翻譯：Tommie
「弓已鬆弛……」——佛陀住在竹林精舍時，講述了這個故事，對象是一位與惡友來往的比丘。這段因緣在《女面本生經(JaA26)》中已有詳細記載。佛陀說：「諸比丘，他不是第一次結交惡友。」於是講述了一則過去的故事。
從前，當梵達多王統治波羅奈城時，菩薩轉生為一頭威猛的獅子，與一頭母獅共同生活，育有一子一女。兒子名叫瑪諾迦（Manoja）。他長大後娶了一頭年輕的母獅為妻，於是一家共五口。
瑪諾迦經常捕獵野水牛和其他大型獵物，供養父母、妹妹與妻子。某日，他在狩獵途中遇見一隻名叫吉利亞（Giriya）的豺狼，牠筋疲力盡地伏在地上無法逃跑。瑪諾迦問：「朋友，怎麼了？」豺狼答道：「主人，我希望能夠侍奉您。」獅子說：「善哉，那就來服侍吧」，便帶牠回獅穴同住。
當菩薩看到豺狼後，告誡兒子說：「親愛的瑪諾迦，豺狼陰險奸詐、經常教唆作惡，不要讓他親近你。」然而瑪諾迦並未聽從父親的忠告。
不久之後，豺狼想吃馬肉，說：「主人，我們什麼肉都吃過了，現在只剩馬肉還沒嚐過。不如去抓一匹馬來吃吧！」
瑪諾迦問：「哪裡可以抓到馬？」
豺狼說：「波羅奈城的河岸邊有馬會下水洗澡。」
於是他們一起前往河邊。瑪諾迦突襲一匹馬，扛在背上，迅速跑回獅穴。當父親吃到馬肉時說：「孩子啊，馬是國王的財產。國王智謀深遠，手下還有神射手，專門設法獵殺猛獸。吃馬的獅子，命都不長久。你以後可別再去抓馬了。」但瑪諾迦依舊我行我素。
國王聽聞有獅子捕馬，便建馬池。獅子照樣來襲。國王又建起馬廄，備有飼料與水源，獅子依舊跳牆進入，連馬廄裡的馬也不放過。
於是國王召來一位箭術如雷電般迅疾的神射手，問他能否殺死獅子。射手答：「能。」於是便在獅子必經之路上建起一座高台，守候其中。
那日，瑪諾迦依舊前來，讓豺狼在城外墓地等候，自己翻牆進城捉馬。牠行動迅速，射手未及出手。但當牠扛起馬準備離開時，因背負重物速度放慢，射手發箭，一箭穿膛，從後腿入，從胸前穿出。瑪諾迦慘叫：「我中箭了！」那支箭如雷鳴般破空飛出。
聽到獅子的哀嚎與弓弦之聲，豺狼心中暗想：「牠死定了。和死人之間沒有友誼。我得趕快回森林去。」於是吟出兩首偈頌：
8.
「如弓向下彎，弓弦亦鳴響；我的獸王朋友瑪諾迦必被殺
如今我將隨心所欲，安樂地離去；這樣的朋友不存在了，朋友，我要活命。」
此時，瑪諾迦拖著中箭的身體，扛著馬回到獅穴，把馬丟在入口，隨即倒地身亡。他的親人見牠滿身鮮血，傷口流血不止，知道牠是因結交惡友而喪命，悲痛欲絕，各自吟出一首偈頌：
父親說：
10.
「不與惡人交往者，終將獲得大安樂；看瑪諾迦躺臥，正因被豺狼所教唆。」
母親說：
11.
「結交惡友之子，母親焉能歡喜過一日？看，我的瑪諾迦，如今血染全身。」
妹妹說：
12.
「結交如此之人，來到邪惡； 誰聽見利益之語，卻不作別人意圖我們利益的建議」
妻子說：
13.
「他就這樣成為更邪惡的，絕倫的他卻結交下劣之人
看見絕倫的卻與下劣之人結交，獸王今伏弓下斃命亡。」
最後，佛陀總結道：
14.
「親近卑劣者，人必趨墮落；與同等者交，不致退步；若遇勝己者，速疾得升進。是故當親近，更勝於己者。
比丘們，所謂'墮落'，指與低劣者為伴的心，如同這隻獅子般墮落、衰退，終至毀滅。
'與同等者為伴'，是指持戒等德行與自己相當者為伴，不會衰退，反而增長。
'親近最勝者'，是指親近持戒等德行比自己更勝一籌者。
'迅速升起'，是指持戒等功德迅速升起，獲得增長。」
講完這段教誨後，佛陀宣說四聖諦。那位結交惡友的比丘當下證得初果須陀洹果。
佛陀並辨識本生中的人物：「當時的豺狼是提婆達多，瑪諾迦是那位比丘，其妹妹是蓮華色比丘尼，其妻是姬摩khemā比丘尼，瑪諾迦的母是羅睺羅的母親，其父正是我自己。」
就如在炎熱的沙漠行走的我們，遇到一片有冷氣供應的綠洲小市鎮；誰會想離開呢？
那裡只有清涼和快樂。
如果和沙漠相比，只會是天堂和地獄比
同樣地，一旦我們從佛法和禪修中取得快樂；再也對那些炎熱的東西沒有興趣了
什麼是炎熱的東西？就是被貪嗔癡等煩惱籠罩的一切行為：生氣啊、 妒忌啊、 吝嗇啊、 是非啊、 性愛啊.....我們對這些通通都不再感興趣
也對炎熱的人沒有興趣。炎熱的人也就是貪嗔癡很厚的人，一想起他們心已經想縮回了。因為靠近他們只會帶來煩躁和痛苦
心只傾向於佛陀、 法、 聖僧眾、 有德者；因為他們真的很涼爽啊！
Just like when we walk in a hot desert and come across a small oasis town with air conditioning; who would want to leave? There, there is only coolness and happiness.
