如果有個虔誠的天主教徒，不斷和我們說他的教會多好，他的教多好；我們會有什麼反應？😂
同樣地，我們和一般人不斷硬性推銷自己有信心的寺廟、師父，別人會有什麼反應？ 就算是朋友啊，就算是親人啊，都應該來不及要翻我們白眼了
我們不斷硬性宣傳，別人只會覺得我們宗教狂熱、入了邪教，更加沒興趣來了解，這是反效果
最重要的是，我們讓三寶變得廉價，無價的東西竟然要追著來求別人來相信。
真正有效果和高明的宣傳是什麼？
就是我們因為佛教而變得更好
我們變得更慷慨
我們變得更加有品德
我們從佛教中取得快樂，我們真正從布施、持戒、禪修中取得平靜和快樂
當我們取得快樂後，根本不用裝，那種快樂是自然流露的
此時別人反而會感到有興趣，主動來問我們。因為我們本人就是佛教能導向離苦得樂的最有力證據
除此之外，就算別人感到興趣，僅僅只是給面子我們，應付一下我們而已。
所以如果誰想把佛法推介給別人，要做的不是嗶哩吧啦說個不停，而是努力去除自己的煩惱....
什麼大道理，平時就不要說了。因為沒人想知😂
How would we react if a devout Catholic kept telling us how great their church is, how wonderful their religion is? 😂
Likewise, what kind of reaction do we get when we aggressively push our favorite temple or teacher onto others—even friends or family?
They’ll probably be rolling their eyes before we even finish talking!
If we keep forcing our beliefs on people, they’ll just see us as religious fanatics or cult members, losing all interest in learning more. It backfires completely. Worse, we end up cheapening the Triple Gem, we turn out begging others to give attention to the priceless!
What’s the most effective and skillful way to share the Dharma?
It’s when we ourselves become better because of Buddhism.
We become more generous.
We develop stronger virtue.
We find genuine happiness and peace through practice—through generosity,precepts, and meditation.
When we’re truly joyful, we don’t have to fake it—it naturally shines through. That’s when people get curious and start asking us questions. We become living proof that the Dharma leads to happiness and freedom from suffering.
Otherwise, even if someone shows interest, they might just be humoring us out of politeness.
So if we really want to share the Dharma, don’t babble endlessly. Instead, focus on uprooting our own defilements...
As for grand lectures, just save it. Because no one wanna know 😂
弘揚宗教教導，最重要是什麼？ 對得住自己良心！
如果我們是傳播了貪嗔癡給別人，這代表什麼？ 我們傳播了痛苦給別人
如果我們傳播了無貪、 無嗔、 無癡給別人，這代表我們傳播了快樂給別人
一個是先讓自己痛苦，然後也讓別人痛苦
一個是先讓自己快樂，然後也讓別人快樂
所以最重要還是先幫助自己，去除自己的煩惱
What is the most important thing in promoting religious teachings? To be true to one's conscience!
If we spread greed, hatred, and delusion to others, what does that mean? We are spreading suffering to others.
If we spread non-greed, non-hatred, and non-delusion to others, it means we are spreading happiness to others.
One is first brings suffering to oneself and then to others.
The other brings happiness to oneself first and then to others.
Therefore, the most important thing is to first help oneself by eliminating one's own defilements and sufferings.
我們的職責是：學法修行直至明白領悟，
然後力所能及地分享出去。
比如：在某些時代，有些人波羅蜜非常之多，
如獨覺佛，他們悟道解脫之後卻沒有弘法，
因為沒有合適之人可分享，於是就沒分享。
佛法絕非地攤貨：求求你了解一下吧！
還不至於到這種地步的，有的只是：
來了解來試試吧！這樣是有的。
求別人行行好來學一學嘛！不會有這樣的。
有「邀請」他人來學法實踐，卻從不「乞求」。
Our duty is this: Learn and practice the Dhamma until we truly understand it,
then share it to the best of our ability.
For example, in some eras, certain individuals—like Paccekabuddhas (solitary enlightened ones)—accumulated immense pāramī (perfections).
Yet after attaining liberation, they did not teach.
Why? Because there was no one suitable to receive it. So they did not share.
The Dhamma is not some cheap street vendor’s plea: "PLEASE, just take a look!"
It has never come to that. At most, it’s:
"Come, see for yourself—give it a try." That is the spirit.
We never beg others, "Do us a favor and learn this!"
There is "inviting" people to practice the Dhamma—but never "pleading."
May 3, 2015
00:44:30～00:45:04
如果一個外科醫生只是讀書，考到一百分，沒有實習；他敢幫人做手術嗎？病人敢信他嗎？
同樣地，如果佛教徒只是讀書，在佛學院考到一百分，但沒有實修；他也沒有勇氣面對充滿困難的人生，別人也不相信他說的佛學知識。為什麼？因為他比一般人還要痛苦、還要沒品....
If a surgeon only reads books and scores 100% on exams but has no practical experience, would he dare to perform surgery on someone? Would patients trust him?
Similarly, if a Buddhist only studies books, scores 100% in a Buddhist college, but has no actual practice, they too will lack the courage to face life's many challenges, and others won’t believe their knowledge of Buddhism. Why? Because they are even more troubled and lack virtue compared to ordinary people...
和人談論佛法呢；說一次，他不聽
再說第二次，他又不聽
就不要再說下去了
本生經JaA.529 中有位獨覺佛形容，假如還要說下去，就猶如奴僕對待主人那樣
為什麼這樣說？
唉，就好像奴婢要求主人聽自己說話
整件事變到很cheap 很廉價
尤其是我們所說的佛法，祂的價值無可限量。
一位佛陀的教法滅絕後，要過無數年才能有另一位佛陀出世，說到同樣的佛法。
我們追著人來說佛法呢，弄到自己像一隻狗那樣，也毫不尊重佛法。
其實不論佛法非佛法；就好像那位獨覺佛那樣， 第一次，不聽；再勸第二次，也不聽
那就飛走，不理他了😂
這樣才是尊重自己，也尊重佛法的表現
尊重自己並不是傲慢，而是‘想說服人’這樣的貪欲本身就是一種值得呵斥和羞恥的煩惱。
When discussing the Dhamma with others—if we say it once and they don’t listen,
say it a second time, and they still don’t listen—
then do not persist any further.
In the Soṇaka Jātaka (Ja 529), a Paccekabuddha (solitary enlightened one) explained that continuing to insist would be like a servant pleading before their master.
Why is this so?
Well, imagine a slave begging their master to listen—it cheapens the whole matter.
Especially when what we’re sharing is the Dhamma, whose value is immeasurable.
After the teachings of one Buddha fade, it takes countless years before another Buddha arises to expound the same truth.
If we chase after people to preach the Dhamma, we degrade ourselves like dogs and show no respect for the Dhamma itself.
Actually, this applies not just to the Dhamma but to anything:
Like that Paccekabuddha—if they don’t listen the first time, or the second,
just fly away and leave them be. 😂
This is how we respect ourselves and the Dhamma.
Self-respect isn’t arrogance; because the greed to convince others is itself a contemptible, shameful defilement that deserves reproach.
《禪修導師要注意的事情》
以前龍坡曾經認識教法的居士,他會選擇人 , 他會把人分為兩類 :
一類是有品質的
一類是屬於沒有品質的
有品質的其實就是漂亮、有能力、有錢的人，是什麼博士之類的 ，而且漂亮而且有錢的話那就是圓滿了。
這樣的話是不乾淨的 ，包括是教禪修 ，有時候會摻雜煩惱習氣，但自己意識不到。
教禪修，以前隆波也看到過，並沒有說別人。 這個教的用罵的方法，罵罵罵 ，並沒有說有名的那個人，這個是他之前就發生的這個案例。
說你好好地去看，在你罵罵罵的時候 自己的煩惱習氣：我比他更好，你好好地去體會這個。
他就去看，他就可以糾正自己，這樣的值得表揚的。
他以為說這麼做了很好，接下來呢？高僧大德說，這樣好好去體會，這個依然有煩惱習俗參雜進來的。
他去觀察，去體會，去調整，去改變自己。這個就很漂亮，很美，可以改變自己。 因此，我們要做什麼的時候，要觀察得出自己的心，什麼東西在背後。
為什麼自己這麼做？因為自己覺得說這麼做了會好。
什麼東西在念頭的背後呢？貪嗔痴嗎？還是說是慈心悲心？還是說有智慧？這個審視說這麼做是合適的，這個跟佛陀的教導是相一致的，還是這麼做不合適？
這個去審視自己，不停地去檢測自己，然後修行就會一帆風順
----隆波帕默
2025.01.18
"Guidelines for Meditation Teachers"
In the past, Luang Por knew a lay Dhamma teacher who would categorize people into two types:
Those with "quality"
Those without "quality"
The so-called "quality" people were the attractive, capable, wealthy ones—doctors and such. If they were both good-looking and rich? That was considered "perfect."
This mindset is impure. Even when teaching meditation, subtle defilements can creep in unnoticed.
