爲何不要作惡？

「……那位擁有僧階的僧人，是位『เจ้าคุณ』（高僧尊稱）的師父，寺廟位於曼谷皇城那一側（พระนคร），祖母和母親很喜歡請他來講經。而且他就是那位曾說我講給祖母聽的地獄故事是胡說八道、騙人的那位。他說：『我出家超過30年了，從來沒見過地獄一丁點。』因此我就不尊敬他。因為祖母喜歡聽人墮落地獄的故事，聽他們做了什麼惡才墮落地獄。我就經常要去查看地獄。當得知那位เจ้าคุณ圓寂的消息時，祖母去吊唁遺體。我則坐在臨河的家門廊上，有涼風吹來很舒服，心裡就想：那位เจ้าคุณ死了，他現在去哪裡了？要不要去問問舅公。我於是想起那位笑容滿面、相貌莊嚴、曾經來過的僧人。當我念了三遍『佛陀』後，他便出現並微笑。我向他頂禮稟告：『我想去看地獄。』他又微笑一次。忽然間我就出現在我曾去過的那座山頂。到了之後我就想起舅公，舅公就出現問我：『外孫找我有何事？』我告訴他：『聽說有一位僧人去世了，法號是……』舅公說：『他已經被判決了，現在正在阿鼻大煉獄中。』我又問：『僧人也會墮落地獄嗎？』他回答：『僧人墮落地獄是常有的事，因為出家後不守僧人的本分，就必須墮落地獄。』我問：『僧人可以向村民講說天堂地獄，為什麼自己還會墮落？』他答：『因為他只會教別人做好事，自己卻不照著做。只叫別人行善，自己不做。像這樣的僧人全部墮落地獄，而且罪業特別重。』

我對舅公說：『我想見見那位เจ้าคุณ。』舅公只是舉起手，顿时阿鼻大煉獄的景象就出現在眼前，那位เจ้าคุณ的影像也出現如下：

他站立張開雙臂，有從上方鐵天花板垂下的長矛刺穿雙手，矛柄固定在天花板，矛頭固定在下方鐵地板。

前、後、左右、頭部交替有長矛刺入，而矛的尖端和柄部固定在鐵牆上。

總之是被無數長矛刺穿固定，動彈不得，而且有比其他地獄更細微、更熾熱的火焰不斷噴來焚燒。

我問舅公：『那位เจ้าคุณ犯了什麼罪？』舅公叫那位เจ้าคุณ上來，顿时所有束縛脫落，火焰熄滅。他走上來看見我，便說：『請原諒。』舅公說：『現在道歉已經沒用了，因為侮辱有禪定者的罪已經判決了。』那位เจ้าคุณ向我述說他生前所犯的罪導致死後墮入阿鼻大煉獄如下：

出家後不注重持守清淨戒律、不修止觀、不修內觀，從不關心。這違背了僧人的真正意義，因為僧人是三皈依中的第一皈依處。做出不配為僧的行為，就是欺騙世人、欺騙信眾、剝削信眾的罪。

學習佛法教理後，不願依教奉行。只想用知識去教導村民，目的是為了獲得財物，從不將所得財物用於公益或護持佛法，而是買土地、買黃金、放貸——這是俗人的行為，佛陀禁止僧人做卻違背去做。

一有財產就貪求名位，有了名位就醉於名位，自以為高人一等。即使對有禪定的僧人（他指著我），也敢反對、侮辱。這是直接破壞佛教的行為。

身為擁有僧階的高僧、身為พระราชาคณะ（皇家僧階），權力大，屬下多。想求得僧階、職位的人就必須按行情給錢。來求職位時要捧盤獻上大鈔，來請講經也要帶大筆錢。於是他變成大富僧，有很多債務人、大筆黃金典當、大錢袋，因此墮入大煉獄，受極大痛苦。

我問那位เจ้าคุณ：『現在還有什麼財產可以證明？』他回答：『根據調查委員會清點的物品，目前有如下：

現金 73,032.75 銖

典當收下的黃金 35 銖重

自己買來準備訂婚給年輕女子的黃金 50 銖重（店主證實）

委員會沒查到的，是村民借去的另外4萬多銖，沒有證據。』

我問：『這些東西現在在哪裡？』他答：『被委員會控制了。』

我又問：『今天祖母去吊唁，您祖母會知道這些事嗎？』他答：『會知道，因為委員會把查到的財產寫在紙上公告了。』

最重的罪是身為假僧——只出家有僧形，卻沉迷於利養、名聲、讚譽和欲樂。有些持戒清淨、有定力、有好內觀、甚至是聖者的僧人來頂禮他，他卻仗著自己是เจ้าคุณ而傲慢。這又是讓他墮入阿鼻大煉獄的另一重罪。