Compared to the desert, it’s like heaven to hell.
Similarly, once we find joy in the Dharma and meditation, we lose interest in those hot things.
What are those hot things? They are all actions overshadowed by greed, hatred, and delusion: anger, jealousy, stinginess, gossip, lust... we are no longer interested in any of these.
We also have no interest in hot people. Hot people are those heavily burdened by greed, hatred, and ignorance; just thinking of them makes our hearts shrink back. Being close to them only brings agitation and suffering.
Our hearts are inclined only toward the Buddha, the Dharma, the Sangha, and virtuous individuals; because they are truly cool and refreshing!
中文有一句四字詞叫‘兒女私情’
特指男女之間纏綿的戀情
這個詞其實形容得很好，男女之間的愛情幾乎都是私情
重點在這個‘私’字
不對嗎？
有些人說愛情是自私的
為什麼這樣說？
比方說，我們要追求這位女士或男士，就是想把他/她納為 ‘我的’ ，對嗎？
‘我的’ ‘我的’--這就是一般人所說的自私心
這種自私心顯現為許多負面情緒
例如當別人和自己的伴侶聊天去玩，自己就會憤怒，這是妒忌
有時不希望伴侶和人接觸，只准和自己一起，這是吝嗇
有時想掌控伴侶的一切，這是控制欲，或者說是貪戀權力
其實不只是愛情，人與人之間的關係，幾乎都是私情
世間大部份友誼也一樣 。
誒～見這個人我喜歡，就也想把他納為 ‘我的’ ，對嗎？
幾乎人人都是這樣
父母與子女之間也是這樣，把對方互相視為‘我的’ 、 ’我的‘
這和愛情有什麼大分別？😂 除了愛情多了性慾在裡面外
朋友之間雖不叫‘兒女私情’， 但其實許多時也是‘男男私情’，‘女女私情’😂
這些私情是有副作用的。因為滲雜了煩惱在裡面。一旦這段關係產生變異，或失去這段關係；將會很難過，很傷心。和失戀差不多
一旦有很強烈的我執，只會對雙方構成壓力和傷害
有沒有’私情‘的感情嗎？
當然有。這是聖者的感情
例如佛陀和阿羅漢們，不會把任何關係看作是’我的‘
他們沒有任何私心，
單純希望任何靠近他們，甚至是整個世界的眾生都快樂，沒有痛苦。
如果他們有什麼成就，都會為他們而開心
就算他們不理睬自己，甚至是傷害自己，也不會難過
這是純潔的感情，無私的感情
《長久的友誼》
在AN4.47 中，結合佛陀之語和義註，
有智慧的人、具有正法的善人；他們的會合和友誼是長久的
但愚癡、具有不正法的壞人；他們的會合與友誼是迅速崩壞消失的
為什麼？前者的友誼是無私的。 他不會想從我們身上獲得些什麼。他們存在只是為了帶快樂給我們，幫助我們。不用我們去填補他們心裡的不滿足
但後者的友誼是自私的，他們想要從我們身上得到些什麼，利用我們。例如為什麼要找我們？因為他想賣保險（笑）
為什麼要找我們？因為想擁有許多朋友，讓自己看上去比人好
為什麼要找我們？因為想透過我們獲取名譽，地位，職位
為什麼要找我們？因為想透過我們的不好，襯托自己的好
LOL，對嗎？
所以通常用完即棄。當不需要那樣東西，就不再找我們了 （笑）
善人不同。無論多久沒有聯絡，再遇上他們，他們一樣
希望我們快樂
希望我們離苦
為我們感到高興
就算我們不理他，傷害他；他都不會生氣難過，傷害回我們
所以那個友誼是長久的
"Long-lasting Friendship"
In AN 4.47, combining the words of the Buddha and commentary, it states that wise individuals, those who embody the true Dharma, have friendships that are long-lasting.
In contrast, foolish individuals, those who embody non-Dhamma, have friendships that quickly collapse and disappear.
Why is this? The former's friendship is selfless. They do not seek to gain anything from us. Their presence exists solely to bring us joy and help us, without us needing to fulfill their inner emptiness.
However, the latter's friendship is selfish; they want to take something from us, to use us.
For example, why do they seek us out? Because they want to sell insurance (laugh).
Why do they seek us out? Because they want to have many friends to appear better than others.
Why do they seek us out? Because they want to gain reputation, status, or positions through us.
Why do they seek us out? Because they want to highlight their own goodness through our shortcomings.
LOL, right?
So, typically, we are disposable. When they no longer need something, they stop seeking us out (laugh).
