慚愧 Shame and fear of unwholesomeness

我們急屎，未去到廁所前死都要忍住。

為什麼？ 因為怕醜，失禁不好看

但為什麼我們貪心、生氣、悲傷、傲慢、自卑、懶惰時不會忍住，容許它們繼續存在或顯露出來？

因為不知醜，不知道其實實在不好看

When we urgently need to relieve ourselves but can't reach a toilet, we forcefully hold it in—why? Because we fear embarrassment; losing control would be shameful.

Yet when greed, anger, sadness, arrogance, insecurity, or laziness arise in our minds, why don't we restrain them with the same urgency? Why do we allow these mental states to persist or even express them freely?

Because we lack hiri-ottappa—moral shame and fear of wrongdoing.

We fail to recognize how ugly these defilements truly are—how they stain our character and harm ourselves and others.

Losing great wealth—there is no shame in that. 

Being gossiped by others—there is no shame in that.

Losing power or status—there is no shame in that.

Going through a breakup or divorce—there is no shame in that.

What is truly shameful is our greed, anger, and delusion.

What is truly shameful is our ego.

What is truly shameful is our bad karma.

我們損失大財富，這沒有甚麼好羞恥

我們被人說是非，這沒有甚麼好羞恥

我們損失權利，這沒有甚麼好羞恥

我們分手離婚，這沒有甚麼好羞恥

真正值得羞恥的，是我們的貪嗔癡

真正值得羞恥的，是我們的自我

真正值得羞恥的，是我們的惡業

一旦我們內心生起渴愛，我們就淪為乞丐

我們渴求別人的讚美或認可，好心的人一知道，就：’唉，好啦，讚一下你，認可一下你啦。‘

我們渴求地位，好心的人一知道，就：’唉，好啦，給地位你啦。‘

我們渴求權力，好心的人一知道，就：’唉，好啦，給權力你啦。‘

我們渴求錢財，好心的人一知道，就：’唉，好啦，給錢你啦。‘

我們渴求異性，對象被我們猛烈追求，最後心軟：’唉，好啦，做你男友/女友啦。‘

這根本就是乞丐---毫無尊嚴的乞丐

非常低廉低賤

何時我們能夠捨去渴愛，我們求都不用求，是別人是尊敬地供養我們東西。而且我們隨時都可以拒絕

這才高尚高貴.......

When Craving Arises, We Become Beggars

The moment craving arises in our hearts, we become beggars—

We crave for praise or validation, and kind people sigh: "Fine, here’s some praise and validation for you."

We crave for status, and kind people sigh: "Fine, here’s some status for you."

We crave for power, and kind people sigh: "Fine, here’s some power for you."

We crave for money, and kind people sigh: "Fine, here’s some money for you."

We crave for love, and after relentless pursuit, our target finally softens: "Fine, I’ll be your boyfriend/girlfriend."

This is nothing but beggar—a beggar without dignity.

It’s lowly. It’s pitiful.

But when we abandon craving, we no longer need to beg.

Instead, people offer us things with respect—and we are free to refuse.

This is true nobility...

中國古語有云：‘知恥近乎勇’

對於惡行、 貪嗔癡、 ‘自我’感到羞恥的人是大勇者、 大英雄、 大偉人！

知醜是美德。

如果我們對自己的貪嗔癡不知醜，我們就是懦夫、小人、低賤的人

我們越是知醜，就越偉大

所有佛陀、 獨覺佛、 阿羅漢都完全地知醜，所以他們是這個世界最頂尖的大偉人！

Ancient Chinese Wisdom Says: "A Sense of Shame is Close to Courage"

Those who feel shame toward unwholesomeness—toward greed, hatred, delusion, and the sense of "self"—are truly courageous, heroic, and noble!  

To recognize one's own ugliness and feel ashamed is a virtue.

If we feel no shame for our greed, anger, or ignorance, we are nothing but cowards, petty people, and lowly beings.  

The more we acknowledge our flaws, the greater we become.

All Buddhas, Paccekabuddhas, and Arahants fully encompass this shame—which is why they stand as the world's noblest and most exalted beings!  

就如一個瘋人可以脫光衣服到處跑，為什麼？ 因為瘋了，不知醜！

同樣地，我們也帶著貪嗔癡思考、 說話、 做事，為什麼？因為瘋了，不知醜！

Just like a madman can strip naked and run around—why? Because he's insane, he feels no shame!

Similarly, we too think, speak, and act driven by greed, hatred, and delusion—why? Because we're insane, we feel no shame!

不像古代，現今世代網絡發達；有許多出家人，甚至是大師父都有facebook 等等的社交媒體了

表示什麼？我們說什麼蠢話，說了什麼含有貪嗔癡的話，大師父們全都看到了🥺🫣    😂😂😂

我們吹牛皮， 大師父們一入定檢查，就立刻了解了😂😂😂

請諸位記得這一點😂

Unlike ancient times, our modern digital age has advanced internet - many monastics, even senior masters, now have their own Facebook and other social media accounts.

What does this mean?

All our foolish words,

every greedy/angry/deluded comment we make -

the masters can see everything now! 🥺🫣 😂😂😂

When we boast and exaggerate,

the masters just need to enter deep stillness to check -

and they'll understand immediately! 😂😂😂

Dear friends, please remember this! 😂

曾經有人移民英國，然後去‘拿著數’、 佔便宜

就是看中某些超市商品的退款政策，買回來之後說不滿意，然後就寫十五字的理由得以退全款

這樣就可以免費享用到食物了

她在網上教大家這樣做

然後？當然給人痛批啦！說她讓自己出生地的人蒙羞

為什麼別人會批評她？ 沒違法哦！很簡單的一個道理；這是因為她自私、 想佔便宜、想不勞而獲。

凡想把東西拿來和拉向自己那裡的心，被稱為貪心。

凡是貪嗔癡、凡是自私；必然會受到智者的譴責

如果還要炫耀並教導其他人，這是毫無羞恥

貪心，不論在什麼方面，依然是貪心，依然是不善；但我們往往都被煩惱所蒙蔽而影響了判斷，把它合理化

例如說，一般人喜歡以取巧的手段取得財富，雖然沒有違反法律；但他們仍會自鳴得意，拿來炫耀

一般人喜歡爭奪權力和地位，雖然沒有違反法律；但他們仍會自鳴得意，拿來炫耀

實際上，心靈水平比較高的人一看到，就會覺得根本一點都不好看：他們對自己的貪欲毫不羞恥！

如果更微細，一般人覺得理所當然的愛情和性愛；也是同樣道理

愛情，實則上是什麼？ 其實是自己的貪欲和自私心而已。

看到對方好，就把他佔為己有；對嗎？

有許多人雖然沒有學過佛法，都已經看破了，他們都說：愛情是自私的！

但因為雙方都想佔有對方，加上全世界都是這樣；所以我們會覺得沒什麼問題而已

但如果我們智慧高，具足很高的慚愧之心；我們就會覺得這不太好看。

就算自己有慾望、有伴侶；都不想和別人炫耀。為什麼？ 這是在炫耀自己的自私..

性愛也是一樣。就是把異性的身體拿來滿足自己的性慾；也是自私的一種

如果當眾談論性事，等於什麼？ 等於當眾談論自己的自私而已

所以有智慧的人都會對性愛感到羞恥

當然，佛教沒有禁止在家人談戀愛。因為啊，要完全斬斷情慾和淫欲呢，要至起碼是三果聖者的程度

佛陀時代，有許多在家的初果和二果聖者一樣會談戀愛、 結婚、 生子

雖然如此，對於佛陀的聖弟子來說，儘管自己仍有貪嗔癡、還未捨得割斷它們，但都會對自己的貪嗔癡感到羞恥，都會覺得貪嗔癡是不善、 不好的；不會願意炫耀並合理化它們。

不同於世俗人，對於他們來說；愛情和性愛，相信是比較會藏起來的隱秘事宜

There was once someone who immigrated to the UK and figured out how to "game the system" for personal gain. She discovered a supermarket's refund policy that allowed customers to return items for a full refund by simply submitting a 15-word complaint—regardless of whether the product was actually defective. She would buy groceries, consume them, then request refunds under false pretenses, effectively getting free food. She even proudly shared this "life hack" online. The result? Widespread condemnation, with many accusing her of bringing shame to her homeland.

Why the backlash if it wasn’t technically illegal?

The answer is simple: selfishness, exploitation, and greed. 

Any mindset that seeks to take and hoard for oneself is, by definition, greed (lobha).

And wherever greed, hatred, or delusion exist—wherever selfishness exists—it will inevitably draw criticism from the wise. To boast about such behavior and teach it to others? That’s pure shamelessness.