我聽完後非常高興，向舅公告辭回家。祖母回來後，我就把那位เจ้าคุณ的財產錢金的事告訴她。祖母大驚，問：『小爸怎麼知道的？』我回答：『當祖母去對岸（即皇城那邊，當時從ตลิ่งชัน去很麻煩，要搭機動船或客船，一天不到5班，家裡沒機動船，也不可能偷看公告）時，我就去地獄查訪，見到那位เจ้าคุณ在阿鼻大煉獄。舅公叫他上來講述生前行為，才知道的。』說完，祖母叫一起去的姑姑拿來委員會公告的財產清單紙張，一比對完全吻合。祖母不禁感嘆：『真想不到，大僧高僧怎麼會墮落到這種地步。小爸不尊敬他是對的，祖母自己還比小爸更愚蠢。』

這是地獄的一個面向，任何人只要想看就能看到。如果出家是為了真正成為僧人還好，但若出家是為了求知識當職業、求名位、求利養、當誘餌勾引認為僧人美好的女子，那就會跟隨這位เจ้าคุณ而去。若出家後能實踐當日出家時的誓言：『นิพพานัสสะ สัจฉิกิริยายะ เอตัง กาสาวัง คะเหตวา ปัพพาเชถะมัง ภันเต』（諸位尊者，我請求受持袈裟，為了證得涅槃，請為我剃度出家），那麼對於為了證得涅槃而出家的每一位僧人來說，看見天堂地獄根本是小事，沒什麼大不了……」

出自書籍《ตายไม่สูญแล้วไปไหน》（死而不滅……然後去哪裡）

---Luang Por Lersi Lingdam

“…The monk who held ecclesiastical rank was a ‘Chao Khun’ (a high-ranking titled monk), his temple located on the Phra Nakhon side. Grandmother and Mother liked to invite him to preach. And he was the same monk who once said that the story of hell I told Grandmother was all lies and nonsense. He said, ‘I have been ordained for over 30 years and have never seen hell even a little bit.’

Because of this, I did not respect him.

Grandmother loved hearing stories of people falling into hell—what wrongs they did to end up there. So I often had to go check on hell. When I heard that this Chao Khun had passed away, Grandmother went to pay respects to the body. I was sitting on the riverside porch of the house, with a cool breeze blowing comfortably. I thought: The Chao Khun has died—where has he gone? Should I ask Uncle? I recalled the smiling, handsome monk who had once visited. After chanting ‘Buddho’ three times, he appeared and smiled. I prostrated and said, ‘I want to see hell.’ He smiled again. Suddenly I found myself on the mountaintop I had visited before. Upon arriving, I thought of Uncle, and Uncle appeared, asking, ‘What does my nephew need?’ I told him, ‘I heard a monk died, named……’ Uncle said, ‘He has already been judged and is now in the Great Hell of Avīci.’

I asked, ‘Do monks fall into hell too?’ He replied, ‘Monks fall into hell frequently, because if they ordain but do not behave as monks, they must fall into hell.’

I asked, ‘Monks can preach to villagers about heaven and hell—why would they fall?’ He answered, ‘Because they only teach others to do good but do not practice it themselves. They tell others to be virtuous but don’t do it. Monks like this all fall into hell, and their punishment is especially heavy.’

I told Uncle, ‘I want to see the Chao Khun.’ Uncle merely raised his hand, and immediately the scene of the Great Hell of Avīci appeared nearby, along with the image of the Chao Khun as follows:

Standing with arms outstretched, spears dropped from the iron ceiling above pierced both hands; the spear handles were fixed to the ceiling, the tips fixed to the iron floor below.

Spears pierced from front, back, sides, and head alternately, with tips and handles anchored to the iron walls.

In short, he was pinned immobile by countless spears, and extremely fine, intensely hot flames—hotter than any other hell—continuously burned him.

I asked Uncle, ‘What offense did the Chao Khun commit?’ Uncle summoned the Chao Khun up; instantly all restraints fell away, flames extinguished. He walked up, saw me, and said, ‘Please forgive me.’ Uncle said, ‘Apology now is useless, because the sin of disparaging one who has attained jhāna has already been judged.’ The Chao Khun described the wrongs he committed in life that led to falling into the Great Hell of Avīci:

After ordination, he did not care to keep the precepts purely, did not practice samatha or vipassanā—never interested. This violates the true meaning of a monk, as monks are the first of the three refuges. Behaving in a way unfit for a monk is deception—deceiving the world, fooling laypeople into thinking he is a true monk, exploiting them.

