佛陀曾告誡出家人，當他們集會時，只應該做兩件事：

1.談論佛法

2.保持神聖的沉默 （MN26）

為什麼佛陀這麼教誡？這是因為假如我們把話題離開佛法的範疇，就自然會傾向於世俗的話題。

佛法是導向貪嗔癡的熄滅，導向快樂；而世俗的話題卻充滿貪嗔癡，導向痛苦

因此假如不是談佛法，不如不談

當然這是就出家人而說的

如果我們是在家人，一開口就只說佛法，別人還以為我們發瘋呢😂 

可以說世俗的話題，但如果要說，也應該以戒律為框架。

佛陀教導，我們應該遠離閒雜語，只在適當時機說話，只說事實，只說有意義、 如法、 如律、 值得收藏、 有理由、 有利益的話（MN41）

一旦這樣規範自己，將會字字千金，而且避過了許多因多話而引申的麻煩和是非

也避免了通往貪嗔癡和痛苦之道

The Buddha once instructed monastics that when they gather in assembly, they should do only two things:

1.talk about Dhamma

2.Maintain noble silence (MN 26)

Why did the Buddha give this teaching? Because if we stray from topics of Dhamma, we naturally tend toward worldly conversations.

The Dhamma leads to the cessation of greed, hatred, and delusion—to happiness. 

Worldly talks, however, is filled with greed, hatred, and delusion, leading to suffering.

Thus, if we are not speaking of the Dhamma, it is better not to speak at all.

Of course, this applies primarily to monastics.

If we are laypeople and only speak of Dhamma the moment we open our mouths, others might think we’ve gone mad! 😂

Worldly topics can be discussed, but if we must speak, we should do so within the framework of precepts.

The Buddha taught that we should avoid idle chatter, speaking only at the appropriate time, saying only what is true, meaningful, in accordance with Dhamma and discipline, worth preserving, reasonable, and beneficial (MN 41).

By disciplining ourselves in this way, every word becomes precious, and we avoid the many troubles and conflicts that arise from excessive speech.

We also avoid the path leading to greed, hatred, delusion—and suffering.

《Five Precepts can end samsara》

Everyone, all people, should uphold the Five Precepts with sincere intention—so that they can break free from the endless cycle of rebirth (saṃsāra) themselves.

The Five Precepts can put an end to this cycle. They will halt the cycle of rebirth which is bound up with this false sense of self—the legal entity of the ego.

........

The Five Precepts are not ordinary. They enable us to realize Nibbāna even while we are still alive.

So let’s focus on ourselves—cultivating joy, happiness, and one-pointedness in our practice and conduct.

We don’t uphold the Five Precepts to show off, to gain recognition, fame, or status.

We keep the Five Precepts to stop the cycle of saṃsāra, to abolish the ego—so that only joy, bliss, and concentration remain in our spiritual practice.

------Luang Por Ganha

17/4/2025

《五戒可以終止輪迴》

每個人都應該以真誠的意圖遵守五戒，以便能夠讓自己脫離無盡的輪迴（saṃsāra）。

五戒可以終止這個輪迴。它們會停止與這種虛假的自我感—自我的法律實體—緊密相連的輪迴。

.....

五戒並非尋常。它們使我們即使在生就能實現涅槃。

所以讓我們專注於自己—在修行和行儀中培養喜悅、快樂和禪定。

我們並不是為了炫耀、獲得認可、名聲或地位而遵守五戒。

我們遵守五戒是為了停止輪迴，去除自我—讓我們的靈性修行中只剩下喜悅、快樂和禪定。

------隆波甘哈

2025年4月17日

如果誰布施時想要許多功德，務必要持戒和禪修

為什麼這樣說？ 因為功德是每剎那每剎那這樣計算的

當我們生起一剎那善心，就有一份功德

當我們生起一萬剎那的善心，就有一萬份功德

例如我們平凡人布施一餐飯給一位阿羅漢，和一位有在持戒、 修行的出家人布施同一餐飯給一位阿羅漢；誰人的功德較大？

那位有修行的出家人的功德較大，而且大過我們N倍

真的？ 真的。 是有根據的。

佛陀在MN142中說， 影響布施果報的因素之一，就是布施者的德行

德行以什麼來衡量？ 以我們的正念水平來衡量，或者說正念的密集程度。

為什麼一位有在持戒、 修行的出家人功德比我們大這麼多？

因為他們有持戒。

Ajahn Suchart 曾說：【每個層次的修行都依賴於不同正念的強度。

施捨（Dana）可能不需要太多。

持戒（Sila）可能需要比施捨更多的正念。

更高的戒律需要更多的正念。

你需要更多的正念來遵守五戒。

你需要更多的正念來遵守八戒。 】

比丘們比一般持戒的在家人更加厲害，為什麼？他們有227條戒律。需要高強度的正念，才能確保自己不會破戒。

一樣地做布施。從想布施的念頭開始，到完成布施這段期間。我們籌備、 準備與落實。心生滅無限次。但不是所有的心都是用來做這一次的布施的。 一般人來說，大部份的心都是散亂的不善心；只有極小部分的心是布施的善心。

一個有持好一切戒的出家人，他的正念極強，以致做同一場布施，但他清醒的時間、 專注布施的時間、 生起有關布施的善心；是我們的無數倍。

大家說功德是否我們的無數倍？

假如加上有禪修，培育正念、 定力和智慧以去除自私心。心會更加集中，生起的善心會更多，功德再乘大N 倍。

所以假如誰真的想要功德，不要忘記要持戒和禪修。

If anyone wishes to accumulate a lot of merit when giving, it is essential to observe precepts and practice meditation.

Why do we say this? Because merit is calculated moment by moment. When we generate a moment of good intention, we gain one portion of merit. 

When we generate ten thousand moments of good intention, we gain ten thousand portions of merit.

For example, if an ordinary person offers a meal to an arahant, and a monk who observes precepts and meditates gives the same meal to an arahant; whose merit is greater?

The monk who practices has greater merit, and it is many times greater than ours. 

Really? Yes, really. There is a basis for this. 

The Buddha said in MN142 that one of the factors influencing the results of giving is the virtue of the giver.

How is virtue measured? By our level of mindfulness, or the intensity of our mindfulness.

Why does a practicing monk have so much greater merit than us?

Because they observe precepts. Ajahn Suchart once said: 【Every level of mindfulness practice relies on the intensity of mindfulness

Dana  (giving) maybe not as much

Sila (precepts) maybe need more mindfulness than Dana

The higher precepts need more mindfulness

You need more mindfulness to keep the five precepts

You need more mindfulness to keep the eight precepts】

Monks are stricter than ordinary laypeople in observing precepts. Why? Because they have 227 precepts. It requires high-intensity mindfulness to ensure that they do not break the precepts.

Similarly, when giving, from the thought of wanting to give to the completion of the act, we prepare, organize, and implement. 

The mind arises and ceases infinitely. 

But not all of the minds are dedicated to this act of giving. 

For most people, a large portion of their minds are scattered and unwholesome; only a very small part of the mind is directed towards the wholesome intention of giving.

A monk who observes all precepts has extremely strong mindfulness, which means that during the same act of giving, the time they are clear, focused on the act of giving, and generating related wholesome minds is many times greater than ours. 

Is it not true that their merit is many times greater?

If we add in meditation, cultivating mindfulness, stillness, and wisdom to eliminate selfishness, the mind will become more focused, generating even more wholesome minds , multiplying the merit by a large factor.

Therefore, if anyone truly wants merit, do not forget to observe precepts and practice meditation.

哪位女士或男士想永遠保持年輕美麗？

可以，當然可以做到

老人家也可以嗎？當然可以

化妝嗎？ 噢～別人以為我們瘋了

老了還塗唇膏，塗粉底

整容嗎？別人也以為我們瘋了

那麼是什麼？ 佛陀說，戒德到我們衰老時也是好的（SN1.51)

如果我們只是十歲，但我們有圓滿的戒德；那我們就是環球先生、 環球小姐

如果我們是五十歲，但我們有圓滿的戒德；那我們就是環球先生、 環球小姐

如果我們已經八十歲了，但我們有圓滿的戒德；那我們就是環球先生、 環球小姐

就算我們臨死前吸最後一口氣，但我們有圓滿的戒德；那我們依然是環球先生、 環球小姐

人人見到我們都喜歡，人人都稱讚我們美

Which lady or gentleman wants to remain young and beautiful forever?

can

of course, it can be done.

Can the elderly do it too? Absolutely.

Makeup? Oh—others might think we’re crazy for wearing lipstick and foundation at an old age.

Cosmetic surgery? Others might think we’re insane as well.

So, what is it? The Buddha said that having good moral conduct is good even as we age (SN1.51). 

If we are only ten years old but have perfect moral conduct, then we are Mr. and Miss Universe. 

If we are fifty years old but have perfect moral conduct, then we are still Mr. and Miss Universe.

If we are eighty years old but have perfect moral conduct, we are still Mr. and Miss Universe. 

Even if we take our last breath, if we have perfect moral conduct, we are still Mr. and Miss Universe.

Everyone who sees us likes us, and everyone praises our beauty.

如果誰想維持良好的精神健康，必須要有品

有品的人即是持戒的人

持戒其實就等於為我們的心安裝了一個剎車掣

當煩惱、 貪嗔癡過了火，正念立刻就捕捉到，然後截停它

所以持戒其實等於限制了我們的煩惱，也即是限制了我們的痛苦

試問，當我們內心貪婪飢渴時，好受嗎？

當我們內心生氣時，好受嗎？

當我們內心散亂過不停，好受嗎？

如果一個人持守五戒十善業，內心的痛苦因此可以被大大削減

五戒即是

1.不殺生 

2.不偷盜 

3.不邪淫 -沒有對方父母同意不可與之行淫

4.不說謊 

5.不飲酒-飲酒會削弱正念

十善業即是

1.不殺生

2.不偷盜

3.不邪淫

4.不說謊

5.不離間別人

6.不粗惡語

7.不閒雜語-說無意義、 不合時、 沒有節制、 不依循戒律與佛法的話

8.不貪別人的東西

9.不會想要去傷害別人、 妒忌和怨恨別人、 吝嗇

10.相信因果

誰如果持好這五戒十善業，應該不會有抑鬱症之類的精神疾病。因為他們的正念非常強，能夠及時擊破一些粗重的煩惱。他們將能享受穩定的精神健康，有開朗光明的心境

If anyone wants to maintain good mental health, they must have virtue. 

A virtuous person is one who observes precepts.

Observing precepts is like installing a brake on our mind. When defilements like greed, anger, and ignorance become overwhelming, right mindfulness immediately captures and halts them. 

Therefore, observing precepts actually limits our defilements, which in turn limits our suffering.

Consider this: 

when our hearts are filled with greedy desire, does it feel good? 

When we are angry, does it feel good? 

When our minds are constantly restless, does it feel good?

If a person upholds the Five Precepts and the Ten Good Deeds, their inner suffering can be greatly reduced.

The Five Precepts are:

1. Not to kill.

2. Not to steal.

3. Not to engage in sexual misconduct (have sex without the consent of the partner's parents).

4. Not to lie.

5. Not to consume alcohol—drinking weakens mindfulness.

The Ten Good Deeds are:

1. Not to kill.

2. Not to steal.

3. Not to engage in sexual misconduct.

4. Not to lie.

5. Not to sow discord among others.

6. Not to speak harshly.

7. Not to engage in frivolous talk—saying meaningless, inappropriate, unrestrained words that do not follow the precepts and Dharma.

8. Not to covet others' possessions.

9. Not to wish to harm others, harbor jealousy or resentment, or be stingy.

10. To believe in kamma.

Anyone who practices these Five Precepts and Ten Good Deeds be exempted from mental illnesses like depression. 

Their mindfulness is very strong, allowing them to break through heavy defilements in a timely manner. 

They will enjoy stable mental health and a bright, cheerful state of mind.

中國大陸對網絡有很強的規管，中國政府說是為了和諧社會，因此會屏障和刪除一些色情和暴力的留言和資訊。

後來，連‘和諧’這個詞都被‘和諧’了

大陸網民要用‘河蟹’ 來取代‘和諧’，以避免留言被屏障

事實上，就算我們不在中國大陸，假如我們說話沒有戒、 沒有法；一樣會被人‘河蟹’😂

如果有人在網絡上散播假消息、 騙人，我們會有什麼感受？

如果有人在網上罵我們，我們會有什麼感受？

如果有人在網上說些沒有意義的廢話，我們會有什麼感受？

如果有人在網上散播分裂，我們會有什麼感受？

沒人喜歡的

如果我們足夠成熟和有智慧，我們就不用給人‘河蟹’了

我們不用給網軍‘河蟹’ ，而是給自己的正念‘河蟹’

一旦我們想要說謊、 離間、 罵人、 說無意義的廢話；我們的正念立刻識破它，然後‘河蟹’自己的心

我們只說真話

我們只說促進和諧的話

我們只說甜蜜、 讓人開心的話

我們只說有意義、 合時宜、 有利益、 有節制、 符合正法和戒律的話

一切關於貪嗔癡、 暴力和色情的話，我們也不說

那麼我們自己就是‘河蟹人’

連帶身邊的人也一起被‘河蟹’

接著整個社會也很‘河蟹’

不用網軍我們也可以很‘河蟹’

《Precepts of Idle chatter and jokes》

Devotee: when I am spending time with my parents, I try to make them relax, like telling them some jokes. Is this idle chatters?

Ajahn Suchart: No. If you have a purpose, using your language to relax people , it is not idle chatter. Idle chatter means you just sit there, and you don't know what to talk about, so you just talk about this or that, with no real purpose of talking at all. But if you have a specific purpose, like you want your parents to be relaxed. You say something light and easy, make them happy and smile, talking a joke..

But be careful of backfire, maybe they don't want to hear what you say (laugh)

So you have to ensure that they appreciate your effort (laugh) sometimes it maybe a bother for them.

《不閒雜語戒與笑話》

信徒：當我和父母在一起時，我試著讓他們放鬆，比如告訴他們一些笑話。這算是閒雜語嗎？

阿姜蘇差特：不算。如果你有目的，用語言讓人放鬆，那就不是閒雜語。閒雜語是指你只是坐在那裡，不知道要說什麼，所以隨便聊這聊那，沒有真正的目的。但如果你有明確的目的，比如想讓父母放鬆，說一些輕鬆簡單的話，讓他們開心和微笑，講個笑話……

但要小心反效果，可能他們不想聽你說的話（笑）。

所以你要確保他們欣賞你的努力（笑），有時這對他們來說可能會是一種困擾。

怎樣為之有品？

那就是持守五戒十善業了

一個有品的人不會殺生、偷盜、邪淫、說謊、飲酒；持守這五戒

一個有品的人除了不會殺生、偷盜、邪淫、說謊之外，也不會離間別人、說粗惡語、說沒用的廢話、不會貪別人的東西、不會怨恨、妒忌、想要傷害別人，相信因果。這是十善業

我們有沒有品？

《一滴酒也是業》

問：飲一點點酒算犯酒戒嗎?

Luang ta siri:就算跟夫妻間一起睡一次也可導向懷孕,這也是少少,有心殺螞蟻令死也是少少

====

信徒： 如果只是喝一點點酒， 但沒有喝醉， 那麼算是惡業嗎？

Luang ta siri: 醉不醉都是業。

就好像兩夫妻， 他們睡一次或者一百次， 都有機會生小孩子。 那你自己想想是否業了。

27-3-2024  @南丫島道跡禪院

====

縱使飲一點酒也是有惡業的

----隆波間夏

"Even a Drop of Alcohol is Karma"

Question: Does drinking a little alcohol count as breaking the precept against alcohol?

Luang Ta Siri: Even if you sleep with your spouse just once, it can lead to pregnancy; that is also so called a little bit. Intentionally killing an ant is also a a little bit.

-------

Believer: If I only drink a little alcohol and don't get drunk, does that count as bad karma?

Luang Ta Siri: Whether drunk or not, it is still karma. Just like a couple, whether they sleep together once or a hundred times, there is always a chance of having a child. So think for yourself whether it is karma.

27-3-2024 @ Lamma Island 

---------

Even drinking a little alcohol carries bad karma.

---- Luang por Ganha

Tiramisu is yummy, isn't it? 

Let's have one!

WAIT!!! Dangerous!

Some Tiramisu actually contains alcohol. If we are not aware of the ingredients of the tiramisu bought from shops, and we eat it, it equals consuming alcohol.. A bit of bad kamma produced because of this..

Actually, not only Tiramisu.

Food which is cooked with alcohol, after simmered for 15 minutes , is it no more alcohol?  It is not the case , 40% of alcohol still remains in it.  A study from the U.S. Department of Agriculture's Nutrient Data lab  confirms this

How long should we simer it in order to vaporize all alcohol? The study reveals that 3 hours is needed.

So if we consume food cooked with alcohol, we are very likely to also consume alcohol--- it doesn't 100% vaporize! (unless we simmer it for 3 hours)

It already pollutes our precepts.

If we know this fact and stil consume it, our precepts are broken.