Greed is greed, no matter how we you rationalize it.

Yet, blinded by our defilements (kilesa), we often justify it:

Some take pride in "clever" but unethical ways to amass wealth (legal but exploitative).

Others fight for power and status. After obtaining it , feel extremely proud

To those with higher spiritual quality, such behavior is utterly unattractive—a blatant display of unashamed greed.

Even "love" and sex are just greed in disguise.

What is romantic love, really? At its core, it’s possessiveness and selfish desire—the urge to claim another person for oneself. 

When we see that someone is good, we occupy it ourselves.

Many non-Buddhists see through this too, admitting: "Love is selfish!" But because of mutual greed, and it is socially normalized, we overlook its true nature. 

Those with deeper wisdom, however, feel shame toward such cravings. Even if they have partners, they don’t boast about it. Why? Because flaunting "love" is just flaunting one’s own selfishness!

The same goes for sex—it’s fundamentally about using another’s body to satisfy one’s own lust. To openly boast about sex is, in essence, boasting about one’s selfishness. This is why the wise regard this as a shame.

But does Buddhism forbid laypeople from relationships?

No. The complete cutting off of love, sex and sensual desire (kāma) is a feat only achievable by anāgāmins (non-returners, the third stage of enlightenment). Even in the Buddha’s time, many lay sotāpannas (stream-enterers) and sakadāgāmins (once-returners) married and had children. 

Their key difference from ordinary people? While they still had traces of greed and defilements, they recognized these as unskillful (akusala) and felt shame toward them—unlike worldly people, who glorify and flaunt their defilements.

Perhaps, these noble beings will hide them rather than showing them off

自尊有兩種，一種是有我的自尊，一種是無我的自尊

所謂自尊，就是尊重自己

如果是有‘我’的自尊，就是自我膨脹，想別人尊重這個‘我’。這是什麼？這是讓人作嘔的我慢！

如果是無我的自尊，那僅僅只是尊重這堆大自然元素，尊重這副身心。我們像尊重一切眾生那樣尊重這副身心。 假如我們容許任何貪嗔癡來污染這顆心，這就是不尊重他！

一旦我們對貪嗔癡和一切不善感到羞恥和懼怕，這種自尊就是所謂的慚愧。

所以自尊心極強的人不是極惡，就是極善.....

There are two kinds of self-respect: one is self-respect with "self," the other is self-respect without "self."

What is called self-respect means respecting oneself.

If it is self-respect with "self," it is self-inflation—wanting others to respect this "I." What is this? This is disgusting conceit (māna)!

If it is self-respect without self, it is simply respecting these natural elements, respecting this body and mind. We respect this body and mind just as we respect all living beings. If we allow any greed, hatred, or delusion to pollute this mind, this is not respecting it! 

Once we feel shame and fear toward greed, hatred, delusion, and all that is unwholesome; this kind of self-respect is what is called hiri-ottappa (moral shame and fear of wrongdoing).

Therefore, people with extremely strong self-respect are either extremely evil or extremely good...

Por Khao Wanchart Yimme 曾說:'如果我們還未去掉這個我慢、這個我，每個人也是有一定的自私在裏面的 '

完全根除我慢要去到哪個程度？ 阿羅漢、 獨覺佛、 佛陀

如果我們說自己完全無私呢，這實則是謊言！

我們自私但自己看不見而已！

我們看看啊，這顆心根本就是強盜

眼睛看到影像，就想抓來給自己，把它佔為己有

耳朵聽到聲音，就想抓來給自己，把它佔為己有

鼻子嗅到氣味，就想抓來給自己，把它佔為己有

舌頭嚐到味道，就想抓來給自己，把它佔為己有

身體接觸到觸感，就想抓來給自己，把它佔為己有

心產生思想念頭、 讓人滿意的感受和情緒，也想抓來給自己，把它佔為己有

我們看看自己的心，不停散亂，就知道自己的自私心熾盛。不斷想要這個那個

屬於大自然、不屬於任何人的元素，我們卻想把他們佔為己有！這不是強盜是什麼？

‘我的’ 、‘我的’ ，極度自私

也想比人好、踩著別人

每個人都是這樣，但我們都看不見

就算我們脫離世間去修行，擁有禪悅；也把它霸佔為‘我的’ 、覺得自己比人好

也離不開自私心

除了阿羅漢、 獨覺佛和佛陀；每個人都是自私的

所以一旦我們標榜自己無私，人們都會嗤之以鼻。因為根本在說謊！

As Por Khao Wanchart Yimme once said:

"As long as we haven't eradicated this conceit, this 'self,' everyone carries some degree of selfishness within."

To what level we can uproot this conceit?

Only Arahants, Paccekabuddhas, and the Buddha Himself.

If we claim to be completely selfless—that itself is a lie!

We are selfish, but we simply don't see it!

Look closely—this mind is essentially a thief:

The eyes see forms and try to grasp them as "mine."

The ears hear sounds and try to grasp them as "mine."

The nose smells scents and tries to grasp them as "mine."

The tongue tastes flavors and tries to grasp them as "mine."

The body feels touches and tries to grasp them as "mine."

The mind generates thoughts, pleasant feelings, and emotions—and still tries to claim them as "mine."

Observe how our mind constantly restless—this reveals the raging fire of selfishness. An endless craving for "this and that."

Elements that belong to nature, to no one, yet we try to possess them! Isn't this what thieves do?

"Mine, mine"—utter selfishness.

We even want to surpass others, to climb over them.

Everyone is like this, yet none of us truly see it.

Even if we renounce the world to practice and attain meditative bliss—we still cling to it as "mine," still feel superior.

We never escape selfishness.

Except for Arahants, Paccekabuddhas, and the Buddha—everyone is selfish.

So the moment we boast about being selfless, people scoff. Because it's undeniably a lie!

為什麼要修行？因為這個‘自我’比屎還要臭！ 

就算別人上到外太空，看到我們貪心，都會感到嘔心

就算別人上到外太空，看到我們生氣，都會感到嘔心

就算別人上到外太空，看到我們妒忌，都會感到嘔心

就算別人上到外太空，看到我們吝嗇，都會感到嘔心

就算別人上到外太空，看到我們傲慢，都會感到嘔心

就算別人上到外太空，看到我們懶惰，都會感到嘔心

就算別人上到外太空，看到我們散亂氣燥，都會感到嘔心

無論什麼時候我們生起貪嗔癡和自私心，都不好看，都會困擾別人，讓人感到不悅；也為家庭、 朋友、 社會、 世界製造麻煩

當我們能撲滅自己的煩惱和自私心，已經是對這個世界最大的幫忙了，已經是功德無量了

所以隆波帕默說：‘我們修行不是因為想要，而是因為它值得去做、應該去做’

Why Practice? Because This "Self" is More Foul Than Feces!

Even if others traveled to outer space,

Seeing our greed—they'd be disgusted.

Seeing our anger—they'd be disgusted.

Seeing our jealousy—they'd be disgusted.

Seeing our stinginess—they'd be disgusted.

Seeing our arrogance—they'd be disgusted.

Seeing our laziness—they'd be disgusted.

Seeing our restless agitation—they'd be disgusted.

Whenever greed, hatred, delusion, or selfishness arise in us—

They're never good looking. They disturb others, create displeasure,

And breed trouble for families, friends, society, and the world.

To extinguish our own defilements and selfishness

Is already the greatest help we can offer this world—

This itself is the greatest merit.

As Luang Por Pramote teaches:

"We don’t practice because we want to—

We practice because it’s worthy, because it should be done."

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

呐，我們平時在外面裝到像個阿羅漢那樣

我們玩...即場拆人情！

我們骨子裡很貪心，但在外面裝作很無私啊？ 我們的朋友啊、 父母啊、老公老婆啊、子女啊、親戚啊；就可能會不覺意在外面拆穿我們...

我們骨子裡很傲慢，但在外面裝作很謙卑啊？ 我們的朋友啊、 父母啊、老公老婆啊、子女啊、親戚啊；就可能會不覺意在外面拆穿我們...

我們在家中常常發脾氣，但在外面裝作脾氣很好啊？ 我們的朋友啊、 父母啊、老公老婆啊、子女啊、親戚啊；就可能會不覺意在外面拆穿我們...

我們常常妒忌別人，但在外面裝作氣量很大啊？ 我們的朋友啊、 父母啊、老公老婆啊、子女啊、親戚啊；就可能會不覺意在外面拆穿我們...