Good individuals are different. No matter how long it has been since they last contacted us, when they meet us again, they still
wish for our happiness,
hope we are free from suffering,
feel joy for our achievements.
Even if we ignore or hurt them, they will not be angry or sad, nor will they retaliate.
Thus, that friendship is enduring.
以下故事取自SN1.31的義註：
從前有一架載著700人的商船，當渡海時遇到了暴風雨。
船要沉沒時，船員們都瘋狂地向他們的神祈禱。
但當注意到他們其中一員鎮定、盤腿而坐、像一個禪修者、沒有害怕時；他們便問他，'嘿！你是怎樣可以如此鎮靜的？‘
那位鎮靜的船員解釋，他已經三皈依，持有五戒了，所以他沒有害怕的理由。
船員們知道後便向他請求三皈五戒。
那位鎮靜的船員隨後便把船員分成7組，每組100人，把三皈五戒傳授給他們. 一這樣做完後船便沉沒了。
因爲他們臨終的善業，所有人死後立即投生到33天，成爲一組天神，以那個帶領者為頭。當知道他們因爲領導的善心而取得如此的幸運，他們來到佛處然後讚賞他, 並強調與善人交往的重要性.
《聆聽菩薩關於交友的教誡》
我們的佛陀在前世曾教誡那時的兒子：
‘假如結交蠢人的話，不幸會增長
不要會見蠢人，因為他們永遠都會是敵人’
’如果會見愚人，那只會得到苦‘（JaA.435）
我們也要聆聽菩薩的教誨。
誰是蠢人？就是背離八聖道的人
他們以為有一個永恆的‘自我’在，所以有很強烈的自我感。
當他們抱著這樣見解的時候，所思所說所作，都會包含著厚重的貪嗔癡，傷害自己，傷害別人；活在痛苦之中。
如果我們靠近他們，聆聽他們說話，我們漸漸也會被他們洗腦；漸漸也會增長貪嗔癡，傷害自己，傷害別人；活在痛苦之中。
佛陀在《大吉祥經》中說：不應親近蠢人，應親近智者,敬奉可敬者，這是最吉利的事情。
如果我們靠近智者，就會慢慢減少貪嗔癡，利益自己，也利益別人；活在快樂之中
"Listening to the Bodhisattva's Teachings on Friendship"
Our Buddha taught his son in a past life:
‘If you associate with foolish people, misfortune will increase.
Do not meet foolish people, for they will always be enemies.’
‘If you meet fools, you will only suffer.’ (JaA.435)
We must also listen to this Bodhisattva's teaching.
Who is a fool? It is one who deviates from the Noble Eightfold Path.
They believe in an eternal 'self,' leading to a strong sense of self.
When they hold such views, their thoughts, words, and actions are filled with heavy greed, hatred, and delusion, harming themselves and others, living in suffering.
If we get close to them and listen to what they say, we will gradually be brainwashed; we will also increase our greed, hatred, and delusion, harming ourselves and others, living in suffering.
The Buddha said in the "Great Sutta on Auspiciousness":
Do not associate with fools; associate with the wise, attend to the respectable people—this is the most auspicious thing.
If we get close to the wise, we will gradually reduce greed, hatred, and delusion, benefiting ourselves and others, living in happiness."
莊子說：‘君子之交淡如水，小人之交甘若醴’
君子就是空掉自我，貪嗔癡輕薄的人。他和別人的友誼是純純的，不會執著別人，不會粘著別人，不會想要從別人那裡獲得些什麼。因此不會強迫控制，不會佔有，不會妒忌，不會苛求，不會利用朋友。
小人就是自我感很強的人，貪嗔癡非常厚重的人。他和別人的友誼是複雜的，會執著別人，粘著別人，想要從別人那裡獲得些什麼。因此常會控制強迫，佔有，妒忌，苛求，利用朋友
Zhuangzi said: 'The friendship of a gentleman is as light as water, while the friendship of a petty person is as sweet as syrup.'
A gentleman is someone who has emptied themselves of ego. He has little greed, aversion, ignorance. Their friendships are pure; they do not cling to others, do not impose themselves on others, and do not seek to gain anything from others. Therefore, they do not control, do not possess, do not feel jealous, do not make excessive demands, and do not exploit friends.
A petty person, on the other hand, has a strong sense of self and is heavily laden with greed, aversion, and ignorance. Their friendships are complex; they cling to others, impose themselves on others, and seek to gain something from others. Consequently, they often control, possess, feel jealous, make excessive demands, and exploit friends.
佛陀曾說，他不見除了惡友外，有其他一樣東西會使我們的不善法生起，善法衰退的 (AN1.70)
佛陀說得確實不錯
大家可以留意一下，從出生到現在，我們的心都是時好時壞的
貪嗔癡旺盛，道德衰敗的那段時期，發生了什麼事？ 沒錯！就是接觸了惡人，接觸了不好的資訊
佛陀也說，他不見除了善友外，有其他一樣東西會使我們的善法生起，不善法衰退的 (AN1.71)
某段時期，心變得善良，貪嗔癡減少，發生什麼事？對！就是接觸了善人，接觸了良善的資訊
一般來說，根本無法控制。我們親近什麼人就變什麼人
而善法導向昌盛和幸福；不善法導向不幸和痛苦
從今以後，為了自己的幸福，應當遠離不善人，只親近善人
The Buddha once said that he does not see anything other than bad friends that can cause our unwholesome states to arise and our wholesome states to decline (AN 1.70).