Luang Por once observed another teacher (not naming anyone) who taught through harsh scolding—yelling constantly. This wasn't some famous figure now, just an actual case I witnessed before that
I advised that teacher: "Look carefully—when you scold relentlessly, observe the defilement beneath: 'I'm better than them.' Examine this deeply."
The teacher reflected and corrected himself. That's commendable!
He initially believed his harsh methods were effective. But when elders pointed out, "Investigate whether this aligns with true Dhamma," he realized remnants of defilement still lurked.
Through continuous self-observation, adjustment, and transformation, his practice became beautiful—genuine progress.
Thus, whatever we do, we must discern:
What motivates this action? "It feels right" isn't enough.
What hides behind the intention? Greed? Anger? Delusion? Or loving kindness? Compassion? Wisdom?
Does this truly accord with the Buddha's teachings?
Constant self-inspection keeps our practice on course.
— Luang Por Pramote
January 18, 2025
一位法師或弘法者，心靈的品質必須要很高，必須要達到不執著一切的程度
不然的話，說出來的法就會有所偏頗，有失公允
例如，如果弘法者本身是吝嗇的話；就不會自然流露地說出慷慨布施的法
如果弘法者本身是沒有道德的話；就不會自然流露地說出戒德的法
如果弘法者本身是沒有實修的話；就不會自然流露地說出正確禪修的法
如果弘法者本身是執著財富的話；就不會自然流露地說出能夠讓人放下財富的法
如果弘法者本身是執著面子的話；就不會自然流露地說出能夠讓人放下面子的法
如果弘法者本身是執著地位的話；就不會自然流露地說出能夠讓人放下地位的法
如果弘法者本身是執著權力的話；就不會自然流露地說出能夠讓人放下權力的法
如果弘法者本身是執著家人妻兒的話；就不會自然流露地說出能夠讓人放下家人妻兒的法
如果弘法者本身是執著見解的話；就不會自然流露地說出能夠讓人放下見解的法
如果弘法者本身是執著美貌的話；就不會自然流露地說出能夠讓人放下美貌的法
如果弘法者本身是執著健康強壯的話；就不會自然流露地說出能夠讓人放下健康強壯的法
如果弘法者本身是執著身體的話；就不會自然流露地說出能夠讓人放下身體的法
如果弘法者本身是執著快樂的話；就不會自然流露地說出能夠讓人放下快樂的法
如果弘法者本身是執著記憶的話；就不會自然流露地說出能夠讓人放下記憶的法
如果弘法者本身是執著功德的話；就不會自然流露地說出能夠讓人放下功德的法
如果弘法者本身是執著心的話；就不會自然流露地說出能夠讓人放下心的法
當談到某一個板塊的時，總會處處維護，卡住卡住的。這是因為心有所執，有失公允，因此而偏離正法。
聽法者因此也會吸收了他那一部分的執著。
這份執著就是痛苦，所以也吸收了那一部分的痛苦
唯有一顆完全清淨的心才能為別人帶來純淨的快樂
<Requirements of Dhamma propagation>
A Dharma teacher or Dharma propagator must possess a highly refined spiritual quality, attaining a state of non-attachment to all things.
Otherwise, the Dharma they teach will become biased and lose its impartiality.
For example:
If the teacher is inherently stingy, they cannot naturally expound the Dharma of generosity and giving.
If the teacher lacks virtue, they cannot naturally teach the Dharma of moral discipline (sīla).
If the teacher has no actual meditation practice, they cannot naturally explain the correct methods of meditation.
If the teacher is attached to sensual pleasures, they cannot naturally teach others to let go of sensual pleasures.
If the teacher is attached to wealth, they cannot naturally teach others to let go of wealth.
If the teacher is attached to reputation, they cannot naturally teach others to let go of vanity.
If the teacher is attached to status, they cannot naturally teach others to let go of status.
If the teacher is attached to power, they cannot naturally teach others to let go of power.
If the teacher is attached to family, spouse, or children, they cannot naturally teach others to let go of familial bonds.
If the teacher is attached to views, they cannot naturally teach others to let go of views.
If the teacher is attached to beauty, they cannot naturally teach others to let go of beauty.
If the teacher is attached to health and strength, they cannot naturally teach others to let go of clinging to the health and strength
If the teacher is attached to the body, they cannot naturally teach others to let go of body.
If the teacher is attached to pleasure, they cannot naturally teach others to let go of sensual craving.
If the teacher is attached to memories, they cannot naturally teach others to let go of the memory.
If the teacher is attached to merit, they cannot naturally teach others to let go of merit
If the teacher is attached to the mind, they cannot naturally teach others to let go of the mind.
When discussing certain topics, they will unconsciously defend their own attachments, causing their teachings to become stuck, biased, and deviated from the true Dharma.
Listeners, in turn, absorb these subtle attachments.
These attachments are suffering—thus, the listeners also absorb that suffering.
Only a completely pure mind can bring others genuine liberation and happiness.
很多人特別有自信，方方面面的自信，掌控全局的自信，認為自己什麼都懂了，別人各方面都是傻子，因此喜歡手把手教別人如何做人。普通人是如此，部分僧人也是如此。
#其實他們沒資格教人，每個人都有自己的知識盲點及興趣追求，並且人無完人，應當心平氣和地交流討論，而不是盛氣凌人去強迫他人跟著自己做，這是土匪。真要教人，首先要反思自己，在自己做到後，再善意勸人如此行。否則，不能讓人信服。
--- 龍婆坤
Many people are overflowing with confidence—confidence in every aspect, confidence in controlling everything, believing they know it all while treating others as fools. As a result, they love to micromanage and lecture others on how to live. This applies not just to ordinary people but even to some monks.
In Truth, They Are Unqualified to Teach
Everyone has their own blind spots and personal aspirations. No one is perfect. We should engage in calm and open-minded discussions, not arrogantly force others to follow our ways—that’s the behavior of a bully.
If you truly wish to guide others, first reflect on yourself. Only after you’ve truly embodied the teaching should you kindly advise others to do the same. Otherwise, you’ll never inspire genuine trust amd respect.
---Luang Pu Koon
佛法的尊貴性是無與倫比的。
佛陀在覺悟後，曾思維自己應該依止誰
最後發現沒有人的戒、 定、 慧、 解脫、 解脫智見比自己更高。
於是佛陀便決定依止自己覺悟的這個法。
大梵天王於是下來認可佛陀，說無論是過去、 現在、 未來的所有佛陀，他們都依止佛法而生活。
因此愛惜自己、 欲求偉大的人都應該尊敬正法（AN4.21)
佛陀自己也說，自己因為尊重法，所以對任何人都會細心地教導法（AN5.99）
又有一次，有居士請優陀夷尊者 開示佛法。但尊者推搪了。
並解釋，因爲對方穿上鞋、坐在高的座位上、覆蓋頭來請尊者説法，所以才不說法。
他不説是因爲自己尊重法 （SN35.133）
有大師父曾經講過，佛法並不是攤地貨色。並不是求人來相信的，而是邀請他們來親證。
就好像贈送鑽石和黃金那樣。理應是別人搶著來要的，並不是我們求人來收的
當別人不想聽聞佛法，但我們還硬要說，這是不尊重佛法
假如我們隨意炫耀自己的佛法知識，這也是不尊重佛法，有失佛法的高貴性質
如果我們能夠自己體證佛法，得到平靜和快樂。別人看見後生起羨慕之心，想要了解。此時我們再宣說佛法，就既能彰顯出佛法的矜貴，也顯示出我們對佛法的尊重......
The nobility of the Dharma is unparalleled.
After his enlightenment, the Buddha reflected on whom he should rely upon.
Ultimately, he found that no one’s virtue, stillness, wisdom, liberation, or liberational insight was higher than his own.
Thus, the Buddha decided to rely on the Dharma he had realized.
The Great Brahma king then descended to acknowledge the Buddha, stating that all Buddhas of the past, present, and future live according to the Dharma.
Therefore, those who cherish themselves and desire greatness should respect the Dharma (AN 4.21).
The Buddha himself said that because he respects the Dharma, he teaches it with care to anyone (AN 5.99).
On another occasion, a layperson requested Venerable Udāyi to teach the Dharma, but the Venerable declined.
He explained that the other person was wearing shoes, sitting in a high position, and covering his head while asking him to speak, which is why he did not teach.
His refusal was out of respect for the Dharma (SN 35.133).
A great master once said that the Dharma is not common merchandise placed on the floor. It is not something to beg others to believe; rather, it invites people to realize it themselves.
It is like offering diamonds and gold—others should be eager to receive them, not us begging for them.
When others do not wish to hear the Dharma, but we insist on speaking, it shows a lack of respect for the Dharma.
If we casually boast about our knowledge of the Dharma, that too is disrespectful and undermines the noble nature of the Dharma.
If we can personally realize the Dharma and attain peace and happiness, others will see this and feel envious, wanting to learn more.
At that point, when we explain the Dharma, it both highlights the preciousness of the Dharma and demonstrates our respect for it.