如果信封裡的人情對得住自己，對得住別人；那他們玩即場拆人情，我們只是食住花生等看戲

如果信封裡的人情對不住自己，對不住別人；那他們玩即場拆人情，別人就食住花生等看戲

image cred. to who owns i

佛陀曾在《大吉祥經》說，‘適時聽聞法’ 是一種吉祥，‘適時討論法’也是一種吉祥

聽聞聖僧所宣說的佛法很好，閱讀佛經也很好；因為是增長智慧，削減貪嗔癡，增加快樂

‘適時討論法’ 則視乎情況。

現代社會，大部份法的討論並不會達到增長智慧，削減貪嗔癡，增加快樂的效果

我們反思一下，我們討論法的目的是什麼？

有很多時候，是為了說服別人，希望別人接受自己那套，把自己那套強加於人。

有時候，就如佛陀所說，是為了找別人錯處（MN22）

有時候，是為了炫耀自己的學識

有時候，是為了顯得自己別人好

這沒有什麼，僅僅只是我慢作崇而已。

這就是為什麼連僧人之間都可以不斷吵架了....

這樣的討論法，反而會削減我們的智慧，增加貪嗔癡，削減快樂；一點好處都沒有

我們學來的佛法知識，有很多時都不是我們親身的體證；我們為什麼那麼好意思以為是自己的，然後拿來和人爭辯吵架？這是厚顏無恥！

如果討論法不可以建基於無我、 謙遜、 尊重、 求真的態度上，那不如不談，不如不討論。

因為每個人都有自己獨特的見解，一般人是非常容易產生爭執的

當我們沒有絲毫體證時，我們以為自己是誰？有什麼資格去教人？

真正能讓我們獲得益處的討論是，向阿羅漢、 聖僧提出自己的疑難，然後向他們請教

除此之外，所謂的討論益處不大。

閉嘴的益處更大😂 

The Buddha once taught in the Mahāmangala Sutta that "listening to the Dhamma at the right time" is a blessing, and "discussing the Dhamma at the right time" is also a blessing.

Listening to the Dhamma as taught by noble monks is good; reading the scriptures is also good—because it increases wisdom, reduces greed, hatred, and delusion, and brings greater happiness.

But "discussing the Dhamma at the right time" depends on the situation.

In modern society, most Dhamma discussions do not lead to increased wisdom, reduced defilements, or greater happiness.

Let’s reflect: What is our real purpose in discussing the Dhamma?

Often, it’s to convince others, to make them accept our views, to impose our understanding on them.

Sometimes, as the Buddha said (MN 22), it’s to find faults in others.

Sometimes, it’s to show off our knowledge.

Sometimes, it’s to prove we’re better than others.

This is nothing more than ego at work—that’s why even monks can endlessly argue with each other.

Such "discussions" actually decrease wisdom, increase greed,anger and delusion; and reduce happiness—there’s no benefit at all.

Most of the Buddhist knowledge we’ve learned is not our own direct realization. So why do we so shamelessly treat it as "ours" and use it to debate and quarrel with others? This is sheer audacity!

If a Dhamma discussion is not based on selflessness, humility, respect, and a sincere quest for truth, then it’s better not to speak, not to discuss at all.

Because everyone has their own unique views, and ordinary people are very prone to conflict.

When we have no real realization ourselves, who do we think we are? What qualifications do we have to teach others?

The only truly beneficial discussion is when we bring our doubts to an arahant or noble monk and humbly seek their guidance.

Beyond that, so-called "discussions" are of little benefit.

Staying silent is far more beneficial. 😂

如果我們不是阿羅漢

這顆心必然還會不斷抓東西給自己

極度自私！

就如佛陀所說，除了阿羅漢之外，心片刻間無病的有情是非常難得到的 (AN4.157)

如果我們不是阿羅漢或大修行人

誰敢說自己無私無私？

要給人打屁股了！

If we’re not arahants,

this mind will never stop grabbing things for itself—

utterly selfish!

As the Buddha said:

"Apart from arahants, it’s extremely rare to find beings whose minds are free from sickness even for a moment." (AN 4.157)

Unless we’re arahants or highly accomplished practitioners,

who dares claim they’re truly selfless?

We all deserve a good spanking!

True precept is... Hiri and Ottappa

This means not causing suffering

or harm to anyone,

both in front and behind their backs.

One will feel ashamed

when they know it is wrong;

the mind will be troubled and distressed,

prompting immediate self-punishment.

A person with true virtue teaches

and punishes themselves

at that very moment...

真正的戒是……慚與愧

這意味著不對任何人造成痛苦

或傷害，

無論是在他面前還是背後。

當知道這是錯誤時，

會感到羞愧；

心靈會感到困擾和焦慮，

隨即進行自我懲罰。

擁有真正戒律的人會在當下教導

並懲罰自己……

----Ajahn Mun

佛陀說，世間有五種人，其中一種人就是，當他們布施給別人後,幫助別人後；會覺得自己高,別人低;因而藐視別人  (AN5.141) 

其實這是眾生的常態。

如果我們當乞丐，不斷求人，求求求；大部份人都會輕視我們的

我們求天神求得那麼爽？ 就連天神也會鄙視我們,看扁我們的

我們對自己的煩惱毫不羞恥，對自己毫不尊重！

人們都尊重施予者，而非乞求者

因為施予者是去除自我的人，乞求者是增長自我的人

沒有人喜歡自私的人，所有人都喜歡無私的人

我們現在祈求的東西，幾乎所有都是自私的願求，所有都僅僅是為了自己

人們怎會尊重這樣的人？ 天神怎會尊重這樣的人？

但假如我們的志向是為了幫助眾生、 幫助世人

就算我們不用求，別人也會來幫我們，天神也會來幫我們

當我們的心那麼高尚，連天神也會尊敬我們的....

The Buddha said there are five types of people in the world. One of them is those who, after giving to others or helping others, feel superior and look down on them (AN 5.141).

This is actually the norm for sentient beings.
If we become beggars, constantly pleading and begging from others, most people will despise us.
If we beg from the gods so eagerly, even the gods will scorn and belittle us.
We feel no shame for our defilements and have no self-respect!

People respect the givers, not the beggars—
Because givers diminish the ego, while beggars inflate it.
No one likes selfish people; everyone admires the selfless.
What we pray for now is almost entirely selfish—all for our own benefit.
How can people respect such a person? How can the gods respect such a person?

But if our aspiration is to help all beings, to benefit the world,
Even without asking, others will come to our aid, and the gods will support us.
When our hearts are so noble, even the gods will honor us...

Image credit: Aon Chanlerd

有許多團體裡的問題，其實只要每個人都知道羞恥就可以解決了

問題發生，是因為不知羞恥

貪心，覺得是應該的，沒有錯

生氣，覺得是應該的，沒有錯

妒忌，覺得是應該的，沒有錯

吝嗇，覺得是應該的，沒有錯

傲慢，想要別人的尊重，覺得是應該的，沒有錯

我慢固執，覺得只有自己對，別人都錯

無知，倒亂善惡，覺得沒有錯

假如每個人都知道羞恥，就天下太平.....

Many problems within groups can actually be resolved if everyone understands shame. Problems arise from a lack of shame.

Greed is felt to be justified, and there's nothing wrong with it.
Anger is felt to be justified, and there's nothing wrong with it.
Jealousy is felt to be justified, and there's nothing wrong with it.
Stinginess is felt to be justified, and there's nothing wrong with it.
Arrogance, wanting the respect of others, is felt to be justified, and there's nothing wrong with it.
Stubbornness, believing only oneself is right and everyone else is wrong.
Ignorance, confusing good and evil, is felt to be justified, and there's nothing wrong with it.

If everyone knew shame, the world would be at peace...

一般人的心是非常非常貪心的

他們不會承認，因為根本看不到！

眼睛看到好的東西，就會想抓來給自己

耳朵聽到好的東西，就會想抓來給自己

鼻子嗅到好的東西，就會想抓來給自己

舌頭嚐到好的東西，就會想抓來給自己

身體接觸到好的東西，就會想抓來給自己

心接觸到好的東西，就會想抓來給自己

平靜的時候，也不會平靜太久，總想跑去外面找些快樂給自己

不斷想要想要，永不滿足

但自己根本看不到，因為定力不足，渾渾噩噩

所以應當為此感到羞恥。未經訓練的心是非常貪心的......

The hearts of ordinary people are very, very greedy.
They won’t admit it because they can’t see it at all!

When the eyes see something good, they want to grab it for themselves.
When the ears hear something good, they want to grab it for themselves.
When the nose smells something good, they want to grab it for themselves.
When the tongue tastes something good, they want to grab it for themselves.
When the body comes into contact with something good, they want to grab it for themselves.
When the heart encounters something good, they want to grab it for themselves.

