeping precepts, not being lazy, and not being heedless.

### The Underlying Logic of Kamma Behind This:

#### 1. Why "no severe headaches, no neurological diseases, no madness, clear mind, possessing intelligence and wisdom"?
This is a direct **mental and physical result**.

- Alcohol and intoxicants directly damage the brain and nervous system. Long-term use harms the "mind-base" (manindriya, the physical basis on which the mind depends).
- This act of "voluntarily making the mind turbid and damaged" produces, when it matures, corresponding results: unclear mind, frequent headaches, neurological problems, and even mental derangement (madness).
- Conversely, **not drinking** protects the clarity of the mind. Because the mind is not forcibly made turbid by external substances, the kammic result on the physical body (especially the brain and nerves) matures as "clear mind and sufficient wisdom." This is the most direct embodiment of "as the cause, so the result."

This is also why many people who have long kept the Fifth Precept, even in old age, still have relatively clear minds and quick reactions.

#### 2. Why "not easily giving rise to roots of anger (not being stingy, fearful, jealous, angry, or indignant)"?
One of the biggest problems with alcohol and intoxicants is that they **weaken self-control and amplify emotions**, especially easily arousing states connected with **anger (dosa)**.

- After drinking, people easily become emotional, easily angry, easily jealous, easily fearful, and easily stingy (afraid of losing control).
- This act of "making anger easy to arise and become strong" will, in future lives, form a tendency for the mind to easily incline toward the anger-root.
- Not drinking keeps the mind in a relatively stable state. Without external forces forcibly amplifying anger, the mind is less easily dominated by these negative emotions, therefore one is "not easily stingy, fearful, jealous, or angry."

This is an important result of the Fifth Precept in "protecting the balance of the mind."

#### 3. Why "helping us keep the precepts of not lying, not using divisive speech, not using harsh speech, and not using idle chatter"?
This is the function of the Fifth Precept most often emphasized—it is the **guardian of the other four precepts**.

- Alcohol and intoxicants severely damage **judgment and self-control**. In a state of unclear mind, people most easily say the wrong things: lying, sowing discord, speaking harshly, and talking nonsense.
- Many breaches of verbal kamma occur while drinking or in an unclear state of mind.
- Not drinking keeps the mind clear and self-controlled, with better judgment and more power to control one's own mouth. Therefore, it is **easier to simultaneously keep the four verbal precepts well**.

This is why the suttas and commentaries often say: "A person who keeps the Fifth Precept is less likely to breach the first four precepts."

#### 4. Why "other virtues are also easily accomplished" (shame and fear of wrongdoing, gratitude, uprightness, generous giving, keeping precepts, not being lazy, not being heedless)?
This is because **not drinking directly counters "heedlessness" (pamāda)**.

Heedlessness is the root of all unwholesome states, and alcohol and intoxicants are the strongest supporters of "heedlessness." They cause people to:
- Lose the sense of shame and fear of wrongdoing (hiri-ottappa)
- Forget gratitude
- Behave in an un-upright manner
- Be stingy and unwilling to give
- Be lazy and heedless

Not drinking removes this greatest "supporter of heedlessness," allowing the mind to more easily maintain **mindfulness and self-control**. In this state, the following virtues naturally arise and become stable more easily:

- **Sense of shame and fear of wrongdoing**: Because the mind is clear, it knows what should be done and what should not be done.
- **Gratitude**: The mind is not turbid, so it more easily remembers others' kindness.
- **Uprightness**: Behavior is less distorted.
- **Generous giving**: The mind is not dominated by the fear of "losing control."
- **Keeping precepts and not being lazy or heedless**: With a clear mind, one has the strength to continue striving diligently.

This is also why the Fifth Precept is often called the "**guardian of all wholesome states**"—it protects the clarity of the mind, and a clear mind is the foundation for cultivating all virtues.

---

Anyone who does not lie will not be slandered or defamed by others (**AN 8.40**). Extending from Ajahn Golf's teaching, a person who keeps the precept of not lying will find that their words are easily believed by others, and no one will try to deceive them. A great number of people will draw near to serve them (**DN 30**). The commentary mentions that a person who does not lie will have beautiful and well-aligned teeth, all sense organs will be clear and pure, the mouth will have a fragrant scent, and everything the body touches will be wonderful. Their speech will be clear and sweet, followers will respectfully listen to their words, and their speech will be welcomed.

### The Underlying Logic of Kamma Behind This:

1. **Not being slandered or defamed by others + words easily believed, no one tries to deceive them**
  This is the **most direct and core** result (extended from **AN 8.40** and related suttas and commentaries).
  - The act of lying destroys others' trust in oneself. A person who lies makes others feel "this person is unreliable." Even when he tells the truth, others find it difficult to believe him. At the same time, lying easily creates conflict and opposition, attracting others' dislike and slander.
  - When the kamma of long-term lying matures, the result appears: "even when telling the truth, one is not believed; one is easily slandered; one is easily deceived by others."
  - **Not lying** establishes powerful "credibility." Others know that you keep your word and never deceive, so they naturally believe what you say.
  - Not lying also makes others less likely to try to deceive you (because they know you will not be easily fooled, or that deceiving you would be very shameful).
  This comes from the "discernment" behind credibility:
  A person who does not lie usually has the following qualities (the natural result of long-term precept-keeping):
  - Speaks more cautiously and pays attention to details
  - Has better memory
    (Because there is no memory burden caused by lying—no need to simultaneously remember the real version + the false version;
    Liars habitually reconstruct and adjust facts, easily causing memory confusion. A person who does not lie remembers more accurately;
    When lying, a person inwardly knows the truth but has to say the opposite, creating inner conflict and confusion. This psychological pressure interferes with the brain's memory encoding and retrieval processes, causing thoughts to get stuck. A person who does not lie extracts and speaks exactly what is in their brain, so the entire process is clearer and smoother, resulting in better memory;
    Because a person who does not lie does not need to fabricate stories, they usually pay more attention to what is actually happening and the details in the present moment. The better the attention, the clearer and more complete the memory encoding;
    When lying, the mind is definitely unwholesome, mixed with delusion and restlessness, making the mind confused. A person who does not lie has a clear, mindful mind that does not distort facts, so when observing and remembering, they are more accurate.)
  - More observant of consistency before and after
    (Habit formation: long-term consistency makes one particularly sensitive to inconsistency;
    Cognitive resources: no need to manage false stories, so the brain has spare capacity to monitor others' logic;
    Mental clarity: less distortion and delusion, making one less easily confused by superficial words and emotions.)
  Because wholesome states of mind are frequent, the mind is relatively clear and not easily manipulated by others' sweet words or emotional tactics.

  When others know that you possess these qualities, they form a judgment:
  "This person is not easily deceived. If I try to deceive him, it will be easy for him to discover or expose it."
  Once discovered, the deceiver not only "loses face" but may also have to face consequences (being exposed, losing trust, relationship breakdown, etc.). The risk is too high, so many people choose "not to provoke such a person."

  - At the same time, because you do not create conflict, others are also less likely to give rise to a mind of slander toward you.

2. **A great number of people draw near to serve**
  This is directly related to "trust" and "reliability" (extended from **DN 30** and related suttas and commentaries).
  - A person who speaks truthfully and never deceives makes those around him feel "safe" and "reliable." Such a person is easily nominated as a leader, entrusted with important responsibilities, and easily attracts loyal followers and supporters.
  - A person who lies easily makes others feel "unreliable, possibly harmful," so it is difficult to obtain sincere following and service.
  In ancient societies (especially for leaders or influential people), "speaking what one means and never lying" was an important condition for obtaining a large number of loyal followers.

3. **Beautiful and well-aligned teeth, all sense organs clear and pure, fragrant breath, everything the body touches is wonderful**
  - Although lying is verbal kamma, the long-term mental action of deception creates a tendency in the mind toward "distortion and lack of uprightness." When this un-upright mind matures, it affects the manifestation of the physical body, especially parts related to the "mouth" and "contact" (teeth, oral cavity, skin, etc.).
  - Not lying cultivates the quality of "uprightness and purity." When the mind is pure, the kamma matures and manifests on the physical body as:
    - Beautiful and well-aligned teeth
    - Clear and pure sense faculties (eye, ear, nose, tongue, body)
    - Fragrant breath
    - Everything the body touches feels wonderful
    (Not lying keeps the mind in an "upright (uju), pure, undistorted" state. This upright mind, when it matures, causes the physical body to develop in a "refined, clear, and dignified" direction. When the physical body is more refined, the sense of touch becomes more sensitive and pleasant. Therefore, when the body touches something—whether clothing, bedding, air, or objects—it naturally gives rise to a "wonderful, comfortable, pleasing" sensation. This is what the commentary means by "everything the body touches is wonderful.")

4. **Clear and sweet speech, followers respectfully listen, speech is welcomed**
  This is the combined result of verbal kamma and interpersonal trust.
  - A person who does not lie, because the mind is upright, when speaking does not easily distort and is more organized, therefore speech is easily "clear and sweet."
  - Because others trust you, when they listen to you speak, they naturally give rise to a mind of respect and are more willing to listen attentively (rather than with doubt or perfunctorily).
  - Speech is welcomed because your words are "credible + beneficial + not harmful to others." Others do not feel deceived or exploited after hearing them, so they are naturally happy to draw near and accept them.