怎樣知道自己是否真的掌握到某類知識或學問呢？
就是看看自己能否在whatsapp/ line/ wechat 裡簡單解釋到讓母親大人明白😂
如果不能，就是我們的失敗
同樣地，要知道自己是否精通佛法
只需要看看自己能否在whatsapp/ line/ wechat 裡簡單解釋到讓母親大人明白😂
如果不能，就代表我們不真的精通
佛陀時代，Pañcasīlasamādāniya 長老在五歲已經證得阿羅漢果
五歲的小朋友也能明白最高深的佛法！
所以佛法本應是連幼稚園學生也明白的東西來的
如果我們不能讓幼稚園的小朋友也明白，這是弘法者的失敗
如果別人不明白，我們就算不斷說三個小時，也等於沒有在說
故作高深--有智慧的人一看，就知道他一點也不高深，
因為我慢仍是愚蠢的表現....
How do we know if we truly grasp a certain type of knowledge ?
Just check if we can simply explain it to our mothers on WhatsApp/Line/WeChat 😂
If we can't, it's our failure.
Similarly, to know if we are proficient in Buddhist teachings,
we only need to see if we can simply explain it to our mothers on WhatsApp/Line/WeChat 😂
If we can't, it means we are not truly proficient.
In the Buddha's time, Elder Pañcasīlasamādāniya attained Arhatship at the age of five.
A five-year-old child could understand the deepest Buddhist teachings!
Thus, the Dharma should be something even kindergarten students can understand.
If we cannot make it understandable to kindergarten children, it is a failure of the Dharma propagator.
If others do not understand, even if we speak for three hours, it is as if we have said nothing.
Pretending to be profound—wise people can see that it is not profound at all,
because arrogance is still a manifestation of foolishness...
我們內心體證到的佛法，根本不用拿來用嘴巴說服人
別人持有邪見，持有相反的意見；那是他們的事
這不是冷血，
而是---就算我們和他們說，難道固執己見的他們會聽嗎？ 會改變到他們的見解嗎？😂
不會的。我們和他們說，只會吵架
浪費精力、 傷和氣
他們以為我們理虧詞窮，哦～就隨他們囖～
因為就算我們參不參與理論，他們一樣會認為我們理虧詞窮😂
我們吵架，只會讓智者斥責，
因為我們已經背離了佛法（SN22.94)(SN56.9)
如果別人不服我們，無論我們說什麼，他們都不會服
如果別人服我們，無論我們說什麼，他們都會服
所以我們內心體證到的佛法，不用特別去宣揚。
因為我們真正利益到的族群，必然會主動來問我們的
就如Ajahn Brahm 所說：【有時你不能透過交談來幫助他們。但如果你坐下然後打坐， 他們會看到你。之後他們會出來然後說‘ 哇! 你打坐之後看來比之前更平靜與快樂！
有時有許多方法可以來鼓勵他人，不只是透過語言，但透過作爲榜樣，然後他們就會來然後問你問題。】
如果我們沒有責任去教導，我們卻主動去說教
別人肯定會反感的
因為所有人都有自己的看法，都執著自己的看法
佛陀曾說，如果別人不受教、背向我們的教導 ；而我們卻還要教，這是惡貪的表現.....（DN12）
The Dharma that we realize within ourselves does not need to be used to persuade others verbally.
If others hold wrong views or opposing opinions, that is their matter.
This is not being cold-hearted, but rather—will they listen to us even if we persuade them? Will it change their perspectives? 😂
It won't.
Talking with them will only lead to arguments, wasting energy and damaging relationships.
They may think we are at a loss for words, lack of reasons.
But whether we engage in debate or not, they will still believe we are at a loss for words, lack of reasons 😂
Arguing will only lead to reproach from the wise, as we have already strayed from the Buddha Dharma (SN22.94)(SN56.9).
If others do not accept us, no matter what we say, they will not be convinced.
If they accept us, no matter what we say, they will be convinced.
Thus, the Buddha Dharma that we realize within ourselves does not need to be particularly promoted.
The people we can truly benefit will naturally come to ask us.
As Ajahn Brahm said: "sometimes you can’t help them by talking . But if you just sit down and meditate , and they watch you. Afterwards they will come out and ‘wow you look so much more peaceful and happy afterwards.
Sometimes there are many ways in encouraging people, not just by words, but by examples , and they will come and ask you questions .."
If we do not have the responsibility to teach but we actively preach, others will definitely resist it.
Everyone has their own opinions and clings to them.
The Buddha once said that if others refuse to be taught and turn away from our teachings, yet we still insist on teaching, this is a manifestation of unwholesome greed... (DN12)
佛陀提到有三種應該被譴責的大師
有些大師爲求沙門的利益而出家，但他沒有達到目標、 沒有去除自己的貪嗔癡就去教人，而弟子不受教、背向他的教導，他還要教。就好像硬要追著一些不理睬自己的人那樣，這樣對對方有什麼用呢？
佛陀說這樣是這惡貪的表現
有些大師爲求沙門的利益而出家，但他沒有達到目標、 沒有去除自己的貪嗔癡就去教人，而弟子卻受教、跟隨他的教導。這就有如捨棄自己的田，卻要求別人的田要被除草。這樣怎能幫到對方呢？
佛陀說這也是惡貪的表現
有些大師爲求沙門的利益而出家，他成功達到目標，弟子卻不受教、背向他的教導。但他還要教。這就好像切斷了繫縛後，再被另一種繫縛束縛。他怎能幫到人呢？
佛陀說這也是惡貪的表現
但佛陀自己證悟，也讓弟子證悟，因此不應被指責。如果誰指責的話，他自己反過來就有過失了（DN12）
The Three Types of Masters to be Condemned
The Buddha mentioned three types of masters who should be condemned:
Some masters ordain for the benefit of the monkhood, but they do not achieve their goals and have not eliminated their own greed, hatred, and delusion, yet still attempt to teach others. When their disciples do not heed their teachings, they continue to pursue them. It's like chasing after people who ignore you—what good does that do? The Buddha said this is a manifestation of evil greed.
Some masters ordain for the benefit of the monkhood, but they do not achieve their goals and have not eliminated their own greed, hatred, and delusion yet still attempt to teach others. However, their disciples heed their teachings and follow them. This is like giving up one’s own field while expecting others to remove weed of theirs. How can that help anyone? The Buddha said this is also a manifestation of evil greed.
Some masters ordain for the benefit of the monkhood and successfully achieve their goals, but their disciples do not heed their teachings and turn away from them. Yet, they still insist on teaching. This is like cutting one bond only to be bound by another. The Buddha said this is also a manifestation of evil greed.
However, the Buddha himself attained enlightenment and helped his disciples achieve the same, so he should not be blamed. If anyone does blame him, they themselves incur fault. (DN 12)
《advise Happy people to nibanna? 》
Devotee： Dear Ajahn, if someone is successful and have a very happy life, how could we advice him to incline to nibanna? Thank you
Ajahn Suchart: Well , if they are happy and don't ask for your advice; then nothing you can do. Just leave them alone
《如何勸導快樂的人走向涅槃？》
信徒：尊敬的阿姜，如果某人非常成功，擁有非常快樂的生活，我們該如何建議他傾向於涅槃？謝謝。
阿姜蘇查特：嗯，如果他們很快樂且不尋求你的建議，那麼你無能為力。就讓他們保持這樣吧。
Nathan :Ajahn brahm it seems that everyone around me right now is sad, I want to show that meditation that part is my thing. How can I help them? Thankyou !
Ajahn brahm : sometimes you can’t help them by talking . But if you just sit down and meditate , and they watch you. Afterwards they will come out and ‘wow you look so much more peaceful and happy afterwards.
Sometimes there are many ways in encouraging people, not just by words, but by examples , and they will come and ask you questions .
Oh I can’t resist this story.
That was when I used to teach meditation in brumberry, in the prison out there . And then I have a free afternoon. I tell this story because it happens in November …how many years ago now? And so, the beach was empty. I walk to there not away from the city , around a mile or two miles something . And there was house and other things on the other side of it , but there was no one on the beach. It was a very beautiful , cool afternoon, I just sat down there and meditate for two hours.
And when I came out of my meditation, a beautiful meditation , there were people on the beach , I didn’t mind that. But there was someone sitting next to me , someone sitting on the other side. You have heard this story, haven’t you?
Now I am a monk ok? The person sitting on my left is a beautiful red head , with a bikini , 17 years old ; and I turn round there was a brunette on the other side, also in a bikini, sitting next to me, on the beach, with a monk in the middle . (ajahn brahm scratches his head)
How did that happen! Just opposite is brumbrery high school. And it was the last exam in the year 12 , they just finished it that day in the afternoon. And what do students do after finishing their year 12 exams? Yeah ! the beach ! Get the babe wasn’t going to the beach, and of course I was meditating peacefully and didn’t hear them or what they are up to, until the girls’ there, they are very beautiful young lady , and they just saw me were really still , so they sit around me to wait me coming out of the meditation , so they can talk: what the hack you are doing ? that is really impressive.