Even when they are calm, they won’t remain calm for long; they always want to run outside to find some happiness for themselves.

They constantly want, never satisfied.

Yet they can’t see this because of a lack of stillness, living in confusion.

So one should feel ashamed of this. An untrained heart is very greedy...

對於任何貪嗔癡，都應感到羞恥

我們看看別人吧

當他們流露出貪婪的眼睛時，好看嗎？

當他們生氣時，好看嗎？

當他們妒忌時，好看嗎？

當他們吝嗇時，好看嗎？

當他們傲慢時，好看嗎？

當他們自卑時，好看嗎？

當他們內心散亂時，好看嗎？

當他們懶惰時，好看嗎？

當他們愚蠢時，好看嗎？

當我們這樣看別人時，別人都這樣看我們......

For any greed, hatred, or delusion, we should feel ashamed.

Let’s look at others:
When they show greedy eyes, does it look good?
When they are angry, does it look good?
When they are jealous, does it look good?
When they are stingy, does it look good?
When they are arrogant, does it look good?
When they feel inferior, does it look good?
When their minds are scattered, does it look good?
When they are lazy, does it look good?
When they are foolish, does it look good?

When we look at others this way, others look at us the same...

我們不要覺得被人幫很爽、 受人施捨很爽、 免費受人服務很爽

我們在欠別人人情，要還的！

如果我們覺得不需要還，這是沒有羞恥。

佛陀說，知恩感恩的人是善人的標誌

如果我們不知恩感恩，沒有想過要償還別人對我們的恩德，我們就是不善人（AN2.33） 

當我們不斷受人恩惠，就等於不斷加重自己的債務

也在不斷在用自己過去累積過來的福報

別人看來也不好看，因為這是在佔便宜

所以寧願做太陽，也不要做黑洞

太陽只施不受，不斷發放溫暖

當我們不斷把慈悲發放出去，就不斷消減過去的債務，不斷還欠過的人情

也在為自己不斷積累功德.....

We shouldn't feel pleased about being helped, receiving charity, or getting free services.
We owe others a favor that needs to be repaid!

If we think we don’t need to repay, that shows a lack of shame.
The Buddha said that gratitude is a sign of a good person.
If we do not know how to be grateful and have not considered repaying others for their kindness, we are bad people (AN 2.33).

When we continuously receive favors from others, it is like continually increasing our debts.
We are also depleting the merits we have accumulated in the past.
It does not look good to others because it seems like we are taking advantage.

Therefore, it is better to be like the sun than a black hole.
The sun gives without taking, continuously radiating warmth.
When we keep spreading kindness and compassion, we gradually reduce our past debts and repay those we owe.
We are also continuously accumulating merit for ourselves.

如果我們生起貪嗔癡，這是無恥！

必將會改變的東西，我們希望它們不改變

必將會消失的東西，我們希望它們不消失

無法掌控的東西，我們希望能夠掌控

不是我們的東西，我們覺得是我們的

那就等於別人已經說不給我們了，我們還要死纏爛打

也等於我們走進一個陌生人的家中，然後霸佔了他的房子....

任何智者都會搖頭斥責的....

If We Give Rise to Greed, Hatred, and Ignorance, This Is Shameless!

We wish for things that are bound to change not to change, 

for things that are destined to disappear not to disappear, 

and for things we cannot control to be under our control. 

We claim ownership over things that are not ours.

This is like insisting on something someone else has already refused to give us, 

or entering a stranger's home and occupying their space. 

Any wise person would shake their head in disapproval....

如果一個人內心的智慧到達一定程度，就不會再以自己的身體為傲

不再想放自己的臉 上 IG 

不再想穿三點式然後post 上 IG 

不會露胸部出來post 上 IG

不會露屁股出來post 上 IG

不會秀腹肌出來post 上 IG； 僅僅只是為了炫耀

為什麼? 會見到身體只是一大堆不乾淨的東西組合而成： 頭髮，毛，指甲，牙齒，皮膚，屎尿，汗，血，腸，胃，分泌物......只是一個屎桶

自己和別人的身體都是如此

放自己的身體上來，是一件很醜怪的事，對嗎？

If a person's inner wisdom reaches a certain level, they will no longer take pride in their body.

They will no longer want to post their face on Instagram,
to wear revealing outfits and post them online,
to show off their boobs,
to display their backside,
or to flaunt their abs just for the sake of showing off.

Why? Because one will see the body as merely a collection of unclean objects: hairs, nails, teeth, skin, poop, urine, sweat, blood, intestines, stomach, secretions... it's just a garbage container.

Both their own body and others' bodies are the same.

Putting one's body on display is a rather grotesque thing, isn't it?

一個內心有佛法的人和一個普通人的分別是

一個有慚愧之心，一個沒有

簡單來說，一個懂羞恥，一個不懂😂 

每當我們想把世間上任何東西佔為己有，想要把他成為‘我的’ 的時候，這時是沒有廉恥的

為什麼？我們根本無法掌控他們，他們自己來自己去，所以不是我們的...這是自私

阿比達摩論師都認為，任何不善心都具有無慚無愧兩種不善心所

而阿羅漢破除了一切不善，所以有圓滿的慚愧之心

The difference between a person with the Dharma in their heart and an ordinary person is that one has a sense of shame and the other does not.😂
 

Whenever we want to claim anything in this world as our own, wanting to make it "mine," we are lacking in shame.

Why? Because we cannot control anything; they come and go on their own, so they are not ours...

having the above idea is simply selfishness.

Abhidharma scholars believe that any unwholesome mind is rooted in a lack of shame and fear for unwholesomeness

An arahant has overcome all unwholesomeness, thus possessing a complete sense of shame 

《不用理會對方是否受得起》

佛教徒的責任是去除自我，謙遜付出，慈悲待人。

對方受不受得起又是另一回事。

例如佛陀曾在自恣日邀請在場的比丘僧團提出他們對佛陀行為和語言上的呵斥（SN8.7）

最後當然沒人受得起，敢呵斥佛陀了。因為佛陀的德行已經是圓滿了。

只有弟子有改善的地方，但佛陀再沒有需要改善的地方

然而，佛陀仍然謙遜地對待比丘僧團。

對於沒有自我的佛陀，他當然很輕易就能迎禮任何值得迎禮的人。

但佛陀說，在這個世界中,他不見任何自己應該迎禮的,因為假如迎禮的話,對方的頭立即就會破裂（AN8.11)

怎麼樣？ 佛陀可以迎禮的，但誰覺得自己受得起？誰想立即頭部破裂？😂 

Ajahn Golf 也是沒有絲毫架子的。稀師父曾經帶著一大班信徒去頂禮Ajahn Golf ， Ajahn Golf 也說如果誰想來自己的寺院禪修的話， 向Ajahn 打個訊息，Ajahn 就會安排車，親自到機場迎接。

怎麼樣，大家受得起嗎？😂 

當我們的德行承受不起時，可能就會像放一大塊黃金到一架手掌大的紙船，紙船立即下沉。整架船立即四分五裂

佛教徒去除傲慢之心，對任何人都應有禮貌、 尊重、 付出、 服務。

不用理會別人受不受得起。

如果對方不起傲慢之心，不起貪嗔癡，就代表對方受得起

如果對方起了傲慢之心，起了貪嗔癡，就代表對方受不起。這樣的人會自鳴得意：‘哎喲，連他都要迎接我啊，連他都要對我低頭啊🤭 ’ 當對方的德行承載不起，貪嗔癡一直增生，他們的心將會越來越混亂，越來越看不清自他的利益（Ref. AN1.45），整個人生就會走向毀滅：愛情、 事業、 學業、 人際關係、 工作、 財富、 名譽、 地位都會毀掉，嚴重的話家破人亡都可以，這等於自殺了.....

然而；自己的修養最重要，自己努力削減貪嗔癡最重要，對方是否受得起不是最重要的事。

如果我們傲慢，如果我們不肯付出，這是我們自己的問題.

我們應當要以佛陀和Ajahn Golf 作為榜樣

《Don't need to care whether others can withstand our goodness》

The responsibility of a Buddhist is to eliminate the sense of self, to humbly give, and to treat others with compassion. Whether the other party can withstand it is another matter.

For example, the Buddha once invited the monks present on self reflection day to point out his faulted actions and speech (SN8.7). In the end, of course, no one dared to criticize the Buddha, as his virtues were already perfect. Only the disciples had areas for improvement, but the Buddha had nothing left to improve. Nevertheless, the Buddha still treated the monk community with humility.

For the selfless Buddha, he could easily stand up to welcome and greet anyone worthy. However, he said that in this world, he did not see anyone he should stand up to welcome and greet, because if he did, the other person's head would immediately break (AN8.11). 