---

Anyone who does not use divisive speech will not be split from friends and will have friendships that endure forever (**AN 8.40**). They will have an indestructible community (**DN 30**).

Anyone who does not use idle chatter will have their speech valued and accepted by others (**AN 8.40**). They will not be harassed by anyone, any enemy, or any opponent (**DN 30**).

[A person who does not speak idle chatter has relatively restrained, beneficial, and timely speech. They usually only speak:
- Words that have meaning
- Words that should be said
- Words that do not create unnecessary conflict

This habit of speech makes those around them feel:
"This person speaks with discretion and does not act recklessly."
"Being with such a person is relatively peaceful."

Therefore, others are less likely to give rise to hostility or opposition toward him. By not creating enemies, one naturally becomes less likely to be harassed.]

---

Anyone who does not use harsh speech will not be abused by others and will always hear good and wholesome words (**AN 8.40**). Their speech is also easily accepted by others (**DN 30**). [Because gentle speech does not arouse the listener's emotions and psychological defenses, others will pay more attention to the content of what you say.]

Luang Por Lersi Lingdam said that those who keep these four precepts regarding speech will be born with wonderful speech. Others will not grow weary of hearing your voice. In modern terms, you will have a charming voice and will possess a happy life and great wealth precisely because of your voice. (Note: Because your speech is liked by others and does not cause aversion, people are willing to cooperate with you, allowing you to obtain wealth. Moreover, because precepts give rise to stillness, and stillness gives rise to wisdom, we are able to make good decisions and easily obtain wealth.)

If we do not crave what belongs to others, do not wish to harm others, and do not hold wrong views but believe in kamma and its results, Luang Por Lersi Lingdam said we will have a peaceful mind, be born without worry or anxiety, have a tranquil mind, and be forever happy.

If anyone holds right view, their chance of encountering Buddhism or a religion of right faith again in future lives is very high.

If someone earns a living in a pure and righteous way, in the future he will have pure followers (**DN 30**). [A pure way of earning a living (without deception, without harming, without wrong livelihood) is itself a powerful wholesome kamma. This kamma forms a kind of "pure magnetic field" that naturally attracts similarly pure and upright people to draw near.
Conversely, if a person earns a living through deception, exploitation, or harming others, although in the short term they may attract some "like-minded" people, these people usually come for their own benefit and are not truly loyal. In the long run, it is easy to gather people with impure intentions who only want to take advantage.
A pure way of earning a living makes "virtuous and reliable" people feel that "cooperating with or following this person is safe," and therefore they are willing to draw near and follow for the long term.]

## Meditation (Bhāvanā)

The ancient Arahant Nāgasena once said that meditation has twenty-eight kinds of benefits and advantages.

Meditation can:
- **Protect oneself** (For example, in **Ud 34**, Venerable Sāriputta, because he had entered stillness, his body became firm, so even when a yakkha struck him with force capable of destroying a mountaintop, his head only hurt a little. Moreover, meditation can reduce the mind's scattering, making us more careful and able to effectively protect ourselves. When the mind becomes strong through sīla, samādhi, and paññā, it is not easily harmed spiritually by others. Skilled in jhāna, one can generate psychic powers to protect oneself.)
- **Increase lifespan** (The Buddha said in **DN 16** that whoever diligently develops the four bases of psychic power in abundance can live to the average lifespan of that time or a little longer. The commentary says that the Buddha himself extended his life by entering the attainment of fruition and making a determination.)
- **Increase one's own strength** (mental strength: faith-power, energy-power, mindfulness-power, stillness-power, wisdom-power)
- **Close off transgressions**
- **Leave behind bad reputation and bring good reputation** (Because with the mind far from the five hindrances, one knows what should be done and what should not be done, does not harm oneself or others, and only benefits oneself and others, therefore one receives praise from others.)
- **Make displeasure disappear and joy appear**
- **Leave behind fear and establish fearlessness and self-confidence** (Tranquility meditation: makes the mind strong and stable, temporarily suppressing and transcending fear. Insight meditation: clearly sees the true nature of things (impermanence, suffering, non-self), fundamentally weakening the root from which fear arises.)
- **Leave behind sloth and torpor and give rise to energy** (Because stillness can suppress the hindrance of sloth and torpor)
- **Leave behind greed, leave behind anger, leave behind delusion, defeat conceit, destroy thinking (proliferation), and establish one-pointed calm of mind**
- **Make the mind soft** (Meditation suppresses and reduces all defilements and unwholesome states of mind and increases wholesome states of mind. According to the Abhidhamma, every wholesome mind is necessarily accompanied by 1. bodily malleability (kāya-mudutā) and 2. mental malleability (citta-mudutā), breaking the rigidity of mind and mental factors.)
- **Make us easy to smile** (Whether practicing tranquility or insight, both can give rise to joy)
- **Establish a dignified bearing** [Ordinary people's minds are often in a state of scattering, restlessness, and chasing after external objects. This mental state is reflected in the body: movements are casual, facial expressions change frequently, one sits and stands restlessly, and the gaze wanders. Meditation (especially samatha) trains the mind to reach one-pointedness (ekaggatā) and stability (samādhi). When the mind becomes focused and steady, the body naturally follows and becomes settled and not easily moved. This is why people who meditate for a long time, even in daily life—when walking, sitting, or speaking—appear relatively composed and substantial.]
- **Give rise to gains and inspire reverence**
  [1. The "light" and "power" of the mind can be perceived by others
  This is the core reason.
  When a person practices meditation deeply (especially reaching strong and stable stillness), the mind becomes very pure, bright, and powerful. In the *Visuddhimagga* and Abhidhamma, this state is described as the mind producing "light" (obhāsa) or radiance.
  Although this inner light cannot be seen with the physical eye, people with a certain level of practice (including some laypeople) can sense it. This "perceived purity and power" naturally gives rise to a mind of reverence (pūjā) in others, and even a willingness to make offerings and support (gains arise).
  When the ancient Venerable Nāgasena explained to King Milinda, he especially emphasized that a person who practices stillness, after the mind has been trained, produces an "inconceivable power." This power causes those around (including devas) to naturally give rise to respect and faith.

  2. The outward manifestation of inner virtue and wisdom
  Meditation does not only develop stillness; it simultaneously strengthens sīla and paññā.
  People who meditate for a long time have noticeably weakened defilements (greed, anger, delusion, conceit, restlessness, etc.).
  Their words and actions become more restrained, wiser, and more compassionate.
  Their emotions become stable.
  This "inner purity and stability" naturally manifests in outer deportment, speech, and attitude.

  When a person displays the qualities of "composure, wisdom, and not being frivolous," others naturally give rise to reverence and are willing to draw near and make offerings. This is the reason for "inspiring reverence" and "giving rise to gains."

  3. "Worthy of being offered to"—a person with sīla, samādhi, and paññā is said by the Buddha to be the supreme field of merit in the world (**AN 5.107**).]

- **Obtain joy and rapture** (the joy and rapture of access stillness and jhāna)
- **Be able to see as they really are the nature of all formations** (impermanence, suffering, non-self) being seen
- **No more rebirth; realization of all the fruits of the path**

The Buddha also said (**AN 11.15**) that if anyone develops loving-kindness (mettā) in abundance and becomes skilled and diligent in it, they will obtain eleven benefits:

1. Sleep happily
2. Wake up happily
3. Do not have bad dreams (do not see bad dreams)
4. To humans, one is dear
5. To non-humans, one is dear
6. Devas protect one
7. Fire, poison, or weapons do not harm one
8. The mind quickly enters stillness
9. The complexion becomes bright and clear
10. At the time of death, one is not confused
11. If one has not yet realized Arahantship, one will be reborn in the brahmā world

The Buddha said that among the merits that lead to rebirth, the merit of loving-kindness is the greatest (**AN 8.1**). The Buddha once said that he himself, in a past life, had developed loving-kindness for seven years, and as a result, for seven great eons he was in the brahmā world, becoming a Great Brahmā King, thirty-six times as Sakka, and countless times as a wheel-turning monarch. The Buddha said that if someone in the morning, at noon, and in the evening gives alms of food in a hundred great pots, it still cannot compare to the great result of developing loving-kindness in the morning, at noon, and in the evening—even for a time as short as pulling a cow's teat once when milking (**SN 20.4**).

Greater than the merit of developing loving-kindness is the perception of impermanence—that is, practicing insight (**AN 9.20**). If a person frequently contemplates the impermanence of worldly things—for example, the impermanence of wealth, power, status, and so on—and also contemplates or directly observes the impermanence of the five aggregates, they will be able to reduce greed, aversion, and delusion. A person with thin greed, anger, and delusion will first of all not be so easily affected in mind by external people and things; the suffering of separation from the loved, meeting with the unloved, and not getting what one wants will be reduced. Moreover, they will be liked by others and will not easily have friction with people. They will be respected by many people and have a good reputation. Furthermore, because defilements are thin, whether they are wealthy and prominent or not, they will equally be happy. If they practice until realizing the path and fruit, they will be forever liberated from the suffering of the bad destinations. The Buddha said that a stream-enterer (whether reborn as a deva or a human in the future) will be long-lived, beautiful, happy, famous, and influential (**SN 55.30**). If anyone realizes Arahantship, they will obtain happiness even more excellent than that of the devas. At all times, their mind is equally satisfied and happy; moreover, they will never again be reborn to experience any suffering that you can imagine.