But for me, it was very scary ，what if you have taken a photograph or someone taken a photograph, fortunately it was the day before iphones , how could I explain that ! (Ajahn brahm laughing ) I will get into a big trouble
Nathan : Ajahn brahm, 似乎我身邊的人都很悲傷，我想顯示給他們我很享受打坐，我應該怎樣幫助他們？
Ajahn brahm: 有時你不能透過交談來幫助他們。但如果你坐下然後打坐， 他們會看到你。之後他們會出來然後說‘ 哇! 你打坐之後看來比之前更平靜與快樂！’
有時有許多方法可以來鼓勵他人，不只是透過語言，但透過作爲榜樣，然後他們就會來然後問你問題。
噢！我不能制止自己說這個故事。
那時我曾經在brumberry 的監獄那裏教禪坐。然後我有一個空閑的下午。 我說這個故事是因爲它發生在11月。距離現在多久了？然後那個沙灘是空的。我步行到那裏，那裏不是離城市很遠，只是1英里或2英里。然後在它對面有屋子和其他東西，但就是沒人。那是一個美麗、涼爽的下午，我坐在那裏兩個小時。
但當我出定後，那是一個美麗的禪坐，有人在沙灘裏，我不介意。但有人坐在我的旁邊，你們都聽過這個故事對嗎？
我是一個和尚，ok? 那位坐在我隔壁的是一個17嵗漂亮的紅髮女士，穿著比堅尼。然後我擰轉另一邊，那裏有一位深褐色头发女子，也是穿著比堅尼的，夾著一個和尚在中間。（Ajahn brahm 抓他的頭）
那怎可能發生！ 對面就是brumbery 中學，然後那是第12學年最後的考試，他們在下午剛剛完了考試。學生們在完了12學年的考試之後會做什麽？ Yeah ! 沙灘！去找寶貝兒不是去沙灘的。然後我當然在平靜地打坐然後聽不到他們在做什麽，直至那些女孩在那裏，她們是美麗又年輕的姑娘。她們見到我非常靜止，所以她們就坐在我隔壁等我出定，之後就可以説話：你在做什麽？那很震撼啊！
但對於我，那很可怕。假如你拍了照或其他人拍了照…幸好那時沒有iphone…我怎樣解釋！（ajahn brahm 笑）我會陷入大麻煩！
Extracted from
The Four Jhanas | Ajahn Brahm | 13 November 2020
https://www.youtube.com/watch?v=nQrqbUc9Jb8
<1:03:09
如果只是學習佛教理論但不修行，問題是很大的
因為只是在讀書，沒有去去除煩惱
只是把讀書的內容從世俗的內容變成佛法，但煩惱依舊
結果會怎樣？ 噢～ 拿來爭論辯論囖～
大家可以去那些佛教論壇裡，都是一大堆貪嗔癡、 負能量
有些佛教徒總喜歡攻擊其他教派的人，都是一大堆貪嗔癡、 負能量
有些佛教徒總喜歡攻擊其他宗教的人，都是一大堆貪嗔癡、 負能量
如果拿佛教理論來爭論，怎能讓人信服呢？
人們心想：’誒，你們佛教，不是導向沒有煩惱與開心的嗎？ 哇，結果來爭論爭到面紅耳赤喔。那你們所說的理論怎會是真的呢？ 對你們自身的幸福和快樂都沒有效果。‘
一般沒有宗教的人會這樣想的
一般有宗教信仰的相信都會這樣想的，對嗎？
If one only studies Buddhist theory without practicing, it poses a significant problem.
Because it is merely studying, without eliminating defilements.
It just transforms the study content from secular knowledge into Buddhist teachings, but the defilements remain.
What will the result be? Oh— it leads to arguments and debates!
You can find plenty of this in Buddhist forums, filled with greed, hatred, delusion and negative energy.
Some Buddhists love to attack people from other sects, all filled with greed, hatred, delusion and negative energy.
Some Buddhists also enjoy attacking people from other religions, again, filled with greed, hatred, delusion and negative energy.
If we use Buddhist theories to argue, how can we convince others?
People might think: "Hey, you Buddhists claim to aim for elimination of defilements and to be happy, right? Yet here you are, arguing heatedly. How can what you say be true? It doesn't even seem effective for your own happiness and joy."
This is likely what non-religious people would think.
Even those with religious beliefs might think the same, right?
因此，如果沒有徹底地學習，就會發生偏差。自我的偏差於修行者個人的副作用已經很大，但如果把它傳播出去帶別人走偏，其副作用就非常嚴重、非常嚴重的！所以隆波才提醒我們：別著急去教法，先要把自己的修行修好！
阿姜曼尊者開示說：先把自己訓練好了之後再去訓練別人。經隆波授意許可的只有十幾個人現在可以出來教法，人數是很少的，除此之外，並未讓其他人出來幫忙教。有的人偷偷地教，隆波看到就會驅趕他們。自己都還不行呢，自己的煩惱習氣都還一大堆，還要去教別人。有的人看起來貌似教得很好很好，結果卻愛上了自己的弟子，這樣的情況也有。把自己的老婆扔掉了，然後讓自己的弟子變成老婆。這樣的人去教法是有問題的——品德不夠，修行不夠，還鬥不過煩惱習氣。
因此，別著急去教別人，要先教自己的心。每一天、每一天要去觀察自己的心：哪個煩惱習氣還沒有斷？哪個煩惱習氣依然還會再次生起？哪個煩惱習氣斷了？哪個善法已經提升了？哪個善法還沒有提升……要去觀察自己，觀察自己的善法、不善法。我們來測量自己進步的方法就是測量自己的煩惱習氣：已經有的煩惱習氣滅掉了嗎？新的煩惱習氣不再生起了嗎？從來沒有的善法已經生起了嗎？
----隆波帕默
2024年6月29日（30：19－44：27）
In the Past, a Veteran Media Person
A veteran media figure, now the founder of a religious magazine, once discussed the philosophy of operating media during an interview: "As a journalist, one must be neutral and free of bias. Reporting with emotion turns into commentary. News should bring positive energy to society, not lead people to decline."
Similarly, for any religion, when preaching or teaching, one must not harbor greed, hatred, or ignorance.
Teachings infused with these defilements become mere worldly discussions.
Religion should bring positive energy to society, rather than cause the hearts of believers to decline further.
過去有位資深的傳媒人，現在是宗教雜誌的創辦人；受訪問時說關於營運媒體的理念：「做記者要中立，不能有偏見，帶有情緒的報導就變了評論。新聞應該為社會帶來正氣，而非令人愈看愈墜落。」
同樣地，任何宗教也好；在佈道說法時也不能帶有貪嗔癡
帶有貪嗔癡的開示，就變成了世俗之談論
宗教應為社會帶來正氣，而非讓信仰者的心越來越墮落
如果一個人的心靈品質不高
是不適宜說法的
當我們的內心有許多煩惱和痛苦
說出來的話都只會帶著煩惱和痛苦
聽的人都只會吸收了煩惱和痛苦
所以實際上是傳播了痛苦給別人，害了別人
一位阿羅漢的內心只有平靜和快樂
所以他說出來的話只會帶著平靜和快樂
聽的人都只會吸收到平靜和快樂
所以只會把快樂帶給別人，利益別人
如果我們的心靈品質不高，心還未體驗到佛法的快樂和平靜
是不適宜教導別人的，因為只會把痛苦帶給別人
只適宜散播那些已得到快樂的人的教導
除非我們能保證自己所說的每一句話都是遠離煩惱的
If a person's spiritual quality is not high, it is not suitable for them to teach the Dharma.
When our hearts are filled with defilements and suffering,
the words we express will only carry that defilements and pain.
Those who listen will only absorb that suffering.
In reality, this spreads pain to others, harming them.
An Arahant's heart is filled only with peace and joy,
so the words they speak will carry peace and happiness.
Those who listen will absorb that peace and joy, bringing happiness to others and benefiting them.
If our spiritual quality is not high and our hearts have not experienced the joy and peace of the Dharma, it is not suitable for us to teach others, as we will only bring suffering to them.
We should only propagate the teachings of those who have already attained happiness, unless we can ensure that every word we speak is free from defilements.
佛陀在法句經中說：
158 Attànamćeva pañhama§ patiråpe nivesaye,
Ath'a¤¤amćanusàseyya, na kilisseyya paõóito.
首先應該讓自己，建立起適當之法，
然後才指導他人，如此智者沒污染。
159 Attàna§ ce tathà kayirà, yath'तamćanusàsati.
Sudanto vata dametha, attà hi kira duddamo.