So~ be careful ~

And also remember not to offer tiramisu and alcohol-cooked food to monks ~

Tiramisu 很好吃，對嗎？
買一個來吃吧！

等等！！！危險！

有些Tiramisu 實際上是含有酒精的。如果我們不知道從商店買來的tiramisu 有什麼成分，吃了它，就等於在吃下酒精……因此會產生一點惡業。

其實，不僅僅是Tiramisu 。

用酒精烹煮的食物，煮沸15分鐘後，酒精就沒有了嗎？不是的，仍然有40%的酒精留在裡面。美國農業部的營養數據實驗室的研究證實了這一點。

那麼，我們需要煮多久才能蒸發所有的酒精呢？同一份研究顯示需要3個小時。

所以，如果我們食用了用酒精烹製的食物，我們很可能也在吞下酒精——它不會100%蒸發！(除非我們煮3個小時)

我們的戒已有污染了。

如果我們知道這個事實卻仍然享用它，我們就破戒了

所以小心哦～
也記得不要把Tiramisu 和用酒精烹製的食物來供僧哦~

圖片來源：flavours holidays

見過有些人在前一天喝完酒後，然後在要工作時不斷投訴：‘很累啊！’ 

他的朋友就說，如果是喝完酒的話，就算睡八個小時，一樣累！

這就是喝酒的過患。其實並不是身體累，只是心累而已！

喝酒讓我們的心陷入昏沉、懶惰、  黑暗、 愚昧。

整個人失去了光輝、清明具有正念、 的心。

結果帶著這樣的心去工作，是不會做得好的，只會混混沌沌。

有後果嗎？ 

有～這樣的業一旦種下，在未來也一樣會這樣：昏沉、懶惰、  黑暗、 愚昧、沒有正念、智力低下、能力差、情緒問題、精神失常

為什麼要喝呢？弄到整個心都好像水浸一樣

戒絕酒精，讓心情爽快樂不是比這個更好嗎？

It is heard that  a person complains, "I'm so tired!"-- after drinking the night before and then having to work. 

Their friends say that even if one sleeps for eight hours after drinking, one will still feel tired!

This is the downside of drinking. It's not that the body is tired; it's just the heart that feels tired!

Alcohol traps our hearts in a state of dullness, laziness, darkness, and ignorance. 

The whole person loses their brilliance, clarity, and mindfulness. As a result, going to work with such a mind state means they won’t perform well; they'll just muddle through.

Are there consequences? Yes! Once this karma is sown, it will lead to a future filled with dullness, laziness, darkness, ignorance, lack of mindfulness, low intelligence, poor ability, emotional issues, and even mental disorders.

Why drink and drown our heart in such a state? 

Isn't it better to abstain from alcohol and feel refreshed and happy?

有許多人覺得不信守承諾，沒有真實語，並沒有破不妄語戒

但並不是這樣的

很簡單，那些騙徒都是這樣的。

叫我們給錢給錢，過後就會兌現給我們。結果總是百般推搪，就是不給錢，最後還要失踪去。

另外就是那些政客，在未當選前總是給出許多承諾。一旦當選後，卻無視了所有的承諾。 

一開始可能並沒有欺騙之心，但後來放棄了承擔諾言；在人民的眼中，還是騙子。

我們這時說自己沒有犯到不妄語戒，一般人會信服嗎？ 還是犯了

男女之間也是這樣。’寶貝，我會愛你一生一世，我會娶你的‘ 但最後卻沒有；讓對方痛不欲生。

一般人已經會標籤這是愛情騙子了，我們這時說自己沒有犯妄語，有說服力嗎？

我們明明說好要3pm 在這裡等，但卻4pm 才到；等到別人心煩氣躁；我們這時不是騙子嗎？

因此假如這個不妄語戒要持得乾淨，人生要過得心安理得；必然要說到做到。重點是不要傷害任何人，讓任何人難受，蒙受損失。那我們說自己持守不妄語戒才能讓人信服。

有時我們沒有存心欺騙，但因為疏忽大意沒有考證清楚，而發布了錯誤信息。 別人一發現資訊錯誤，第一個感覺也是會覺得自己受騙了；或許會憤怒、 不爽。  只會覺得我們是騙子

而我們的戒已經不清淨了

老子曾說：’輕諾寡信‘。 太過草率地答應別人，只會增加自己未能兌現的機會，導致誠信破產。

如果要讓自己的說話有威力有公信力；必然要考證清楚自己說的內容是否真確、自己能否兌現承諾

不然戒還是有污染

Many people think that not keeping promises does not violate the precept of not lying. However, that is not the case.

It's simple; those scammers always act this way. They ask us to give them money for investment, promising to pay us back later. In the end, they always make excuses and don't return the money, ultimately disappearing.

Politicians also do this. Before being elected, they make many promises. Once they are in office, they ignore all those promises. Initially, they may not have intended to deceive, but later they abandon their commitments. In the eyes of the people, they are still considered liars. If we claim we haven't violated the precept against lying, would ordinary people believe us? we  have indeed violated it.

This is also true in relationships. “Darling, I will love you forever, and I will marry you,” but in the end, they don’t follow through, causing the other person great pain. Generally, people label this as a love scam. If we say we haven't lied, is that convincing?

If we clearly agreed to meet at 3 PM but only arrive at 4 PM, making others wait and feel frustrated, aren't we being deceitful?

Therefore, if we want to keep the precept against lying cleanly and live a life of peace of mind, we must only promise  what we can fulfil. The key is not to harm anyone or cause discomfort or loss. Only then can we claim to keep the precept against lying convincingly.

Sometimes we don't intend to deceive, but due to negligence and failing to verify information clearly, we spread incorrect information. When others discover the inaccuracies, their first feeling is that they have been deceived; they may feel angry or upset. They will only see us as liars, and our precepts are no longer pure.

Laozi once said, "Those who promise lightly are not trustworthy." Being too hasty in agreeing only increases the chances of failing to fulfill those promises, leading to a bankruptcy of trustworthiness.

If we want our words to have power and credibility, we must carefully verify the accuracy of what we say and whether we can fulfill our promises.

Otherwise, our precepts are still polluted.

如果要大家在拍子機的擺桿擺到中間時停止影片，做到嗎？🧐 

有比這更難做的事

那就是持守不閒雜語戒

就如我們不能在拍子機的手擺擺向左面時停，也不能在擺向右面時停

同樣地我們只在適當時機說話，不在此之前說話，也不在此之後說話。在時機剛剛好時說

拍子機的擺桿在到達中間位置時會發出紮實的聲響。

同樣地，我們只說事實、 有意義、 依循佛法、 依循道德、 值得收藏、 有利益、 有理由的話；句句紮實。

拍子機的擺桿只會在特定範圍擺動，同樣地，我們會說有邊界有節制的話；就算是說笑也不會過火，不會讓人難受。

遠離不閒雜語有難度；需要高強度的正念。如果誰做到的話，他必然是位聰穎、 記憶力強的人。因為智力就是和正念的強弱有關。（Ref.MN41) 

Can everyone stop the video when the pendulum of the metronome swings to the middle? 🧐

There’s something even harder to do, which is to uphold the precept of avoiding idle chatters. Just like we cannot stop the metronome when its hand swings to the left, nor can we stop it when it swings to the right. Similarly, we should only speak at the appropriate moment, not before or after. We speak precisely when the timing is just right.

The pendulum of the metronome makes a solid sound when it reaches the middle position. In the same way, we should only speak facts, meaningful words, in accordance with the Dharma, in line with morality, words worth keeping, beneficial, and reasonable—all statements should be solid.

The pendulum of the metronome only swings within a specific range. Likewise, we should speak within boundaries and with moderation; even when joking, we should not go over or make others uncomfortable.

Avoiding idle chatters is challenging; it requires high levels of mindfulness. Anyone who can achieve this is certainly a wise and sharp-minded person, as intelligence is related to the strength of mindfulness.

(Ref. MN41)

《聖人》

不同宗教都有他們尊崇的聖人。

聖人之所以為‘聖’，是因為他們有高潔的品德；這是任何宗教都認可的。

如果是以Luang ta siri 的解釋，一個人假如具有五戒和十善業，他就是初階的聖者。

而如果我們做到圓滿的五戒十善業；就算是有智慧的外道，也一樣會尊重我們，不會否認我們是聖人。

五戒就是

1.不殺生：不會殺害任何生命，包括人類、 動物、 昆蟲；不會勸導他人殺生，也不會認可殺生

2.不偷盜：不屬於自己的東西，不會不經別人批准而佔有；不會勸導他人偷盜，也不會認可偷盜

3.不邪淫：不與那些自己無權發生性行為的人性交、包括受人監護、受宗教戒律監護、為別人伴侶的人發生性行為；不會勸導他人邪淫，也不會認可邪淫

4.不說謊，也不會勸導他人說謊，也不認可說謊

5.不飲酒吸毒，去毀壞自己內心的清明和正念，也不會勸導他人飲酒吸毒，也不認可飲酒吸毒

十善業就是

1.不殺生

2.不偷盜

3.不邪淫

4.不說謊

5.不離間語，就算內容是真的，也不會對人造成分裂不和睦，反而努力促進和諧和睦。他不會勸導他人說離間語，也不認可離間語

6.不粗惡語：就是不會說那些讓人難受、 刺耳、粗暴、尖酸刻薄的說話；不會勸導他人說粗惡語，也不認可粗惡語。反而說柔和悅意，讓人開心的話

7.不閒雜語：不會說不適當時機、不是事實、沒有意義、背離佛法和道德、不說不值得收藏、沒有理由、離題沒有節制、沒有利益的話；不會勸導他人說閒雜語，也不認可閒雜語

8.不貪：屬於別人的東西，不論是財產、伴侶、朋友、隨從等等的一切，不會想要把他們佔為己有，或生起任何貪念；如果更細微的，就是不會佔人便宜、利用他人。他不會勸導他人貪婪，也不認可貪婪

9.不嗔：不會懷有怨恨、想要傷害任何人、詛咒他人、妒忌他人；如果更細微一些，就是不會吝嗇。吝嗇就是不想和躲避和別人分享屬於自己的東西。如果用理性考量後覺得不適合分享，例如有更值得分享的對象；還是可以的，但如果以吝嗇之心來躲避，那是不善法。他不會勸導他人嗔恚，也不認可嗔恚

10.懷有正見：不會否定布施的價值和果報，不會否認善業惡業的果報，不會否定父母的恩德，不會否定投胎轉世；不會否定除了人類和動物之外，還有其他靈界的眾生，例如地獄，餓鬼，天神等等；不會否定有特殊智慧的正當修行人去宣示過去和未來世。他不會勸導他人懷有錯誤的見解，也不認可錯誤的見解

（Ref, MN41)

假如任何人擁有如此高尚的品格，不論宗教，他就有如一位聖人。

但當然如果是佛教來說，經典中所記載聖人更嚴格的標準，就是他會根斷’自我‘的錯誤見解：他不會認為

1.身體是‘我’，身體屬於‘我‘，’我‘在身體裡面，身體在’我‘裡面

2.感受是‘我’，感受屬於‘我‘，’我‘在感受裡面，感受在’我‘裡面

3.記憶是‘我’，記憶屬於‘我‘，’我‘在記憶裡面，記憶在’我‘裡面

4.意志是‘我’，意志屬於‘我‘，’我‘在意志裡面，意志在’我‘裡面

5.覺知是‘我’，覺知屬於‘我‘，’我‘在覺知裡面，覺知在’我‘裡面（MN44)

因此佛教聖者們的自我感或者自私心會比凡夫更少。如果是最高階的聖人，他們甚至連一丁點的自我感和自私心都沒有 

《Saints》

Different religions have their revered saints. Saints are considered "saint" because of their noble character, a trait recognized by all religions.

According to Luang Ta Siri's explanation, a person who observes the Five Precepts and practices the Ten good Deeds is considered a preliminary saint. , If we fully adhere to the Five Precepts and the Ten Good Deeds, even if one is an outsider with wisdom, they will still respect us as a saint.

The Five Precepts are:

1. No Killing: Do not kill any living beings, including humans, animals, and insects. Do not encourage others to kill or approve killing.

2. No Stealing: Do not take what does not belong to us without permission. Do not encourage others to steal or approve stealing.

3. No Sexual Misconduct: Do not engage in sexual relations with those to whom we have no right to have sex, including those who are under guardian, supervised by religious rules, or someone's partner. Do not encourage others to commit sexual misconduct or approve it.

4. No Lying: Do not lie and do not encourage others to lie or approve lying.

5. No Intoxicants: Do not consume alcohol or drugs that cloud the mind and disrupt clarity of thought. Do not encourage others to use intoxicants or approve their use.

The Ten Good Deeds

1. No Killing

2. No Stealing

3. No Sexual Misconduct

4. No Lying

5. No Divisive Speech: Even if the content is true, do not speak in a way that creates division or discord. Instead, strive to promote harmony. Do not encourage others to engage in divisive speech or approve it.

6. No Harsh Speech: Do not speak in ways that are unpleasant, harsh, or hurtful. Do not encourage others to use harsh speech or approve it. Instead, speak gently and pleasantly to bring happiness.

7. No nonsense: Do not talk in inappropraite times, do not speak untruthfully, meaninglessly, or in ways that stray from Dharma and morality. Do not encourage others to engage in  nonsense or approve it.

8. No Greed: Do not desire what belongs to others, whether property, partners, friends, or followers. Then if even subtler --do not take advantage of others, exploit other. 

Do not encourage others to be greedy or approve greed.

9. No Hatred: Do not harbor resentment or wish to harm anyone. Do not curse or envy others. Do not be stingy, avoiding sharing out of a selfish mind. If we feel it is inappropriate to share due to better candidates, that is acceptable; however, avoiding sharing out of stinginess is not virtuous. Do not encourage others to harbor hatred or approve it.

10. Right View: Do not deny the value of giving, the law of karma, or the gratitude owed to parents. Do not deny the existence of other realms, such as hell, hungry ghosts, or deities. Do not deny that some righteous practitioners can declare past and future lives. Do not encourage others to hold wrong  views or approve such views.

If anyone possesses such noble character, regardless of their religion, they are like a saint.

In Buddhism, however, the scriptures describe stricter standards for saints, stating that they have eradicated the wrong view of "self": they do not believe that:

1. The body is "me", body belongs to "me",  "I" am in the body, or the body is in me

2. Feelings are "me", feelings belong to "me", "I" am in the feelings, or the feeling is in me

3. Memories are "me", memories belong to "me", "I" am in the memories, or the memories is in me

4. Will is "me", will belongs to "me",  "I" am in the will, or the will is in me

5. Consciousness is "me", consciousness belongs to "me",  "I" am in the consciouessness, or the consciouessness is in me

Thus, the sense of self or selfishness in Buddhist saints is much less than that of ordinary people. The highest saints have even no sense of self or selfishness at all.

《無心之失是否沒事？》

無心而犯錯的思想、 說話、 行為有惡業嗎？

有的

但佛陀在AN6.63中說：‘業即是思哦～業即是動機哦～不是吧’

業的確等於動機。但要留意的是，不僅是粗糙的動機是動機，細微的動機依然是動機

Ajahn Golf 曾說：‘某些時候我們沒有這個動機去造成的犯錯。因為我們失念而造出來的，都是有罪業的。就好像比如，我們被蚊子針的，那我們就去摸，接著撥的過程就殺死了它。我們沒有動機要殺死它。但是我們因為缺乏這個正念，導致它死亡。那這個失念，都有業力在。 ’

失念就是心的散亂、 不夠細心。一旦我們處事不周，沒有考慮得仔細而犯下道德上的錯誤，那依然是惡業。

Ajahn Dao 曾說過：‘那些司機也是要小心。 如果他駕車出車禍， 帶其他人一起死掉， 他是會下地獄的。因為乘客就是把自己的生命交給司機， 如果司機帶著整車人一起死掉， 他會下地獄的 ’

疏忽大意而造成的損害，仍是罪業

並不是說我們沒有留意到就不用承擔業力的

佛陀就曾經教導他的兒子羅喉羅。當我們要思考、 說話、 行動時；應當考慮那是否會傷害自己？ 傷害別人？ 傷害雙方？ 生起苦的果報？（MN61)

傷害自己就是讓自己不開心。怎樣為之不開心？內心的混亂，內心生起貪嗔癡就是不開心。 我們應當仔細觀察，自己要思考、 說話、 行動前是否帶著貪嗔癡、 散亂？還是帶著清明、 正念的心？

傷害他人就是為他人造成困擾或者煩惱。

有時我們總喜歡蒙混過關，覺得沒有考慮到會否影響到人，一股勁兒做下去就不是惡業。但假如傷害到人仍帶有業力的，為什麼？蒙混過關時心是什麼狀態？是沉重、 得過且過、 混沌的狀態，那一刻是不善心；當然有不善業啦！

佛陀在SN55.6中勸導信徒持戒，是連帶著同理心來說的。 

例如我們自己不想死，想要快樂不要痛苦，如果有人要殺有這樣希求的我們，我們也不會喜歡。別人也一樣啊！自己不喜歡的話怎可以施加於他人呢？這樣想後我們便自己戒絕殺生、勸導他人戒絕殺生、讚揚戒絕殺生 。

因此凡事也應當想清楚，具備同理心，想想別人的感受，想想對人或者對整個世界的影響是好是壞；才去思考、 說話、 行動。是善業還是惡業，有戒還是沒戒；分水嶺就是在這裡。