## Other Wholesome Actions

According to the *Cūḷa Kamma Vibhaṅga Sutta*:

- Anyone who does not harm others' bodies will obtain the result of health.
- Anyone who does not easily become angry will in the future be handsome and beautiful.
- Anyone who does not envy others but rejoices in others' achievements will in the future have great influence.
- Anyone who is not arrogant and stubborn but is humble and respectful will in the future be reborn into a noble family and be respected and valued everywhere.
- If a person goes to learn what is wholesome and what is unwholesome, what is blameworthy and what is blameless, what should be undertaken and what should not be undertaken, what action will bring long-term loss and suffering to oneself, and what action will bring long-term benefit and happiness—this kind of wisdom regarding kamma and its results—then when they are reborn in the future, they will be very wise.

如果我們沒有戒定慧，

基本上是承載不住太多的福報的

如果我們沒有五戒，那就承載不了作為人類的福報

我們破戒連連，便遭遇許多人的指罵、是非、甚至牢獄之災，就如畜生道的寵物般失去了自由

當沒有戒，也就等於沒有正念、清明的心。如此便承擔不了那些高層次、高密度的工作，失去成為上等人的機會

如果我們有五戒十善業，我們不傷害自己，也不傷害別人

那麼就沒有新的冤親債主，大家都喜歡和我們相處。人緣自然好，得到許多的讚賞、好名聲、權力、地位、財富。

因為持戒所需的正念強，所以我們的正念也足以支撐那些需要高強度高密度思維的工作，持戒的人通常都會是高地位的人。

如果一個人渴望更高程度的快樂，就需要持守八戒，然後大量禪修

當一個人修習禪定，就會因而有許多許大因為禪定而生起的快樂

整顆心清涼、快樂

如果一個人的戒沒有八戒的程度、沒有遠離五欲、沒有守護好自己的心，是很難得到這樣的快樂的

如果一個人想要至高的快樂，除了持八戒、大量修習禪定之外，也修習智慧去破除對一切的執著。如此的心便靠近最高的極樂---涅槃

我們戒定慧越多，所承載到的福報和快樂就越多

If we lack precepts, stillness, and wisdom,

we essentially cannot sustain too much blessings.

If we do not uphold the Five Precepts, we cannot bear the blessings of being human.

If we break the precepts repeatedly, we will face much criticism, disputes, and even imprisonment—losing our freedom like pets in the animal realm.

Without precepts, there is no mindfulness or clarity of mind. Thus, we become unable to handle high-level, intensive work and miss the opportunity to become a person of higher standing.

If we uphold the Five Precepts and the Ten Wholesome Actions,

we harm neither ourselves nor others.

Then, no new karmic creditors arise, and everyone enjoys being around us. Our relationships naturally flourish, bringing us much praise, a good reputation, authority, status, and wealth.

Because upholding precepts requires strong mindfulness, our mindfulness becomes sufficient to support work demanding high intensity and deep concentration. Those who uphold precepts often attain high status.

If one seeks a higher degree of happiness, one must observe the Eight Precepts and practice stillness extensively.

When one cultivates meditative stillness, immense joy arises from that practice.

The entire mind becomes cool, clear, and joyful.

If one’s precepts does not reach the level of the Eight Precepts—if one does not distance oneself from the five sensory desires and guard one’s mind well—it is very difficult to attain such happiness.

If one desires the highest happiness, in addition to upholding the Eight Precepts and practicing meditation extensively,

one must also cultivate wisdom to eliminate attachment to all things.

Thus, the mind approaches the ultimate bliss—nibanna.

The more precepts, stillness, and wisdom we possess,

the more blessings and happiness we can sustain.

**Sometimes, blessings (good fortune) are not measured by how much money one has, or whether one is famous, etc.**

**Instead, they are measured by the fullness and happiness in one's heart.**

A Buddhist once shared that in his youth, he had little good fortune: no parents, and he often had to move from place to place.

However, he possessed certain virtues, such as:

- Working diligently and honestly without cutting corners (integrity),

- Not fearing hardship (diligence),

- Never breaking the law (keeping the precepts),

- Offering support to elders (generosity/dāna).

Later, after coming into contact with the Dharma, he began doing volunteer work, practicing generosity, upholding the precepts, and meditating.

Now, in his middle age, he enjoys **"clear blessings"** (清福).

What is **clear blessing** (清福)?  

It is the good fortune of having a leisurely and peaceful life, free from worries and afflictions, with spiritual fulfillment and satisfaction.

We rejoice in his merits! 🙏🙏

有時福氣並不是以多少錢、是否有名等等來衡量的

而是內心的飽滿、快樂

曾有一個佛教徒分享，他年少福報少，沒有父母， 常搬家

但他擁有一些美德，例如做工踏實不取巧（誠實）、 不怕苦（勤奮）、不做犯法之事（持戒）、​ 供養長輩（布施） 夢

後來接觸到佛法後，做義工、布施、持戒、禪修

到了現在中年，他得享清福

什麼是清福呢？ 就是清閒安逸、無憂無慮、精神上滿足的福氣

隨喜他的功德🙏🙏

‘欲’和‘貪’是兩種不同的心所來的

欲只是單純想做

‘貪’則是想把東西佔為己有（納為‘我的’）、做他的主人

例如我們希望、想要度化很多人，想做更多的善業，這個其實可以是貪來的。  把別人納為‘我的’--我作為他們的主人，讓我來度化他們。

想做許多許多功德，也是想把功德納為‘我的’，想做許多功德的主人。

其實貪不貪要看我們的心，如果我們心生起沉重感、壓力、痛苦，那一定有煩惱滲雜在裡面。如果沒有呢？也不一定沒有，可能只是我們的心不夠細而覺察它們而已。

而單純的欲則是清淨、比較理性的‘想做’。

例如一個人證悟了阿羅漢，一直隱蔽多年。但他們依然可以突然想：‘是時候應該度化眾生，幫助眾生了’

他們比較是按照自己的能力、當下的條件，而不強求地幫助可以幫到的眾生。 而貪慾則帶有強求成份在。

阿羅漢們依然可以做許多善事，但都是以慈悲喜捨等清淨的發心去做的，而不像我們想得到些什麼，例如功德之類的。

煩惱是非常微細的，有時我們以為自己是以善的發心去做事，但往往其實都不是，往往都會帶著私心...

"Desire" and "Greed" are two different mental factors. 

Desire is simply the wish to do something. 

"Greed," on the other hand, is the urge to possess something as "mine"—to claim ownership and become its master.

For example, our desire to help and guide many people or to perform numerous good deeds can actually stem from greed—the desire to make others "mine," to become their master and guide them. 

Similarly, the desire to accumulate abundant merits is the urge to claim those merits as "mine," to be the master of all those good deeds. 

In truth, whether greed is present or not depends on our mind. If our mind feels heavy, pressured, or distressed, then defilements are certainly involved. Even if not, it is not a guarantee—our minds may simply not be subtle enough to perceive them.

Pure desire, in contrast, is a clear and more rational "wish to act." 

For instance, an arahant who has attained enlightenment may remain in seclusion for many years, but they can still think, "It is time to help and guide sentient beings." 

They act in accordance with their own capabilities and present conditions, helping those they can without compulsion or attachment. Greed-driven desire, however, carries an element of compulsion and clinging.

Arahants can still perform many good deeds, but they do so with pure intentions like compassion, loving-kindness, empathetic joy, and equanimity—unlike us, who often seek something in return, such as merits.

Defilements are extremely subtle. Sometimes we think we act with good intentions, yet often we are not truly pure—often, there is self-interest mixed in...

‘如果你們想行善、想得到真正的快樂，

就要想好、說好、做正確的事，

不要讓語言反過來控制你們自己。’

‘你們要堅信行善、正確修行，

要時時保持正念。

好的鼓，越敲越響；

壞的鼓，不敲也會自己亂響。’

"If you wish to do good and attain true happiness, 

you must think well, speak well, and act rightly— 

do not let words control you instead."

"You must firmly believe in doing good and practicing correctly, 

maintaining right mindfulness at all times. 

A good drum sounds clearer the more it is struck; 

a broken drum rattles on its own even when untouched."

---Luang por koon

cred. to 傑克奇談-Jacktalks

一位聖者常用的禪修業處是什麼呢？

或者說，他常常想起什麼呢？

佛陀說，

他們會常常想起佛陀

常常想起佛法

常常想起聖僧

常常想起自己的戒德

常常想起自己的慷慨布施

常常想起那些天神，然後反觀自己，都有和他們一樣的信心、布施、戒德、聽聞佛法、智慧

他們如此去憶念時，那時心是沒有貪嗔癡的、正直的，會生起宗教情操、喜悅，然後身心就會輕鬆放鬆，感受到快樂，心最後就會平靜下來

他們在有貪嗔癡的世間沒有貪嗔癡，在有痛苦的世間中沒有痛苦

並且因為擁有禪定，所以能夠時時作意無常、苦、無我、不淨等等，被稱為‘進入法流’ （Ref. AN6.10）

所以我們都要學習他們

**What meditation objects do noble ones commonly use?** 

Or, in other words, what do they often think of?