What the Buddha said is indeed correct. We can observe that from birth until now, our hearts have been fluctuating between good and bad.
During the times when greed, hatred, and ignorance are rampant and our morals decline, what happens? That’s right! We come into contact with bad people and bad information.
The Buddha also said that he does not see anything other than good friends that can cause our wholesome states to arise and our unwholesome states to decline (AN 1.71).
During periods when our hearts become kind, and greed, hatred, and ignorance diminish, what happens? Yes! We come into contact with good people and good information.
In general, we cannot control this. We become like those we are close to.
Wholesome states lead to prosperity and happiness;
unwholesome states lead to misfortune and suffering.
From now on, for the sake of our happiness, we should stay away from unwholesome people and only associate with wholesome ones.
這位是香港明星古天樂
原來古天樂年輕時也有過一段黑暗時期
20 歲時，古天樂認識了一群不務正業的朋友，參與一宗海港城廁所搶劫案，那時他負責把風，被抓後因重義氣、扛下所有刑責，被法院判刑一年。
入獄前，古天樂拜託兄弟照顧當時女友，事後被告知兄弟和女友在聖誕節牽手交往。
他氣到控制不住情緒，成天在牢裡找人打架，每打一次，刑期多加一個月，原本刑期從一年多變成兩年。
所以我們看到，所謂的兄弟兄弟，假如貪嗔癡是非常厚重的，假如是沒有戒、 沒有法的話；並不是什麼兄弟
就如佛陀在SN56中比喻到，有戒的人和沒戒的人；就如指尖上的塵土和大地的泥土相比
事實上，世界上絕大部份人都是不太可靠的
一般人本身就是貪嗔癡極厚、 極自私的人，因此不要期望他們會對我們怎樣。就算稱兄道弟也一樣說法，就算是家人、 朋友、 伴侶也一樣說法
如果他們反咬我們，這是意料之內的事
如果他們恩將仇報，這也是意料之內的事
不要期望從他們身上能得到些什麼
對他們好但不要期望有任何回報，不要執著任何人
這有助保持穩定的精神健康～
This is Hong Kong star Louis Koo. It turns out that he has went through a dark period when he was young.
At the age of 20, Louis Koo met a group of wayward friends and was involved in a robbery at a restroom in Harbour City. He was responsible for keeping watch and, after being caught, he took all the blame due to his loyalty, resulting in a one-year prison sentence.
Before going to prison, Louis asked his brothers to take care of his girlfriend at the time. Later, he found out that his brother was dating her and holding hands on Christmas. He was so furious that he couldn't control his emotions and spent his days in jail fighting. Each fight added another month to his sentence, turning his original one-year term into two years.
So we see that so-called brother and brother , if they are rooted in greed, anger, and ignorance, and lacking precepts or the Dhamma, is not true brother.
As the Buddha illustrated in SN56, comparing those who observe precepts and those who do not; it’s like comparing dust on a fingertip to mud on the ground.
In fact, most people in the world are quite unreliable.
Generally, people are deeply entrenched in greed, anger, and ignorance, they are very selfish.
Therefore, we shouldn’t expect much from them. This also applies to family members, friends, and partners.
If they betray us, it is to be expected.
If they repay kindness with ingratitude, that is also to be expected.
Do not expect to gain anything from them.
Treat them well but do not expect any return; do not become attached to anyone.
This helps maintain stable mental health~
翻譯：匿名
這個故事講的是佛陀在祇園精舍時，對拘薩羅王的臣子進行的談話。這位臣子在幫助國王方面貢獻頗多，因此國王對他非常尊敬。然而，其他臣子對此感到妒忌，於是計劃離間，說：「大王！那位臣子對您會有不利的影響。」國王調查後，卻沒有發現他有什麼罪行。國王心中思索：「我並未發現他有任何過錯，那我該如何區分他是真朋友還是假朋友呢？」
「除了如來，誰能幫我判斷呢？我去請教佛陀。」
於是，國王在用完早飯後，來到佛陀面前詢問：「世尊！人應該如何判別真朋友還是假朋友呢？」
佛陀回答：「大王！前生的賢者們也曾思考這個問題，並向賢者請教，根據他所言來判別。然後遠離惡友，親近善友。」佛陀應國王的請求，講述了一段過去的故事。
從前，梵與王在波羅奈治國時，菩薩是教導國王關於聖事和俗事的大臣。當時有其他的臣子想要離間其中一位忠臣與波羅奈王的關係。國王沒有看到他有任何罪行，於是心中想道：「我該如何分辨真朋友與假朋友呢？」國王向菩薩詢問，並唱出第一首詩：
智者該如何行事，如何努力精進？ 智者者見聞後，知道誰是敵人嗎？
於是，菩薩向王解釋假朋友的特徵：