After studying the scriptures, he refused to practice accordingly. He used knowledge only to teach laypeople to gain wealth for himself, never using that wealth for public benefit or supporting the religion—instead buying land, buying gold, lending money—layman’s ways that monks are forbidden to do, yet he did them anyway.

Once wealthy, he craved titles; once titled, he became intoxicated with status, thinking himself superior. Even toward monks with jhāna (pointing at me), he dared to oppose and insult. This directly destroys Buddhism.

As a high-ranking titled monk and royal ecclesiastical dignitary, his power was great, with many subordinates. Those wanting titles or positions had to pay according to the rate—offering trays with large banknotes when requesting, large sums when inviting to preach. Thus he became a very wealthy monk with many debtors, large gold pawned, large money bags—hence falling into the great hell with great torment.

I asked the Chao Khun, ‘What assets remain as proof now?’ He replied: ‘According to the committee’s inventory of found items:

Cash 73,032.75 baht

Pawned gold 35 baht weight

Gold bought himself to prepare engagement with a young woman—50 baht weight (shop owner confirmed)

What the committee didn’t find: another over 40,000 baht lent to villagers, no evidence.’

I asked, ‘Where are these things now?’ He said, ‘Held by the committee.’

I asked again, ‘Today Grandmother went to the funeral—will she know about this?’ He said, ‘Yes, because the committee wrote the found assets on a paper announcement.’

The heaviest karma was being a false monk—ordained in form only, yet intoxicated with gain, fame, praise, and sensual pleasures. Some pure-precept, firmly concentrated, well-developed in vipassanā monks—even ariya—came to pay respects, yet he acted arrogantly as a Chao Khun. This is another karma sending him to the Great Hell of Avīci.

After getting the information, I was very glad, took leave from Uncle, and returned home. When Grandmother came back, I told her about the Chao Khun’s money and gold. She was shocked and asked, ‘How did Little Dad know?’ I replied, ‘While Grandmother was on the other side (Phra Nakhon side—Thonburi people called it ‘that side’; back then from Taling Chan it was hard, needing motorboat or ferry—only a few trips a day, no motorboat at home, impossible to sneak and read the notice), I went to investigate in the city of hell, saw the Chao Khun in the Great Hell of Avīci. Uncle summoned him to recount his conduct in life, so I knew.’ After I finished, Grandmother called Aunt Somjai who went along to bring the paper with the committee’s announcement of assets. It matched exactly. Grandmother exclaimed, ‘Unbelievable. How could a high, great monk be so depraved? Little Dad was right not to respect him. Grandmother was even more foolish than Little Dad.’

This is one aspect of hell that anyone can see if they wish. If one ordains to truly be a monk, fine. But if ordination is to gain knowledge as a career, for titles, for gains, or to lure women who see monks as good and beautiful—then one follows this Chao Khun. But if after ordaining, one practices the vow made on ordination day: ‘Nibbānassa sacchikiriyāya etaṃ kāsāvaṃ gahetvā pabbājetha maṃ bhante’ (Venerables, I request the saffron robe to realize Nibbāna—please ordain me), then for every monk who ordains to attain Nibbāna, seeing heaven and hell is a trivial matter, nothing difficult at all…”

From the book ตายไม่สูญแล้วไปไหน (Death Does Not Mean Annihilation… Then Where Does One Go?)

By Luang Pho Ruesi, Wat Tha Sung

---Luang Por Lersi Lingdam

1988年9月16日早上6點。今天普提叔叔 (閻羅王，龍婆稱呼祂叔叔) 穿著非常漂亮的絲綢 Chong Kraben (泰式傳統服裝)。祂來找貧僧，讓貧僧去祂的閻王殿，因為有急事，貧僧便跟著他去了。

當到達後，閻羅王就如常入座，祂傳喚一名男子進來，假定他叫做「詹先生」。這個人的審訊很特別，因為沒有經過調查官，而是叔叔直接叫他過來，可能是因為時間不多了。

這名男子臉消瘦蒼白，看起來極度疲憊。當審訊後期時，展示當是人類時的圖像給我們看，是個身材魁梧、雙色皮(即棕黃色皮膚) 偏白，在雙眉之間有一顆很小的黑痣，但比較靠近右眉。

靠近右眉的這顆斑或痣是一種相，說明是一位極受女性青睞的人。他的眼神極具魅力或是說帶有桃花眼，眼睛有魅力或「花花眼」看了女生後，每一位女生都會被迷倒。這個男生就一樣有著這樣的業力。