The Buddha said that they frequently recollect: 

1. The Buddha 

2. The Dhamma 

3. The Sangha 

4. Their own virtuous conduct/ precepts (sīla) 

5. Their own generosity (dāna) 

6. The devas, contemplating how they themselves possess the same qualities of faith, generosity, virtue, learning (of Dhamma), and wisdom as those heavenly beings.

When they recollect in this way, their minds become free from greed, aversion, and delusion—being upright. This gives rise to religious inspiration and joy. The body and mind then become light, relaxed, and happy, and finally, the mind settles into tranquility.

In a world filled with greed, aversion, and delusion, they remain free from these defilements. In a world filled with suffering, they remain free from suffering. 

And because they possess meditative stillness, they are able to constantly reflect on impermanence, suffering, non-self, impurity, and so on. They are thus described as **"having entered the stream of the Dhamma"** (Ref. AN 6.10).

Therefore, we should all learn from their example.

我們是這樣的嗎？

明明一些東西看了後會帶來痛苦，我們照樣看

明明一些東西聽了後會帶來痛苦，我們照樣聽

明明一些東西嗅了後會帶來痛苦，我們照樣嗅

明明一些東西嚐了後會帶來痛苦，我們照樣嚐

明明一些東西觸碰了後會帶來痛苦，我們照樣觸碰

明明一些東西想了後會帶來痛苦，我們照樣想

為什麼會這樣？

因為我們控制不住內心的衝動、本能

內心的衝動也就是這個‘自我’

這些衝動若果不被壓制，將不單止會傷害別人，也會傷害自己

因此我們務必盡快培育戒定慧，把這些內心的衝動約束，做真正為自己帶來快樂的事情

**Is This How We Are?**

We knowingly look at things that will bring us suffering, yet we look anyway. 

We knowingly listen to things that will bring us suffering, yet we listen anyway. 

We knowingly smell things that will bring us suffering, yet we smell anyway. 

We knowingly taste things that will bring us suffering, yet we taste anyway. 

We knowingly touch things that will bring us suffering, yet we touch anyway. 

We knowingly think about things that will bring us suffering, yet we think anyway.

Why is this so? 

Because we cannot control the impulses and instincts within our minds. 

These inner impulses are precisely this "self." 

If these impulses are not restrained, they will not only harm others but also harm ourselves.

Therefore, we must strive to cultivate **precepts, stillness, and wisdom** as soon as possible, to restrain these inner impulses and engage in what truly brings ourselves happiness.

就如當一個名人做了好事，許多人會知道並讚許

當他做了壞事，也有許多人都知道並踩他一腳

同樣地，當不善心生起時，有時許多過去的惡業也會連帶一起成熟

當善心生起時，有時許多過去的善業也會連帶一起成熟

比如說，當一個人被抑鬱的情緒佔據時，此時心處於不善的狀態。心什麼能量也沒有，思想也很負面，不能集中工作。此時他會覺得自己什麼都做不到，自暴自棄；長此下去，就會親手毀掉了自己的前程、丟掉工作、破壞了和許多人的友好關係。

但當一個人因為禪修被禪悅所佔據時，此時心處於善的狀態。心充滿能量，思想也很正面樂觀。就算遇到很大的難關，也能從容面對。長此下去，就會不斷進步，取得很大的成就

因此勤修戒定慧，撲滅貪嗔癡是很重要的

Just as when a famous person does a good deed, many people will know and praise them; 

when they do a bad deed, many will also know and condemn them. 

Similarly, when an unwholesome mind arises, sometimes many past unwholesome karmas may also ripen together. 

When a wholesome mind arises, sometimes many past wholesome karmas may also ripen together. 

For example, when a person is overwhelmed by depressive emotions, the mind is in an unwholesome state. 

The mind lacks energy, thoughts are negative, and they cannot concentrate on work. 

At such times, they may feel incapable of doing anything and abandon themselves to despair. 

If this continues, they may ultimately ruin their own future, lose their job, and damage friendly relationships with many people. 

But when a person is filled with the joy of stillness through practice, the mind is in a wholesome state. 

The mind is full of energy, and thoughts are positive and optimistic. 

Even when facing great difficulties, they can handle them calmly. 

If this continues, they will keep improving and achieve great success. 

Therefore, it is crucial to diligently cultivate precepts, stillness, and wisdom to eradicate greed, aversion, and delusion. 

一個人沒有善的力量，是很痛苦的

為什麼？他不懂得放下

比方說，他明知他有機會會失去某些東西，但不肯去面對，內心不斷掙扎、不斷痛苦

但如果一個人心清明、理智，他會懂得面對和放下：假如事情如願就最好，如果不如願都沒辦法，就放下割捨

所以痛苦很難可以進到他的心

放下割捨是很重要的能力

一個不善人是不具備這種能力的，因為他貪慾熾盛，對許多東西都緊抓不放

但這種放下的能力是可以被訓練的

首先，一個人布施、幫助他人，放下割捨自己的財產、時間、精力

進一步，他持戒，不傷害自他。無論他遭遇什麼事情，他都要守護好自己的戒德，隨時準備放下和割捨甚至是自己的生命

更上一層樓的話，他修習禪定；暫時放下整個世間，只剩下禪修所緣

終極的放下力量，是源自於觀禪的力量。當一個人看清這個世間是不讓人滿意這個事實後，他就能朝向永久地放下整個世間的方向前進，最後達至放下的極致

這樣的話，痛苦根本闖不進他的心

A person without the power of goodness is truly miserable. 

Why? They do not know how to let go. 

For example, they know there’s a chance they might lose something, but they refuse to accept it. Their mind struggles incessantly, trapped in suffering. 

However, if a person’s mind is clear and rational, they will face reality and let go: if things go as wished, that’s best; if not, there’s no other way—just let go and relinquish. 

Thus, suffering finds it difficult to enter their heart. 

The ability to let go and relinquish is crucial. 

An unwholesome person lacks this ability because they are consumed by greed, clinging tightly to many things. 

But this ability to let go can be cultivated. 

First, one practices generosity, helping others, and letting go of their own wealth, time, and energy. 

Further, one upholds precepts, refraining from harming oneself and others. No matter what happens, they protect their virtue, always prepared to let go and relinquish, even their own life. 

At a higher level, one practices stillness, temporarily letting go of the entire world, leaving only the meditation object. 

The ultimate power to let go comes from the power of insight meditation. When a person clearly sees that this world is ultimately unsatisfactory, they can move toward permanently letting go of the entire world, eventually reaching the pinnacle of relinquishment. 

In this way, suffering simply cannot break into their heart. 

所謂高手在民間

有些人啊，沒有任何宗教，依然可以比許多佛教徒還要修得好

曾經有個人，從小就名列前茅，最後考上醫學院。

他的心靈品質很高，很有慚愧之心，對自己的煩惱感到很羞恥

也不會把太多東西抓來自己的心那裡去

所以衣著樸素，生活簡樸，樂於分享

這也讓他總是笑面迎人，輕輕鬆鬆那樣

他非常享受讀書和學習，並樂在其中。

當他的興趣就是學習時，願意付出精力和時間，就能體驗到快樂

這和Luang Por Ganha 的教導相應：‘當我們學習時，我們可以在學習中找到喜悅——因為學習是為了知識和理解而付出的犧牲行為。一旦我們理解了，就能將這些學習應用於我們的生活和行動中。 ’

佛陀說，快樂是生起禪定的近因（Ref.AN11.1 )

當他的心快樂時，就有禪定。當有禪定時，就有智慧

所以他在醫學院依然是名列前茅的，最後以優異的成績畢業成為醫生

這樣的心根本就是天神的心。

如果他能維持這樣高品質的心，將能便有機會投生到天界--雖然他沒有宗教信仰.....

所以真是高手在民間.....

True Masters Walk Among Us

Some people, though without any formal religion, cultivate their minds far better than many Buddhists.

There was once a man who excelled academically since childhood and eventually entered medical school. His spiritual qualities were remarkable—he possessed deep hiri-ottappa (moral shame and fear of wrongdoing), feeling genuine shame for his defilements. 

He didn't cling too much, didn't grasp many things to the mind.

living simply, dressing modestly, and joyfully sharing with others. 

This made him naturally cheerful and at ease.

He found pure delight in studying and learning. When his passion is learning, his willingness to invest time and effort itself brought him happiness—perfectly mirroring Luang Por Ganha's teaching: "When we study, we can find joy in learning itself, for it is an act of sacrifice for wisdom and understanding. Once we comprehend, we can apply it to our lives and work."

The Buddha taught that happiness is the proximate cause for stillness (Ref. AN 11.1). When his mind was happy , stillness arose; with stillness, wisdom followed. 

Thus, he continued to top his class in medical school, graduating with distinctions as a doctor.

Such a mind is essentially a deva's mind.

If he maintains this high standard of mental purity, he may well be reborn in heavenly realms—despite having no religious affiliation.

Truly, masters walk among us...