正如指導別人那樣，自己也應該那樣做；
已調服者才可調人，自己的確很難調服。
如果作為世間學問技術的老師，不太困難，只需掌握了那門學問，精通它，就能教人了。
當作為一個宗教導師，比這個更加困難，難度更高。宗教其實是心靈提升的教導。不論是什麼宗教，佛教，天主教，基督教，道教也好；除了要掌握經典的理論外，也必須要做到宗教創始人宣說提倡的美德。 不然就會和偈頌158相反，自己都沒有那種美德，然後就教人，別人就會不服氣，來挑剔我們。這個就是偈頌中‘污染’ 的意涵。
不同於一般學問，宗教也要求我們修心。就如佛陀所說，‘自己的確很難調服’ 。宗教師因此非常難當。尤其是佛教，那是清除一切煩惱，培育一切美德，放下一切執著的宗教，都沒有見過有宗教會教導連這副身心也能放得下。佛法的深奧程度是難以想像的。
網上曾經流傳一套影片，是關於一個佛教上師被弟子質問的影片。
弟子們心裡不服了很久，終於在一天聯合一起來質問上師。
上師教導弟子要謙虛，但弟子發現上師卻非常傲慢自大。 於是問上師：你教我們要謙虛，那你呢？
上師回答：我的謙卑點在於我調伏眾生，以善之力調伏
弟子：這不叫謙卑
另一個弟子再質問上師，為什麼上師教導弟子們不要憤怒，但自己卻常常發脾氣？
上師也無言以對了
另一個弟子再質問上師，為什麼他教導弟子不要貪慕虛榮，但自己卻裝戴昂貴的裝飾物，甚至藉故強行拿走弟子的裝飾物？
上師也支支吾吾了。
如果直入佛教的核心，一個真的被佛陀認可為佛教長老的人，佛陀在AN4.22中說，那是
1.有良好戒德
2.多聞佛法
3.容易進入禪那
4.滅盡煩惱
的長老
一個賢智的長老也是會在適當時機說話，說事實，說有意義，說如法的，如律的，值得收藏的，說有理由，有邊界，有利益的說話。
如果不具備的話，就不被佛陀認可為真正的佛教長老。佛陀的要求很高，有時滅盡煩惱的阿羅漢，依然不符合以上條件，一個阿羅漢未必能熟練禪那，也未必多聞佛法。
三果，二果，初果的聖者，相比起佛陀時代，現在少得可憐。所以一般都會被人們追捧和極度尊敬。他們的確是值得這樣的殊榮的，因為他們是已斷除部分煩惱的聖者，他們的戒德不會再動搖。
但當每一位佛教徒在未來，或者未來世成為了聖者後，希望也會記得佛陀所說作為長老的嚴格標準，我們是否真的具備呢，我們是否還有煩惱呢？
在wat tham pha pong , 著名高僧luang pu sim 為前住持的寺院，現任的住持Ajahn Metta 是位很謙虛的大師父。當信徒尊敬他，說他為師父時，他卻非常謙虛，說：不是師父，大家同修而已。
如果Ajahn教導大家謙虛，那大家也不能說什麼了。
如果Ajahn 教導大家無我，大家也服了
如果一個人怒氣沖衝地走過來教訓你： 要將這個‘我’ 放下，
大家覺得怎麼樣？
作為一個宗教導師，尤其是佛教的大師父，不是件簡單的事情。
對於有智慧，但未斷除一切煩惱的宗教師來說，名譽其實是很可怕的事，因為自己也不敢保證，自己會否因為失念而說錯了話，做錯了事，然後自己被自己毀滅了。就像許多世間的名星那樣
一個從未體驗過禪定、智慧、道果、涅槃的人……卻想「正確地教導別人」以求證道果涅槃……是不可能的。
——阿姜曼
A person who has never experienced stillness, wisdom, the fruits and the path, or nibanna... yet wishes to "teach others correctly" in order to attain the fruits of the path and nirvana... is impossible.
——Luang Pu Mun Pruetthado
《弘揚佛法的策略》
佛法本身的價值很大，因為切中每個人的需要
什麼需要？每個人都想開心
佛法正正就是離苦得樂的教導
弘揚佛法並不需要標籤‘這是佛法’
名字是我們加上去而已
祂本身的內涵更加重要
如果我們弘揚佛法是為了別人信我們的教
這還不是為了我們自己？（笑）
這是暗藏私心的動機
來信‘我的’宗教
別人這樣感受到必然反感
我們弘揚佛法，僅僅只是為了別人開心而已
他信不信，其實不關我們的事
他們開心最重要！
如果弘揚佛法帶有其他自私的目的
並不能讓人信服
而且都不好看，對嗎？
一強迫，別人會感到壓力，會不喜歡
一威嚇，別人也會反感
例如如果我們對一般人說：‘你不這樣做，就會下地獄’
他們肯定會強烈反彈的，對嗎？
雖然佛陀的確有時會說，例如行惡的人，就會墮落惡道、 甚至是地獄(AN4.111 ）
但佛陀是看人來說的，說完不會產生反效果，也能達到除惡向善的效果，能夠利益到他
如果要威嚇，那就以肉眼見到的實況來威嚇：你作惡的話，會有不好的名譽啊，會被人說是非啊，會沒自信啊......
說地獄？佛教徒ok , 但已經不是所有佛教徒都接受到了。何況一般人？一般人連地獄是否存在都存疑
神通和鬼神對於一般人來說也是應該避談的東西。
神通和鬼神只會給一般人神神化化、 迷信的印象
而且也不是佛法的重點。
佛法的重點是去除內心的煩惱，讓心平靜快樂
鬼神我們肉眼看不到，搬出來說難以讓一般人信服
談到神通，其實佛陀是禁止比丘向在家人顯露的。至起碼原始佛教是這樣
如果一個人修到有神通，代表那個人的心具備一定程度的定力
所以許多大師父其實都有
有時看到這個人著迷一些神奇的東西，為了讓他對佛法生起信心，那就顯露一些碰戒律車邊的神通出來，僅僅只是為了利益他
有時一些大師父為了有效地教學，也會顯露碰戒律車邊的神通出來，例如他心通
但這些小部份有信心的人知道就好
那些沒有信心的人就會譏嫌：‘他顯露出來是為了嚇我嗎？’
‘是為了譁眾取寵而得到名譽、 地位、 權力、 金錢嗎？’
‘是為了迫我信你嗎？’
如果隨便跟一般人說，反而會傷害了那位大師父
另一個要避免的點就是明言一個人的證量
如果說‘他是阿羅漢’
一定有人一聽見就反感
為什麼？ 他們會想：‘阿羅漢是不會說自己是阿羅漢的。所以只有兩個可能性，第一就是他自己說出來，那他就不是囖。第二就是你自己亂猜。’
事實上有另外一些可能性。
可能他們私下對某些人幾乎明言自己是，是為了讓他們生起信心，動機不是炫耀，而是為了幫助他，提升他的信心呢？
可能有其他有證量的大修行人暗示他的修行程度呢？
但一般人只會想到頭兩個可能性
所以有時說來是反效果的
事實上，一般人只是會關注一個人的思想、 話語和行為是否良好，是否能為自己帶來利益。其他證了什麼果什麼果，有什麼神通；根本沒有興趣
佛陀的法並不是局限於出家人的
佛陀時代，有許多國王、 在家人也是聖者來的
因此佛法本應融入生活---在政治、 教育、 經濟、 家庭、 友誼、醫學、學業等等的一切領域，也應當能夠應用到；而不是營造一種距離感。
一樣東西如果能為大眾帶來清涼與快樂，那就是佛法
一樣東西如果為大眾帶來痛苦和燥熱，那就不是佛法
清涼快樂的東西，沒有人會抗拒的
所以為什麼我們要局限佛法在寺院呢？
"Strategies for Promoting Dharma"
The value of the Dharma itself is significant because it meets everyone's needs.
What needs? Everyone wants to be happy!
The Dharma is precisely the teaching that leads us from suffering to happiness!
Promoting the Dharma does not require labeling it as "the Buddha's Dharma."
The names we attach are secondary;
the essence of the teachings is what matters more.
If we promote the Dharma for others just to believe in our religion,
isn't that still for our own sake? (laugh)
This is a hidden selfish motivation—
to bring others to "my" religion.
People will inevitably feel repulsed by this.
We promote the Dharma solely for the happiness of others.
Whether they believe or not is not our concern;
their happiness is what matters most!
If promoting the Dharma carries other selfish motives,
it cannot convince others,
and it also looks bad, right?
If we force others, they will feel pressured and dislike it.
If we intimidate them, they will also feel repulsed.
For example, if we tell people: "If you don't do this, you'll go to hell,"
they will surely react strongly, right?
Although the Buddha indeed sometimes said that evil-doers would fall into bad realms, even hell (AN 4.111),
the Buddha spoke according to the audience; what he said would not produce a counterproductive effect and could lead to a positive transformation for them.
If intimidation is necessary, let it be based on observable realities:
if you do evil, you will have a bad reputation,
people will talk behind your back,
you will lose confidence...
Talking about hell? Buddhists might accept it, but already not all Buddhists do.
Moreover, ordinary people even doubt the existence of hell.
Supernatural powers and spirits are also topics that should be avoided in discussions with ordinary people.
Supernatural powers and spirits only give ordinary people a mystical and superstitious impression,
and they are not the focus of the Dharma.
The essence of the Dharma is to eliminate inner defilements, bringing peace and happiness to the mind.