隆波帕默曾提到，有些人在各種媒體，不論是以文字或語言來傳播，很常會產生負面影響的。

例如說這間酒店有鬼，有時僅僅是為了譁眾取寵，並沒有傷害人的動機；但當到處去說時，已經在傷害別人了。隆波反問說，這個世界哪裡沒鬼？

為什麼隆波說在傷害別人？因為引起恐慌、 破壞了別人的生意。

隆波繼續說：【或者是去餐廳吃飯，然後分享說，這個不好、那個不好，別進這家餐廳。那個對我們自己不好，因為結果是讓別人不進他的餐廳，這個也是在傷害了。 】

當我們因為疏忽大意而惡意地損害了別人利益的時候，那個業也是有的，戒也有污染了；因為持戒就是不傷害自己、不傷害別人。

隆波說：【持戒並不是背了戒條之後說我持戒了。我們必須要很微細、很周全地去觀察我們所做的那些是不是破戒，必須要有正念跟智慧。那些小的事情也會讓心蒙上陰影】

有時因為疏忽大意，甚至可以在不知不覺間墮落無間地獄。例如Luang Por Lersi Lingdam 說，有人從古廟中偷來佛牌，然後我們從別人那裡接收戴上，雖然並不知道，這也有罪業。

Luang Por 說，假如我們使僧團的物品損壞，都必須修補它們。否則，違犯者很容易會墮入無間地獄

Luang Por 繼續說：【像已經在荒地的廢棄寺廟，沒有任何它是寺廟的跡象，或有地方能顯示它是寺廟，但在森林裡的都好，或有僧人的都好，我們在那拿走什麼物品都好，一根草，一根木都好，這些都被認定為屬於僧團物品。或者如果有人將僧團的土地奪為個人財產，就真的很倒楣了。像這樣的，曾經有過有權勢的人侵占了僧團的土地，現在已經墮入到第七層地獄了。

龍婆班還說，我們所有在這裡的人怎麼能夠知道？漂浮到門口的木頭，我們以為沒有人的，拿去當柴火，但如果那木頭來自寺廟，就被視為寺廟的木頭，是僧團的物品，拿去用就是惡業。

田野間的樹木、草叢、稻草，這些地方可能曾經是寺廟，它們都曾被供養為僧團物品，但寺廟已經不在了。所有在寺廟的東西，包括土地都還是屬於僧團物品，我們只是去拿了一根草，也已經是惡業了，僧債的懲罰非常的嚴重。】

惡業的產生是因為疏忽大意、 正念不夠、 考慮不周。

就算看似沒有主人的東西，也不應大意地佔有。

如果要講很細微的業力，佛陀就說，連那些讓不善法增長、善法衰退的行爲 ，也會帶來痛苦的果報。（MN88）

很簡單，例如我們享受好看的影像、 好聽的音樂、 好嗅的氣味、 好嚐的美食飲料、 好摸的觸感；心會更有正念還是更混亂？ 這個要我們細心地自我觀察。 雖然並不是很粗糙的業，但仍是業來的。

我們應當這樣想：‘如果我們和佛陀一起居住，佛陀細心留意和觀察我們的一舉一動；我們會被他譴責嗎？’

或者說，我們的任何思想、 說話與行為；見得光嗎？ 出得大場面嗎？

就如佛陀在《大吉祥經》所說，假如我們行為無過失，這是最高的吉祥。

佛陀也在法句經26中說：‘愚者恣情於疏忽大意，智者則如守護珍寶一般，珍惜地守護著不疏忽大意 ’。

什麼是疏忽大意？Vibh 350 定義疏忽大意為心的鬆散。

那即是心失去正念和清明的狀態，心的散亂

我們有疏忽大意嗎？

"Is an Unintentional Mistake No Big Deal?"

Do unintentional thoughts, speech, and actions incur bad karma?
Yes, they do.

But the Buddha said in AN 6.63: "Kamma is volition,kamma is intention—right?"

Indeed, kamma is equivalent to intention. However, it’s important to note that not only coarse intentions are considered intentions; subtle intentions are still intentions.

Ajahn Golf once said: "Sometimes we don't have the intention to make a mistake. The mistakes we create due to absent-mindedness are still karmically culpable. For example, if we are bitten by a mosquito and we swat it, resulting in its death, we had no intention to kill it. However, our lack of mindfulness led to its death. Thus, this absent-mindedness carries karma."

Absent-mindedness refers to a scattered mind, a lack of mindfulness. If we handle situations carelessly and commit moral errors without careful consideration, it is still bad karma.

Ajahn Dao has said: "Drivers must also be cautious. If a driver causes an accident that results in the death of others, they will go to hell. Passengers entrust their lives to the driver, and if the driver causes the deaths of everyone in the vehicle, they will go to hell."

Negligence that causes harm is still considered bad karma. Just because we are unaware doesn’t mean we escape the consequences of karma.

The Buddha taught his son Rahula that when we think, speak, or act, we should consider whether it will harm ourselves, others, or both, and whether it will produce painful consequences (MN 61).

Harming ourselves means making ourselves unhappy. What is unhappiness? It means inner turmoil, the rise of greed, hatred, and delusion. We should carefully observe whether our thoughts, speech, and actions are influenced by greed, hatred, and delusion, or if our mind is clear and mindful.

Harming others means causing them distress or trouble. Sometimes, we like to slip by, not wanting to consider whether our actions might affect others. But if we harm others, it still carries karma. Why? What is the state of mind when we are trying to slip by? It is heavy, unserious, and chaotic; at that moment, it is an unwholesome mind; thus, bad karma is present!

The Buddha also advised followers to keep precepts with empathy (SN 55.6). For example, we don’t want to die; we want happiness and not suffering. If someone tries to kill us, we wouldn’t like it. Others feel the same! If we wouldn’t like something happening to us, how can we impose it on others? Thinking this way leads us to refrain from killing and to encourage others to do the same. We also approve or praise the abstainence from killing.

Therefore, we should think clearly about everything, with empathy, considering the feelings of others and the impact on people and the world; only then should we think, speak, and act. This is the dividing line between good and bad karma.

Luang Por Pramote mentioned that some people, through various media, whether in writing or speech, often create negative influences. For example, saying a hotel is haunted may just be for attention, but when we spread that, we are harming others. 

Luang Por countered, "Where in this world is there no ghost?"

Why does he say it harms others? Because it incites panic and damages others' businesses.

He continued: "Or when dining at a restaurant and sharing that this or that is bad, advising others not to enter that restaurant. This is also harmful, as it results in others not going there."

When we negligently harm others’ interests, that karma exists, and our precepts become polluted; because keeping precepts means not harming ourselves or others. Luang Por said: "Keeping precepts is not merely reciting the rules. We must carefully and thoroughly observe whether our actions violate precepts, requiring mindfulness and wisdom. Even small things can cast shadows over the heart."

Sometimes, negligence can lead us to fall into the deeptest hell without realizing it. For example, Luang Por Lersi Lingdam said that if someone steals a Buddha amulet from an ancient temple and we receive and wear it without knowing, that also incurs karma.

Luang Por said that if we cause damage to the monastic community's property, we must repair it. Otherwise, violators may easily fall into the deepest hell.

Luang Por continued:【 "For instance, in a desolate abandoned temple, if there are no signs of it being a temple, or if it is in a forest or has no monks, anything we take from there, even a blade of grass or a stick, is considered property of the monastic community. If someone seizes land meant for the monastic community for personal gain, they will be very unfortunate. There have been powerful individuals who occupied monastic land, and they have now fallen into the seventh level of hell."

Luang Por Ban also said, "How can we here know? If a piece of wood floats to the doorway and we think it is unclaimed and take it for firewood, if that wood came from a temple, it is considered temple property. Taking it is bad karma."

Trees, grass, and straw in the fields may have once been part of a temple, and they were offered as property of the monastic community, even if the temple no longer exists. Everything in a temple, including land, still belongs to the monastic community. Taking even a blade of grass is bad karma, and the punishment for that is very severe.】

The generation of bad karma is due to negligence, insufficient mindfulness, and lack of consideration. Even things that seem ownerless should not be taken.

If we talk about very subtle karma, the Buddha said that even actions that promote unwholesome qualities and diminish wholesome qualities will lead to painful consequences (MN 88).

It’s simple; for example, enjoying beautiful sights, pleasant sounds, delightful scents, delicious foods, and enjoyable touches; does this lead to more mindfulness or more restlessness? This requires our careful self-observation. Although these are not coarse kamma, they still carry karmic weight.

We should think: "If we lived with the Buddha, and he carefully observed our every action, would we be reproached by him?"

Or, are our thoughts, words, and actions something that can come under the spotlight? As the Buddha said in the "Great Auspicious Sutta," if our actions are without fault, this is the highest auspiciousness.

The Buddha also said in the Dhammapada (26): "Fools are heedless, while the wise guard their vigilence like a precious treasure."

What is heedlessness? Vibh 350 defines heedlessness as a slackening of the heart. 

This refers to a state where the mind loses its mindfulness and clarity, becoming scattered.

Now, are we careless?

如果有人殺了我們的家人，我們會怎樣反應？

咒他下地獄嗎？ 

這是一般人的反應，這個咀咒卻很可能會成真

因為殺人的確是很重的惡業

這偏偏是現代人很容易犯的，但一般人並沒有為意

最簡單，我們意外懷孕，養不起孩子。有許多人就會去墮胎。這個其實是殺人了

執行墮胎的醫生，雖然是職業；但一樣在殘害嬰兒的生命，這也是殺生，也要承擔業力

世俗人應為軍人殺敵是無罪的。但事實卻不是這樣，千萬不要被政客所洗腦。 無論理由多麼堂皇正義；當殺螞蟻是殺生時，殺人也是殺生。 也要承擔那個惡業

最大件事是那些總統、 國家元首。有些人會覺得剿殺恐怖份子是應該的，但就算是壞人，也依然是人。

一旦以什麼原因發動戰爭，再不是殺一兩個人的事了，而是殺數以萬計人的事。 

數以億萬計的人之所以喪生，數以億萬計個家庭之所以被毀壞，全因為我們。

大家覺得造下這樣的業，死後會去哪裡？ 

就算被侵略國家的元首派兵抵抗，其實也即是在指令殺害敵方軍人的生命。業還是有的。

佛陀在MN61 教導的道德原則就是不傷害自己，不傷害別人。

就算別人傷害我們，也不該傷害他們。

一旦我們回擊過去，必然會讓敵方士兵失去生命，也讓自己的士兵失去生命；更讓許多人流離失所。

受苦的還是自己的人民

但沒多少人是這樣想的

雖然是不傷害自他的做法，依循佛法的做法，但幾乎沒有人、 甚至是我們的國民會支持我們的

所以如果我們是國家元首，我們會怎樣做？

Ajahn Brahm 笑著說：‘我會辭職然後出家’

智者不會讓自己雙手沾滿鮮血的，也不會因任何人而讓自己沾滿罪業

If someone killed our family member, how would we react? Would we curse them to hell? This is a common reaction, but such a curse is likely to come true because murder is indeed a serious bad kamma.

This is something modern people easily commit, yet most do not take it seriously. The simplest scenario is an accidental pregnancy when one cannot afford to raise a child. Many people would choose to have an abortion, which is essentially killing.

The doctors performing abortions, though acting due to their own profession, are still taking the life of a baby; this is also killing which carries its own karmic consequences.

In the eyes of the secular world, soldiers killing enemies are often seen as innocent. However, this is not the case; one should not be brainwashed by politicians. Regardless of how noble the reasons may seem, killing ants is still killing, and so is killing a person. The bad karma must present.

The biggest issue involves presidents and heads of states. 

Some might think that eliminating terrorists is justified, but even if they are bad people, they are still human. 

When wars are waged for any reason, it is not simply about killing one or two people; it translates into the deaths of tens of thousands. The billions of lives lost and the countless families destroyed are all due to us.

What do you think will happen after creating such karma?

Even when the leaders of an invaded country send troops to resist, they are effectively ordering the killing of enemy soldiers. The karma still exists. 

The moral principle taught by the Buddha in MN61 is not to harm oneself or others. 

Even if others harm us, we should not retaliate.

Once we strike back, it will inevitably lead to the loss of lives on both sides, causing many to become homeless. The ones who suffer are still our own people. Yet, very few think this way.

Even though it is a non-harmful approach, aligned with Buddhist teachings, hardly anyone, even our own citizens, would support us. So if we were heads of state, what would we do?

 Ajahn Brahm humorously said, "I would resign and become a monk."

The wise will not allow their hands to be stained with blood, nor will they let themselves be burdened with sin for anyone.

《持戒的重點》

現在比較嚴重的就是語言上面的傷害。語言上面的傷害，其實就是把自己的想法，通過各種媒體，通過文字或者語言來傳達。可能通過各種方式，但是同樣都稱之為從語言上面傳播。寫一些東西，產生一些負面影響，這種情況特別多。我們大家也有，有時候隆波同樣也需要提醒。

比如來到寺廟，去了是拉差附近的一些酒店，然後就分享說那裡有鬼，其他人就不敢到那地方去住。這個是通過語言在傷害別人。如果這裡有鬼，真想問：你說哪裡沒有鬼？沒有的。這個世界存在那麼久了，人循環往復死了又死，有鬼的地方特別多。只是這麼說，我們就必須要小心了，也許我們並沒有這樣的動機，僅僅只是譁眾取寵，然後到處去說，但我們已經透過語言在傷害別人了。

或者是去餐廳吃飯，然後分享說，這個不好、那個不好，別進這家餐廳。那個對我們自己不好，因為結果是讓別人不進他的餐廳，這個也是在傷害了。

因此，持戒並不是背了戒條之後說我持戒了。我們必須要很微細、很周全地去觀察我們所做的那些是不是破戒，必須要有覺性跟智慧。

那些小的事情也會讓心蒙上陰影。比如，如果我們到處去說這個地方不對勁，那個地方不對勁，有時候我們就會感覺被鬼干擾，事實上是心在干擾鬼，鬼並沒有干擾我們。必須要小心！如果我們的戒好，我們既會在當下好，也會在未來好，能夠抵達涅槃，那是最好的。

在當下好，我們就會變成一個有信用的人。如果我們是一個很誠實的人，做生意很誠實，它的好結果就是別人會很信任我們。相反，如果我們所說的每一個詞都是騙人的……比如想當總理，但是每一句話都是騙人的，去一個地方討掌聲是這麼說的，在另外的地方又是那麼說的。現在這種情況很多，在網路上記載得很清楚，一直都是騙人的，問說：有信用嗎？沒有。

因此，如果沒有戒的話，我們就會沒有信用，在社會上也沒有信用，社會上、世間上也會退失，別人會不相信我們。如果來修行，心就會散亂。曾經看到過：有些人每一句話都是騙人的，騙人時沒什麼感覺，騙人之後不知道騙人。說的話都是騙人的，那修行的時候呢，也就是騙人式地在修行。他表面在打坐，但是心沒有集中、不寧靜，因為騙人的人的心是散亂的，這個惡業會現前、會結果的。一些小的事情呢，比如有時候開玩笑開習慣了，開別人的玩笑時，我們自己覺得很好玩，但是被我們開玩笑的人沒有快樂，這就是透過語言傷害別人了。

在佛陀的時代，帕那聞是一個很喜歡說話的小孩子，喜歡到處說，喜歡去不停地逗這個出家人、那個出家人。佛陀必須要去提醒他說：你別破第四條戒。破第四條戒，並不僅指撒謊，只是拿別人開玩笑，那也是破戒了。

如果我們用心好好地持戒，在修禪定的時候，心就會很容易集中。如果我們修禪定的能力很強，來到安止定了，就可以生起神通，而不就只是禪定而已。但是，如果戒壞了，禪定也會退失，非常明顯的例子就是提婆達多。戒壞了，曾經禪定很好，也會退失。

因此，戒當下就讓我們成為在社會上值得信賴的人，可以生活得寧靜和快樂。不想著傷害別人，心會有快樂，當下就可以看得到的快樂。另外一個好處就是，修習禪定很容易。在修禪定的時候，如果我們戒持得好，我們要修習寧靜，就可以想到持得很好的那些戒，持一天的好處還不足夠，要持得時間久一點。我們回想到：啊，我們把這條戒持得很好，沒有缺失，心立馬生起禪定，這是透過戒隨念生起的禪定。

佛陀的時代也有一位出家人，和他一起修行的同修都證悟了阿羅漢或阿那含的聖者，都獲得了好的突破。但是他呢，心根本不寧靜，根本不能修行，怎麼做心都不寧靜，他就特別傷心，所以就拿刮頭的刀片來殺自己。在死之前，他想：自己出家後真的沒有什麼收穫嗎？誒，這也不對呀！在出家的這段時間，自己持戒持得很好。一起出家的同修從來沒有批評過他破戒，佛陀也從來沒有批評他破過戒，自己回想的時候也發現沒有破過戒。他的戒這麼好，特別乾淨——持戒也是在修行，說明他修行修得很好，只是自己不知道而已。

一旦他想到自己持戒持得很好，沒有任何缺失，他的心集中起來，看到這個身體正在死去，在臨終的時候證悟了阿羅漢。因為看到了身體是無常、苦、無我的；什麼東西生起，什麼東西必然會滅去；生的那個東西，只有苦的生起、苦的停留、苦的滅去，對苦徹底地瞭解了，最後就證悟了阿羅漢。