如果被罵，但不曾想過現在或未來要罵回去

被諷刺，但不曾想過現在或未來要諷刺回去

被取笑，但不曾想過現在或未來要取笑回去

被傷害，但不曾想過現在或未來要傷害回去

被侮辱，但不曾想過現在或未來要侮辱回去

被輕視，但不曾想過未來得勢後輕視回去

被訓誡，但不曾想過未來要訓誡回去

不會有報復之心，這是非常崇高的德行，受到天神梵天神尊敬讚賞的德行

When reviled, one entertains no thought of reviling in return -

Not now, not ever.

When satarized, one entertains no thought of satarizing in return -

Not now, not ever.

When ridiculed, one entertains no thought of ridiculing in return -

Not now, not ever.

When harmed, one entertains no thought of harming in return -

Not now, not ever.

When insulted, one entertains no thought of insulting in return -

Not now, not ever.

When despised, one entertains no thought of despising others when gaining advantage -

Not ever.

When admonished, one entertains no thought of admonishing in return -

Not ever.

To harbor no retaliatory mind -This is the most sublime virtue,

A virtue revered and praised by devas and Brahmās.

santa 是什麼意思？

是巴利文的一個字詞，可以解作平靜，也可以解作有道德

我們以為平靜和有道德互不關聯？

不，其實他們是相關的

平靜的人，必然是有道德的人

不平靜的人，必然是沒有道德的人

為什麼這樣說？ 當我們生起貪嗔癡的時候，我們的心必然是散亂的

所以當一個人很急躁，很衝動，很散亂，不能集中和定下來；他必然是一位不善人；至起碼現在是。

如果一個人內心很平靜，很平和；那意味著他當下沒有貪嗔癡，他在當下必然是一位善人。

所以我們務必要以戒定慧限制自己的貪嗔癡；讓自己的心保持平靜和舒適

這樣我們就是善人.....

Ajahn Golf 曾說：‘如果我們親近有德的比丘， 我們的內心都會變得平靜‘

The Pali word "santa" carries dual significance:

Peace (calmness of mind)

Virtue (moral integrity)

Do we assume peace and virtue are unrelated?

No—they are fundamentally interconnected:

A peaceful mind necessarily implies a virtuous character

An agitated mind necessarily reveals moral deficiency

Why?

When greed (lobha), hatred (dosa), or delusion (moha) arise,

the mind becomes scattered and restless.

Thus:

A person who is impulsive, irritable, or restless 

is at minimum presently unwholesome (akusala)

One with genuine inner peace

is free from defilements (kilesa) at that moment—

such a person is virtuous here and now.

We must use the Threefold Training to restrain defilements:

Sīla (moral discipline)

Samādhi (stillness) 

Paññā (wisdom) 

This is how we cultivate abiding peace and become truly virtuous beings.

Ajahn Golf once says, 'If we come near to a virtuous monk, our mind will also become peaceful'

這是著名的藝術雕像--大衛像

大衛我們知道了

那麼大慧我們知不知道？

所謂的大慧就是認識到一切的無常、苦、無我；因此厭倦並放下一切、撲滅煩惱

因為不受煩惱的蒙蔽，佛陀說這樣有大智慧的人既不會意圖傷害自己，也不會意圖傷害他人，也不意圖傷害兩者。

當思惟時，只思惟自己的利益、他人的利益、兩者的利益、一切全都為了世間的利益（AN4.186） 

一旦我們出現重量級的醜聞，通常很難翻身

唯一能夠解救的，是自此改過自新

佛陀曾說：’造作惡業後，再以善業補救的人，他光耀世間，如明月無雲遮‘ (Dhp.173)

如果想要翻身，一定要大量做善事。

所謂形象工程，都一定要是培育布施、 持戒和禪修

都一定也是培育恭敬、 服務、 聽聞佛法增長智慧等等的善德

就好像羅志祥那樣，傳出醜聞後一直淡出。

直至2021年，受到新冠疫情影響，台灣的善導書院種植的鳳梨銷售狀況不佳，希望社會愛心人士可以積極訂購。

羅志祥得知昔日恩師孫德榮發起了慈善活動，第一時間進行響應：「電話中，被孫德榮問起認購箱數，他可愛先問100箱總價是多少，聽到價錢後，爽快改口認購200箱，並表示直接拿現金支付。」

《三立新聞網》則大讚羅志祥此舉是出手救「鳳梨農」的愛台舉動。報道稱，如此愛台灣的行為，讓網友大讚「對他刮目相看了！」、「兩個人都超有愛心！」。

大家看！插入低谷的形象一定是透過行善和培育善德去搭救的

佛陀提到，有求的善德，這是最低級別的。（Ref. AN7.52 ）

功德雖然也有，但不會很大。

Ajahn Brahm 也說，這不是行善，這是交易！

但這總比完全不行善，只作惡好得多

因此無論如何，也必須諸惡莫作，眾善奉行

最後一句是： 自淨其意

如果不想被世間的種種好壞影響我們的精神健康，一定要淨化自己的心

好不要執著，壞也不要執著

看到一切的無常性，無法掌控性；而逐步放下它們，做個開心快樂人....

Once we're hit by a heavyweight scandal, redemption is usually an uphill battle.

The only way out? Genuine reformation.

The Buddha said:

"One who counters evil with good—they illuminate the world like the moon freed from clouds." (Dhp. 173)

If we want to turn things around, we must accumulate substantial good deeds.

so-called Image Rehabilitation equals to Cultivating Virtue

True reputation repair must involve:

Generosity (dāna), Moral discipline (sīla) and Meditation (bhāvanā)

And fostering qualities like: Respect, Service to others ,Wisdom through Dhamma study

Luo zhi xiang (羅志祥), a famous Taiwan singer who faded from the spotlight after his scandal—until 2021.

When Taiwan’s Shandao School struggled to sell pineapples during COVID, urging kind-hearted people to purchase them.

Luo zhi xiang past  mentor Sun Te-Jung thus launched a charity drive.

Luo  immediately pledged 200 boxes (double the initial 100 after hearing the price) and paid in cash.

Media praised Luo as a "patriotic act to save pineapple farmers", with netizens commenting:

"I see him in a new light!"

"Both men showed real compassion!"

So!  A tarnished image can be salvaged through visible, sincere virtue.

But Beware of "Merit Transactionalism"

The Buddha warned that Merit done with attachment to rewards is the lowest grade (AN 7.52).

Ajahn Brahm also puts it bluntly: That it is  not charity —it’s barter!

Yet even calculative goodness beats outright evil.

So no matter what , we should  Abstain from all evil ,Cultivate the good

and the last sentence is : Purify the mind

If we don't want our mind to be shaken  by worldly ups and downs ,we must purify our mind

Don’t cling to good and bad,

See all as impermanent, uncontrollable—then let go of them.

That’s how we become truly happy and lighthearted.

(Image credit: HK01) 

佛陀說，累積功德有三大方式，它們是布施，持戒和禪修 （DN33）

說到布施，那是吝嗇的反義詞。給得越多，捨去的吝嗇越多，也就越慷慨。身為在家人的我們有各種開支，因此佛陀在DN31中提到我們也應該留一份財富來儲蓄，以應付不時之需。但夠用的錢以外，我們甘願布施我們財富的幾分之幾出去呢？布施做得很好的在家人有Bill gates。他一生積極於慈善事業，並且在2022年計劃把近乎所有的財富布施出去。出家人來說，我認識很久的稀師父也做得很好，有時入雨安居，他甚至會把所有別人供養他的資具錢布施出去。

布施不一定要用到錢；體力布施，知識上的布施，法布施也是布施的一種。我們願意付出多少，捨掉多少吝嗇呢？

布施是做好事，持戒就是防止我們做壞事。身為在家人，五戒是基本。

五戒是：

1. 不殺生

2. 不偷盜

3. 不邪淫

4. 不妄語

5. 不飲酒

但單單只有五戒，還不夠好，仍然會傷害別人。因此更好的是十善業

1. 不殺生

2. 不偷盜

3. 不邪淫

4. 不妄語

5. 不惡口

6. 不離間

7. 不閒雜語

8. 不貪婪，貪屬於別人的東西

9. 不嗔恚，不會希望別人受到傷害，消失，去死

10. 保持正見

雖然具備五戒十善，但還不夠清淨。更好的是加上八戒

1. 不殺生

2. 不偷盜

3. 不淫 （手淫也不可以）

4. 不妄語

5. 不飲酒

6. 不裝飾身體，觀看歌舞劇

7. 不坐卧高廣大牀

8. 不非時食（即過午不食）

假如想更清淨，做得更好，就要出家持十戒。十戒之中把八戒中的不裝飾身體，觀看歌舞劇分拆成兩戒，並加上不捉持金錢戒，即不可像在家人那樣碰錢，持有金錢。

最高的戒是比丘戒，是足足227條戒

布施持戒讓我們行善止惡，但假如要讓心更好，就要禪修。

我們是否在日常生活具備梵天神的心呢？

梵天神具備四無量心，它們是：

慈：願你快樂！

悲：希望你脫離痛苦！

喜：為你的成就感到高興！

捨：雖然想幫你但幫不到，而我知道我們都是業的主人，因此我中捨地看待這回事。

我們有沒有修習止禪，訓練心的平靜呢？四無量心是其中四個方法。假如要讓心平靜下來，還可以用許多其他的方法，例如正念地觀察呼吸的出入等等。定力夠深的話， 可以達到四禪八定。 它們是初禪， 二禪， 三禪， 四禪， 空無邊處定，識無邊處定， 無所有處定， 非想非非想處定。