不對他人展顏微笑，也不歡迎別人。
眼睛不凝視他人，反而轉身背對。
對敵人他卻親近，對朋友卻不往來；
阻撓他人得讚美，對辱罵者卻稱讚
不會說出自己的秘密，也不隱瞞他人的秘密。
對你的行為不表示讚賞，也不讚美你的智慧。
他人沒有時他歡喜，擁有時他卻不感到高興
獲得珍奇的食物，他卻不生起對你的憶念。
對你不憐憫，不會希望你能獲得。
這些十六種特徵，存在於假朋友身上。
賢者能夠看見並辨別出這些非朋友的特徵。
菩薩唱完以上五首詩後，國王又問：
知道什麼的業，智者怎樣努力
智者怎樣見和聞而知道朋友？
菩薩於是唱出真朋友的特徵：
憶念離去的人，歡喜於回來的人。
歡喜之情隨著喜悅而來，柔和的語言作為歡迎。
與你的朋友交往，不與你的朋友交往
制止對你的辱罵，讚美對你的讚賞者
會對你說出秘密，能夠保守你的秘密。
會讚美你的行為，並讚美你的智慧。
對你的得到而感到歡喜，對你沒有不歡喜。
得到稀有的食物，便會生起對你的憶念。
對他寄予同情，希望你也能獲得。
這些十六種特徵在真朋友上實際存在。
賢者能夠看見並辨別出這些真朋友的特徵。
國王聽了菩薩的話，感到非常高興，並賜予他最高的榮譽。
佛陀講完這段法語後，說：「大王！在前生也曾有類似的問題，賢者們也曾說過。根據這三十二種特徵，這是非朋友還是真朋友呢？請你分辨一下。」於是，佛陀總結了本生和今昔的故事：「那時的國王是阿難，賢明的大臣正是我。」
香港保安局局長鄧炳強在2021年會見傳媒時說，‘有人透過贈送髮夾和朱古力，在獄中建立勢力。’
‘很多人就是透過運一些東西進去，（囚犯）收取這些，在裡面招攬追隨者，從而利用這些特權建立影響力’
從古至今，一個人之所以能夠聚集群眾，培育影響力，都是因為四攝法
在佛陀時代，如手居士被五百位居士圍繞著去見佛陀。
佛陀一見到他後，便問：‘如手，你是如何攝持這麼大的群眾的？’
如手便回答：‘大德，我就是以你所教導的四攝法來攝持那麼大的群眾啊
如果我知道這位應該有布施饋贈來攝持的，我就以布施饋贈來攝持。
如果我知道這位應該用好聽親切的說話來攝持，我就以好聽親切的說話來攝持
如果我知道這位應該用帶來利益的行為（讓利益增長之語，例如建議：這個應做，這個不應做，結交這樣的人，不要結交這樣的人）來攝持，我就以帶來利益的行為來攝持
如果我知道這位應該用平等（同甘共苦，一起吃飯，相處等等）來攝持，我就以平等來攝持。
而且我家裡有錢，他們不覺得應該聽窮人的說話的’
佛陀聽後便讚美他，說這就是他攝持群眾的根源了。並說，過去、 現在、 未來任何人之所以能夠攝持這麼大的群眾，都是以這四攝法來攝持大眾的（AN8.24）
During a media interview in 2021, the Secretary for Security of Hong Kong, Tang Ping-keung, stated, “Some people build influence in prison by giving gifts like hairpins and chocolates.” He added, “Many people smuggle items in, and the prisoners receive these, attracting followers inside and using these privileges to establish influence.”
Throughout history, a person’s ability to gather followers and cultivate influence has been based on the Four Ways of compilation. In the time of the Buddha, the lay follower, hatthako āḷavako, was surrounded by five hundred lay followers when he went to see the Buddha.
Upon seeing him, the Buddha asked, “hatthako āḷavako, how do you manage to gather such a large crowd?”
hatthako āḷavako replied, “Great Teacher, I use the Four Ways of compilation that you taught to gather this large crowd.
If I know someone should be attracted through generosity, I use generosity to attract him.
If I know someone should be attracted through kind and pleasant speech, I use kind and pleasant speech to attract him.
If I know someone should be attracted through beneficial actions (words or actions which increase the benefits of others, such as suggesting what should and shouldn’t be done, who to associate with, and who to avoid), I use beneficial actions to attract them.
If I know someone should be attracted through equality (sharing joys and sorrows, dining together, spending time together), I use equality to attract them.
Moreover, I have wealth at home, and they do not think they should listen to the words of the poor.”
After hearing this, the Buddha praised him, saying this was indeed the root of his ability to attract followers. He remarked that anyone in the past, present, or future who can gather such a large crowd does so through these Four Ways of Compilation. (AN 8.24)
這位是張崑陽，香港本土派政治人物。
不要慌，沒有說是支持他😂他的政治立場是他的事，不是這裡的事
只是他有些特質是很值得我們去學習的，比我們許多人還要好。
過往他之所以能夠得到很多人的支持，其中一個因素就是他實踐了四攝法。他的而且確有很強的外交手腕。
據說他總是樂於布施饋贈於不同的學生和朋友（布施）
他總是對一些剛認識的年輕人說些親切的說話。有誰不開心，他都會說好聽的說話鼓勵對方。（愛語）
誰有什麼卡住，有什麼煩惱；他也會給予建議。聽親近他的人說，原本還很鬱悶，但和他說話後，都立即充滿光明（利行）
他會花時間和他想攝集的人共處，例如看球賽、 聊天、 一起吃飯、 同甘共苦等等，平等尊重（平等）
這就是佛陀所教導的四攝法了：布施、 愛語、 利行、 平等
佛陀說，無論是過去、 現在、 還是未來，所有人之所以能夠攝集那麼大的群眾，都是以這四攝法來攝持大眾的（AN8.24)
所以張昆陽先生在年輕人的群體裡，頗受歡迎，有一定的支持。也受到一些外國官員的歡迎
只不過他對香港政府和中國政府沒有用到四攝法，所以不受他們的歡迎，只受部分年輕人的歡迎😂
This is Sunny Cheung Kwan-yang, a local political figure in Hong Kong.