Spirits and supernatural beings are not visible to the naked eye, and bringing them up is unlikely to convince ordinary people.
Regarding supernatural powers, the Buddha actually prohibited monks from displaying them to lay people. At least, this was the case in early Buddhism.
If a person has developed supernatural powers, it indicates a certain level of stillness in their heart.
Thus, many great masters actually possess them.
Sometimes, when seeing someone fascinated by miraculous phenomena, to instill their confidence in the Dharma, masters might reveal some supernatural abilities which are around the bounday of the precept, merely to benefit that person.
Occasionally, some masters may reveal supernatural abilities which are around the bounday of the precept for effective teaching, such as mind-reading.
However, only those with confidence should know this.
Those without confidence might scoff: "Are they showing this to scare me?"
"Is it to gain fame, status, power, or money?"
"Is it to force me to believe in them?"
If such things are casually mentioned to ordinary people, it could harm the master.
Another point to avoid is explicitly stating a person's level of attainment.
If one says, "He is an Arahant,"
someone is bound to react negatively.
Why? They will think: "An Arahant would never claim to be an Arahant . So there are only two possibilities: first, if he says it, then he is not. Second, you are merely guessing."
In fact, there may be other possibilities.
Perhaps he privately imply to certain people he is an Arahant to help them develop confidence—not out of pride, but to assist them and boost their faith?
Maybe there are other realized practitioners who hint at his level of practice?
But ordinary people will only consider the first two possibilities,
so sometimes such statements can have a counterproductive effect.
In reality, ordinary people only focus on whether a person's thoughts, words, and actions are good , and whether they can bring benefit to themselves.
They have no interest in what realizations someone has or what supernatural powers they possess.
The Buddha's teachings are not limited to monks.
In the Buddha's time, many kings and householders were also enlightened beings.
Thus, the Dharma should be integrated into everyday life—in politics, education, economics, family, friendship, medicine, studies, and all areas; it should be applicable and not create a sense of distance.
If something can bring relief and happiness to the masses, it is the Dharma.
If something brings suffering and turmoil to the masses, it is not the Dharma.
No one will resist something that brings relief and happiness,
so why should we limit the Dharma to temples?
《隱藏的善舉》
如果論到布施，最能利益人的，就是法的布施，功德最大的布施，也是法布施。
因為法布施能夠讓人捨去惡業，培育善業，滅除一切苦。
假如要以法利益到一般的人，甚至是外道，實在不適宜標籤自己為佛教徒。例如一個很重外道信念的人，一知道我們是佛教徒，就不會把我們所說的聽得進去。假如標籤‘這是佛法’ ，更讓人反感。人們會覺得我們在傳教，在為自己的宗教宣傳。 假如我們稱讚自己的宗教，貶低別人的宗教，那就更讓人反感。
佛法是世界性的，沒有說只能應用於佛教徒，其實不論是外道還是任何信仰的人，佛法也適用於他們身上。在他們身上也不會有例外
如果我們想幫一個人覺悟，不是什麼難事。在佛陀的時代，有一個名叫真諦的辯論家，他非常頑固，一直想要論破佛陀所說的‘無我‘理論。 佛陀想幫他，於是引導他明白五蘊是無常，苦，無我的道理，說之以理，巧用譬喻，詳見(MN35)。 那位辯論家順理成章落敗了，他心裡其實認同佛陀所說，但口裡卻不肯承認。 就如佛陀所預見的那樣，他當下並沒有證悟任何道果，但因為已經播下了智慧的種子，他便在佛陀般涅槃後大約四百年的時候投生在斯里蘭卡，成為一位大長老，名叫大黑護佛，並且在那時證悟阿羅漢果
就算對方的外道信仰有多深，只要我們說有關五蘊無常，苦，無我的道理給他們聽，明白了後，他未來肯定會證悟涅槃。
世間的無常，苦，無我很容易就可以看見。無常是不斷變異的特性；苦是不斷受無常逼迫，會滅會失去的特性；無我是無實體，無法掌控的特性。
但這個五蘊身心的無常，苦，無我；一般人比較難以理解。一般人會覺得有一個靈魂寄居在身體裡面，會認為那是常恆的‘我’。但佛陀一針見血地說明那是錯誤的觀念。（MN38） 身體，感受，記憶，意志，和感官的覺知，它們都是生了就滅，不斷變異，我們不能完全控制它們要這樣還是那樣，所以當然不是‘我‘ 或’我的‘。舉例說，這些感官的覺知，或者我們說識：眼的覺知，耳朵的覺知，鼻子的覺知，舌頭的覺知，身體的覺知，有關思想念頭情緒的覺知；我們也不能控制讓它熄掉，不要感知外在的東西。 既然它們無常會滅，所以是苦的。
只需選一個角度來說這副身心：無常，苦或無我；讓別人明白，心真的服了，那他未來就肯定會覺悟，餘下的只是時間問題而已。
一般的人只會相信邏輯和眼睛看到的東西。 假如我們和一個平常人說鬼神，三世因果，他們是不會相信的。
但要讓他們捨棄惡行，培育善行，也不是難事。只需說明行善的當生利益，行惡的當生損害，他們就會開始戒掉惡行，開始行善了。
布施送禮，幫助別人有什麼當生的利益？
1. 受到許多人的喜歡
2. 能夠感召到善人來和我們結交，和我們做朋友
3. 會有良好的名聲
4. 會在大眾之中很有自信 （AN5.33）
5. 不會後悔，常常想起自己的善行而感到高興，心容易平靜。
持戒是什麼？就是有同理心，不傷害自己，不傷害別人。這樣有什麼當生的利益？
1. 因為沒有犯錯，所以不會被罰款，能夠累積大量財富.別人知道我們是好人， 就很自然想和我們做生意、光顧我們
2. 會有好名聲
3. 會在大眾之中很有自信 （AN5.213）
4. 不會後悔，常常想起自己的戒德而感到高興，心容易平靜。
5.不會惹上敵人
6.能給到別人一股可信賴的安全感， 例如沒有喝酒， 就不會有喝醉後胡言亂語、公開別人秘密的危險
止禪有什麼好處？ 讓心平靜快樂，讓心能夠得以休息，減少壓力；提升工作效率。如果是修慈心的話，會讓別人喜歡自己，面容會明淨莊嚴，容光煥發；睡得好，心容易寧靜。（AN11.15）
觀禪有什麼好處？讓我們放下執著，得到更深遠的平靜和快樂。 也能去除自私，讓自己的心好看，不會那麼容易煩惱。也讓我們所思所說所作的，都是充滿著正能量，有良好的氣場。別人也會喜歡和我們親近，會讚美我們，讓我們得到好名譽。
傳揚佛法，只是為了讓對方得到益處，讓他們得到清涼與光明。他信不信佛教其實也沒有所謂。當他從我們身上得到真惠，我們就成功了。這是最殊勝的助人方法，當我們沒有開宗明義，對方可能甚至不知道這些是佛法
我們有時說‘泥菩薩過江’ ，下一句是什麼？‘自身難保’
佛陀曾說：
‘自己陷入泥沼是不可能拉其他陷入泥沼的人出來的。同樣地，自己未調御、受訓、般涅槃的人是不可能使他人調御、受訓、般涅槃的’ (MN8)
吉祥尊者曾說，我們幫助一個人之前，要先確保自己不會被他拉到。
假如被他拉倒了，原本只有一個人掉下水，現在變成有兩個人掉下水了。這是很不智的事。
每個人身口意不是流露著正能量，就是流露著負能量。
正能量就是無貪，無嗔，無癡
負能量就是貪嗔癡。
一般人都是正負能量交雜的，我們的心是很不穩定的，尤其是當沒有佛法的滋潤的時候。當別人向我們散播負能量的時候，我們就很容易被人感染，變成有兩個負能量的人，變成了兩個掉下水的人了。
如果有人找我們傾訴，要特別注意自己的心。那些心理學家，精神科醫生，都是高危一族。他們都是凡夫，有誰抵得住別人猛烈的負能量？
別人哭著來找您，為什麼他會苦，為什麼他會哭？ 因為無明，因為不知道，因為不了解四聖諦。無論什麼人事物，還是這副身心,都是無常的；無常會滅的東西，是苦的；苦的東西，為什麼會執著它為‘我’或‘我的’？心裡受苦的人都是不知道，佈滿著愚癡的，覺得有一個自我存在，因此覺得所有東西都是屬於自己的—問題就在這裡。當遇到不如意的事情，便會哭著找您了。有些精神科醫生在看完病後，也會被感染，會情緒低落，下班後便把這股負能量宣洩去朋友那裡。有些法師也是，聽完信徒傾訴後，自己也頭痛了。有時自己也會被無明的人感染變成無明的人，變得越來越執著，這是心不堅定的表現。無常，苦，無我的智慧不夠，就會被人拖下去了。
當一個人很憤怒，不斷罵別人，在您面前數說別人的不是。甚至攻擊您.假如我們跟著一起憤怒，也是心不堅定的表現，心缺乏慈悲與智慧。
假如一個人很自卑，然後說自己怎麼不好怎麼不好。您聽後被他洗腦了，也一起執住他所自卑的東西，然後因為那人心裡覺得他低您高，您聽後便會自大起來了。這也是缺乏無我智慧的表現。
一個性上癮的人找您治療，他不斷說些情色的東西。假如我們沒有不淨觀的力量，沒有智慧，不管束好自己的心，下一個性上癮的就可能是您（笑）
要幫助別人，心一定要非常穩固，要有堅固的戒，定和慧。要有廣大的慈悲喜捨—這四無量心。
心要有堅固的快樂，才能轉化其他人，把這清淨的快樂傳播給其他人。
如果不是，就是泥菩薩過江—自身難保了。
《傳揚佛法的先決條件》 《The Prerequisite of spreading the Dhamma》
“...In proclaiming the Dharma,
we must clearly declare the teachings
so that they become evident in our hearts and minds.