具備定力的心只是壓著貪嗔癡等的煩惱而已。假如要將煩惱連根拔起，就要修習觀禪，即去如實觀察或思維五蘊身心的無常，苦，無我和身體的不淨。不斷修下去煩惱會被削弱，當心厭離五蘊到一個程度，就會轉向涅槃，這時便代表我們證果了！證果意味著某一些煩惱已被永久斬斷，永遠不會再生起了。

我們布施做到什麼程度呢？

我們持戒做到什麼程度呢？

我們禪修做到什麼程度呢？

當我們常常去反思改進的時候，我們的心靈水平將會越來越高，為自己和別人帶來更多更多的幸福。 

其實一個人之所以有許多美德、是一個大好人

並不是什麼，僅僅只是智慧而已

當一個人內心沒有沒有煩惱，富有定力；他的智慧就會生起。

細緻的心讓他看到許多真相

很簡單，例如這個世界，原來所有東西，甚至是我們的身心也是不斷變異、 無法掌控、 不圓滿、 有缺陷的；如此就自然厭倦它們，對它們沒有絲毫興趣。

這是清高嗎？ 

也可以說是

但真正來說，只是智慧而已。

一個內心細緻有定力的人，其實是可以看得清人心的。一般人善惡都有，但大部份都是惡居多，貪嗔癡居多，自私居多。

我們自己是這樣，別人都是這樣

一旦了知到人性，就會發現幾乎所有人其實都不太可靠

我們就不會再把自己的好壞公開、 告訴人

好，他們會妒忌然後搞破壞

壞，他們會取笑、 或者踩多一腳

所以根本不值得把自己好的一面露給別人看

佛陀說這是少欲的表現（AN8.23） 

是嗎？也是

但其實歸根究底，只是智慧而已

我們會知道美德善業所帶來的好處，惡行惡業所帶來的壞處

因此只做好事不做壞事

這是大好人？ 也可以說是

但其實也只是智慧而已

In fact, a person possesses many virtues and is a truly good person not due to anything special, but simply because of wisdom.

When a person is free from defilements and has strong stillness, their wisdom will arise. A refined heart allows them to see many truths.

It's simple; for example, in this world, everything, including our own body and mind, is constantly changing, uncontrollable, imperfect, and flawed. Thus, one naturally grows weary of them and has no interest in them.

Is this being noble? One might say so, but in truth, it is just wisdom.

A person with a refined heart and strong stillness can actually see into the hearts of others. Generally, people have both good and evil, but most lean towards the evil side, with greed, hatred, and delusion predominating; selfishness predominating

We are like this, and so are others. Once we understand human nature, we will find that almost everyone is unreliable.

We will no longer publicize our good or bad to others. If we show our good side, they may envy us and try to undermine us. 

If we show our bad side, they will mock us or kick us when we're down.

Therefore, it is not worth showing our good side to others. The Buddha said this is a manifestation of having little desire (AN 8.23). 

Is that true? It is

But ultimately, it is just wisdom.

We will understand the benefits that come from good deeds and the harms that come from bad deeds. Thus, we only do good and avoid doing bad.

Is this a very good person? One might say so, but in reality, it is just wisdom.

如果我們做事非常沒有效率，這表示什麼？

這表示我們善心很少😂 

為什麼這樣說？ 因為根據阿比達摩論，一顆善心，它必然是適合工作的。

當一個人做事非常準確，非常有效率，非常有質素；那表示他善心生起的頻率非常之高。

之所以說善心生起的頻率，那是因為心是不斷改變生滅的。上一刻還是善心，下一刻可能就是不善心；不斷在變，是不確定的。

怎樣分辨心是否善心還是不善心？ 

如果是不善心，根據阿比達摩論，心那刻一定是散亂和痴迷的

如果是善心，它一定是輕鬆，清明與柔軟的

如何能讓善心頻繁生起？ 

很簡單，去除自我就可以了。就如隆波間夏所說：「放下自我，然後你們就會有正念。」 

去除自我，就是做人不要自私。不要想要許多東西。也不要把東西當作是’我‘和’我的‘ ，不要覺得自己很重要

一旦我們開始想要許多東西，自我膨脹；心就會開始混亂。心混亂的時候做事難道會好嗎？

當心混亂到一個點，就很容易有精神上的疾病，例如抑鬱症、 焦慮症等等。當心靈的狀態不佳，根本無法做到任何事。比如說，大家悲傷的時候，難道做事會做得好嗎？

因此假如不想要任何負面情緒，務必去除自我，讓自己無私，少欲知足，謙遜柔軟。

一旦這樣做到，必然能避過許多負面情緒，讓正念頻繁生起。

正念就是念念分明不忘失於當下，保持清明清醒的狀態。當心時時生起正念，做事必然有效率，做得好。

因此一個極善的人通常會很有成就。而不善之人，永遠不能成為人上人

If we are very inefficient in our work, what does that indicate?
It indicates that we have very little good mind (/wholesome mind)😂
Why do we say this? Because according to the Abhidhamma, a good mind is always suitable for work.
When a person works very accurately, very efficiently, and with high quality, it indicates that their good mind arises very frequently.

The reason we speak of the frequency of good mind arising is that the mind is constantly changing. One moment it may be good mind, and the next moment it may be bad mind (unwholesome mind); it is always changing and uncertain.

How can we discern whether the mind is good or bad?
If it is unwholesome mind, then according to the Abhidhamma, the mind at that moment is definitely restless and confused.
If it is good mind, it is always light, clear, and soft.

How can we allow good mind to arise frequently?
It is simple: by removing the self. Just as Luang Por Ganha said, “Let go of the self, and you will have mindfulness.”

Removing the self means not being selfish. Do not desire many things. Do not consider things as ‘mine’ or ‘I,’ and do not feel important.

Once we start wanting many things and the 'self' inflates; the mind begins to get confused.
When the mind is confused, can it perform well?
When the mind becomes confused to a certain point, it is very easy to develop mental illnesses, such as depression and anxiety. When the state of the mind is poor, it is impossible to accomplish anything. For example, when we are sad, can we work well?

Therefore, if we do not want any negative emotions, we must remove the sense of self, be selfless, have little desire, and be humble and gentle.

Once we do this, we will surely avoid many negative emotions and allow mindfulness to arise frequently.
Mindfulness is being clear and present in the moment, maintaining a state of clarity and alertness. When the mind consistently generates frequent  mindfulness, work will surely be efficient and well done.

Thus, a very good person is usually very accomplished. An bad person will never rise above others.

《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.

《不用求！》

有許多人求這樣求那樣

其實根本不用求！

讓心變好就行了

讓說話變好就行了

讓行為變好就行了

為什麼這樣說？

---有些人求權力和地位。權力和地位從哪裡來？ 從別人那裡來的啊！ 別人要服從我們肯聽我們、認可我們、尊重我們；我們才有權力

我們的思想、說話、行為不好；誰服我們？誰尊重我們？

拜神有用嗎？旁門左道有用嗎？

---有些人求財富。財富從哪裡來？ 從別人那裡來的啊！

我們做生意的話，錢從客戶那裡來

我們做員工的話，錢從老闆那裡來

如果我們人品不好、不誠實、只是要客戶的錢、不是處處為他們著想；他們會肯給錢我們嗎？別人肯來和我們做生意嗎？

如果我們身為員工懶惰、沒責任感、不誠實、心不好、語言不好、行為不好；老闆還會讓我們留下來嗎？老闆會加我們薪金嗎？會有人聘請我們嗎？

這時拜神有用嗎？旁門左道有用嗎？

--有些人求姣好的容貌。

但常常皺眉頭有許多人求這樣求那樣

其實根本不用求！

讓心變好就行了

讓說話變好就行了

讓行為變好就行了

為什麼這樣說？

---有些人求權力和地位。權力和地位從哪裡來？ 從別人那裡來的啊！ 別人要服從我們肯聽我們、認可我們、尊重我們；我們才有權力

我們的思想、說話、行為不好；誰服我們？誰尊重我們？

拜神有用嗎？旁門左道有用嗎？

---有些人求財富。財富從哪裡來？ 從別人那裡來的啊！

我們做生意的話，錢從客戶那裡來

我們做員工的話，錢從老闆那裡來

如果我們人品不好、不誠實、只是要客戶的錢、不是處處為他們著想；他《不用求！》

有許多人求這樣求那樣

其實根本不用求！

讓心變好就行了

讓說話變好就行了

讓行為變好就行了

為什麼這樣說？

---有些人求權力和地位。權力和地位從哪裡來？ 從別人那裡來的啊！ 別人要服從我們肯聽我們、認可我們、尊重我們；我們才有權力

我們的思想、說話、行為不好；誰服我們？誰尊重我們？

拜神有用嗎？旁門左道有用嗎？

---有些人求財富。財富從哪裡來？ 從別人那裡來的啊！

我們做生意的話，錢從客戶那裡來

我們做員工的話，錢從老闆那裡來

如果我們人品不好、不誠實、只是要客戶的錢、不是處處為他們著想；他們會肯給錢我們嗎？別人肯來和我們做生意嗎？

如果我們身為員工懶惰、沒責任感、不誠實、心不好、語言不好、行為不好；老闆還會讓我們留下來嗎？老闆會加我們薪金嗎？會有人聘請我們嗎？

這時拜神有用嗎？旁門左道有用嗎？

--有些人求姣好的容貌，但常常發怒、常常皺眉頭、面容常常扭作一團，這樣漂亮嗎？

這時拜神有用嗎？旁門左道有用嗎？

心慈悲、清淨、快樂，就算不用去韓國整容，不用化妝；面色也會光亮明淨、容光煥發、異常吸引

---有些人求健康長壽

但常常許多負面情緒、許多煩惱

這樣是怕癌症注意不到我們嗎？

這時拜神有用嗎？旁門左道有用嗎？

假如心沒有煩惱，保持心境開朗；保證能活足令生業帶給我們的壽命

--有些人求聰明智慧

但心非常混亂骯髒，充斥煩惱，什麼都判斷不到，什麼都記不起

這時拜神有用嗎？旁門左道有用嗎？

一旦把自我去除，心立即具備正念、定力和智慧

就算不用求，聰明智慧也會來找我們

《No need to seek!》

Many people seek this and that,

but in fact, there’s no need to seek!