How about that? The Buddha could greet us , but who feels they can withstand it? Who wants their head to break immediately? 😂

Ajahn Golf is also completely void of 'self'. Once, Ajahn Hei brought a large group of followers to pay respects to Ajahn Golf. Ajahn Golf said that if anyone wanted to come to his temple for meditation, they could send him a message, and he would arrange cars for them and personally pick them up at the airport. 

How about that? Can everyone withstand it? 😂 

When our virtues cannot withstand it, it might be like placing a large piece of gold on a palm-sized paper boat—the boat will immediately sink, breaking apart completely.

Buddhists should eliminate arrogance and show politeness, respect, giving, and service to everyone, regardless of whether others can withstand it. 

If the other person does not become arrogant and does not harbor greed, hatred, or delusion, it means they can withstand it. 

If they become arrogant or harbor greed, hatred, or delusion, it means they cannot withstand it. Such people will be self-satisfied: “Oh, even he has to greet me; even he has to bow to me!🤭” When the other person's virtues cannot bear it, and their greed, hatred, and delusion keep increasing, their minds will become more and more chaotic, and they will increasingly fail to see their own interests and others interests (Ref. AN1.45). Their entire lives will head toward destruction: love, career, studies, interpersonal relationships, work, wealth, reputation, and status will all be ruined. In severe cases, it can lead to family breakdown and even death, akin to suicide...

However, one's own cultivation is the most important; striving to reduce greed, hatred, and delusion is crucial. 

Whether the other party can withstand it is not the most important thing.

If we are arrogant, and not willing to sacrifice, it is our own problem

We should let  the Buddha and Ajahn Golf as our role model

大家不要疏忽大意，以為自己在人前人後做了些什麼沒人知道

有時根本不用以神通去檢查，一靠近那個人，就知道他的修行如何了

例如Ajahn EK 憶述，當讚念長老入定時；周圍整個氣氛都是靜止平靜的；厲害到影響到周圍人們的心。信徒根本不用修些什麼，只要靠近長老，內心非常自然就會很平靜

其實Ajahn Golf 都有說，‘如果我們親近有德的比丘， 我們的內心都會變得平靜’

大家有親近過Ajahn Golf , Luang ta siri ， Luang ta thongin等等的大德嗎？ 都會感到很光明、很慈悲、很平靜的

又譬如說，據說有人遇過帕奧派系的業處導師Sayadaw Kumarabhivamsa，一親近他，立即感受到平靜的氣場。 是剛入定了嗎？當下保持在近行定的狀態中嗎？ 可能是

也據說有人遇過也是帕奧派系的業處導師吉祥尊者。原本心非常混亂，一靠近長老，心立即平靜下來。相信也是尊者內心有定力的現象

不說南傳，說北傳咯。有人拜訪香港圓通寺，一遇到一位名叫衍新的尼師，立即感受到一股值得尊敬、 慈悲、 平靜的氣場。這或許是長久以來淨化內心，或者最近修習慈悲喜捨四梵住的結果

每一分每一秒，心都不斷產生物質，向周圍散播。

如果一個人有平靜和清淨的心，周圍的人都能感受到的

如果一個人有混亂和充滿貪嗔癡的心，周圍的人都能感受到的

不用開口，不用神通；心夠微細便能體會

我們關上門做了些什麼，現在心在想什麼；根本就不是什麼秘密....

不用證什麼果，只需要從現在起不斷淨化內心，不在明暗作惡；就能換掉自己骯髒的氣場了

擁有良好氣場的人也不要疏忽大意；因為一旦心變壞，別人也能立即感受到...

Everyone should not be careless, thinking that what they do in front of others or in private goes unnoticed. Sometimes, there’s no need to use supernatural powers to check; just getting close to a person reveals their level of practice.

For example, Ajahn EK recalled that when Luang Por Jamnian enters into stillness, the entire atmosphere around him becomes still and peaceful, profoundly affecting the minds of those nearby. Devotees don’t need to practice anything specific; simply being near the elder brings natural calmness to their hearts.

Ajahn Golf also mentioned, “If we are close to a virtuous monk, our hearts will become tranquil.” Have you ever been near to Ajahn Golf, Luang Ta Siri, Luang Ta Thongin, or other great monks? You would feel a sense of brightness, compassion and peace.

For instance, it is said that some have encountered Sayadaw Kumarabhivamsa from the Pa-Auk tradition, and upon approaching him, immediately felt a calming energy. Has he just entered into Jhana? Perhaps he maintained a state of access stillness at that moment.

It is also said that some have met the venerable Mangala, another teacher from the Pa-Auk tradition. When feeling very chaotic, just getting close to the elder immediately calmed his mind. This is likely a manifestation of the elder’s inner stillness.

Not to mention the Theravada tradition; let’s talk about the Mahayana tradition. A visitor to the Yuantong Temple in Hong Kong encountered a nun named Yanxin and immediately felt a respectful, compassionate, and peaceful energy. This could be the result of long-term purification of the mind or recent practice of the four abodes of Brahma :loving-kindness, compassion, empathetic joy, and equanimity.

Every moment, the mind continuously generates material substance and spreads it to the surroundings. 

If a person has a calm and pure heart, those nearby can feel it. 

Conversely, if a person has a chaotic mind filled with greed, hatred, and delusion, others can sense that too. 

There’s no need to speak or use supernatural powers; a subtle mind can perceive all these.

What we do behind closed doors, and what our minds think, are not secrets. 

There’s no need to attain enlightenment like stream-entry; we simply need to continually purify our hearts from now on and refrain from doing evil in darkness and light; this can replace our impure energy.

Those with a good energy field should not be careless either; because once the mind turns bad, others can immediately feel it...

根據＜聖經＞所記載，耶穌死後復活了。

復活到哪裡呢？  Luang por lersi lingdam說耶穌再生到兜率天了

如果一個人要投生到天界，隆波帕默和隆波間夏說他要具備天法

什麼是天法呢？就是慚愧之心， 對惡業的羞恥之心

當我們有機會傷害自己、傷害別人時，我們感到羞恥和恐懼而不去做，

我們就合資格做天神了

傷害自己就是讓自己不開心。 怎樣不開心？生起貪嗔癡就是不開心

傷害別人就是因為貪嗔癡而傷害別人，讓別人不開心

我們持戒可能是為了福報、面子，但天神持戒更多是因為慚愧， 比我們更勝一籌

而怎樣可以投生到兜率天呢？那可是很高的天界哦！

Luang por lersi lingdam 說只有三類人可以上去：

1 功德圓滿的菩薩

2.聖者

3.菩薩的父母

所以一個能上去的人一定是具備菩薩心腸， 很慈悲的人。

佛陀也說，這類人都是抱著‘我有他沒有，如果我對沒有的人不布施的話就不太合適‘ 的這種心態去布施的(AN7.52)。這是很大的格局，像是有一種幫助世人的社會責任在裡面。

所以隨喜讚嘆耶穌。

這就是耶穌的成功之道了！

According to the Bible, Jesus was resurrected after death.

Where did he go after resurrection? Luang Por Lersi Lingdam said Jesus was reborn in the Tusita Heaven.

If one wishes to be reborn in the heavenly realms, Luang Por Pramote and Luang Por Ganha say they must possess "heavenly Dhamma" (deva-dhamma).

What is heavenly Dhamma? It is a sense of shame and fear toward bad kamma—the conscience that prevents evil deeds.

When we have the opportunity to harm ourselves or others but refrain out of shame and fear,

we qualify to become a celestial being.

Harming ourselves means making ourselves unhappy. How? By giving rise to greed, hatred, and delusion—these bring unhappiness.

Harming others means hurting them due to greed, hatred, or delusion, causing them suffering.

We may uphold precepts for merit or reputation, but deities uphold them primarily out of moral shame—surpassing us in virtue.

And how can one be reborn in the Tusita Heaven? That is a very high heavenly realm!

Luang Por Lersi Lingdam says only three types of people can ascend there:

1.Bodhisattvas with perfect merits

2.Noble beings (ariyas)

3.The parents of Bodhisattvas

Thus, those who reach it must possess a Bodhisattva’s compassionate heart.

The Buddha also said such individuals give with the mindset: "I have, while others lack—it would be improper if I did not share with those in need." (AN7.52)This reflects great magnanimity, embodying a sense of social responsibility to help the world.

So we rejoice in Jesus' merits.

This was Jesus’ path to success!