This is what it means for the Dharma to flourish,
to be revealed and illuminate our hearts and minds.
Once we have made the teachings clear in our hearts,
we come to understand the results and recognize
those who have benefited from the Dharma.
We should then share this clear understanding
with the world and the public, as it will be beneficial.
If we merely share ignorance,
spreading darkness and confusion,
how can we proclaim the Dharma?
That is like using ‘memory’ to declare teachings,
relying on what we have memorized, not on ‘truth.’
Memory and truth are not the same; they are different things
with different names.
Memory is false, while truth is genuine.
Let us focus on discovering the true essence,
which will benefit our lives,
our ordination, and our studies.
When we proclaim the genuine,
we are truly spreading the Dharma,
allowing it to advance and expand further...”
“...在宣揚佛法時，
我們必須清楚地宣告教義，
使其在我們的心靈中變得明顯。
這就是佛法繁榮的意義，
在我們的心中和思想中被揭示和照亮。
一旦我們在心中清楚了教義，
我們便能理解其結果，並認識
那些受益於佛法的人。
然後，我們應該將這種清晰的理解
分享給世界和公眾，因為這將是有益的。
如果我們僅僅分享無知，
散播黑暗和混亂，
那怎麼能宣揚佛法呢？
這就像用「記憶」來宣告教義，
依賴我們所記住的，而不是「真理」。
記憶和真理並不是同一回事；它們是不同的東西，
有著不同的名稱。
記憶都是虛假的，而真理則是真實的。
讓我們專注於發現真實的本質，
這將有益於我們的生活，
我們的出家和學習。
當我們宣揚真實時，
我們就是在真正地傳播佛法，
使其得以繼續進步和擴展......”
Luang Pu Ban Thanakaro
Wat Doi Tham Chedi, Sakon Nakhon Province
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
Ajahn Suchart 曾對佛法的教導作出評論：‘不要關注數量，應關注質量。只需要一個人，比如佛陀，得到覺悟，然後你看看之後發生了什麼事？’
這應該是個好主意： 邀請普京、澤倫斯基、特朗普以及所有國家領導人來參加禪修營，學習怎樣禪修。然後整個世界可能會立刻和平起來（笑）
一個有影響力的智者可以將清涼和快樂帶給整個國家或整個世界；
一個有影響力的蠢人則可以將灼熱和痛苦帶給整個國家或整個世界。
Ajahn Suchart comments about Dhamma teaching: 'no worry about the quantity, worry about the quality. It only takes one man, the buddha, to be enlightened, and then you see what happened after that.'
It is a good idea to invite Putin , Zelenskyy, Donald Trump and all national leaders to come to a meditation retreat, learn how to meditate. And then it is guessed that the whole world will be at peace (laugh)
One influential wise person can spread coolness and happiness to the whole country or the whole world
One influential foolsih person can spread fire and suffering to the whole country or the whole world
人生在世，別人開心就好
有一次，有信徒問Luang ta siri 關於一些宗教的特別禪修法是對還是錯呢？ 這樣的做法是對還是錯呢？
Luang ta siri 說：這些已經不關我們事了
有時如果我們太直言不諱--這個是錯的
就算別人真的錯，也會引起別人的強烈反彈的，對嗎？大家都看到
例如隆波間夏到訪韓國，韓國人都非常喜歡隆波。
為什麼？因為韓國人修行的方式，隆波也讚揚他們。隆波沒有批評他們錯。
【隆波沒有說這不能，這違反僧規，隆波沒有批評什麼。
因為他們整個國家都是這樣做的，去批評他們。他們會反對隆波的。】
有時別人開心就好
真正有大智慧的人，佛陀說他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）
要成為一個有大智慧的人，我們必定要為了對方的福祉而行事
對方好，對方幸福，那就隨喜他囖，為他開心囖。為什麼？因為他開心就好
對方不好，為了他的利益，便提醒他囖，為什麼？因為為了他的快樂，他的開心
對方不聽，幫不到，那就放下它囖，為什麼？他開心就好，不關我們事
Ajahn Brahm 最愛的其中一句話是：‘這不關我事’
別人怎樣是他們的事，
我們的責任是先顧好自己，保護好自己的心，不起貪嗔癡，為自心帶來清涼快樂。這是先決條件
要不然，我們內心一旦灼熱，只會為別人帶來痛苦和灼熱。這行不通的！同意嗎？
In Life, When Others are Happy, then its good enough
Once, a devotee asked Luang Ta Siri about certain special meditation practices in and whether they were right or wrong. Luang Ta Siri replied, "This is already not our business."
Sometimes, if we are too blunt—saying something is wrong—even if others are indeed wrong, it can provoke a strong backlash, right? Everyone can see that.
For example, when Luang Por Ganha visited Korea, the Koreans greatly admired him. Why? Because Luang Por praised their way of practice instead of criticizing them. He didn’t say, “This is wrong; it goes against monastic rules.” If he had criticized them, the whole country would have opposed him.
Sometimes, when others are happy, it's good enough
A truly wise person, as the Buddha said, will neither intend to harm themselves nor others, nor intend to harm both. When reflecting, they consider their own interests, others' interests, the interests of both, and all for the benefit of the world (AN 4.186).
To become a wise person, we must act for the welfare of others. If they are well and happy, then we rejoice for them. Why? Because it’s good enough.
If they are not well, we can remind them for their benefit. Why? Because it’s for their happiness.
If they don’t listen or can’t be helped, then we let it go. Why? Because if they are happy, that is good enough, not our business
One of Ajahn Brahm's favorite sayings is: “This is none of my business.”
How others are is their business. Our responsibility is to take care of our mind first, to guard our own minds, to avoid greed, hatred, and delusion, and to bring coolness and joy to our minds. This is a prerequisite.
Otherwise, if our hearts are burning, we will only bring pain and heat to others. That won’t work! Do you agree?
《流行歌歌詞》
一位填詞人為歌曲填寫的每一句歌詞，對自己和對別人的影響都是舉足輕重的。
尤其是流行曲。
當前全球最紅的歌，Youtube 上的觀看次數據說超過六億次。
這些流行歌是非常洗腦的。一般人都會聽完又聽。
這表示什麼？ 雖然沒有為意，但那些歌詞的內容慢慢已經印在全球人的心中了。
那個影響是很重的。當心吸收了這些歌詞，就算沒有刻意想想起，那些內容也會浮現出來的。當思想被這些內容佔據，也會影響我們的說話。
當我們的說話被影響，我們的行為也會被影響！
看！一位填詞人可以影響了整個人；甚至是整個世界的人！
如果填的詞是導向善法的話，那個善業是極之巨大的
如果填的詞是導向不善法的話，那個不善業也是極之巨大的
這令人非常擔憂。因為大部分的歌，不是說感情，就是說性愛。幾乎全部都是情歌來的。
相信嗎？一個常常聽、常常唱情歌的人，就會想談戀愛，就會更執著情人。
一個常常聽、常常唱色情歌的人，就會變得淫蕩
這是導向痛苦之道
我們聽什麼歌，是會對我們的人生有很大影響的！
如果想令整個世界的善法提升，可以從歌詞那裡入手。
好的例子有什麼？在本生經415中，菩薩曾經供養過四位獨覺佛食物，讓他再生為國王。他那時生起了宿命通記起了那件事，於是開心地唱起歌來。但他自己創作的歌是關於獨覺佛的功德，布施的功德的：
至上知見佛 奉仕不可輕
乾而復無鹽 請見！酢粥之果報
我有諸多象馬牛 財寶穀物全領土
此等婦女如天人 請見！此為酢粥之果報
當時聽到菩薩唱歌的舞女，其他舞蹈家、音樂家，城中的大眾，
舉國上下都一起唱這首歌了。變成流行曲了（笑）
信不信？ 我猜當時全國人都做多了布施（笑）
現在泰國很紅的Luang Por Maha Sila ，有些當紅的明星也寫了歌送給他 ，並為他獻唱。 據說Youtube 上的播放次數也是數以千萬計的---哇，那個功德也很厲害。讓舉國上下都憶念起高僧大德，變成僧隨念了！唱著唱著，都跟著讚美Luang Por 了，造了讚美的善業。 您說那位歌手的功德是否無量？
如果填詞人寫的歌詞是這樣的話，那不僅能利益別人，也能利益自己。
讓自己和別人都導向快樂
為什麼那麼無聊老是要寫愛情呢？
寫布施、幫助別人也很好啊
寫持戒，不傷害自己，不傷害別人；也很好啊
寫無常、苦、無我；也很好啊
寫恭敬與謙虛，也很好啊
寫勤奮於善法，也很好啊
寫知恩感恩，也很好啊
寫孝順父母，感恩父母的恩德，也很好啊
寫少欲知足，也很好啊
寫忍耐、忍辱，也很好啊
寫一些去除隔膜、放下成見、團結一致的歌詞也很好啊
一個填詞人，如果填詞給一位當紅歌星，寫的是善法。寫一次，或許夠上天界了（笑）
《Lyrics of Pop Songs》
Every line written by a lyricist for a song is significant for both themselves and others, especially in pop music.