Don't panic; not saying that we support him. 😂 His political stance is his own business, not ours.
However, he has some qualities that are very worth learning from, better than many of us.
One reason he has gained a lot of support in the past is that he practices the Four Ways of compilation. He indeed has strong diplomatic skills.
It is said that he is always happy to give gifts to different students and friends (generosity).
He often says kind words to young people he has just met. If someone is feeling down, he will encourage them with sweet words (kind speech).
If anyone has problems or worries, he will offer advice. Those who are close to him say that they used to feel very gloomy, but after talking to him, they immediately feel uplifted (beneficial actions).
He spends time with those he wants to attract, such as watching football games together, chatting, dining together, sharing joys and sorrows, and treating everyone with equality and respect (equality).
This is the Four Ways of compilations taught by the Buddha: generosity, kind speech, beneficial actions, and equality.
The Buddha said that whether in the past, present, or future, anyone who can gather such a large crowd does so through these Four Ways of Compilations (AN 8.24).
Therefore, Mr. Cheung is quite popular among young people and has a certain level of support. Some foreign officials also like him
However, he has not applied the Four Ways of Compilation with the Hong Kong and Chinese governments, so he is not welcomed by them—only by a portion of the youth. 😂
AN4.32 攝經 Saṅgahasuttaṃ 摘要
-佛陀說，有四種維持良好關係的方法（四攝法）
1. 布施
2. 可愛之語
a. 義注：適合佈施的就佈施，一味說愛語或會有反效果。
b. 對於有些人：這個不適合佈施，就說像油一樣粘合的語言吧。説話的價值是千倍
c. 有些人不期待佈施，反而期待愛語
3. 有益的行爲
a. 義注：讓利益增長之語。有些人不期待佈施、愛語。他期望自己利益增長
b. 對於這種人應說：這個應做，這個不應做，結交這樣的人，不要結交這樣的人
4. 平等
a. 義注：同甘共苦。
b. 有些人不期待佈施等。反而期待一起坐下、在沙發、床上、一起用餐。
c. 假如在家人或出家人和（自己）的戒等同，就應作
-假如父母不作這些，甚至得不到子女的驕傲和尊敬
-智者觀察到這些，（實行後）因此成爲巨大、被讚賞
DN 30. 210 義註再解釋平等：
samānattatā 平等 ：同甘共苦。一些的確不期望（別人來）佈施。有些期望能（一起）坐下用餐，一起坐在梳發、床。一起在一邊用餐，有些期望能夠同苦樂。
那裏（有人）出生低下，（而）財物超過（別人）、這種人難被統攝 。有可能因爲不和他們共同用餐，如是不這樣做後他會憤怒。
財產比人少，但出生優越，也難以統攝。 他因爲‘我是好出生’，而（我們）資產超過他，便不期望（和我們）一起用餐。而當(我們)不想那麽做（時他或許會）憤怒。
兩者都（比我們）低下相反地就容易被統攝。如果因爲他有所不同而不想和他共同用餐，這樣做他也會憤怒。
兩者都（和我們）相近就容易被統攝。
道德差的比丘難被統攝。有可能因爲不和他們一起用餐，如是不做他們會憤怒。
道德好的比丘就易被統攝。有道德的，的確不會因爲不和他們用餐而憤怒。不和別人一起共處，他們也不會被發現有邪惡的心。因爲這樣一起用餐是容易的
所以這些人以平等來統攝
samānattatāyāti samānasukhadukkhabhāvena. ekacco hi dānādīsu ekampi na paccāsīsati, ekāsane nisajjaṃ, ekapallaṅke sayanaṃ, ekato bhojananti evaṃ samānasukhadukkhataṃ paccāsīsati. tattha jātiyā hīno bhogena adhiko dussaṅgaho hoti. na hi sakkā tena saddhiṃ ekaparibhogo kātuṃ, tathā akariyamāne ca so kujjhati. bhogena hīno jātiyā adhikopi dussaṅgaho hoti. so hi “ahaṃ jātimā”ti bhogasampannena saddhiṃ ekaparibhogaṃ na icchati, tasmiṃ akariyamāne kujjhati. ubhohipi hīno pana susaṅgaho hoti. na hi so itarena saddhiṃ ekaparibhogaṃ icchati, na akariyamāne ca kujjhati. ubhohi sadisopi susaṅgahoyeva. bhikkhūsu dussīlo dussaṅgaho hoti. na hi sakkā tena saddhiṃ ekaparibhogo kātuṃ, tathā akariyamāne ca kujjhati. sīlavā susaṅgaho hoti. sīlavā hi adīyamānepi akariyamānepi na kujjhati. aññaṃ attanā saddhiṃ paribhogaṃ akarontampi na pāpakena cittena passati. paribhogopi tena saddhiṃ sukaro hoti. tasmā evarūpaṃ puggalaṃ evaṃ samānattatāya saṅgahesi.