其他出家人就去跟佛陀請教說：這個出家人他自殺了，會下墮到地獄的哪一層？以前的出家人喜歡有疑問，跟我們大家沒有什麼區別。我們大家在親人死了之後，就喜歡跟出家人請教說：他死了之後去哪裡了？喜歡來問隆波，有時候隆波會回答說：“活的時候去哪裡隆波都不知道，他死了之後能知道嗎？”如果關係更密切的話，就會進一步回答說：“會隨他的業而走，要去看嘛，在過往的生命裡面，他播種的善業是多還是少，這要自己去看，隆波不認識他們啊。如果有惡業作為慣性的業，去惡道的機率就比較高。不需要問出家人，用佛陀教導的這些原則。”出家人就去跟佛陀請教說：那個自殺的出家人，他下墮到地獄到哪一層？佛陀說：他沒有下墮到地獄，他是屬於臨終的時候證悟阿羅漢的，證悟阿羅漢之後才去世。

看到了嗎？戒的好處並不是微不足道的。持戒持到生命的最後一秒，戒稍微有一點點缺失——自殺了，但是，那個時候只是疼痛，並沒有死。問說：自刎是惡業嗎？是惡業。但是，還沒有來到殺死的程度就先證悟了阿羅漢，不善的惡業追不上了。

因此，要用心去好好地持守五戒，那並不是小事，它是非常細膩、非常微細的事情。要持戒持得很好，我們必須要有覺性呵護心。如果我們沒有覺性呵護心，我們要想持戒持得好，那是不可能的。如果我們有覺性在呵護心，那麼什麼煩惱習氣在心裡面生起了，我們要有覺性及時地知道。常常地訓練去知道。

起先訓練的時候，只能夠知道粗糙的煩惱習氣，必須生起得很強烈才會意識到。不停地去訓練，每一天不停地去訓練，去觀，常常地去觀，接下來一點點微細的煩惱習氣生起也會知道。

起步階段，也許要在煩惱習氣很強——表現為已經在身和口上面破戒了，才能去及時地知道。當我們讀自己的心讀得更微細了，我們能夠及時地知道在我們念頭背後的煩惱習氣，這是非常重要的。如果我們有覺性，能夠很快地及時知道我們念頭背後的煩惱習氣，我們的身、口、意就會變得很乾淨，就不會破戒了。

用身體去幹壞事，或者用語言去幹壞事，在身體壞、語言壞之前，心是先壞的。因此，我們只是一味地小心身與口，那是很累的，要直接在根源上面著力用功：有覺性呵護自己的心，去觀心，去及時地知道心。什麼煩惱習氣在心裡面生起，有覺性及時地知道。不需要去阻止煩惱習氣，不需要努力地說：哎，煩惱習氣別生，煩惱習氣別生……別生氣，別生氣……別傷心，別傷心……不用去阻止它，阻止不了的，因為所有的一切都是無我的，所有的境界全是無我的，它們都是無我的。我們想要阻止心，不讓它生氣，不讓它自卑，這是阻止不了的。但是，我們有覺性去及時地知道自己的心，去訓練、去覺知。

起先只能感知到粗重的煩惱習氣。一旦要去打臉了，我們意識到要去打臉是因為剛才生氣了、迷失了。至少先開始知道一丁點了，已經犯錯了才意識到，已經罵人了才意識到：哎，這是因為嗔心在做的。

或者去追求男人、追求女人，因為現在男女平等了，女人也會去泡男人，我們去觀察，要去泡誰、追求誰的時候，全都是在撒謊。你好好去觀察，那並不真實的，都是相互騙來騙去的。

如果我們觀察很微細，就能夠及時地識破。煩惱習氣幾乎一直在生起，它在操控我們的所作所為，操縱我們的語言。意業是先出來的，身業與口業才會緊隨而至。如果意業好，身業、口業就自然會好。

因此，要去訓練，去觀察，好好地去觀察自己的心，有覺性不停地去及時知道自己的心。看到這個人的一瞬間，或者想到這個事情的一瞬間，貪心摻雜進來了，有覺性及時地知道，貪就會滅掉；看到這個人，聽到這樣的聲音，聞到這樣的氣味，心有嗔，有覺性及時地知道有嗔，嗔就會滅掉。我們的戒就會生起，那個時候禪定也會生起。

摘自：隆波帕默尊者直播開示

2024年10月6日（13′02″—28′26″）

當下就啟程吧 2024年10月11日 09:13

https://mp.weixin.qq.com/s/WBg4eAN4HmomzKCn69k-0w

更多法談連結：http://iDhamma.cn

編譯聲明

整理法談的過程，也是小編們修行用功的過程，有任何疏漏和不完善的地方，敬請通過私信的方式提醒我們，我們將加倍謹慎小心。

文字表達的精準程度沒有止境，但我們一直在努力。

誠摯地感恩並隨喜您的功德！

《The Key Points of Keeping Precepts》

Currently, the more serious issue is the harm caused by language. The harm from language essentially involves conveying one's thoughts through various media, whether in writing or speech. This can happen in many ways, but they all fall under the category of spreading through language. Writing negative comments can lead to significant adverse effects. We all experience this, and sometimes Luang Por needs to remind us as well.

For example, when visiting a temple, if someone shares that there are ghosts in nearby hotels, others may become afraid to stay there. This is harmful speech. If there are ghosts, one might ask: where are places with no ghosts? There are none. This world has existed for so long, with people dying and being reborn; there are many places believed to be haunted. By making such statements, we need to be cautious. Perhaps we do not have malicious intent, merely seeking attention, but we are still causing harm through our words.

Or when dining at a restaurant, if someone shares that the food is bad or advises against entering a specific restaurant, this reflects poorly on us. The result is that others may avoid that establishment, which is also harmful.

Therefore, keeping precepts is not merely about reciting rules. We must carefully observe whether our actions violate these precepts, with mindfulness and wisdom.

Even small matters can cast a shadow over the heart. For instance, if we continuously express that a place feels wrong, we might end up feeling haunted, when in fact it is our own mind that disturbs us, not ghosts. We must be cautious! If we keep our precepts well, we will be good in the present and the future, ultimately reaching Nibbana, which is the best outcome.

Being good in the moment makes us trustworthy. If we are honest in business, the result is that people will trust us. Conversely, if every word we speak is a lie… for example, if we aspire to be a prime minister while lying with every word, seeking applause in one place while saying something different in another. This situation is common today, as documented online, where many are deceitful. The question is: are we trustworthy? No.

Thus, without keeping precepts, we lose credibility in society. If we come to practice, our minds will become restless. I have seen individuals whose every word is a lie; they may not feel guilty while deceiving others, and afterward, they might not even realize they are lying. When they practice, they are essentially practicing deceit. They may seem to meditate, but their hearts are not concentrated or peaceful, because the hearts of deceitful people are restless, and this bad karma will manifest and bear fruit.

In the Buddha's time, there was a child named Panawana who loved to talk and would often tease this monk or that monk. The Buddha had to remind him not to break the fourth precept. Breaking the fourth precept does not only refer to lying; even joking at the expense of others counts as a breach.

If we earnestly keep our precepts, our minds will easily concentrate during meditation. If we are strong in stillness, we can even develop supernatural powers, not just stillness alone. However, if our precepts are broken, our meditation practice will decline. A clear example of this is Devadatta. Once his precepts were broken, his previously strong stillness also deteriorated.

Therefore, keeping precepts allows us to be trustworthy in society, enabling us to live peacefully and happily. By not thinking of harming others, we cultivate happiness, which can be seen in the present. Another benefit is that practicing meditation becomes easier. When we keep our precepts well, we can reflect on the benefits of maintaining them for a longer period. When we recall how well we have kept a certain precept, our minds will immediately enter a meditative state, which arises from the mindfulness of keeping precepts.

In the Buddha's time, there was a monk whose fellow practitioners attained Arahant or Anāgāmī status, achieving significant breakthroughs. However, he could not find peace, and his heart was restless. In despair, he took a razor to harm himself. Just before he died, he thought: have I truly gained nothing since ordaining? This was not true! During his time as a monk, he kept his precepts very well. His fellow practitioners had never criticized him for breaking precepts, nor had the Buddha. Upon reflection, he realized he had not broken any precepts. His precepts were impeccable—keeping precepts is also part of practice—indicating that he had practiced well, he just didn’t realize it.

Once he realized he had kept his precepts well without any deficiencies, his heart concentrated, and he understood that the body was dying. At the moment of death, he attained Arahant status because he recognized the body as impermanent, suffering, and non-self; he understood that whatever arises must cease; he understood the nature of suffering, and ultimately he attained Arahant status.

Other monks went to ask the Buddha: this monk committed suicide; which level of hell will he descend to? In the past, monks liked to have questions, not much different from us. After a loved one dies, we often seek out monks to ask: where did he go after death ?Sometimes the Luang Por would respond, “Where did he go while alive? How would I know where he goes after death?” If the relationship was closer, Luang Por would further explain: “He will follow his karma; one must look at the present lives he led and see what good or bad deeds he accumulated.”

Thus, the monks asked the Buddha: what level of hell will the suicidal monk descend to? The Buddha said: he did not descend into hell; he attained Arahant status just before he passed away, and only after becoming an Arahant did he die.

See? The benefits of keeping precepts are not trivial. Keeping precepts until the very last second of life is significant. He had a slight deficiency in precepts—by committing suicide—but at that moment, it was merely pain; he did not die. Was suicide a bad kamma? Yes, it is a bad deed. However, since he attained Arahant status first, the negative karma could not catch up with him.

Therefore, we must sincerely keep the five precepts; this is not a small matter. It requires great care and attention. To keep our precepts well, we must have mindfulness that protects the heart. If we do not have mindfulness to protect the heart, it is impossible to keep precepts well. If we have mindfulness protecting our heart, then whenever defilements arise, we must know them in a timely manner. We should continuously train ourselves to know.

Initially, during training, we might only recognize coarse defilements, which must be quite strong for us to notice. Through continuous training, day after day, we will begin to recognize even subtle defilements as they arise.

In the beginning, we might notice when defilements manifest on our body or through our speech. We must know in a timely manner. When we read our mind and become more refined, we will be able to recognize the defilements behind our thoughts, which is very important. If we have mindfulness and can quickly recognize the defilements behind our thoughts, our body, speech, and mind will become pure, and we will no longer break precepts.

When we act poorly with our bodies or speak harmfully, the heart becomes corrupted first before the actions follow. Therefore, we should not solely focus on body and speech; that would be exhausting. Instead, we should address the root: have mindfulness that protects our hearts, observe the heart, and know it in a timely manner. What defilements arise in the heart, we must recognize in a timely manner. There is no need to stop  defilements or suppress them. We do not need to say: “Don’t arise, don’t get angry, don’t be sad…” We cannot stop them because everything is non-self, and all phenomena are non-self.

We might want to stop the heart from being angry or feeling inferior, but that is impossible. However, we can have mindfulness to recognize our hearts and train ourselves to be aware.

Initially, we can only perceive coarse defilements. Once we notice we are about to lash out, we recognize that it is because we just got angry and lost focus. At least we begin to realize when we have made a mistake, recognizing that we were unkind to someone.

When we pursue someone romantically, in today’s equal society, women may also pursue men. We must observe our motives; when we pursue someone, it often leads to deception. If we closely observe, we realize that it is not genuine; it is all about mutual deception.

If we observe finely, we can recognize in a timely manner. Defilements arise constantly, controlling our actions and speech. The mind kamma come first, followed by bodily and verbal kamma. If our mind kamma are good, our bodily and verbal kamma will naturally improve.

Thus, we need to train ourselves to observe our hearts, continuously knowing our hearts. When we see someone or think of something, if greed arises, we recognize it in a timely manner, and greed will dissipate; when we see someone or hear something that triggers anger, we recognize it in a timely manner, and anger will dissipate. Our precepts will strengthen, and at that moment, stillness will arise.

---Luang Por Pramote 

有學者審閱多份研究， 總結出喝酒越多就越大機會會得前列腺癌。

如果已經患上前列腺癌， 喝酒會加重病情、讓癌症更加致命 ( Amanda J Macke et al., 2022)

男人最痛

Scholars have reviewed many studies , and concluded that the more alcohol one consumes, the greater the chance of developing prostate cancer.

If one already has prostate cancer, drinking alcohol can worsen the condition and make the cancer more fatal (Amanda J Macke et al., 2022).

This is what Men suffer the most

《Just one drink!》

Devotee:What's wrong with a glass of wine? you know, I am not getting drunk.

Ajahn Suchart: well. What's wrong with one glass of wine, is that it will lead to more glasses of wine

That's why you have alcoholic synonymous right?

That is because you start with just one drink. Because one drink will lead to the second , the third and fourth; and eventually come to addiction.

So be safe is just not to touch it alone. Because you never know when to stop once you start to take one drink. And you say, ' oh, one drink nevermind. But then another drink will be ok also'

《就一杯酒！》

信徒：喝一杯葡萄酒有什麼問題？你知道，我才不會醉呢。

阿贊蘇查：嗯，喝一杯酒的問題在於，它會導致更多杯的酒。

這就是為什麼你會有酒精成癮的問題，對吧？

因為你是從一杯開始的。一杯會導致第二杯、第三杯和第四杯；最終會導致上癮。

所以，最安全的方式就是完全不碰它。因為一旦你開始喝一杯，你永遠不知道何時才能停下來。你會說，「哦，一杯酒沒關係。但再來一杯也可以。」

喝酒現在過時了

Out 了

現在潮流是喝茉莉花茶

喝酒只會越喝越弱， 醉到趴在地上

喝茉莉花茶只會越喝越強， 喝到壓在趴在地上的酒徒。 K.O. 

Image cred. To @threesmallfriends

利申： 這個牌子應該只在中國內地買到， 而內地人用不到 Facebook / IG 所以沒有幫他們賣廣告 

Of Course Psychiatrist could hardly cure any patients

Many psychiatric illnesses are due to the kamma of drinking alcohol and taking recreational drugs (AN8.40)

This kamma leads to a lack of mindfulness.

A lack of mindfulness means an uncontrolled mind , which equals madness or being intellectually-challenged

Many people suffer from emotional disturbances which soon turns into psychiatric illnesses.

What is the root cause of suffering? Selfish cravings

How to eliminate suffering? by eliminating selfish cravings

How can one eliminate selfish cravings? By the noble eightfold path ; which boils down to precepts, stillness and wisdom.

This is the four noble truth

How can psychiatrists teach patients about mindfulness and the four noble truth; when they have never heard of it , or even drowned in sufferings themselves?

精神科醫生當然幾乎無法治療任何病人啦

許多精神疾病都是由於飲酒和吸毒的業力所致（AN8.40）。

這種業力導致正念的缺乏。

缺乏正念意味著心不受控制，這等同於發了瘋或智力障礙。

許多人受到情緒困擾，最後演變為精神疾病。

痛苦的根本原因是什麼？自私的渴望。

如何消除痛苦？通過消除自私的渴望。

如何消除自私的渴望？通過八聖道；這最終歸結為戒、定和慧。

簡而言之就是四聖諦。

精神科醫生如何能教病人正念和四聖諦呢？當他們自己從未聽說過，甚至自己也沉浸在痛苦中呢？

video:

https://www.facebook.com/100077004031206/videos/1151930236611341/?__cft__[0]=AZWtxadXa51Ng5va3_VCStMq188ocO8XREX9UATEc6LT-4Tf3dydAY06w7rf95OkmKGhxH9SyfWofuvsiayj0tJ2CmqTzjSknoYesLXLDv4EVfPqDwAguTio-1WTbnqWB5QPUMnZY2Gg9Jhr_0ASWHHEsQlhd4fdtftJfGNAFGtsfgI8w5Lr1yBN9zCR71z4nQUI8xgoiXIC56RlToN-0KcS&__tn__=%2CO%2CP-R

基本上如果一個人喝酒的話

是信不過的

我們不可以和他說任何秘密， 因為他一喝醉便有機會爆出來

我們也不可以交重任給他， 因為他傾向於沒有正念、沒有智慧； 正念一不強，智力不會高， 也不會知道什麼應該做， 什麼不應做；總會把東西搞到一團糟

沒有正念的他們傾向於傷害自己、傷害他人， 我們被傷害的風險很高

所以和會喝酒的人一起是不會有安全感的

如果我們希望獲得別人的信任， 能堪大任

便不要喝酒吸毒， 傷害自己的正念

Basically, if a person drinks alcohol, they are untrustworthy.

We cannot share any secrets with them, because once they get drunk, there's a chance they will spill it.

We also cannot assign important tasks to them, because they tend to lack mindfulness and wisdom. When mindfulness is weak, intelligence will not be high, and they won't know what should or shouldn't be done; they will always end up making a mess.

Without mindfulness, they tend to harm themselves and others, and the risk of us getting hurt is very high.

So, being with someone who drinks will not bring a sense of safety to ourselves

If we hope to gain the trust of others and be capable of important responsibilities, we should avoid drinking and using drugs, as it harms our mindfulness.