Just make your mind better.

Just improve your speech.

Just enhance your behavior.

Why do we say this?

--- Some people seek power and status. Where do power and status come from? They come from others! Others must obey us, listen to us, acknowledge us, and respect us; only then do we have power.

If our thoughts, speech, and actions are not good, who will obey us? Who will respect us?

Does praying to deities help? Do superstitions help?

--- Some people seek wealth. Where does wealth come from? It comes from others!

If we do business, money comes from customers.

If we are employees, money comes from our boss.

If our character is poor, dishonest, and we only want money from customers without considering their needs, will they be willing to give us money? Will others want to do business with us?

If we, as employees, are lazy, irresponsible, dishonest, with a bad heart, poor speech, and bad behavior, will our boss keep us? Will the boss raise our salary? Will anyone hire us?

At this time, does praying to deities help? Do superstitions help?

--- Some people seek beauty.

But if we often frown and harbor negative emotions, does that make them beautiful?

At this time, does praying to deities help? Do superstitions help?

A compassionate, pure, and happy heart will make our face shine, even without cosmetic surgery or makeup; the complexion will be radiant and exceptionally attractive.

--- Some people seek health and longevity,

but they are often filled with negative emotions and defilements.

Is this how to avoid cancer?

At this time, does praying to deities help? Do superstitions help?

If the heart is free of defilements and maintains a cheerful mindset, it ensures we can live out the lifespan that the Kamma original brings us.

--- Some people seek intelligence and wisdom,

but their hearts are very chaotic and dirty, filled with defilements. Cannot judge wisely , cannot remember clearly

At this time, does praying to deities help? Do superstitions help?

Once we remove the 'self', our hearts will immediately possess mindfulness, stillness, and wisdom.

Even without seeking, intelligence and wisdom will come to us. 

如果我們還是生氣、妒忌、吝嗇，不願意原諒別人， 希望別人痛苦，不喜歡別人的成就；

我們自己就是可憐蟲。

為什麼？ 因為第一個苦的是自己， 我們再將這個痛苦傳播出去。 我們是痛苦發電機。

當我們不生氣， 樂於原諒，慷慨， 希望別人快樂， 希望別人離開痛苦， 為別人的成就喜悅的時候。

我們是幸福美滿的人。

為什麼? 因為第一個快樂的是我們自己，我們再將這份快樂傳播出去。我們是快樂發電機

有信徒問過 Luang ta siri, 阿羅漢對自己的慈愛是多於別人的嗎？

Luang ta siri 回答：對別人多些。 他自己已經有了， 不用了。

快樂是水， 心是水瓶。 當快樂很多的時候，他的愛是滿瀉出來的。

例如文頌大長老、Luang ta siri、 Ajahn Golf ， 我們如果有長時間親近過他們， 他們的愛是非常巨大的， 大到我們就算不是在他們心裡， 在外面一樣能感受到他們的溫暖。

有人曾憶起自己的過去世， 看見自己曾遇過佛陀。 他說， 佛陀慈悲得讓我們會想哭

How wonderful it is to be like the sun—

because it is already filled with energy,

it only sends energy outwards

without needing to absorb from elsewhere

Humans are inherently selfish.

If we weren’t selfish, we wouldn’t be born.

Most people tend to seek something from this world or from others to fill their own hearts.

Most people are takers, like black holes,

so their popularity is limited.

But if we don’t expect to gain anything from others

and instead become givers, sharing warmth with others,

becoming like the sun,

we won’t need to obtain anything from anyone or anywhere to fill our hearts.

This way, we will be loved by all, and welcomed everywhere; there’s no other possibility.

做太陽多好～

因為他本身已經能量爆滿了

所以只會一直把能量送出去

不用從別處吸收能量

人性本自私

如果不自私，就不會來出生了

一般人總想從這個世界，或者從別人身上取得些什麼，來填滿自心

一般人是索取者，是黑洞

所以受歡迎的程度有限

但如果我們不期望從別人身上得到些什麼

只成為給予者，只把溫暖帶給別人，只成為太陽

不用從任何人或任何地方來取得些什麼來填滿自心

這樣只會是人見人愛，車見車載；沒有別的可能性

If we think, speak, and act with greed, hatred, and ignorance, we first bring suffering to ourselves and then to others, adding negative energy to the whole world.

If we think, speak, and act without greed, hatred, and ignorance, we first bring coolness and happiness to ourselves and then to others, adding positive energy to the whole world.

如果我們帶著貪、嗔、癡地思考、說話和行事; 就是先把痛苦帶給自己，然後再把痛苦帶給別人；為整個世界增添負能量

如果我們帶著無貪、無嗔、無癡地思考、說話和行事; 就是先把清涼快樂帶給自己，然後再把清涼快樂帶給別人；為整個世界增添正能量

《邪不能勝正》

邪不能勝正—是否真的？

真～

邪就是煩惱

正就是沒有煩惱

有煩惱的心怎會是有智慧的呢？ 既看不清自己的利益，也看不清別人的利益；那時是愚蠢的（AN1.45）

反之，沒煩惱的心是充滿智慧的。

一個蠢人想打一個聰明人，誰會贏？（笑）

阿修羅們常常會和帝釋天所統領的天神開戰。大家有聽過帝釋天被阿修羅們抓到阿修羅王的宮殿嗎？ 從來都沒有

只聽過阿修羅們打輸仗，而阿修羅王被天兵們五花大綁抓到帝釋天面前（SN11.4）

為什麼阿修羅通常會輸？因為他們的心不夠天神們清，所以比天神愚蠢。

同樣地，大家有聽過魔王打敗過佛陀、迷惑到佛陀嗎？

從來都沒有。 他的詭計次次都被佛陀識破

明知佛陀已經去除了一切的煩惱，具足一切美德，具備全知之智；卻仍然想嚇佛陀、惡搞佛陀。（SN4）

次次都失敗

為什麼那麼傻？ 因為被煩惱所支配， 沒有智慧囖～

所以邪永遠不能勝正

"Evil Cannot Overcome Good"

Does evil really not prevail over good?
 

Yes, it is true~

Evil equals to defilements, 

while good represents the absence of defilements.

How can a mind filled with defilements possess wisdom? It cannot see its own interests clearly, nor can it see others' interests; at that point, it is foolish (AN 1.45).

Conversely, a mind free from defilements is full of wisdom.

If a fool tries to fight a wise person, who will win? (laugh)

The Asuras often wage war against the deities led by Indra. Have we ever heard of Indra being captured by the Asura king? Never.

We only hear of the Asuras losing battles, while the Asura king is captured and brought before Indra by the celestial troops (SN 11.4).

Why do Asuras usually lose? Because their minds are not as pure as those of the deities, making them more foolish.

Similarly, have we ever heard of the demon king successfully defeating or confusing the Buddha?

Never. 

His schemes are always uncovered by the Buddha.

Knowing that the Buddha has eliminated all defilements, possesses all virtues, and has all-knowing wisdom, the demon still tries to scare and trick the Buddha (SN 4).
He fails every time.

Why is he so foolish? Because he is dominated by defilements and lacks wisdom.

Thus, evil can never prevail over good.