Just like water and oil cannot mix. Water only combines with water, while oil only combines with oil.
Even if we force them to mix, they will separate after a while.
Similarly, the Buddha said that beings come together due to the same qualities . Those inclined towards unwholesomeness will associate with others inclined towards unwholesomeness; those inclined towards goodness will associate with others inclined towards goodness. This law applies equally in the past, present, and future (SN 4.15).
So, if we get along very well with a bad person and always want to see them, what does that mean? It means we are also bad people. 😂
If we get along very well with a good person and always want to see them, what does that mean? It means we are also good people. 😂
Video credit to:
https://www.youtube.com/watch?v=F5HEDqzWQXE
就如水和油是合不來的。
水只是會和水合在一起，油一定和油合在一起
就算硬將他們攪拌在一起，過了不久他們就會分開
同樣地，佛陀說，眾生都由於相同特質（界）而會合。
傾向於下劣者會和傾向於下劣者會合;傾向於良善者會和傾向於良善者會合
這個定律在過去、現在、未來一樣適用（SN4.15)
所以如果我們和一個壞人很聊得合，很想見到他，那代表什麼？ 我們自己也是壞人😂
如果我們和一個好人很聊得合，很想見到他，那代表什麼？ 我們自己也是好人😂
video cred. to :
The term "emotional value" has become quite popular recently. It refers to the ability to make others feel supported, accompanied, and embraced, leading to feelings of fulfillment, calmness, or happiness. If we can achieve this, we possess emotional value.
In short, having emotional value means we are useful. 😂😂
If we cannot bring happiness to others, then we are of no use. 😂
If we can, then we are useful. 😂
Even family and friends—if we are not useful, then it's bye bye. 👋👋
That's just how reality is.
So how can we provide emotional value to others? It's simple: through The Four Embracing Virtues and the Four Immeasurable Minds.
The Four Ways of Generosity are:
1.Giving and sharing.
2.Saying kind and heartwarming words.
3.Helping and giving advice when they need assistance.
4. treat them equally, sharing joys and sorrows together .
The Four Immeasurable Minds are:
1.Loving-kindness - wishing for their happiness.
2.Compassion - wishing for their liberation from suffering.
3.Empathetic joy - being happy for their joy.
4.Equanimity - remaining indifferent to their harm and neglect, without emotional reactions.
If we embody The Four Embracing Virtues and the Four Immeasurable Minds, we are truly useful. If we do not, then we are of no use at all. 😂😂
‘情緒價值’這一個詞在近期很火熱
意思就是可以讓對方感覺到被支持、被陪伴、被承接，進而產生滿足、平靜或幸福感--能如此做到我們就具有情緒價值
簡而言之，有沒有情緒價值就是我們有沒有用😂😂
如果我們不能為別人帶來快樂，那我們就沒有用😂
如果能，就有用😂
就算是家人、親戚朋友，假如沒有用就 bye bye 就這樣啦👋 👋 ～
人就是這麼現實
怎樣可以帶到情緒價值給別人？很簡單，四攝法和四無量心
四攝法是：
1. 布施饋贈
2.說好聽溫暖人心的話
3.在對方需要幫忙時幫忙和給意見
4.和他們平等共處，同甘共苦
四無量心就是
1.慈-希望他們快樂
2.悲-希望他們離苦
3.喜-為他們開心
4.捨-對他們的傷害和冷待平淡處之，不起情緒
如果我們有四攝法和四無量心，我們就很有用
如果我們沒有，就一點用都沒有😂😂
《帶眼識人》
這個世界的人那麼多，大家的性向各異。
面對不同的人，AN3.27中佛陀說要採取不同的態度。
有一種人，他們沒有任何道德，不知道戒為何物。他們殺生，偷盜，邪淫，妄語，飲酒，會離間別人，會說尖酸刻薄的話，會說廢話。平時會貪取屬於別人的東西，會想要嗔害別人，不相信因果。佛陀說，對於這種人應該被嫌惡，不應去結交他們，就連親近也不要親近。因為就算不跟隨他們的所作所為，別人也會說我們是非---某某群著這個無恥之徒，物以類聚啊！小心不要親近他！
另一種人是那些脾氣極差的人。他們很容易憤怒，說兩說就會生氣。佛陀說應該無視他們，不應親近他們。為什麼？和他一起會被罵啊！和他一起會被他傷害啊！幹嘛還和他一起？
最後一種人，他們持戒，具有善法。他們不會惡意傷害別人的利益。這種人佛陀說要去結交，親近。因為就算不跟隨他們的所作所為，人們也會說你好話：某某和這位善人是朋友，想必他也是好人，和他做朋友吧。
如果結交品德差劣的人，我們的前途就會被毀滅。
結交和我們同等程度的人就不會減損。
如果結交一些比自己還要好的人，自己就會迅速提升。所以我們應該結交比自己好的人。佛陀這麼說
"Recognizing People with Insight"
In this world, there are so many people, each with different inclinations.