假如我們想操控、 控制別人，想要別人一定要跟我們的話

這其實是厚顏無恥的表現

因為對別人0尊重，也是貪權的表現

這時我們問自己幾個問題：’我是想他做我的狗嗎？ 是想他跪我嗎？ 是想他向我叩頭嗎？ 是想他舔我嗎？‘

答案是：yes😂

根本就沒有羞恥之心，只是想當老大

誰人以這樣的方式認識和識破自己的煩惱，就能從貪權中鬆脫出來

If we want to manipulate and control others, wanting them to follow our every word,
this is actually an expression of shamelessness,
because it shows zero respect for others and is a manifestation of craving for power.

At this point, we should ask ourselves a few questions: 'Do I want him to be my dog? Do I want him to kneel to me? Do I want him to bow down to me? Do I want him to lick me?'
The answer is: yes 😂

There is no sense of shame; we just want to be the boss.
 

Anyone who recognizes and sees through their own defilements in this way can break free from the craving for power.

一般人真是奇怪

他們都認為自己比其他人重要，自己的福祉比其他人的福祉更有價值

然而，他們卻只對別人的貪嗔癡嗤之以鼻，如殺父仇人般對待

但從來不對自己的貪嗔癡羞恥、 嗤之以鼻

明明貪嗔癡是有害的，但我們總是想別人怎樣壞怎樣壞，想要去改變別人

但從來不想過要去改善自己，改變自己

從不為了自己的福祉而行事.....

Ordinary people are truly strange.

They all believe they are more important than others, that their well-being is more valuable than that of others.

However, they only scoff at the greed, hatred, and ignorance of others, treating them like arch-enemies.

Yet they never feel shame for their own greed, anger, and ignorance; they dismiss it.

Clearly, greed, anger, and ignorance are harmful, but we always focus on how bad others are, wanting to change them.

We never think about improving ourselves or changing ourselves.
 

We never act for our own well-being...

蠢人以而自豪

蠢人以貪婪而自豪

蠢人以憤怒而自豪

蠢人以痴迷而自豪

智者以傲慢而羞恥

智者以貪婪而羞恥

智者以憤怒而羞恥

智者以痴迷而羞恥

Fools take pride in their conceit.
Fools take pride in their greed.
Fools take pride in their anger.
Fools take pride in their obsession.

The wise feel shame for their conceit.
The wise feel shame for their greed.
The wise feel shame for their anger.
The wise feel shame for their obsession.

如果我們的所思所想，被人一覽無遺地完全說出來

敢嗎？

提醒大家，有人是有這種能力的....（AN3.40）

If every thought in our minds were laid bare and spoken aloud—

would we dare?

A reminder to all: Some people possess this very ability... (AN 3.40)

如果我們認為世間任何東西，甚至是這副身心是‘我’、 ‘我的’

這被Ajahn Golf 形容為厚顏無恥。

大師父說話是很直接的，的確非常有道理

但怕大家受不了...

這是因為所有東西，甚至是身心

全部都不斷變異、 無法掌控、 受到逼迫

它們本來就是屬於大自然的產物，是空虛的、 不屬於任何人的

但假如我們認為有一個‘自我’存在，把東西當為是‘我們的’

噢！我們還不是偷了別人東西的無賴？

如果我們貪心，我們就是無賴

如果我們自大自卑，我們就是無賴

如果我們生氣，我們就是無賴

如果我們妒忌，我們就是無賴

如果我們吝嗇，我們就是無賴

無論我們起任何煩惱，我們都是無賴

所謂的修行，就是一個過程，讓我們從一個大無賴變為一個具足廉恥之心的人

If we believe that anything in the world, even this body and mind, is "me" or "mine,"
this is described by Ajahn Golf as shameless.

The great masters speak very directly, and it is indeed very reasonable,
but we worry that not everyone might be able to stand it..

The great masters say this is because; everything, even the body and mind,
is constantly changing, uncontrollable, and pressured to change.

They are originally products of nature, empty, and belong to no one.
But if we think there is a "self" that exists and treat things as "ours,"
oh! Aren't we just thieves of others' belongings?

If we are greedy, we are shameless.
If we are arrogant or feel inferior, we are shameless.

If we are angry, we are shameless.
If we are jealous, we are shameless.
If we are stingy, we are shameless.

No matter what defilements arise, we are all shameless.

The so-called Dhamma practice, is just a process that transforms us from the great shameless into people with a sense of shame.

《'Self' makes people un-embaraased》

Do you see? The self is like that.

Even monks aren’t monks sometimes.

There was a monk who drove me from Incheon International Airport in Korea.

He drove, and it was almost 10 PM, almost 11.

He said, "Stop, stop!"

I asked, "What’s wrong?"

He said he was hungry, and he wanted to eat.

The self was not embarrassed at all.

---Luang Por Ganha

《「自我」讓人不覺羞恥》

你看到了嗎？自我就是這樣。
有時候和尚也不是和尚。
 

有一位和尚從韓國仁川國際機場接我。
他開車，快到晚上10點，快11點了。
 

他說：「停，停！」
我問：「怎麼了？」
 

他說他餓了，想要吃東西。
自我完全不覺得羞恥。

---隆波甘哈

《heavenly Dhamma》

Our world is protected by Dhamma. That’s why society can still experience peace. The Dhamma that safeguards the world is called Hiri-Ottappa.

Hiri means shame or conscience—an internal reluctance to commit evil.

Ottappa means moral fear—fear of the consequences of wrongdoing.

Together, these qualities form a foundation of virtue known as “heavenly Dhamma” (deva-dhamma), which leads to the celestial realms. Anyone who is to be reborn as a deva (celestial being) must possess Hiri-Ottappa.

---Luang Por Ganha 

《天神之法》

我們的世界受到法的保護。這就是社會仍然能夠體驗和平的原因。保護世界的法稱為慚愧（Hiri-Ottappa）。

慚（Hiri）意指羞恥或良心——內心對於作惡的不願意。

愧（Ottappa）則是道德上的恐懼——對於不當行為後果的恐懼。

這兩種特質共同形成了被稱為「天神之法」（deva-dhamma）的美德基礎，能引領人們進入天界。任何要投身為天神的人必須擁有慚愧。

---隆波甘哈

GG 是什麼意思？ 那是Good Game 的意思，原本是在電子競技之中分出勝負之際落敗一方的玩家向勝出一方打出「GG」以示禮貌，後來引身成指自己完蛋了的意思。

我們死了親人，這還不算GG

我們損失了財富、投資失利、生意失敗、被人騙財，這還不算GG

我們患上絕症，這還不算GG

為什麼？佛陀說我們不會因此而死後墮落惡道、地獄

然而，什麼是真正的GG?

假如我們損失了戒德，這就是真GG

假如我們損失了正見，開始否認因果，這就是真GG

為什麼？佛陀說我們將因為損失了這兩樣東西，而墮落到惡道、地獄

Ref .  AN5.130

What does "GG" mean? It stands for "Good Game." Originally, in esports, it was a polite gesture from the losing player to the winning player at the end of a match. Over time, it has come to signify that one is ruined 

When we lose our loved ones, that’s not GG.
When we lose wealth, suffer investment failures, have business setbacks, or are scammed, that’s not GG.
When we are diagnosed with a terminal illness, that’s not GG.

Why? The Buddha said that we do not fall into the lower realms or hell just because of these losses.

However, what is the true GG?
If we lose our moral conduct, that is true GG.
If we lose our right view and begin to deny kamma, that is true GG.

Why? The Buddha said that we will fall into the lower realms or hell because of the loss of these two things.

Ref .  AN5.130

據說香港公立醫院的醫生，最怕就是遇上感染控制護士。一知道那是感染控制護士，就對他忌諱三分

哎喲，他們一來到，就要監督醫生們跟程序洗手、 消毒，還要打分。一做得不好，就通報上級。

但出來的報告又怎會是真的呢？感染控制護士在時就跟足程序，一旦他們離開後，又故態復萌

我們修行也是一樣，根本沒可能進步。平時我們不斷滋長貪嗔癡。

我們知道這個大師父有他心通，當要見他時，內心就很敬畏、 恭敬柔順、 保持高度的正念，就像位阿羅漢

我們表現出來的修行好，怎會是真的呢？

我們太小看大師父了。他們不僅可以看到我們當下心的狀態，連我們的背景資料、 過去怎樣怎樣，其實全都知道。

醫生可以騙到感染控制護士；但我們騙不到大師父的。

佛陀曾經教導，如果修行人具有這六法，修行是不會退失的：

1.尊重佛陀

2.尊重法

3.尊重聖僧

4.尊重（三）學

5.尊重慚

6.尊重愧（AN6.33)

我們應當時時想起佛陀、 佛法、 大師父。如果我們不努力去除自己的煩惱，我們就是不尊重他們和他們的教導，也不尊重戒、 定、 慧這三學。

生起貪嗔癡時我們沒有羞恥，這是不尊重慚

生起貪嗔癡時我們不害怕後果，這是不尊重愧

當不尊重這六樣東西，修行根本無法進步。

記得哦～就算大師父不在我們身邊，他們也一直觀察著我們哦～ 

就算大師父沒有，我們身邊的人也留意著我們的一言一行哦～

It is said that doctors in Hong Kong public hospitals are most afraid of encountering infection control nurses. 