《如何辨別一個人是否真的有戒》

在隆波帕默弘法早年，不斷有人攻擊他；有人甚至指控他破戒。大長老於是召來隆波，隆波一進來，大長老便大概說，隆波可以回去了，有那麼圓滿的正念/這樣程度的正念；是不會破戒的。（大概意思是這樣，如果有出處請提供，謝謝）

Luang Pu Boonsong 也曾說：【一個聖者，他們的生活方式，他們的正念，正知，我們是可以去知道的】

為什麼？ 當一個人的正念越強越密集， 他們清醒的時間就越多；煩惱和迷亂的時間就會越少。

當正念強到一個水平，根本不可能會破戒。因為正念總是能夠及時識破一些粗重推動我們去破戒的煩惱。

所以另一個判別的標準，就是那人的煩惱水平。基本上如果一個人整天都充滿淫欲、貪婪、妒忌、吝嗇等等的煩惱，而且很強烈，就算他們說他們有戒，但也幾乎等於沒有。因為正念的水平不足以維持戒律。只需要一些細微的刺激，就肯定會違反戒律了。

一個有圓滿戒律的人 ，也必然是一個較常人細心、 心思細密的人。為什麼？因為正念很密集、心非常清醒清晰。正念是什麼？正確的憶念。所以他們的記憶力也會很強；許多關鍵的細節他們都能及時憶起；讓他們考慮事情會很周全。 例如 Ajahn Suchart 那樣，每星期二的國際 Zoom 問法環節，他幾乎都能準確地記住每一個信徒所在的國家，記憶力是非常棒的！ Ajahn Golf 做事也是非常細心的，如果信徒到訪他的寺院；就算有許多東西做，也不會忘記要照顧他們。而且Ajahn 考慮事情也非常周全

一個越有戒、 越有道德的人，一定是一個有責任感的人。Ajahn Golf 曾說：【當這個正念很差、很弱的時候，人才會去作惡業，才會去行惡。】

【一個凡夫的正念，是對自己內心的情緒付不了責任的。】

【一個人如果一失念、無正念，就不會對這個社會和自己負責任 

當生起了正念之後，就會有責任感。 】

當然，這些只是一個大概的衡量標準。衡量自己好了。因為如果我們胡亂衡量別人，萬一錯了，就惹來一身罪業了😂 

"How to Determine if a Person Truly has Precepts"

In the early years of Luang Por Pramote's Dhamma Propagation , he faced continuous attacks; some even accused him of breaking precepts. An elder then called Luang Por in, and upon his arrival, the elder remarked that Luang Por could leave, as someone with such perfect mindfulness would not break precepts. (This is only a general account ; if there's a source, please provide it, thank you.)

Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老also said: "We can know a saint by their way of life, their mindfulness, and their right understanding ."

Why? As a person's mindfulness becomes stronger and more concentrated, their moments of clarity increase, while their moments of confusion and restlessness decrease.

When mindfulness reaches a certain level, it becomes impossible to break precepts. Mindfulness can always recognize coarse defilements that urge one to break precepts in a timely manner.

Another criterion for judgment is the level of a person's defilements. Essentially, if someone is filled with lust, greed, jealousy, stinginess, etc., throughout the  day, and these defilements are strong, then even if they claim to observe precepts, it is almost equivalent to not having them at all. Their level of mindfulness is insufficient to maintain the precepts, and even slight stimuli can lead them to violate them.

A person who fully observes precepts is also likely to be more meticulous and thoughtful than an average person. Why? Because their mindfulness is dense, and their mind is very clear. What is sammasati (right mindfulness)? It is equivalent to right remembrance. Thus, their memory is strong; they can recall many key details promptly, allowing them to consider matters thoroughly. For example, Ajaan Suchart Abhijāto: Dhamma for the Asking, during the weekly international Zoom Q&A sessions, can almost accurately remember the country of each devotee—his memory is remarkable! Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ is also very attentive; if devotees visit his monastery, he will not forget to take care of them, even with many tasks at hand. Additionally, Ajahn is very thorough in his considerations.

A person with strong precepts and morality is certainly a responsible person. Ajahn Golf once said: "When mindfulness is poor and weak, a person will engage in unwholesome deeds and act evilly."

"A common wordling's mindfulness cannot take responsibility for their inner emotions."

"If a person loses and lacks mindfulness , they will not take responsibility for themselves or society. When mindfulness arises, a sense of responsibility follows."

Of course, these are just general measures.  Please only assess yourself. Because if we recklessly judge others and are wrong, we might incur much negative kamma! 😂 

In fact, whether our precepts are firm can be checked by ourselves.

How to check? Imagine different scenarios:

1.If someone offers us one billion dollars and asks us to kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/speak harshly/sow discord/say meaningless nonsense at inappropriate times, would we break our precepts?

2. Would we be afraid of being laughed at, slandered, or having our reputation damaged, and thus kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/sow discords/speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma?

3. If we do not break our precepts, we cannot meet new friends and will lose friendships. Would we then break our precepts?

4. If someone threatens us with grades, expulsion, or job termination, or tempts us with our dream job, would we kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/sow discords/speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma?

5.Would we kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/sow discords/ speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma to gain or maintain power?

6.When faced with setbacks, losing most of our wealth, failing in business, losing family, or being disfigured, would we kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/sow discords/ speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma?

7.Would we kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/ sow discords/speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma because of attractive sexy boys and girls?

8. If someone kills our spouse, parents, family, or relatives, would we then kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/ sow discords/ speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma?

9. If someone belittles us, would we kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/ sow discords/ speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma out of spite?

10. If someone threatens to lock us in a room filled with cockroaches and insects, would we comply and kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/ sow discords/speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma?

11.If someone threatens to torture us with electric shocks, water torture, amputations, pouring boiling water or acidic liquids on us, would we comply and kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/ sow discords/ speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma?

12.If someone wants to kill us, would we then kill/steal/engage in sexual misconduct/lie/drink alcohol/use drugs/ sow discords/speak harshly/say meaningless nonsense/covet others' possessions/harbor resentment and jealousy/wish to harm others/deny karma?

If just thinking about these scenarios makes us unable to uphold the Five Precepts and Ten Wholesome Deeds, then when faced with real situations, we are likely to break them.

If we can abandon all external possessions, bodily organs, and even life itself to uphold our precepts, then we truly possess perfect precepts and the noble qualities of a saint. 

其實我們的戒是否穩固，自己檢查就可以了

怎樣檢查？想像一下不同的情景：

1.如果有人給我們十億美元，叫我們殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話；我們會破戒嗎？

2. 我們會怕被人取笑、說是非、形象受損，而殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎？

3.如果我們不做破戒，就會沒有朋友，失去友誼，我們會破戒嗎？

4.如果有人以分數、開除學籍、解僱來威迫，以夢寐以求的工作崗位來利誘；我們會殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎？

5.我們會為了爭取權力，維持自己的權力而殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎？

6.遇到挫折、失去大部份財富、生意失敗、妻離子散、要毀或已毀我們容，我們會殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎？

7. 我們會因為性感美女俊男，因為好色而殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎？

8.有人殺我們妻兒、父母、家人、親戚，我們會因此而殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎？

9.有人貶低我們，我們會因為意氣之爭而殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎？

10. 有人要關我們進佈滿蟑螂，昆蟲的房間，威迫我們殺殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎；我們會順從嗎？

11.有人要對我們施以酷刑：電擊、水刑、截肢、淋鏹水；威迫我們殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果；我們會順從嗎？

12. 有人要殺了我們，我們會因此而殺生/偷盜/邪淫/妄語/飲酒吸毒/尖酸刻薄語/離間別人/說不適時沒有意義的廢話/想佔有別人的東西/怨恨妒忌想傷害別人/否定因果嗎？

如果這樣想一想已經敗在這些情景底下，不能保全五戒十善業；那麼真的發生時，也必然會破戒。

如果為了保全戒德，連一切身外物、肢體器官、生命也可以捨棄；那就等於擁有圓滿的戒，具有聖者高尚的特質。 

" Mental Aspect in the Ten Wholesome deeds"

The wholesome mental conduct consists of three aspects:

Non-greed: not desiring to possess what belongs to others.

Non-anger: not harboring resentment, jealousy, or the intention to harm others.

Right view: having an understanding in line with Dhamma, which is the belief that good deeds result in good outcomes and bad deeds result in bad outcomes; one will neither think nor dare to commit wrongdoing openly or secretly, whether in front of others or behind their backs.

---  Luangta Siri Indasiri - 龍達斯列 - Tham Pha Daeng Pha Nimit Temple

video red. to 寬熾良緣 ：

https://www.youtube.com/watch?v=r3WMZQPxw8E

《十善業中意業部分》

善的意業有三樣

第一，不貪，不想得到（屬於）別人的東西

第二，（不嗔），不怨恨、妒忌、想傷害別人

第三，有正見，如法的見解，即是相信善有善報，惡有惡報；不會想、也不會敢在明或暗的地方；別人的面前或背後作惡

---Luang Ta Siri

影片red. to 寬熾良緣 ：

https://www.youtube.com/watch?v=r3WMZQPxw8E

有誰人對自己的戒德很有信心的？

有誰人一直以來都沒有破戒？

噢，千萬不要疏忽大意。或許只是未遇到讓您破戒的因緣而已。

這幾年緬甸的KK詐騙園區很有名，就是專抓人綁架人去幫自己做詐騙。

噢，如果我們不肯詐騙，那就罰做掌上壓。

不從的話就罰站。

不從的話就被狠狠地打，打至出血

不從的話就電擊我們

不從的話就施以水刑，只讓我們露頭出水面，一彎下身就溺水，不能睡覺不能休息

不從的話就斬斷我們的手指

不從的話就閹了我們

不從的話就殺了我們

噢，朋友，想想以上的情景，

我們能守得住不殺生，不偷盜，不邪淫，不說謊詐騙，不飲酒吸毒，不離間語分化別人詆毀別人，不粗惡語說傷害別人的話，不說廢話無意義的話，不在心中貪取別人的東西，心裡不想傷害人，還相信因果嗎？

現在守得住，可能被打時就守不住乖乖去詐騙了

假如我們殺生，偷盜，邪淫，說謊，飲酒吸毒，離間，粗惡語，說無意義沒有利益的話，貪求別人的東西，心中傷害別人，否定因果；

能讓我們得到10個億，成為高官；雖然有老婆，但可以秘密地和眼前脫了衣服的火辣女人性交；讓我們可以奪回一百萬的騙款，不會失去金錢，地位，權力，名譽；讓我們避過是非。

噢，這時我們會不會破戒？

還是不要對自己太有信心，時時考慮以上的情景，看看自己會不會破戒吧。

當我們透過禪修，暫時放下對世間的執著，那麼誰人也不能以金錢，名譽，地位，權力去誘使我們破戒

當我們透過禪修，暫時放下對身體的執著，那麼誰人也不能以女人誘使我們破戒，不能恐嚇要讓我們殘廢，殺掉我們來迫使我們破戒

當我們透過禪修，暫時放下對心和自我的執著，那麼誰人也不能以輕視的方式，尊重的方式使我們的心自大自卑，而迫使我們破戒

當我們透過禪修證到初果，任誰，就算是鬼神，也永遠不能使我們破戒了

video cred. to Channel C HK

https://www.youtube.com/watch?v=7fpl06wgwIk&rco=1

photo cred. to 香港01

"How Firm is Your Precept?"

Who is  confident in their moral precepts? Who has never broken their precepts?

Oh, do not be careless. Perhaps you just haven't encountered the conditions that would lead you to break them.

In recent years, the KK scam zone in Myanmar has become notorious for abducting people to engage in fraud. Oh, if we refuse to commit fraud, we are punished with harsh physical exercises.

If we still refuse, we are made to stand for long periods.

If we continue to resist, we are brutally beaten until we bleed.

If we do not comply, we are electrocuted.

If we still refuse, we face water torture, where we are only allowed to breathe above the water surface, but if we bend down even slightly, we risk drowning, with no sleep or rest allowed.

If we do not obey, our fingers are cut off.

If we refuse again, we face castration.

If we still do not comply, we are killed.

Oh, friends, think about the scenarios above. Can we maintain our commitment to not kill, not steal, not engage in sexual misconduct, not lie or deceive, not drink or take drugs, not sow discord or slander others, not use harmful or meaningless speech, not covet others' possessions, not wish to harm others, and still believe in kamma?

Right now, we might be able to hold our ground, but when faced with violence, we might give in and resort to fraud.

If we kill, steal, engage in sexual misconduct, lie, drink, take drugs, create discord, use harsh language, speak meaningless words, covet what belongs to others, and wish harm upon others, denying karma;

If these actions could bring us a billion, make us high officials; even if we have a wife, we could secretly have sex with a seductive woman before us; if we could reclaim a million from a scam without losing money; not losing status, power, or reputation; if we could avoid trouble.

Oh, would we then break our precepts?

Let’s not be overly confident in ourselves. We should constantly consider the scenarios above and see if we might break our precepts.

When we meditate and temporarily let go of our attachments to the world, no one can use money, fame, status, or power to tempt us into breaking our precepts.

When we meditate and temporarily let go of our attachment to the body, no one can lure us with women or threaten to disable or kill us to force us to break our precepts.

When we meditate and temporarily let go of our attachment to the mind and self, no one can belittle us or elevate us in a way that leads our hearts to pride or inferiority, forcing us to break our precepts.

When we meditate and achieve the enlightenment stream entry, no one, not even spirits, can ever lead us to break our precepts.

video cred. to

https://www.youtube.com/watch?v=m6qFCdHvYuI

DW News

<<如果真的持不到戒， 怎麼辦?>>

三藏經中的， 小部，鬼的故事3.7中，曾經記載了一個日間受苦， 晚上受樂的鬼。 

通常除了那些等候審判、等候再投胎的鬼是沒有什麼劇烈的苦樂外， 大部分的餓鬼都過著非常痛苦的生活。

但這隻鬼雖然在白天過著地獄的生活， 被狗鬼吞噬；居然能夠在晚間享受著像天神的生活， 為什麼會這樣呢？

原來他原本是一個很殘忍的獵人，沒有持戒的概念。他的朋友卻是一個虔誠的佛教徒。 他的朋友因為悲憫他， 所以叫他不要再殺生了! 但他因為習慣了作惡， 所以沒有聽進去。 後來他的朋友再想辦法： 反正他戒不掉殺生， 那就在晚上休息的時候持戒吧。 

誒， 這個他聽得進去。

有些人反問：晚上已經收工了，本身都已經不會殺生了， 再持戒有什麼意思？

從這個故事中可以看到， 確是有點意思!  

假如沒有作意要持戒， 那麼雖然晚上本身沒有殺生， 但也沒有戒， 也沒有任何功德； 因為戒是有機會作惡時刻意不為， 假如恰巧那天沒有休息， 便會在夜晚繼續殺生起來了。 但假如決意在某段時間內不作某些惡， 功德就此生起! 

在佛教來說， 五戒對於在家人是很基本的(五戒是1.不殺生 2.不偷盜 3.不邪淫 4.不妄語 5.不飲酒)。 但對一般人來說是很難做到的， 因為佛陀說， 世界上絕大部分人都沒有戒。(SN56)

最理想是從今天起， 一直持五戒直到死去。 因為沒有作惡的緣故， 所以未來生便不會有任何災禍。 也因為持戒的功德， 會得到種種快樂、種種美好的事物。

但假如真的不能持圓滿的五戒， 那怎麼辦？ 那便在你作惡的其他時候持圓滿的五戒。這樣的話，雖然你預了未來要遭受某些極端的痛苦， 但因為其他時間持五戒的功德， 你也會體驗某些快樂。

假如持不到五戒， 至起碼持四條戒

持不到四條戒， 至起碼持三條戒

持不到三條戒， 至起碼持兩條戒

持不到兩條戒， 至起碼持一條戒

不要因為無法做到圓滿的五戒， 就索性完全不持五戒。完全不持戒， 就沒有功德了。

假如要更多功德， 便也持十善業。 十善業是

1.不殺生 

2.不偷盜 

3.不邪淫 

4.不妄語 

5.不離間語

6.不粗惡語

7.不閒雜語

8.不貪婪：不會想佔有別人的東西

9.不瞋： 不會想別人受到傷害， 被打， 被殺， 消失

10. 保持正見： 相信因果， 相信過去未來世， 承認父母的恩德， 不否定有具有神通的人宣示過去未來世

這裡呼籲所有人都持這五戒十善業。 因為你持一分鐘， 就有一分鐘的功德， 持一天， 就有一天的功德。 最好當然不要破戒； 但假如破戒了， 雖然有惡業，但犯錯後立即再決意從今以後不再犯， 再持圓滿的五戒十善業， 那麼你的功德會繼續增長

誰想要更多的快樂？ 誰想要更多的功德？那就從這天起也持八戒!

八戒是

1. 不殺生

2. 不偷盜

3. 不淫(包括手淫)

4. 不妄語

5.不飲酒

6.不高廣床坐

7.過午不食

8. 不觀看歌舞劇來娛樂， 不裝飾身體。

假如你有心， 卻想過正常的社交生活， 便在要交際的時候捨某些戒， 在交際完再持圓滿的八戒。 那麼好過我們完全不持戒。 在某些時候持戒的話， 我們的功德也是會一直增長的! 但當然最好是完整圓滿地持了， 那樣功德就更加巨大。

有些人覺得在家人持八戒已經是終極了。

錯了， 在家人也可以持十戒!