When faced with different individuals, the Buddha said in AN3.27 that we should adopt different attitudes.
There are people who have no morals and do not understand precepts. They kill, steal, engage in sexual misconduct, lie, drink alcohol, sow discord among others, and speak harshly. They often covet what belongs to others and wish harm upon others, not believing in kamma. The Buddha said that such people should be despised and should not be befriended, and even proximity to them should be avoided. Because even if we do not follow their actions, others will say bad things about us—"Look at that shameless person! Birds of a feather flock together, so be careful not to associate with them!"
Another type of person is those with a very bad temper. They easily get angry and will lash out if provoked. The Buddha said we should ignore them and not get close. Why? Because being with them will lead to being scolded or harmed! Why would we want to be around them?
The last type of person is one who observes precepts and possesses good qualities. They do not maliciously harm the interests of others. The Buddha said we should befriend and associate with such people. Because even if we do not follow their actions, people will speak well of us: "So-and-so is friends with this good person; they must also be good, so let’s be friends with them."
If we befriend those of poor character, our future will be ruined.
Associating with those of equal character will not diminish us.
If we befriend those who are better than ourselves, we will quickly improve.
Therefore, we should seek friendships with those who are better than us. This is what the Buddha taught.
這位是姜濤， 香港這幾年很紅的新晉明星。
他有一首歌很紅的， 就是叫 “蒙著嘴說愛你”
蒙著嘴怎樣說我愛你呢？
很簡單， 佛陀教導的四攝法～
我們佈施、饋贈給別人。
例如他喜歡吃雪糕， 那就請他吃雪糕
他喜歡 Iphone , 那就送 iPhone 給他
他喜歡什麼， 就送什麼給他
我們說好聽、親切的說話
他是我們弟弟妹妹年齡， 就叫他弟弟妹妹
他是我們哥哥姐姐年齡， 就叫他哥哥姐姐
他是我們父母的年齡， 就叫他uncle auntie
他自豪於什麼，他有什麼好， 我們就讚美他什麼
我們做有利於他的事情
他如果需要幫忙， 我們就幫忙
他茫然， 不知怎樣做， 我們就給他建議
我們和他同甘共苦
一起吃飯、一起聊天、一起相處、一起分擔喜憂
就算我們不說“我愛你”， 他們也知道我們愛他
這就是“蒙著嘴說我愛你“
"Long-lasting Friendship"
In AN 4.47, combining the words of the Buddha and commentary, it states that wise individuals, those who embody the true Dharma, have friendships that are long-lasting.
In contrast, foolish individuals, those who embody non-Dhamma, have friendships that quickly collapse and disappear.
Why is this? The former's friendship is selfless. They do not seek to gain anything from us. Their presence exists solely to bring us joy and help us, without us needing to fulfill their inner dissatisfaction.
However, the latter's friendship is selfish; they want to take something from us, to use us.
For example, why do they seek us out? Because they want to sell insurance (laugh).
Why do they seek us out? Because they want to have many friends to appear better than others.
Why do they seek us out? Because they want to gain reputation, status, or positions through us.
Why do they seek us out? Because they want to highlight their own goodness through our shortcomings.
LOL, right?
So, typically, we are disposable. When they no longer need something, they stop seeking us out (laugh).
Good individuals are different. No matter how long it has been since they last contacted us, when they meet us again, they still
wish for our happiness,
hope we are free from suffering,
feel joy for our achievements.
Even if we ignore or hurt them, they will not be angry or sad, nor will they retaliate.
Thus, that friendship is enduring.
《長久的友誼》
在AN4.47 中，結合佛陀之語和義註，
有智慧的人、具有正法的善人；他們的會合和友誼是長久的
但愚癡、具有不正法的壞人；他們的會合與友誼是迅速崩壞消失的
為什麼？前者的友誼是無私的。 他不會想從我們身上獲得些什麼。他們存在只是為了帶快樂給我們，幫助我們。不用我們去填補他們心裡的不滿足
但後者的友誼是自私的，他們想要從我們身上得到些什麼，利用我們。例如為什麼要找我們？因為他想賣保險（笑）
為什麼要找我們？因為想擁有許多朋友，讓自己看上去比人好
為什麼要找我們？因為想透過我們獲取名譽，地位，職位
為什麼要找我們？因為想透過我們的不好，襯托自己的好
LOL，對嗎？
所以通常用完即棄。當不需要那樣東西，就不再找我們了 （笑）
善人不同。無論多久沒有聯絡，再遇上他們，他們一樣
希望我們快樂
希望我們離苦
為我們感到高興
就算我們不理他，傷害他；他都不會生氣難過，傷害回我們
所以那個友誼是長久的
莊子說：‘君子之交淡如水，小人之交甘若醴’
君子就是空掉自我，貪嗔癡輕薄的人。他和別人的友誼是純純的，不會執著別人，不會粘著別人，不會想要從別人那裡獲得些什麼。因此不會強迫控制，不會佔有，不會妒忌，不會苛求，不會利用朋友。
小人就是自我感很強的人，貪嗔癡非常厚重的人。他和別人的友誼是複雜的，會執著別人，粘著別人，想要從別人那裡獲得些什麼。因此常會控制強迫，佔有，妒忌，苛求，利用朋友