As soon as they realize someone is an infection control nurse, they become somewhat wary.

Oh, when these nurses arrive, they supervise the doctors on proper handwashing procedures, disinfection, and even grade them. If things are not done well, they report it to their superiors. 

But how can the reports be truthful? When the infection control nurses are present, everyone follows the procedures, but once they leave, old habits resurface.

Our practice is the same; we can hardly make progress. We constantly nurture greed, hatred, and ignorance. 

We know that this master has mind reading ability, and when we need to see him, we feel a deep sense of reverence, respect, and mindfulness, much like an Arahant. But how can our outward display of practice be genuine?

We have underestimated the master. They can not only see the current state of our mind, but also know our background and past behaviors.

Doctors may be able to deceive infection control nurses, but they cannot deceive the master. 

The Buddha once taught that if practitioners possess these six qualities, their practice will not regress:

1. Respect for the Buddha

2. Respect for the Dharma

3. Respect for the Sangha

4. Respect for the (three) trainings (precepts, stillness , wisdom)

5. Respect for shame of unwholesomeness

6. Respect for fear of unwholesomeness(AN 6.33)

We should always have the Buddha, the Dharma, and the great masters in mind. If we do not strive to eliminate our defilements, we are disrespecting them and their teachings, as well as the three trainings of precepts, stillness, and wisdom.

When greed, hatred, and ignorance arise, we show no shame, which is a lack of respect for shame. 

When these defilements come up, we do not fear the consequences, which is a lack of respect for fear of unwholesomeness. 

Without respect for these six qualities, our practice cannot progress.

Remember, even if the master is not physically with us, they are always observing us. 

Even if we know no great masters, those around us always pay attention to our every word and action.

佛陀說，就如有兩間屋子。有個男人站在中間，看見不同人進出這兩間屋子。

同樣地，他自己也以天眼看見人行善後往生善道

行惡後往生惡道（MN130）

但世間還是笨人居多。儘管佛陀和有智慧的人已經提示和解釋了行惡的弊端，行善的好處；但仍然聽不入耳。

比如說，別人走過來和我們說：‘殺生的人未來會生病、 癱瘓哦’ 我們雖然相信因果，但仍然不當一回事：‘生病很小事而已～😗’ 

別人繼續說：‘這只是最輕的果報而已，如果這個業在臨終時成熟的話，可能會墮落地獄、 餓鬼、 畜生道哦。’ 雖然我們相信因果，但仍不當成一回事，缺乏了慚愧之心：‘臨終時什麼業都有可能成熟～😗’

然後當自己真的生重病、癱瘓、墮落地獄時，就痛哭流淚，痛不欲生，不斷央求別人來幫助自己。

到了這時有什麼用？

所以這個世界還是蠢人居多～

蠢人不會羞於作惡，也不會懼怕惡業。

The Buddha said, Just as there are two houses, a man stands in the middle and sees different people entering and exiting these two houses; Similarly, he himself sees with divine eye that those who do good are reborn in good realms, while those who do evil are reborn in evil realms (MN130).

However, in this world, most people are foolish. Even though the Buddha and wise individuals have already pointed out and explained the drawbacks of doing evil and the benefits of doing good, many still do not listen.

For example, if someone comes up to us and says, "Those who kill will become ill or paralyzed in the future," we may believe in kamma, but still do not take it seriously: "Getting sick is a minor issue~😗"

When others continue to say, "This is just the lightest karmic result; if this karma matures at the time of death, one might fall into hell, become a hungry ghost, or be reborn as an animal," we still do not take it to heart and lack a sense of fear and shame: "At the time of death, any karma could mature~😗"

Then, when one actually becomes seriously ill, paralyzed, or falls into hell, they weep and cry out in despair, constantly begging others for help. But what use is that at that time?

So, this world still has many foolish people. 

Foolish people are not ashamed to do evil, nor do they fear the consequences of their bad deeds.

聽過有一間醫院發生了這樣一件趣事

有一位退休了的CEO 去做義工

然而，他卻情緒非常低落

負責義工的護士得知，原來他以前的工作就當CEO ，身居高位，可以指令別人做事。但現在退休了，他完全失去了這些權力，所以感到非常沮喪。

負責的護士為了安撫他，讓他開心；就讓他擔當義工團體的老大

大家覺得怎樣？😂

我們不開心，都只是因為內心的自私心

就如佛陀在四聖諦中說，苦的原因就是我們內心的渴愛

這位CEO 之所以痛苦，就是因為貪求權力

這其實絕對是不好看的。對自己的自私心卻沒有絲毫的羞恥之心

當我們痛苦的時候，我們應當問問自己：‘我們在貪求些什麼？執著些什麼？ 自私些什麼？’

然後把根源去除

那就沒有人可以翻我們白眼了

There is an interesting incident that happened at a hospital. 

A retired CEO went to volunteer, but he was very depressed. 

The nurse in charge of the volunteers learned that he used to be a CEO, a high-ranking position where he could command others. 

Now that he is retired, he has completely lost that power, which made him feel very frustrated.

To comfort him and make him happy, the nurse made him the leader of the volunteer group. What do you think about that? 😂

Our unhappiness actually stems from our selfishness. 

As the Buddha said in the Four Noble Truths, the cause of suffering is our craving. 

The CEO's pain comes from his desire for power. This is actually quite unappealing, showing a complete lack of shame for his own selfishness.

When we are suffering, we should ask ourselves: "What are we craving? What are we attached to? What are we being selfish about?" Then we can remove the root cause, and no one can roll their eyes at us.

如果我們修行想一直進步不退失，佛陀說應該做齊這六樣東西

1.尊重佛陀

2.尊重法

3.尊重僧眾

4.尊重學（戒定慧）

5.尊重慚

6.尊重愧 （AN6.33)

慚是對不善法感到羞恥

愧是對不善法感到懼怕

是的，我們修行一直無法進步，因為缺乏慚愧之心

事實上，對一切貪嗔癡；也應感到慚愧

一般人對貪嗔癡是不會感到羞愧的，因為覺得那很正常，人人都有；甚至覺得是理所當然的，是沒問題的

但事實上不是這樣的

有些大師父會拐彎抹角地說，貪嗔癡是因為自我

請不要介意：如果說得直接些，貪嗔癡就是自私

所以其實我們有任何貪嗔癡，這都是自私的表現

別人一知道其實絕對是不好看的

我們應當對一切貪嗔癡都感到羞恥

對任何貪嗔癡，也一樣應該感到害怕

因為智者見到絕對會責備我們的

而且如果我們在生起貪嗔癡那一刻死去，我們肯定會墮落惡道的

有許多大師父都有神通，其實很清楚我們種種不良的行徑

我們關上門做了些什麼是掩蓋不住的

我們心中的自私心也是掩蓋不住的

他們只是不說出來而已

如果他們覺得我們孺子可教，那就說一說

如果見我們頑固不化，那就唯有放棄我們；任由我們墮落惡道

所以對任何貪嗔癡都應該懼怕

If we want to continually progress in our practice without regression, the Buddha said we should uphold these six things:

1.Respect the Buddha

2.Respect the Dhamma

3.Respect the Sangha

4.Respect learning (morality, stillness, wisdom)

5.Respect shame

6.Respect fear of unwholesomeness (AN 6.33)

Shame is feeling embarrassed about unwholesome actions, while fear is feeling afraid of unwholesome actions.

Yes, we struggle to make progress in our practice due to a lack of shame and fear. In fact, we should feel shame and fear regarding all forms of greed, hatred, and delusion.

Generally, people do not feel ashamed of greed, hatred, and delusion because they view them as normal and common. They may even see them as acceptable and without issue.

However, this is not the case. Some masters subtly indicate that greed, hatred, and delusion stem from the self.

To put it more directly, greed, hatred, and delusion are expressions of selfishness--please don't mind

When others recognize our greed, hatred, and delusion, it is undoubtedly an unflattering sight.

We should feel ashamed of all forms of greed, hatred, and delusion.

We should also feel afraid of any form of greed, hatred, and delusion because the wise will definitely criticize us for them. Furthermore, if we die at the moment when greed, hatred, or delusion arises, we will certainly fall into the lower realms.