十戒是八戒中， 把第八條戒分成兩條戒， 加上不持金錢戒。

試想想， 我們真的每天都要外出嗎？ 我們真的每天都要處理金錢嗎？ 

誒， 假如在必須要持有金錢的情況外再持十戒，又多了一層功德了， 是否很便宜？ 

其實這些戒條， 旨在約束我們的貪嗔癡。 例如佛陀禁止比丘們持有金錢， 是因為不想他們能夠隨意享受五欲。佛陀說， 假如容許比丘持有金錢， 那即表示五欲對他們來說也是適當的了(SN42.10)所以功德的大小取決於我們的心清淨的程度

因此我們會說，持戒在於心。只要心中決意不做某些惡業、享受某些五欲， 戒便在心中留下了印記， 功德由此而生

《持戒避免墮落惡道》

佛陀說，持戒的人，他們臨終時內心不會迷亂，而且能在死後投生善道（AN5.213）

這裡的戒是什麼呢？有人說五戒，有人說五戒十善業

但這裡更簡單，只需持一條原則，就是富有同理心，不傷害自己，不傷害別人,不讓人難受（SN55.7,MN61）;這就是戒

不要小看這條原則，五戒十善業就是這裡來的了

我們殺生、偷盜、邪淫、妄語、離間、粗惡、閒雜語、想奪取別人的所有物、怨恨妒忌別人、否定因果、不尊重別人；先讓自己內心灼熱煩惱，這是傷害自己；後傷害別人

我們喝酒吸毒，先傷害自己的正念與智慧；後讓人感到沒有安全感、作種種罪惡傷害別人；這也是傷害兩者。

任何惡意的念頭，過於貪婪的念頭、過於粗重的煩惱，都會因為我們持戒而被限制。 煩惱一稍微超過界限，立即被正念識破，不再讓煩惱滋生下去；因此有戒的人，他們的正念是大大強過一般人的。

很高要求的啊！

例如手淫大家覺得怎樣？

《默沙東診療手冊》就引用數據表示，97％男性和80%女性有進行過手淫的行為。曾經有人在馬來西亞問Ajahn Golf ,手淫有破五戒嗎？ Ajahn Golf 就說：【如果是在粗的層面來說，不算犯戒，因為我們沒有侵犯別人的妻子。男人來說，就是用手讓自己做這個手淫，沒有侵犯到別人的老婆和女兒。所以這個在粗的層面來說，沒有犯到五戒。

但在微細的層面來說，可能我們在手淫的過程當中，可能會想起別人的老婆，會想起別人的老婆。所以這一些會讓我們的五戒有所污染。】

我們會不會想我們的伴侶或者女兒被人幻想作他的性伴侶？

所以其實也不太理想

也譬如說，我們很生氣，心裡咒罵別人，卻沒有說出口。一般我們會說：‘誒，不用擔心，沒有破五戒。‘ 但細微來說，戒已經有污染了。如果是十善業來說，也破了不嗔恚的戒。

或者我們心裡傲慢、覺得自己高別人低、輕藐別人，或者炫耀自己。別人知道後必然會感到難過，妒忌，憤怒或者自卑的。這是沒有同理心囖～

但假如我們連這麼細微的惡意業也限制住，我們的正念將會非常強。心會很清明，就像一位聖者那樣。所以Luang ta siri 說如果我們有對三寶不動搖的信心，加上有這個五戒十善業，他就是第一類初果。如果以嚴格的標準來說，道果一旦還未在心中生起，還是凡夫。但他們的正念已經很貼近真正透過道果斷除三結的初果聖者了。

假如正念那麼強。臨終的時候心是不太可能會很混亂的，因為日常中已經一直保持高強度的正念了，通常臨終一念也會是具有正念，是善的。所以如果凡夫做到這樣，通常都不會墮落惡道。

有一次，有人跟隆波帕默做禪修報告，那位法友好像說怕下地獄。 然後隆波帕默便類似說，修到這樣，是不會下地獄的。

未必是說她是初果，可能是因為她的正念已經達到一個不可動搖的強度了。

大家可以檢測自己正念的強度，正念生起的頻率，而估計自己有多安全。

例如我們縱情於性愛，沉迷於感官享樂，心整日都迷迷糊糊一直散亂的，那麼就有些危險

這記載在AN3.130中：有一次，阿那律尊者去見佛陀，說自己以天界看見大多數的女人都墮落惡道，於是問具備哪幾法的女人會墮惡道

佛陀便回答說，

1.在午前時被吝嗇的心所纏而在家中，SN37.4義注就舉例解釋：例如煮飯做家務時兒子乞求母親能給他東西時，母親不願給

2.中午時被嫉妒所纏而住家。SN37.4義注就舉例解釋：在中午時女人被憤怒掌控，在家裏爭吵不果，便走到鄰居那裏爭吵。丈夫則坐在坐處看著

3.傍晚時被欲貪所纏而住家。 SN37.4義注就說那是從事性交。

不要只說女人，如果男人是這樣，應該都一樣。

如果和大家說有人是這樣，整天都被煩惱所籠罩，但死後上了天堂，大家會相信嗎？

有些阿比達摩論師說，初果聖者是不會妒忌和吝嗇的，是不是？ 大家證到告訴小編（笑）

一旦心的煩惱過強，就算我們說自己有五戒。其實也幾乎等於沒有。例如天天沉迷在性慾之中。這時送一個性感美女去誘惑他，就立即破戒了。

例如一個人非常貪心。他說自己有五戒。一旦以大額金錢來利誘他，應該殺生又可以，偷盜又可以，妄語又可以。 對嗎？（笑）

假如一個人嗔心很重，每天都發大脾氣。他說自己有持五戒十善業。 一旦送一個人去專門激他，應該多麼髒和尖酸刻薄的話也可以罵得出來了，對嗎？（笑）

所以不要看形式上的戒，要看我們心的正念水平，道德水平。

絕對不要疏忽大意。

有幾個看似不可思議的例子可以分享

1. 聽過有一位持戒的比丘。在無人的野外一直找不到水喝，身體渴，卻連心也跟著渴。結果帶著這股強烈的渴愛，而投生為餓鬼

2. 聽過曾經有位很慈悲，修行嚴格，常常施捨和幫助別人的出家人；因為臨終時生起不善心，所以死後竟投生為鸚鵡

3. 吉祥尊者提到有一位同修，他在臨終的時候，想起自己的妻子，還想著性行為，生起了很強的性慾。結果死後墮入地獄，之後當了畜生，再回來做人

4. 有位帕奧派系的禪修者，觀照到自己過去某一世是洋男。他是一位很富有又有才幹的慈善家，平時樂善好施，也慷慨捐助醫院濟世救人。他的壽命並不長，大約五十多歲左右就過世了，死後竟然投生做蜘蛛。為什麼慈善家死後居然會投生在畜生道呢？原因是因為當他臨終最關鍵的時刻，陪伴在他身邊無知的嬌妻帶著悲痛難捨的心境搖晃他的身體。此時，他能感受到來自愛妻的負能量入沁身體，導致過去所造的善業都無法憶起，而呈現在眼前的‘死亡之相’竟是過去在年輕時與妻子歡好的影像。夫妻之事總是充滿貪欲，看到這一幕，他的心閃過一個念頭：希望我以後能夠有很強壯的生命。帶著貪欲的不善心，這位慈善家臨終的心路過程緣取這種不善的‘死亡之相’為目標，結果下一世投生為一隻很有力量的大蜘蛛了。

所以不要沉迷於世間的任何事物，限制自己的貪嗔癡，保持高強度的正念；這樣會比較安全。如果我們能讓道果生起在心，證到初果，那就100% 安全了。

還未證到之前不要放逸啊！ 

"Avoiding Downfall to the lower realms through Keeping Precepts"

The Buddha said that those who keep precepts will not be confused at the time of death and can be reborn in good realms (AN 5.213).

What are the precepts here? Some say the Five Precepts, others mention the Ten wholesome Deeds.

However, it can be simpler: just adhere to one principle, which is to have empathy, not to harm oneself or others, and not to cause discomfort to others (SN 55.7, MN 61); this is the essence of the precepts.

Do not underestimate this principle; the Five Precepts and Ten Wholesome Deeds stem from it. If we kill, steal, engage in sexual misconduct, lie, create discord, say harsh words, say nonsense; greed for other’s property, or harbor hatred, jealousy, deny kamma, or disrespect others, we first generate internal heat and defilements, harming ourselves; then we harm others.

When we drink alcohol or use drugs, we first damage our mindfulness and wisdom, subsequently making others feel unsafe and committing various sins that harm others; this also harms both parties.

Any malicious thoughts, excessive greed, or heavy defilements will be restricted by our adherence to precepts. Once defilements slightly exceed their limits, they are immediately recognized by mindfulness, preventing further growth of defilements; thus, those who keep precepts have mindfulness that greatly surpasses that of ordinary people.

It is quite demanding! For example, what do people think about masturbation? The "Merck Manual" cites data indicating that 97% of men and 80% of women have engaged in masturbation. Someone once asked Ajahn Golf in Malaysia whether masturbation breaks the Five Precepts. Ajahn Golf replied: "In a coarse sense, it does not break the precepts, as we are not infringing on someone else's wife. For men, using their hands for masturbation does not involve someone else's wife or daughter. So, in a coarse sense, it does not violate the Five Precepts.

However, on a subtle level, during masturbation, one might think of someone else's wife. Such thoughts can pollute our Five Precepts.’’

Do we want our partners or daughters being fantasized about as sexual partners by others?  So this is not so good ,right?

Similarly, if we are very angry and curse others in our hearts without saying it aloud, we might think, "Oh, it's okay; I haven't broken the Five Precepts." But on a subtle level, our precepts have already been polluted. If we consider the Ten Wholesome Deeds, we have also violated the precept of not harboring ill will.

Or if we feel prideful, consider ourselves superior to others, belittle them, or show off, others will undoubtedly feel sad, jealous, angry, or inferior. This shows a lack of empathy.

However, if we can restrict even such subtle malicious will, our mindfulness will be exceptionally strong. Our minds will be clear, like that of a saint. Therefore, Luang Ta Siri stated that if we have unwavering faith in the Triple Gem, along with the Five Precepts and Ten Wholesome Deeds, we are the first kind of stream-enterer. Strictly speaking, if the path has not arisen in the heart, one is still ordinary beings. Yet their mindfulness is very close to that of true stream-enterers who have cut off the three fetters.

If our mindfulness is that strong, during the time of death, our minds are unlikely to be chaotic, as we have maintained high-intensity mindfulness throughout our daily lives; typically, our final thought will be mindful and good. Thus, if an ordinary person achieves this, they usually will not fall into lower realms.

Once, someone reported her meditation progress to Luang Por Pramote that she feared falling into hell. Luang Por Pramote replied that if one practices to such an extent, they would not fall into hell.

This does not necessarily mean she is a stream-enterer; it could be because her mindfulness has reached an unshakeable intensity.

Everyone can assess the strength of their mindfulness and the frequency of its occurrence to estimate their safety. For instance, if we indulge in sexual pleasure and become obsessed with sensory enjoyment, our minds are scattered and confused all day, which poses some danger.

This is recorded in AN 3.130: Once, the venerable Anuruddha went to see the Buddha and said that he saw in the heavenly realm that most women had fallen into lower realms. He then asked what qualities would lead women to fall into lower realms.

The Buddha replied:

1. In the morning, being entangled by stinginess at home. SN 37.4 explains that when cooking or doing housework, if a son asks his mother for something, and she is unwilling to give.

2. In the afternoon, being entangled by jealousy at home. SN 37.4 explains that in the afternoon, if a woman is dominated by anger and quarrels at home without resolution, she goes to the neighbor's house to argue, while her husband sits by watching.

3. In the evening, being entangled by lust at home. SN 37.4 states that this involves engaging in sexual intercourse.

Do not only say this about women; if men behave this way, it should be the same. If I tell you that someone lives under this intensity of defilements all day but goes to heaven after death, would you believe it?

Some Abhidhamma scholars say that stream-enterers do not harbor jealousy or stinginess, is it right? If anyone has attained, please let me know (laugh).

Once the defilements of the mind become too strong, even if we claim to keep the Five Precepts, it is almost equivalent to not having them at all. For example, if someone is obsessed with sexual desires, sending a seductive woman to tempt him will immediately lead to breaking the precepts.

If a person is very greedy and claims to keep the Five Precepts, once offered a large sum of money as temptation, they might kill, steal, or lie without hesitation, right? (laugh)

If a person has thick defilement of anger, and loses their temper daily, claiming to keep the Five Precepts and Ten Wholesome Deeds, sending someone to provoke them will likely result in them using the dirtiest and most cutting words, right? (laugh)

Thus, we should not just look at the formal aspects of the precepts; we should consider the level of our mindfulness and moral standard.

Absolutely do not be negligent.

There are a few seemingly unbelievable examples to share:

1. I’ve heard of a precept-keeping monk who was in an uninhabited wilderness and could not find water to drink. His body was thirsty, and his heart was thirsty as well. As a result, he was reborn as a hungry ghost due to this intense craving.

2. I’ve heard of a compassionate and strict practitioner who often gave and helped others; however, at the time of death, he was masked by defilements and was reborn as a parrot.

3. The Venerable managala mentioned a fellow practitioner who, at the time of death, thought of his wife and had strong sexual desires. As a result, he fell into hell and was reborn as an animal before returning as a human.

4. There was a meditator from the Pa-Auk tradition who realized that in a past life, he was a foreign man. He was a wealthy and talented philanthropist, known for his generosity in donating to hospitals and helping others. His lifespan was not long; he passed away around fifty. After death, he was reborn as a spider. Why did this philanthropist end up in the animal realm? The reason is that at the crucial moment of his death, his ignorant wife, filled with sorrow, shook his body. At that moment, he felt her negative energy entering his body, causing him to forget his past good deeds, and what appeared before him as his "death image" was a memory of his youthful pleasures with his wife. Marital affairs are always filled with greed; seeing this scene, a thought flashed in his mind: "I hope I can have a strong life in the future." With this greedy and unwholesome thought, the philanthropist's mind at death focused on this unwholesome "death image," resulting in his rebirth as a powerful spider.

Therefore, do not indulge in worldly matters; limit your greed, anger, and ignorance, and maintain high-intensity mindfulness; this is safer.

If we can let the the path and fruit arise in our hearts and realize the sotapanna, then we will be 100% safe. Do not be negligent before realizing it! 

說是非即是在別人背後數說別人的不是，詆毀別人，批評別人，評論別人

這其實是愚蠢的表現。

這屬於離間語的表現。因為別人一聽見我們詆毀那個人，心裡立即失去了對那人的喜歡。

當這些負面的話傳到當事人或他朋友的耳朵裡，他肯定會怨恨我們的。

當怨恨我們，他很自然也會在我們背後說我們是非，挑剔我們。和他的朋友一起取笑我們。

我們繁榮的時候他們便想毀掉我們

我們有財富的時候，他們便會想要讓我們破產

我們有伴侶的時候，他們便會想要拆散我們，誘惑我們的伴侶和別人通姦

我們有地位的時候，他們便會想拖垮我們

我們有影響力的時候，他們便會想毀壞我們的名聲權力

我們有功德的時候，他們便會想壞我們功德

我們落魄的時候，他們便會踩多一腳

因為說是非是作為敵人的表現。當我們成為了別人的敵人，別人也很自然會成為我們的敵人。這是為自己惹上麻煩和敵人的愚蠢行為。

這個業力來得很快，說人是非，然後轉個頭來便會被人說是非了。

心夠清的話，大家會看到，那些喜歡說是非的人；本身自己也有許多是非纏身。

別人做錯了，傷害了您；假如我們反過來怨恨他，傷害他，說他是非；佛陀說，我們比他更邪惡。

隆波甘哈也說：‘那些批評別人的人，說這個人不好，那個人不好。他們基本上喪失了他們的心智。當我們專注在別人的過失，我們也成為了他們負面的同伴，不是嗎？’

善惡皆生於心。說是非的背後是什麼心？ 妒忌，憤怒，不滿，生氣。 這時我們比他更差，我們是真正的大惡人。

我們以為自己是正義超人？不，我們只是一介流氓而已，我們只是愚蠢的人而已。

說是非的時候，第一個心苦的就是我們自己。所以說是非是愚蠢的行為

《關於不閒雜語戒》

關於不閒雜語戒，很多人都不太知道定義。究竟怎樣才為之閒雜語呢？

Ajahn Golf 就說，【那是不說沒有意義的廢話；不讓我們的心被一大堆無益、無聊的說話耽擱。】

又說：閒雜語【就是講那些廢話，沒有意義，沒有用處的話】

有人問到，講政治算嗎？ Ajahn Golf 回答：【關於政治，如果講出來是讓我們的心卡住不舒服，還是講了那些政治之後跟別人意見不同，生起爭吵的，他也不會講。不是說什麼也不能講，只是講修行而已，不是這樣。而是他不會講那些沒有利益，益處的話。還是他講出來是有損他們內心的平靜，有損他們梵行

好像比如食物，如果我們去供僧的話，我們是可以講起的。因為初果他們想要做供養。就是他講的話，是適當的。如果是初果的聖者，他是有一定的正念跟智慧，知道什麼是應該講，什麼是不應該講。什麼是講得太過了，就不會講。】