大家不要低估自己的影響力。

假如我們內心混亂，品格差劣，愚蠢，心裡充斥著煩惱和負能量；

誰人和我們聊天，聽從我們的建議，或者單單只是靠近我們，都會變得內心混亂，品格差劣，心裡充斥著煩惱和負能量。我們把痛苦帶了給別人，有時罪業不輕呢

假如我們內心平靜，具備美德，心裡清淨，有智慧，有正能量；

誰人和我們聊天，聽從我們的建議，或者單單只是靠近我們，都會變得內心平靜，具備美德，心裡清淨，有智慧，有正能量。我們把清涼快樂帶了給別人，有時善業大得無可計量呢～

Ajahn Golf 曾說，如果我們親近有德的比丘， 我們的內心都會變得平靜

有福報的人是有美德的人，

有福報的人是善人，

有一個故事是這樣的，當故事聽就好：

在天界有一個很大的天神

他決定要下來凡間幫助世人、累積波羅蜜， 然後再回到天界，

之後， 他就下來投胎做人了

做人後一直都平平安安， 但突然有一日， 惡業成熟， 讓他遇到了黑社會。 他就入了黑社會了

Luang por wichai 開示說 ：「人的心就像水。就像水一樣－如果倒進玻璃杯，它就會變成玻璃杯的形狀；如果倒進瓶子，它就會變成瓶子的形狀；如果倒進夜壺，它就會變成夜壺的形狀。

這就像當我們接近某些類型的人時，我們往往會變得像他們一樣。觀察：如果我們接近平靜的人，我們會變得平靜；如果我們周圍是混亂的人，我們會變得混亂。如果我們靠近強硬的人，我們也會表現得強硬，以同樣的方式說話，甚至模仿他們。但如果我們靠近和平的人，我們也會變得平和。

因此，我們的心就像水一樣——無論它到哪裡，它都會變成那個地方的形狀」

不論您是多麼大的天神， 多麼大的菩薩， 當您親近了不善人的時候， 您多數都會成為不善人。我們的善惡都是條件組合的， 而我們所親近的人就是強大的條件。

那位大神因為過去的大福報， 於是成為了黑社會的老大。

記得文首的話嗎？

“有福報的人是有美德的人，

有福報的人是善人”

為什麼他會成為黑社會一員？ 因為愚蠢。 身口意行惡的人， 佛陀說是愚人。(MN129)

但他也有美德， 他不自私 ， 愛護其他黑社會團員。 他的兄弟有難， 他會保護他們。 得到好東西都會分享給兄弟們。

他得到兄弟們的喜愛和尊重，所以他順理成章成為了黑社會老大。

因此說，有美德的人就是有福報的人。 有美德、有福報的人， 自然能夠得到世間的繁榮。

所以他蠢也不蠢得盡， 蠢來也有些智慧

後來他的惡業成熟了， 讓他被抓到監牢。

在監牢裡， 他受到過去習性和善業的影響，他大徹大悟，改過自身， 出獄後從此離開了黑社會

因為福報的支撐， 他持續行善。 成為了一條村的村長。

為什麼他做到村長？ 因為他謙卑、對他人慈悲， 喜歡幫助別人， 喜歡饋贈；那自然得到了大家的喜愛。 順理成章就成為了村長。

他自己有什麼喜事， 村民們都回饋他， 送他很多禮物。

真是前無古人後無來者。

這條村都沒有試過出現過這樣無私的善人

時至今日，他居住的那個市鎮的老一輩， 幾乎所有人都認識他， 是位很有江湖地位的長者。

對於一個有厚重煩惱的凡夫

要提升的話， 很多時候會被誘導迷上善法功德

例如佛陀對於在家人， 很多時候都是開示佈施跟持戒。佛陀開示佈施的好處， 吝嗇的壞處； 持戒的好處， 沒戒的壞處

在三藏經中很少對在家人禪修的開示， 多數都是對出家人說的.

當給孤獨長者， 這位佛陀時代資深的大在家弟子臨死時 ， 他才第一次聽到不要執著六根、六塵、六識、六觸、六受、四大、五蘊、無色界定、此他世等等的高深之法( MN143)。 那時給孤獨便感到很感動，請求舍利佛尊者從此以後要和在家人也說這些法。 舍利佛尊者說， 這些法通常是在出家人當中才聽到的。

隆波帕默早年也被其他大師父勸導， 不要教導在家人修行， 只需教導佈施等就行了。

雖然隆波帕默非常尊重大師父， 但心裡不同意。因為在家人當中也有許多人有興趣、有潛質去修行的

如果是在家人， 現在叫您去出家， 放下一切， 您肯嗎？

您不肯時， 幾乎所有其他在家人也不肯。

我們還有許多的執著， 許多的自私

我們想要財富， 我們想要地位、名譽、權力、聰明、影響力、美貌、健康、長壽、美女、俊男、兒孫…

當佛陀和大師父見我們在這一個階段根本無法提升至阿羅漢的水平， 可以怎樣幫我們呢？

他們會說：

如果你想要地位的話， 你要尊重別人

如果你想要財富的話， 你要佈施

如果你想要美貌的話， 你要持戒、不要生氣

如果你要成這樣的的話 ， 你要做許多功德， 然後發願

我們由原本極度自私的人， 變成有一點點善法的人

這個世界大部分人都停留在這個層次裡

如果我們批評佛陀大師父這樣教導， 批評別人貪功德善法， 這是不對的。 因為我們看不到， 我們自己也一樣自私、煩惱厚重。要不然就不會覺得“他不對” ， “不應該這樣” 了。

背後可能是我慢去推動--覺得只有我這樣是對的， 其他人都不對。

有一些外道也是這樣批評的: 佛教徒， 他們做好事只是為了功德。 我們的宗教呢， 是無私的愛。

他們也看不到， 自己的善行也是帶著自私和我慢的， 背後是說--“我” 的宗教比你好。 我比你好

我們要覺知到自己的內心：

我們究竟是為了別人一定要跟隨我們的標準，符合自己的心意---為了自己;

還是為他好?為了他的利益?

如果看到別人這樣這樣， 然後生氣， 說他是非。 我們自己已經是壞蛋了

如果真正地為別人好， 當別人做功德， 行善法的時候， 就會隨喜他， 因為知道他這樣做功德， 未來是會為他帶來快樂的果報的。

例如佛陀和阿羅漢僧團來到自己的城市， 有人非常渴求要功德， 非常緊張， 最後成功邀請到佛陀來應供。 如果場景是發生在現代，許多人就會說他是非。

說他是非的人是自私的

如果是阿羅漢看到的話， 就可能會為他高興， 因為這個可憐、還在不斷輪迴的人， 做了這個好事後， 死後便會連續做多少多少世的天神， 擁有種種美好的事情，最後抵達涅槃

所以別人說這個這個是貪功德， Ajahn Golf 都不會阻止這個現象， 反而說 “先不要害怕說會黏著福報、黏著禪定呀，先有了才說，如果到了後就會自己放下”

為了鼓勵信徒要繼續堅定行善， Ajahn Golf 也說“我寧願貪住這些善行、迷上它們。因為我們貪佛陀所說的，至起碼可以重新看到佛陀。”

因為一直佈施， 持戒； 功德就會讓他遇上禪修的因緣， 或者他的波羅蜜和智慧會逐漸增長。

他會看到， 雖然做功德是好事， 但是貪功德，飢渴於功德 並不好看。 至起碼佛教徒之間看到會說我們是非， 外道看到也會嘲笑我們。

任何貪嗔癡都不好看， 而且會帶來苦。

做不到這個佈施， 就很沮喪

做得比人少， 就自卑

想要什麼什麼果報， 也讓內心混亂與不安。

做了那麼多功德， 心仍然那麼痛苦， 會生氣、妒忌、憂鬱…等等

例如有大師父就是這樣，還是在家居士時做了許多功德， 但發現自己仍然在生氣， 還在痛苦。 於是便踏上修行之路， 最後成為阿羅漢了。

無論是否帶著自我， 帶著貪嗔癡去行善、做功德。 “如果到了後就會自己放下”

真正有福的人，是具備德行的人，是好得不能再好的人

佛陀說，福德是快樂的同義詞

一個有德行的人，他是快樂的

他具備信仰，布施，戒德，多聞佛法，智慧；他對所有眾生都好，不傷害一切眾生

無論他處於順境，逆境，三寶就是他的依靠。每當他想起三寶，他的心總是充滿力量，沒有恐懼，充滿快樂

他樂於布施，為所有人和天神帶來利益，所以所有人也喜歡他，支持他。

他持守五戒十善業，不會傷害自己和別人；所有和他共處的人都會份外有安全感，都喜歡他，稱讚他。

他因此而常常喜悅，充滿自信，因為他想起的都是自己的好事。

因為他恭敬與謙虛，我慢輕薄，尊重所有人，他不會為所有人帶來煩惱，傷害其他人，想壓倒其他人。因此所有人也喜歡他，反過來尊重他。

他知足與感恩。他擁有多少，便滿足於多少，不貪婪，有多便送出去。這為他減少了許多煩惱，也為他廣結善緣，大家都喜歡他。

別人幫過他，他也會時時憶念起別人的恩德，因此心裡常常都會很溫暖，別人知道幫他後他會感謝自己後，都願意繼續幫他。

他聽聞佛法，知道什麼應該做，什麼不應該做，什麼會帶來利益，什麼會帶來痛苦；因此避過了許多今生的危險，導向今生和來世的幸福。

他知道世間是無常且苦的，所以他不太執著一切事物，因此心裡常保持寂樂。無論別人罵他或稱讚他，他都不為所動；不會報復，不會飄起來看不起別人，所以大家也喜歡他

好到不能再好的人是真正的大福報者。因為沒有人能如法地批評他，所有人都喜歡他，所有人也對他好，所有人也稱讚他，他因此而得到外在的快樂。 因為智慧讓他傾向於放下，所以他也得到內在的快樂。

布施了給阿羅漢，僧團的人；假如他們不是一個好得不能再好的人，仍然是自私，充滿煩惱的人的話，這還不算是一個有福者。他們繼續輪迴，直到他們成為了一個好到不能再好的人，他們的大善業福報才終於成熟了。

因此願我們今生就成為有大福者。