Many masters possess psychic powers and are very aware of our various unwholesome actions.

What we do behind closed doors cannot be hidden.

Our selfishness in our hearts cannot be concealed either.

They simply do not speak of it.

If they see potential for us to improve, they will address it.

If they see us as stubborn, they may abandon us and let us fall into the lower realms.

Thus, we should fear any form of greed, hatred, and delusion.

對於殺生，應該龜縮

對於偷盜，應該龜縮

對於性不端，應該龜縮

對於說謊，應該龜縮

對於飲酒吸毒，應該龜縮

對於離間分化，應該龜縮

對於尖酸刻薄，應該龜縮

對於不適時沒用的說話，應該龜縮

對於貪婪於別人的所有物，應該龜縮

對於惡意、妒忌，應該龜縮

對於否認因果的見解，應該龜縮

任何的貪嗔癡， 也應該龜縮

但任何的佈施、持戒、禪修， 不應龜縮

應該厚臉皮

For killing, we should shrink back like this turtle

For stealing, we should shrink back like this turtle

For sexual misconduct, we should shrink back like this turtle

For lying, we should shrink back like this turtle

For drinking and drug use, we should shrink back like this turtle

For sowing discord, we should shrink back like this turtle

For harsh words, we should shrink back like this turtle.

For useless talk at inappropriate times, we should shrink back like this turtle

For greed for what belongs to others, we should shrink back like this turtle

For malice and jealousy, we should shrink back like this turtle

For denying kamma, we should shrink back like this turtle

Any greed, hatred, or delusion ; we should shrink back like this turtle

But any acts of generosity, upholding precepts, and meditation should not be shrunk back; one should be bold without shame

View All Defilements with fear

Just like this little hamster 🥶

Because any defilement will lead to disputes, punishment, and condemnation from the wise, pulling us into lower realms 

應對一切煩惱怖畏

就如同這隻倉鼠那樣

因為無論是什麼煩惱，都會引來是非、懲罰、智者的譴責，拉我們去惡道

慚愧（Hiri-Ottappa）

「我們知道布施，我們知道持戒，這樣我們就能成為善良的人，甚至成為天神。天神比人類更高級一些。

我們不破戒，是因為聽到佛陀教導破戒不好，所以不去做。但天神比這更進一步，他們不破戒，是因為他們具有慚愧（Hiri-Ottappa），這是天神的法則，稱為天法（Devadhamma）。

心中具有慚愧（Hiri）和畏懼（Ottappa），

對惡行感到羞恥，

對惡業的果報感到敬畏。

如果一個人的內心是這樣的，

他的心已經如同天神一般，甚至在未死之前就已是天神。

死後自然會成為天神，

因為他的心已經具備了成為天神的品質。

例如那些詐欺之人，

欺騙國家、欺騙人民，

即便人人都知曉，他們依然行騙，

這就是缺乏慚愧心（Hiri），

不以惡行為恥。

而當他們被慾望沖昏頭時，

連惡業的果報都不再害怕，

即便麵臨牢獄之災，也毫不畏懼，

因為他們已然喪失了理智。

這樣的人，無法成為天神。

如果能夠成為天神，

即便無人看見，也不會偷偷別人的東西，

因為內心慚愧，具有慚愧（Hiri-Ottappa）。

清楚知道，若是造惡，心便會染污，

而心若染污，墮入惡趣（地獄、餓鬼、畜生）便是可預見的結果。

若我們的內心達到這樣的境界，

我們具備了慚愧（Hiri-Ottappa），

那麼我們此刻已經在天堂之中，

死後也會升天。

相反，若我們此刻作惡，

那麼我們此刻已經在地獄之中，

死後也將墮入地獄。

地獄和天堂真實存在，並非用來嚇唬小孩的虛構之物。 」

——Luangpor Pramote Pamojjo

Wat Suan Santidham

2023年11月5日

Judge翻譯泰語

有人說，‘人無恥便無敵’

對的

當一個人沒有慚愧之心，沒有羞愧之心，沒有羞恥之心； 無論別人怎樣說他是非，他受到了什麼樣的懲罰；

他都一樣殺生、偷盜、邪淫、妄語、飲酒吸毒、離間別人、說尖酸刻薄之語、說無意義無利益的話、貪求屬於別人的東西、怨恨別人、否定因果

同樣地，當一個人‘無恥’，就算全世界的人都指著他罵，罵他愚蠢、罵他裝模作樣、罵他炫耀表現自己、罵他貪什麼什麼；

他一樣布施、持戒、禪修

前者導向痛苦、智者的指責、不良好的聲譽、沒有自信、被懲罰、被罰款而失去大量金錢、被剝奪一些權利、畜生、餓鬼、地獄的境地

後者導向快樂、智者的讚賞、良好的聲譽、自信、大量金錢、人界、天界、一切我們可以想像到的美好事物

Some say, "A person without shame is invincible."

That's true.

When a person lacks a sense of shame, guilt, or embarrassment, no matter how others criticize him or what punishments he faces, he will still commit acts like killing, stealing, engaging in sexual misconduct, lying, drinking, using drugs, sowing discord, speaking harshly, saying meaningless or unhelpful things, coveting what belongs to others, harboring resentment, and denying kamma

Similarly, when a person is "shameless," even if the entire world points at him and insults him, calling him foolish, pretentious, showy, or greedy, he will still practice generosity, uphold precepts, and meditate.

The former leads to suffering, blame from the wise, a poor reputation, lack of confidence, punishment, fines that result in loss of wealth, deprivation of certain rights, and falling to animal realm, hungry ghost realm, or hell.

The latter leads to happiness, praise from the wise, a good reputation, confidence, abundant wealth, human realms, heavenly realms, and all the wonderful things we can imagine.

參考：JaA6

在一般語言當中，慚愧是一個詞，指的是因為做錯事或未盡責而感到不安和羞恥。

然而，在佛教來說，慚（巴利語：hiri）和愧（巴利語：ottappa）代表著兩樣東西。

慚，指的是羞恥於作惡，源於內在的考量--尊重自己

愧，指的是害怕於作惡，源於外在的考量--看見危險。

義註中舉例說，慚生起通常是因為考量了以下的內容：

1. 出身

2. 年紀

3. 勇氣

4. 學問

5. 導師/宗教

關於出身。有些人看見蚊子後有時會剎停自己，想：誒！殺生通常是低下出身的人才會做的，例如漁夫，屠夫，獵人。但我自己出身為中產或富有的家庭，對於這樣的出身，假如去殺生，豈不羞恥？有些人出家了，也會因為考慮到自己的身份，假如身口意是不善的，會感到很羞愧。(AN3.40)

關於年紀。有些人想要說謊的時候，可能會想：誒！說謊是小孩子才會犯的啊。通常小孩子一說謊，父母便會責備他，教訓他。我現在長那麼大了，還說謊，這樣不羞恥嗎？於是便真的不說謊了

關於勇氣。 有些人可能會被朋友慫恿喝酒。但這時他可能想：弱者才會受人慫恿。如我般有勇氣的人，怎會屈服於別人的壓力，而造惡業呢？因而羞愧真的不去喝酒了

關於學問。我們想要咒罵人時，想起佛陀曾說過，身口意行惡者是愚人（MN129）。我們已經學習了許多佛法了，理應是具備智慧的人。假如我們去肆意罵人，我們怎說得過去？我將無地自容

關於導師。不同宗教的人都受到了道德的熏陶。例如天主教徒因為受過神父的教導，戒絕婚前性行為。當談戀愛時，性慾生起，他可能會想起神父的教導—假如自己忍不住走去破戒，那自己下次怎有面子去面對神父呢？於是便不去做。

-----

說完慚，我們說愧。

愧通常是由外在而生的。

為什麼這樣說？ 一個人會想：假如自己做了壞事，我們便會被比丘，比丘尼，居士們所責備，就如一個下流的人被具德者所避開—因為害怕被責難，所以他便不敢做壞事了

有些人知道這個世界充斥住奇人異士，當中可能有些人有神通，能夠讀到自己的所思所想，也能看到我們隱匿的所作所為(AN3.40)。因為害怕被他們當作教材，所以連想壞的也不敢。

另一些人會考慮到舉頭三尺有神明。就算別人不知到自己作惡，神明也會知道。於是會對作惡感到忌諱

有些人是害怕世間上的懲罰---假如我去偷別人東西，那我要坐牢了！還是不要偷

還有些人相信因果輪迴，害怕自己作姦犯科後會下地獄，所以不去作惡

就如佛陀所說：慚和愧，這兩種淨法在守護世間。

假如沒有慚和愧，那跟畜生沒有分別。（AN2.9）