說笑算是閒雜語嗎？ Ajahn Golf 說：【只要他講的不會傷害到別人，然後誰是跟初果的人相處，他是會越感到舒服跟快樂的。他不只是跟人講笑話而已，有時連狗也會跟他講笑。因為初果他的心已經是心好，他的心已經是善良的，但是他所講的話，他的講笑不會太過分，不會過了火，他是有一個限制，圍欄一樣的。】

如果根據經典，佛陀是這樣解讀閒雜語的：

就是在

1. 不適當時機說話

2. 說不是事實的話

3. 說沒有意義的話 （複註：沒有理由，沒有用的）

4. 不如法的話（【複註：不說實相。】 例如說條件組合的東西是常的，我或我的，快樂的。說身體是乾淨的。也說一些違反因果的話）

5. 不如律的 （例如說或鼓吹違反五戒十善，違反道德的話）

6. 說不值得收藏的話

7. 說沒有理由的話

8. 說沒有邊界的話（複註解釋：說話時原本要說這個主題，但越說越遠，直到完全不相關。說話沒有節制）

9. 沒有利益的話 （  AN4.22義注：關於世間或出世間的利益）

很複雜，很難掌握？ 如果不懂得怎樣去辨別，不用怕， 佛陀就在SN55.7 中教導：閒雜語是我們自己不喜歡聽，別人也不喜歡聽的話。

再不懂得怎樣分？我們心一定先好，才會說好話。 心一定變壞，才會說不好的話。

就像Ajahn Golf 說，（我們就不要說）【心卡住不舒服】（的話）

哪一些話是讓心灰蒙，沉重，散亂，連自己也覺得無聊的；那就不要說。

《說謊的過患和果報》

不知道大家有沒有這樣的經歷？

許多人常常投訴：在職場上明明自己已經很努力用心去工作， 但有些同事不知是看不到還是怎樣，就是會四處造謠，說自己偷懶沒有工作。

最近有奧運選手奪冠了，然後就有人在網上造謠說，‘要好好感謝你的教練，今晚在床上記得帶套’。 後來那位造謠者被警察拘捕了。

我們總會遇上一些明明自己沒有做，但卻被人誣告的事情。

這背後，其實是有因有由的。

佛陀說，假如誰說妄語，當這個業在臨終時成熟，他就會墮落地獄，餓鬼，畜生道。當這個業差不多消完，他再來做人時，最輕的果報時，他會遭遇不實的誹謗。(AN8.40)

說謊妄語真的是一個大家都很常犯的罪過。雖然知道持這個戒有難度，佛陀偏偏把它納入五戒之內。這是因為佛陀看到妄語的嚴重性與後果。 

認識羅侯羅尊者嗎？ 他是佛陀的兒子。 

在他還未成為阿羅漢，還是小孩的時候，他特別喜歡說謊作弄別人。

佛陀知道後，找到一個機會，在水容器中留置少量殘留水後，便召來了年少的羅侯羅尊者。

佛陀問他：「羅侯羅！你看見留置在水容器中這少量殘留水嗎？」

「是的，大德！」

佛陀繼續說：「羅侯羅！凡故意妄語而沒有羞恥的人，他們的沙門性是這麼少量的」

之後佛陀倒除少量殘留水，然而再問羅侯羅尊者：

「羅侯羅！你看見倒除的少量殘留水嗎？」

「是的，大德！」

「羅侯羅！凡故意妄語而沒有羞恥的人，他們的沙門性就這樣被倒除」

之後，佛陀倒置那個水容器後，再問：

「羅侯羅！你看見這個倒置的水容器嗎？」

「是的，大德！」

「羅侯羅！凡故意妄語而沒有羞恥的人，他們的沙門性就這樣被倒置。」

那時，世尊立起那個水容器後，再問：

「羅侯羅！你看見這個空無的、空虛的水容器嗎？」

「是的，大德！」

「羅侯羅！凡故意妄語而沒有羞恥的人，他們的沙門性是這麼空無的、空虛的

佛陀說，對故意妄語而沒有羞恥的人，沒有什麼惡事他們不能做的。

佛陀告誡他的兒子：就算是開玩笑也不要說謊！ （MN61）

文頌大長老說，如果我們喜歡説謊，如果我們·沒有真實語，我們就會失去大衆的信任。所以如果一個人誠實、是有真實語的話，大衆就會信任。而不誠實、沒有真實語，説謊的人，在這個大衆中就會失去價值，因爲沒人信他。所以不應該對我們的父母、家人、人類、同伴去説謊，應該是要誠實、說真實的語言，真實的説話，這樣的話我們就會有波羅密、善業，會有人聽信我們、尊重。如果尤其是在工作上失信，會讓我們失去許多的機會、許多的生意，所以作爲一個人類，最好爲了社會、爲了世界，不應該去説謊。如果我們説謊，失去誠信，沒有誠實，是可以損害我們找許多財富的機會。那如果我們一直不改變他，我們在這個社會會變得越來越無價值。我們的説話會失去神聖的一面，已經失去了有因有果、有因有由的一面

Ajahn golf 也說，這些妄語我們不希望從別人身上聽到、和我們說。同樣的，別人也不想我們説謊。那些謊言説完之後對自他都是沒有益處的

如果有人過去世是喜歡欺騙別人的話，他今生都會很難找到別人和他說真心的説話。就是他四周的人都是騙子、喜歡騙他。所聽到的都是不真實的，說什麽都好都沒人相信。和自己的子孫講，他們也不信。和自己的老婆老公講起，他們也不相信。就是因爲他在過去世犯了第四條戒不妄語戒

筆者我就曾聽聞過這樣的事情。曾經有一班人一起去學習。其中一個人比較自私，只希望自己可以學習到這樣的知識，而不想別人有這樣的學習機會。於是便說謊，企圖支開其他人。 後來被人證實他說謊了，他的壞名聲便傳開，再沒有人相信他的話了。這的確應驗了佛陀在AN5.213中所說，戒行不好、戒行不正的人會帶來壞名聲。 而且，他會在大眾之中沒有自信，也會因為戒行不佳而損失大量財富。

這個世界大部分人也會說謊（SN56）.但請不要同流合污。 茉莉皇后的故事可能可以警惕到大家。 有一次，茉莉皇后在浴室伏下身子時，她的寵物犬突然趴到她的背後。但茉莉皇后並沒有阻止她。 正好這一幕就被剛好經過的波斯匿王在窗口外看到了。他等茉莉夫人洗完澡之後，很生氣地責怪她：「你怎麼可以跟你那條狗做這樣的事情呢？」瑪麗伽夫人說：「我沒有啊，我做了什麼事情？」「我親眼從那個窗口看到的，你還抵賴？ 」「哎呀，那個窗口是怪怪的，不信你進來看。看了之後，她就責怪波斯匿王：「夫君啊！你怎麼可以跟一隻母羊做這麼下流的事情啊？」因為波斯匿王不是很聰明，就認為這個窗口確實有點怪怪的，於是沒有再繼續追究。自少年時期，茉莉皇后已經是佛陀的忠實信徒，她也獻計讓她的丈夫作了佛陀時代的無比布施。佛陀特別委派阿難尊者教導她法，而她也很好地學習了阿難尊者的教導。 但臨終時她因為想起了這個說謊的事件，所以竟然墮下無間地獄七天了。 親愛的讀者，就算是小小的妄語，也可大可小的！

由於波斯匿王深愛著瑪麗伽夫人，所以對茉莉夫人的死感到很傷心，幾乎連飯都不吃，變得很憔悴。於是便跑到給孤獨園想要請教佛陀。他想問佛陀：「愛妻投生到哪裡了？」而佛陀也知道，茉莉夫人由於臨終時想起自己所做的那件錯事，投生到地獄裡面去。

由於波斯匿王還是個凡夫，他信心還沒有堅固，所以佛陀為了保護他的信心，就用神通讓波斯匿王來了之後，就忘了要問佛陀的問題。然後佛陀為他說法，他聽完後就很高興地回到他的王宮。一回到王宮，他就想起：「我去佛陀那裡，是要問瑪麗伽夫人投生到哪裡？怎麼我忘了？」於是第二天，他又要去問佛陀他的愛妻投生到哪裡？然後又去見佛陀，佛陀又用神通使他忘記問題，又跟他說法他又很高興，然後就又回到王宮，又回想起今天我怎麼又忘了。第三天也是…….這樣來來回回七天，他都忘了他要問的事情。一直到第八天，茉莉夫人因為過去大量的善業而投生到兜率天。

波斯匿王就說：「我怎麼那麼蠢，七天都忘記問，今天我無論如何一定要問。」他不知道是佛陀使他忘了。於是他去禮敬佛陀，這次他沒忘了問，佛陀說：「你的愛妃茉莉現在已經投生到兜率天。」這時波斯匿王很高興：「我的愛妃是這麼好的賢妻良母，她常常積種種的善德，她不投生到天界，還會投生到哪裡去呢？

透過這篇故事，大家可以學習到佛陀的道德觀。 有時，我們會為了維護對方的心而說善意的謊話，然而，謊話始終是謊話，也是不善的，也是罪業。佛陀面對這種情況，選擇迴避它，而不是說善意的謊言而使波斯匿王高興。

因此，我們應當效法佛陀，連最小的妄語也不說。 

任何人持守不妄語戒，《經藏 小部 小誦經》的註釋《闡明勝義》中提到，果報成熟時會有以下14種果報。

[身體方面]

1.諸根明淨，

2.牙齒平置純（白），3.（齒）不太粗、4.（齒）不太細〔瘦〕、

5.（齒）不太短、6.（齒）不太長、，

7.舌如蓮花、青蓮花辮一般柔軟、紅薄

8.口有青蓮花香 

9.樂觸 (所觸舒適)

-----------------

[語言方面]

10.語詞清晰、甜美 11.隨從恭敬聽聞， 12.說話 受歡迎

----------------------

[心理方面]

13. 不掉舉、14.不輕躁。

誰人想避免痛苦，獲得以上的善果報，應由現在開始禁絕妄語。

《友誼破裂之因》

A和B原本是很好的朋友，他們有什麼都和對方分享，吃苦享樂在一起，他們是別人眼中的孖寶。但後來發生了一些事，竟然讓他們反目成仇，分道揚鑣了。

實在不可思議，明明他們之前很親密，很親近的；但現在竟然成為仇人了。

你可能說是因為某某事而讓他們分裂，但其實背後有更微細的原因—業力。

佛陀在AN8.40中說，任何人假如說離間語，當這個業力在他們臨終的時候成熟，他們便會墮落地獄，餓鬼，畜生道。當再做人時，他們也會因為這個殘餘的業報而和朋友分裂。

什麼是離間語呢？佛陀在MN41中有定義：

有些人在A這裡聽了一些事情後，為了分裂A和B而和B說剛才聽到的話。

有些人在B這裡聽了一些事情後，為了分裂B和A而和A說剛才聽到的話。

他破壞雙方的和諧，喜歡看到他們分裂，而說離間語。

MN19的義註中也有解釋，說讓別人喜歡自己，不喜歡別人的話也算是離間語。

菩提尊者所編著的《阿比達摩概要精解》中也有解釋，那是指說了之後會導致對方對另一者之愛降至零點的話。

那麼別人對自己不好，自己向朋友訴苦，這樣算嗎？ 新加坡的著名禪修大師Ajahn keng 說，這要看我們的動機，用意。 我們的意圖不可以是想要製造分裂的。

但其實這樣訴苦，純屬宣泄情緒，當中牽涉許多嗔心，先不管是否有離間的意圖，只要那個行為是連接貪嗔癡的，那已經屬於不善業了。

在別人背後說別人的不好，其實即是說是非。這個連接嗔心的業會導致我們在未來也同樣被人說壞話。

這裡要舉一個例子，是2024年6月16日，由隆波帕默尊者親自講述的：在隆波帕默早年出來弘法的時候，有很多人來攻擊他，想損害他的名譽。他們到處說隆波的不好，這個錯，那個錯，但隆波帕默對於名譽沒有任何動搖，因為那是屬於世間的，四面八方的讚譽、批評、得與失、別人是否供奉，隆波都沒有任何興趣。隨著時間的推移，那些想要傷害隆波的人，沒有任何一個看起來很好的。想傷害隆波的名譽，最後全傷害了自己的名譽。隆波帕默說這是屬於業報的範疇了。

有時說別人的不好，可能自己很有理據，認為自己確實是對的，沒有誣告別人。但留意自心，此刻的心是善的還是不善的？心有沒有沉重了？心有沒有蒙上了陰影了？假如心變得沉重，蒙上陰影了，那已經是不善業了。那要預期自己未來會遭遇報應，被人說是非，壞話。

尤其是對方是具有很高德行的人，要特別小心。因為業報的強弱，取決於對象的德行。當說他這個不好，那個不好，其實是在傷害自己。在談論別人，評價別人的時候，其實是在增長自我， 滋長我慢，心裡暗自抬高自己，踩低別人，也是屬於不善業，將來也會被人談論貶低。

佛陀在AN4.73中說，假如你看到一個人，他沒有被詢問關於別人不好的名譽時，他說出。當被問到時，他更不猶豫詳細地說出，你就知道他是非善人。

假如你看到一個人，當被問到關於別人好的名譽時，他不說；更不用說當沒有被問到了。當被詳細地詢問時，他遺漏地、猶豫地、不完整地、不詳細地說出別人對他的稱讚，你也會知道他是個非善人。

善人會維護別人的名譽，不會隨意詆毀別人。他們離離間語，不會作分裂。當他們知道分裂已發生的時候，他會主動去調解，給予和睦。他愛好和合，作導向和合之語。於是，這個善業一旦造下，他們的名譽不會有人能毀壞，他們與朋友也能一直和合共處，不會遭到任何人的分裂。

現代社會， 喝酒成為了常態。

在節慶或聚會， 很多人都會喝酒。

甚至有些宗教場合，宗教領袖和信徒們都會喝酒。

在世俗的眼光，喝酒似乎沒有什麼問題， 但真的是這樣嗎?

佛陀在為在家人定立的五戒當中， 其中一條戒就是要我們戒除喝酒、吸毒等麻醉品。

如果喝酒真的沒有問題， 全知的佛陀就不會禁止我們去做了。

正正是因為佛陀看見喝酒吸毒的禍患， 佛陀才出於善意勸導我們。那麼多人喜歡喝酒， 佛陀為在家人制定的這條戒必定很不受歡迎(雖然對於在家人，佛陀並沒有硬性要我們持五戒)， 但佛陀依然這樣制定， 肯定有他的強大理據。

喝酒的人， 當喝醉時， 他們便會失掉理智、智慧和正念。 不該做的事他會做， 不該說的話他會說， 本來不敢去作惡， 但喝酒後他卻會失去了應有的慚愧， 去作姦犯科了。 這個世界有多少人因為喝醉了酒而殺人、偷竊、強姦別人， 我想都數不清了。

在佛陀時代，曾有這樣的故事。

有一次， 佛陀遊行到安巴提達附近。 村民們都提醒佛陀不要前去， 因為有一隻很有神通、很兇猛的龍住在安巴提達。 神通廣大的佛陀當然不會怕， 於是便率領僧團進入安巴提達。娑伽陀尊者恰巧遊行到龍的居處附近， 龍一見到尊者 進入 ， 便怒而吐煙。娑伽陀尊者本身具有神通力， 尤其精通十遍之中的火遍禪， 於是自己亦吐煙。 龍怒不可遏， 而放出火焰。 尊者立即入定而放火， 並且以火焰抑制毒龍之火焰， 成功降服他。後來， 尊者跟隨佛陀去到憍賞彌。憍賞彌的居士們聽說娑伽陀尊者與安巴提達毒龍決鬥之事， 便很敬重他。 在禮敬完佛陀後， 便向尊者問訊， 並問尊者喜歡什麼， 他們會預備給他。

那時專門弄出麻煩的六群比丘也想喝酒， 於是對那些居士說， 某一種酒是比丘們所愛、難得的， 叫他們預備給比丘僧團。

之後， 居士們便請娑伽陀尊者喝酒。 尊者喝酒後走出鎮外， 竟醉到倒下了。 佛陀這時帶著比丘僧團經過， 便命令比丘扶著他回到僧園， 也叫娑伽陀尊者頭向自己而臥。 但尊者一個轉身， 竟以腳向著佛陀而臥。

佛陀這時對比丘說：娑伽陀尊者 先前是否尊敬和順從 如來呢？

比丘們： 是的，世尊

佛陀： 現在他是否恭敬和順從如來呢？

比丘們： 不， 世尊

佛陀： 先前他是否曾和毒龍戰鬥呢？

比丘們： 對的， 世尊

佛陀： 現在他能否和毒龍戰鬥呢？

比丘們：不，世尊

佛陀： 如果只是飲用一些應該飲用的飲品會否變成無意識呢？

比丘們：不，世尊

佛陀於是以此因緣而在僧團制定不飲酒戒， 犯者犯波逸提罪。

帕奧禪師根據其他經典所說，飲酒的另一個壞處 就是酒能夠讓我們的心轉變。如果我們喝酒的話，我們的執著會很強。 這種對酒的執著是很難控制的，會導致很強的酒癮。我們會一直期待著喝酒， 一直期待著得到酒味，這是對舌頭及腸胃的執著。