Currently, the most popular song globally has reportedly over six hundred million views on YouTube. These pop songs are incredibly catchy, and most people listen to them repeatedly.
What does this indicate? Although we may not pay attention to it, the content of those lyrics gradually gets imprinted in the minds of people worldwide.
The impact of this is profound. Once our minds absorb these lyrics, even if we don’t consciously think about them, that content will resurface. When our thoughts are occupied by these contents, it also affects our speech. When our speech is influenced, our behavior will follow suit!
Look! A lyricist can influence an entire person; even the whole world!
If the lyrics promote good qualities, the merit of the lyricist is immense. If the lyrics promote unwholesome qualities, the negative kamma is also significant.
This is very concerning. Because most songs either talk about romance or sex. Almost all of them are love songs.
Do you believe it? A person who frequently listens to and sings love songs will want to fall in love and become more attached to their partner.
A person who often listens to and sings suggestive songs may become promiscuous.
These all leads to a path of suffering.
What songs we listen to can greatly impact our whole life!
If we want to elevate the goodness in the world, we can start with the lyrics.
What are some good examples? In the Jataka Tales (Jataka 415), bodhisattva offered food to four silent Buddhas, allowing him to be reborn as a king. At that time, he was able to recall his past life, and joyfully sang a song. But the song he created was about the virtues of the solitary Buddhas and the merits of giving:
"Supremely wise Buddha, service is not to be taken lightly.
Dry but not without salt, behold! The fruits of the sour porridge.
I have many elephants, horses, and cattle; wealth and grains all over my land.
Such women, like celestial beings, behold! This is the fruit of the sour porridge."
At that time, the dancers who heard the bodhisattva singing, along with other dancers, musicians, and the people in the city, all joined in singing this song. It became a popular tune! (laugh)
Do you believe it? I guess the whole nation engaged in more acts of giving at that time! (laugh)
Now in Thailand, the popular Luang Por Maha Sila has had some famous stars write songs for him and perform them.
It’s said that the view counts on YouTube are also in the tens of millions—wow, that merit is impressive.
It makes the whole nation recollects the great monk, turning into the meditation of recollection of sangha!
As they sing along, they praise Luang Por, creating merit through praise. That singer’s merit is immeasurable, isn't it?
If the lyricist writes lyrics like this, it benefits not only others but also themselves. It leads both themselves and others towards happiness.
Why is it so boring to always write about love?
Writing about giving and helping others is also great!
Writing about keeping precepts, not harming oneself or others; that’s also wonderful!
Writing about impermanence, suffering, and non-self; that’s great too!
Writing about respect and humility is also good.
Writing about diligence in good deeds is excellent.
Writing about gratitude and appreciation is wonderful.
Writing about filial piety, appreciating parents’ kindness is fantastic.
Writing about being content with little desire is great.
Writing about patience and endurance is also good.
Writing lyrics that remove barriers, let go of prejudices, and promote unity is wonderful too.
If a lyricist writes good lyrics for a popular star, even once, it may be enough for him to reach the heavens! (laugh)
《以身作則》
聽過有人分享，他以前是信仰基督教的，常常去教會。但後來不信了，為什麼？教會裡的人標榜自己是基督徒，但卻品行差劣，自私自利，充滿惡意。教會裡的牧師更讓人懼怕，他竟被發現發生婚外情，還要要求情婦墮胎。噢～這樣難怪會讓人失去信心。平常人見到都不會信了。
誒，如果您是基督徒天主教徒，先不要生氣。
佛教裡一樣有壞人。例如香港的翁靜晶女士，就出名捉假和尚，捉那些違背戒律、 名利熏心、 沒有依循佛陀教導的和尚。
什麼教裡面都有好人和壞人
如果我們標榜自己是信這個宗教，但心卻不好，充滿煩惱與痛苦，怎能讓人信服我們的宗教是真的幫到自己幫到世人呢？
無論是什麼宗教，相信都會認同：做人不應該作惡，應該行善，應該淨化自己的心，讓心變得高尚和無私。對嗎？
那我們要真的做好哦～
It is heard that someone share that he used to be a Christian and often went to church. But later, he lost his faith. Why? Because the people in the church boasted about being Christians, yet their behavior was poor, selfish, and filled with malice. The pastor in the church was even more frightening; he was discovered to be having an affair and demanded his mistress to have an abortion. Oh—no wonder this caused people to lose faith. It wouldn't inspire faith in ordinary people too ,right?
Hey, if you are a Christian or Catholic, don’t get angry just yet.
There are bad people in Buddhism as well. For example, Ms. Mary Jean Reimer from Hong Kong is famous for exposing fake monks—those who violate precepts, are driven by fame and profit, and do not follow the teachings of the Buddha.
Every religion has good and bad people.
If we claim to believe in this religion but have a bad heart, filled with defilements and suffering, how can we convince others that our religion truly helps ourselves and the world?
Regardless of the religion, I believe we all agree: as human beings, we should not do evil, we should do good, and we should purify our hearts, making them noble and selfless. Right?
Then we really need to do well~
Luang Por Boontan 曾經教導，我們要看了自己才去教人。坐禪的時候，先看自己的心是怎樣。
不論是世間學問的老師
還是宗教的老師
心必須要清淨，所說出的才是最有利別人的。
佛陀說，以混濁的心，將不知道自己，他人，或兩者的利益（ AN1.46）
宗教的老師特別重要，因為直接影響人心。所說的不清淨，別人吸收到的也是不清淨的，他們的心也會變得不清淨。
隆波間夏就提到，【有些比丘教禪師為了執著它。當禪修完結後，一個人不應該執著它。就好像一位遼國的比丘，他只是說禪相。他說了同一樣東西二十年了。這和當下的現實不相干。我們一定要這樣明白】
有時說出來，對別人提升心根本沒有益處，只是在自我吹噓，這是不知道別人的利益。
對於世間的老師也是很重要的。當被自我蒙蔽的時候，有時只是為了炫耀自己的研究成果，忘記了應該教導什麼，才是對學生最有利，最有益處的。怎樣才可以讓他們更容易合格，更容易掌握現階段最重要的知識。如果自己脾氣差，胡亂罵學生，那不僅影響自己的聲譽，也讓學生的自尊心受挫，挫敗了他們學習的動力。這是不知道兩者的利益
因此，坐禪的時候，就是觀察自己煩惱的最合適時機了。
當心一靜下來，什麼貪嗔癡都出來了。
當看到怎麼辦？決意把它們削減斷除，讓心清淨。
那才是一個合資格的老師
Luang Por Boontan once taught that we should examine ourselves before teaching others. During meditation, we should first observe our own hearts.
Whether as worldly teachers or religious teachers, the heart must be pure; only then will what is spoken benefit others the most.
The Buddha said that with a corrupted heart, one will not understand the benefits for oneself, others, or both (AN 1.46).
Religious teachers are particularly important because they directly influence people's hearts. If what they say is impure, then what others absorb will also be impure, and the recipients' hearts will become impure as well.
Luang Por Ganha mentioned that 【some bhikkhus teach meditation just to cling to it. After meditation, one should not cling to it. Just like a bhikkhu from the Liao country, who only spoke of nimitta. He has been saying the same thing for twenty years. This is irrelevant to the present reality. We must understand this clearly.】
Sometimes, speaking out does not genuinely help others elevate their hearts; it is merely boasting, which shows a lack of awareness of others' benefits.
This is also very important for worldly teachers. When blinded by ego, they may sometimes showoff their research achievements, forgetting what they should teach that is most beneficial and advantageous to the students. They should focus on how to help students qualify more easily and grasp the most important knowledge at their current stage. If one has a bad temper and arbitrarily scolds students, it not only affects their own reputation but also hurts the students' self-esteem, undermining their motivation to learn. This reflects a lack of understanding of the benefits for both parties.
Therefore, during meditation, it is the most appropriate time to observe one's own afflictions. When the heart becomes calm, all kinds of greed, aversion, and delusion will emerge. When we see them, what should we do? We must resolve to cut them down and eliminate them, allowing the heart to be pure. That is what makes a qualified teacher.