禪師繼續說，如果喝酒的業在臨終的時候成熟，這個不善的惡業成熟，會導致墮落四惡道乃至地獄。從地獄裡出來若做人或者做畜生，也不會是好好的人，而是瘋人。這是該惡業的直接因與間接因，所造下的不善的果報。

人若沒有正念，沒有定力，就不能控制住自己的心，那就是一個瘋人了。在那個時候，什麼智慧也沒有，所以酒是導致智慧墮落的主因。

禪師這樣說並不是沒有根據， 佛陀在 AN8.40 中說， 飲酒吸毒的確會讓我們墮落惡道， 再做人時也會是瘋子， 會得精神病。

佛陀更在 DN31 中說， 飲酒會有六個過患

第一 ，我們當生就會遭受財產的損失。 我們的錢都用在買酒那裏。有時會因為疏忽大意，沒有 守護好自己的財產， 而遭人詐騙、偷去，或者也會因為一些不明智的決定而讓我們遭受 財務上的損失

第二，會增加爭吵的機會， 例如或有暴力事件， 讓到家人不悅而和我們吵架

第三，會生起疾病。 飲酒會損害我們的肝臟 當我們的肝臟 被損壞到一定的程度， 便會出現肝硬化的情況 ，然後就會開始出現黃疸病 ，孱弱 ，局部水腫 ，腹部腫脹，甚至會出現 胃部出血的情況， 會吐血或者便血。 當肝臟不能再為我們解毒的時候 ，毒素便會入侵我們的大腦 ，影響我們的 思維思想 ，影響我們的睡眠， 甚至會讓我們意識混亂。 那時想睡又睡不著， 在日間的時候又沒有精神，什麼都做不了，不能工作， 成為了社會上的負累。

當我們的肝臟受到損害的時候我們的肝臟變不能夠正常地製造一些凝血的 物質 ，然後就會讓我們的 大腦出血 ，讓到我們中風。 大家看過中風的病人嗎 ？他們不能走動 。有些人，他們連吞嚥都不能吞嚥，不能正常飲食，要插喉來維生。 有些人不能說話 ，有些人 看不見東西 ，有些人聽不見東西 ，他們的大小便無法自理。如果真的想這樣的話，可以喝酒。

如果肝已經硬化了還繼續喝酒的話，便有機會讓我們患上肝癌。 如果腫瘤壓到我們的神經線 或者會讓我們感到非常非常的疼痛，痛不欲生。 當癌症 進展到一定的程度， 便會讓我們 日漸消瘦， 最後死去。

長期喝酒也會讓我們的心臟變形。當我們的 心臟肌肉不能再正常泵血的時候，就會讓我們的心臟衰竭， 然後死亡

喝酒也會影響大腦，導致一些情志上的疾病例如抑鬱症、焦慮症。 當你患上抑鬱症的時候 你會感到非常的沮喪、悲傷、無助。 原本擁有的興趣 和正在做的工作事情 會變得 不再有興趣 不想再理會了 。他們不想面對朋友，於是封閉自己。 抑鬱症的病人也會 變得 沒有食慾， 讓他們越來越虛弱。

患上焦慮症的病人 他們會不自控地擔心 害怕 他們的一切事情，包括健康、工作、人際關係。 他們會焦躁不安、不能專注、失眠、全身肌肉會緊繃，陷入一個煎熬的狀態。

飲酒的第四個過患是，會生起惡的名聲。 因為我們學醉了之後， 通常都會作出一些 我們根本不應作的事情

第五， 醉酒的人 會裸露自己的身體， 有時私隱部位也會露過清光。

第六， 喝酒會弱化我們的智慧。 喝醉酒的人，連普通的加減數也做不了。

佛陀也在AN5.213 中提到， 喝酒的人現世就會得到五種過患

1. 因為疏忽大意而損失大量財富

2.生起壞名聲

3.面對大眾時沒有自信

4. 臨終時心會昏亂

5.死後墮入惡道。

有時一些人會弱智、思想不靈 、記憶衰退 、思考困難 、思想被阻塞、 呆頭呆腦， 這些都是飲酒的果報。 這些果報 並不一定是現世報 ，有時是 過去世帶來的果報。

其實不只是喝酒 會有這些果報 ， 賣酒的人或請別人喝酒的人也一樣會有同樣的果報 。在這裏也分享一位比丘的故事 。這位比丘在出家前 是賣酒的 ，他常常向客人兜售酒類飲品。 因為他想賺更多的錢，所以就不斷向顧客推銷他的酒。 到了他出家後，他的果報便現前了。他發現他的記憶力變得不好。

有位信徒知道喝酒會 帶來愚蠢的果報之後 ，也曾向ajahn golf求救。 Ajahn golf 笑說以前他自己也吸毒，甚至是賣毒品。 他沒有什麼可以做了 唯一可以做的便是精進去冥想禪修.....

禪修讓我們的正念穩固，生起得更頻繁， 確實是對抗飲酒果報的一個良方。 如果我們禪修 得好 ，或許可以 一直讓飲酒的業力無法成熟。

飲酒吸毒的過患如此嚴重與繁多，如果想我們的人生繁榮、遠離災害禍患的話， 便應該由當下開始立即戒酒。《小誦經註》中提到，任何人持不飲酒戒，會有以下果報：速知過去、未來、現在所應做的事 ，常現起（正念），不瘋狂 、 具有智 、 不懶惰 、 不愚鈍 、 不 聾 啞 （不無知）、 不迷醉 、 不放逸 、 不愚癡 、 無怖畏 、 無激憤 、 無嫉妬 、 語諦實 無離間、粗惡、雜穢語，日夜無懶惰，知恩 、 感恩 、 不慳悋 、 具施捨 、 持戒 、正直 、 不忿怒 、 有慚意 、 有愧 、 見正直 、 大慧 、 具慧 、 智賢 、 善巧利害〔有利 與不利〕，如此等果。  大家想要這些果報嗎？可以以此來勉勵自己來戒酒

如果過去曾經飲酒的話，便應下定決心 立刻開始禪修， 這樣 的話對我們未來 會多一份保障 

《受人討厭的業力》

‘有人的地方就會有是非’，當越來越多人認識，也會越來越多朋友和敵人

有些人特別多敵人，有些人特別多人喜歡。

被討厭可以有許多個理由，但背後的業力是什麼呢？

佛陀說，邪淫是背後的原因(AN8.40)。假如一個人犯邪淫，當這個業力在臨終時成熟，他就會墮落地獄，餓鬼，畜生道，有幸再做人時，業力也會讓他遇到許多敵人，許多人會討厭他，憎惡他。

佛陀有特別提到邪淫的定義(MN41)：

邪淫，指的是和以下人士性交：

 1.被母親守護/[監護] （沒有父親，而被母親用衣食等照顧）

2.被父親守護

3.被父母守護

4.被兄弟守護

5.被姊妹守護

6.被親族守護

7.被氏族守護

8.被法守護 (例如對方是出家人，修女等等有宗教戒律所規範的，都不可以)

9.有主人的（義註：和家庭達成關於肚内嬰兒的協議：假如是兒子就是我的，假如是女兒就是你的）

10. 有懲罰保護 （義註：假如誰碰這個女人，就施予懲罰）

11.已訂婚的女子 

如果對方已婚，這個很明顯不行了，所以佛陀也沒有特別提到。

Ajahn golf 也提到，當我們有丈夫妻子的時候，就不要去再找別的男人女人了，這是在傷害自己的伴侶。（有時雖然沒有性交，但和對方超乎常理地親密曖昧，拖手，擁抱，親吻，手淫等已經有過失，有較嚴重的業了，伴侶知道後會很傷心，難過，妒忌）

假如對方已有伴侶，我們也不去搶他們的伴侶。

就算我們沒有伴侶、他們也沒有伴侶，如果他們的父母不允許的話，我們也不能和他/她性交。Luang ta siri也是這樣說，一定要對方父母批准，才可以行淫。但現今社會，已經沒有多少人守得住這條戒了，有許多人有男女朋友了，都沒有徵求對方父母的同意，就行淫了。Luang ta siri 明示這是邪淫了。那麼幫對方手淫算不算邪淫？Luang ta siri 也不能解答，因此這是灰色地帶，怕的話不要做就好了。最安全是等到結婚，雙方父母見證。

嫖妓算不算邪淫？ 你問過妓女的父母嗎？

認識阿姜考嗎？他在未出家時，他的妻子就曾和別的男人通姦。那時他氣得拿著刀，快要殺死那個姦夫（幸好最後他沒有這樣做，反而把妻子讓出來，自己去出家了）

有一次，在網上也讀到一位父母的故事。他說他的女兒承認她偷偷地和男朋友性交了，他非常非常地憤怒。 身為父母，都不會想別人未經自己的認可批准而和自己的女兒性交。

犯了邪淫後，不只會讓人討厭，ajahn golf 說他們在輪回中，就容易成爲雙性人、同性戀、變性人或成爲一個妓女妓男、或者投生到一個低賤的家庭之中。

有些人感情道路上不順利，伴侶出軌，勾搭其他男人。這都是邪淫的業力

認識阿難尊者嗎？他是佛陀記憶力第一的比丘弟子。

在過去世，他曾是一位富有的金匠，那時，他無法自拔地沉溺於淫邪之事。接下來的那一世，他生於一個貴族家庭，優越的條件令他結交了諸多善友，藉此，他也積累了諸多功德善業。

不幸的是，他前世犯下的邪淫之罪在這一世臨死時成熟，因此，他投生於“號叫地獄”（Roruva），在那裡經受了極其漫長的痛苦和煎熬。

離開地獄之後，他投生為體格龐大的山羊，被人閹割，每天拖著沉重的車輛運載貨物。死後，他投生為達三德（Dasanta）城一隻體格龐大的畜生，一如前世，被閹割並替人拉載沉重的貨物。

接著，他投生為韋迭（Vede）城的一個雙性人。之後連續三世，他皆投生於三十三天為沙格天帝的王后。接下來的兩世，則投生為天人迦瓦那（Javana）的嫡妻。

結束了天界的生命之後，他投生為王室家族中一位漂亮的公主，名叫盧迦（Rujā），母親是王后安格帝（Aṅgati）。由於這一世開始終過著清淨無染的獨身生活，死後，她投生為三十三天一位光彩耀目、擁有大威力的天子。

另一個故事是關於大蓮花獨覺佛的。

在迦葉佛年代，他是一位比丘，他培育波羅蜜長達二萬年。死後他投生為baranasi 中的富家弟子，後來成為富翁。然而他卻在那一生犯下邪淫。命終時，一個邪淫業作為令生業帶來了地獄的結生。當他最終從地獄逃脫時，一個善的後後受業成熟為令生業使他再生為一名富家女。

在母胎時，由於邪淫業作為不善阻礙業發揮效力，她與母親都經受了大量火燒般的折磨，那種痛苦她畢生難忘。再者，尽管善业带给她美貌，由于邪淫业的障碍，她總是討人厭，連親生父母都不喜歡她。后来，她出嫁了，邪淫业再次成熟为阻碍业，所以即便她才貌双全又能吃苦耐劳，她的丈夫还是讨厌她，完全不把她放在心上

由於討厭她，有一天她的丈夫甚至帶著另一個女人去市集。她流著淚對丈夫說：一個女人，即便她是轉輪王之女，也還是為了取悅丈夫而活。你所做的讓我心都碎了。要是你不願意照顧我，就請送我回娘家吧。但如果你還愛我，就該關心我，不該這樣對待我。她懇求丈夫帶她去，他便吩咐她做好準備。她準備妥當，然而在節日當天，她卻獲悉丈夫已經到集市去了，沒有理會她。

親愛的讀者，請隨時記住這個故事，她所經歷的煎熬正是那些邪淫行為的受害者所承受過的痛苦。

因此，假如不想承受上述的惡報，請不要染指邪淫之事！

談到毒品，好像離我們很遙遠

其實不是，我們沒有接觸過，只不過因為沒有和癮君子做朋友而已。

假如我們周圍的朋友都是吸毒的話，啊，我們就會吸毒，除非我們意志力和原則性很強。

佛陀在Iti.76 中教導，我們結交什麼樣的朋友呢，就會變成那樣子

與愚蠢的惡人結交，就如用葉片包臭魚，即使是吉祥草也會發出臭味。

為什麼佛陀在五戒中禁止持守者喝酒吸毒？因為它會影響我們的正念。沒有正念會有什麼後果？煩惱就會沒有剎車掣，讓我們的品德受損，傷害自己傷害別人。 因為心不夠清晰，不斷散亂混亂，所以既不知自己的利益，也不知別人的利益，智商會下降。當下就能感覺到了，有些人喝醉或者吸毒，然後心就變得盲目癡呆，就像個弱智。當這個惡業種下之後，未來會有什麼果報？ 就是變弱智囖，發瘋囖，精神病囖（ AN8.40）。很合邏輯，對嗎？

最快今生就可以見到果報，例如健忘啊，精神病啊，失智症啊。 Ajahn Suchart 說失智症就是正念不夠的結果。

再不是，今生如果惡業成熟，不幸被人抓到緬甸KK 園，被人毒打一番，受極刑；然後失去正念精神失常，這個精神失常也可以是過去喝酒吸毒的惡報。

正念不是我們想有就有，它是無我，無法掌控的。正念的強弱有時是受到過去業力的牽引的！

When it comes to drugs, it seems far away from us. In reality, it’s not; we  haven’t been exposed to it, simply because we haven’t made friends with addicts.

If all our friends around us were drug users, ah, we would likely use drugs, unless we have strong willpower and principles.

The Buddha teaches in Iti.76 that we become like the friends we associate with. Associating with foolish and evil people is like wrapping stinky fish in auspicious grass; even auspicious grass will emit a foul smell.

Why does the Buddha prohibit those who observe the Five Precepts from drinking alcohol and using drugs? Because they affect our mindfulness.

What are the consequences of lacking mindfulness? defilements will arise without brakes, damaging our moral conduct, harming ourselves and others.

When the mind is not clear and constantly restless, we become unaware of our own interests and those of others, leading to a decrease in intelligence.

You can feel it right at  the moment;

some people get drunk or use drugs, and their minds become blind and foolish, like those with intellectual disabilities.

Once this bad karma is sown, what will be the fruit in the future? It will lead to becoming intellectually disabled, going insane, or having mental health issues (AN8.40). It’s quite logical, isn’t it?

The consequences can also be seen in this life, such as forgetfulness, mental illness, or dementia. Ajahn Suchart says that dementia is a result of insufficient mindfulness.

Furthermore, if bad karma matures in this life, one might unfortunately get caught in Myanmar’s KK Park, beaten up, and face severe punishment. Then, losing mindfulness and lead to mental instability, which can be the karmic result of past drinking or drug use.

Mindfulness is not something we can just have when we want; it is non-self and uncontrollable. The strength of mindfulness can sometimes be influenced by past karma!

《偷竊》

信徒：請問偷竊的定義是什麼？

阿贊·布拉姆：偷竊是指拿走你認為不屬於你的東西，這是一種竊取的方式，不僅僅是取走那裡的時鐘；如果你想把它拿起來放進口袋，那並不是偷竊。你是為某人保護它。

如果你真的是以偷盜的心態去做，拿走它而佔有它，而不是去照顧它；那就是了

信徒：例如，如果有人看到那裡有一本參考書，且兩三週都沒有任何人拿走它；然後他把它拿走，這算不算偷竊？

阿贊·布拉姆：那不算偷竊，如果你真的相信它是被遺棄的；那不算偷竊。有時，人們只是拿起那個時鐘，問：“這是屬於任何人的嗎？”如果沒有人認領，那就不叫偷竊。

信徒：即使是地上掉的錢，我們也可以這樣做嗎？不不不，我們會把它交給警察。

阿贊·布拉姆：最好還是交給警察。你知道嗎，我們在寺院裡也必須這樣做。如果我們發現有人掉了一個錢包，躺在地上。如果那是我生活的寺院，我必須把它撿起來，檢查一下，如果裡面有信用卡或一些名字，然後我會給他們打電話或發郵件，“今天你在寺院裡遺失了什麼嗎？”

如果他們說是，我絕對不會立即同意他們的說法，我會問：“那是多少錢的錢包？”我會首先檢查一下，如果我在寺院，我有責任這樣做。

《Stealing》

Devotee: May I ask what is the definition of stealing?

Ajahn Brahm: is taking what you perceive that does not belong to you, it’s the manner of theft, not just take the clock over there; you want to pick it up and put it into your pocket, that is not stealing. You are protecting it for a person.

If you really do it with a mind of a thief, taking a possession of it, not to care for it

Devotee: For example, if someone sees a reference book there, and no one takes it for 2-3 weeks; and then he takes it, is that theft?

Ajahn Brahm: that is not stealing, if you really believe that it is abandoned; that is not stealing. Sometimes, people just pick that clock up, ‘ does this belong to anyone, anybody? ‘ And no one claims it, then it is not called stealing

Devotee: even for the money on the floor, we can do it like this? Nonono, we will give it to the police.

Ajahn Brahm: Give it to the police better. You know what, we also have to do that in the monastery. We find someone drop a wallet there, lying on the floor.  If that is the monastery I live, I have to pick it up, examine it, and if there is credit card or some names, and then I will give them a call or email , ‘ Did you lose something in the monastery today？’

And if they say yes, I will never agree with them, I will ask, ‘how much is it?’

I check it first of all, if I am in the monastery, I have got the duty.