他死於1988年8月17日。家在東北部，但來在曼谷工作。死因是事故，打死裝進麻袋裡而死，是因為他的魅力而致。平時女生喜歡來找他，他也「憐憫」每一位 (來者不拒)。

而導致死亡的原因，是因為他去招惹的女生是老闆的妻子，直到丟了性命。然後屍體就被塞進麻袋，埋在農田裡，遠離人煙的地方。

魅力大也會這樣的危險。

🔸貧僧問他：「為什麼要搞到這麼混亂？」

🔹他答說：「見到了女生有需求，如果不能如願，她們也會很苦悶。」

🔸問說：「進來曼谷，做什麼工作？」

🔹他答說：「什麼工都做，死前是受僱的建築工人。老闆不是承包商，但把工作包過來了，看起來是個包工頭。」

老闆帶他去家裡工作，看他幹活麻利且舉止有禮。禮貌和工作好，讓他成為有魅力的人，家裡每一位女人都「憐憫」開心。最終老闆的妻子也一起「憐憫」了起來，成為了他有更多錢花的原因，因為老闆妻子「憐憫」他，最終也變成了一隻鬼。

當叔叔喚他進去時，他的身體面容很狼狽，就像被打得破爛了一樣。

🔸叔叔問說：「你喜歡去跟人家的妻子孩子糾纏對嗎？」

🔹他答說：「是的。」

🔸叔叔問：「為什麼要這樣做？」

🔹他答說：「同情女生，當她們來找我了就不想要讓她們失望。」

🔸叔叔說：「你有罪，但你去練習禪修時，你每次都請我做見證。以後如果請我做見證，不要再造業了吶！這違反了規定。但當請了我做見證了，就會作為見證人。」

🔸叔叔接著說：有功德之心但風流的弟子，

1. 月初的星期六、星期日、星期一，你去受持八戒，並實踐八戒連續三天，對嗎？

🔹他答說：是的。

2. 你布施了小桶的僧伽供養，每桶一百泰銖，總共十七桶，對嗎？

🔹他答說：是的。

隨後就出現了一排的小桶僧伽供養的影像。

(一般上桶內會放置袈裟，佛像，日常用品等作為一套來供養僧團)

🔸叔叔說：「這些足夠了，你做得很好。但你在其他日子造業，每天都在屋外行淫，你有著很多的罪業，你曾殺過魚、青蛙、田雞、蛇和雞；

撒謊也很厲害，何時遇見心儀的單身女生或有丈夫的女生，就都會撒謊，回到家又會再對老婆撒謊。

偷盜你沒犯。酒有喝一點，但這始終是罪，它會使你下地獄的。」

當叔叔一說完，他看起來癱軟要倒了。

🔸叔叔警醒他站好好，然後說：「我還沒說完呢，你看起來就像要死了的樣子，讓我先把話說完。」

🔸然後叔叔就接著說：「當你請我作為見證者，我就必須見證，然後為你作證了。我作為見證者了，布施僧伽供養，及受持八戒每個月三天；破戒每個月二十七天。每個月禪修三天；犯邪淫二十七天，無論是白天或黑夜。

由於心緒在暗淡(行惡)與明亮(行善)間交替。像這樣的功德，平常會在化樂天，但因為破戒多過持戒，明亮的心少過風流的心，你的天宮只能在忉利天。你先去接受善行的果報，隨你的功德之力就好了。」

當他听到这话後，感到身體立刻變得明亮，越來越美，最終就裝飾了身體，成為了天神，非常的莊嚴漂亮。叔叔就讓神使帶領送他到他的天宮。

當結束了叔叔的事務後，叔叔就過來說，叔叔清早去請貧僧來閻王殿，是因為這名男子與貧僧有緣，即一名有著功德之心但風流的弟子。

摘自 龍婆Lersi Lingdam Wat Thasung

《死了之後沒有消失...那麼去哪了？》

September 16, 1988, 6:00 a.m. Today, Uncle Phut (Yama Raja, the King of Hell, as Luang Por calls him) was wearing very beautiful silk Chong Kraben (traditional Thai lower garment). He came to find this poor monk and asked me to go to his Yama Court as there was urgent business, so I followed him.

Upon arrival, Yama Raja took his seat as usual. He summoned a man, let's call him "Mr. Cham." This person's interrogation was special because it bypassed the investigators; Uncle summoned him directly, perhaps because time was short.

The man's face was gaunt and pale, he looked extremely exhausted. During the later part of the interrogation, they showed us an image of him as a human: he was stout, with two-toned skin (yellowish-brown) leaning towards fair, and had a very small black mole between his eyebrows, but closer to the right eyebrow.

This mark or mole near the right eyebrow is a sign indicating a person highly favored by women. His eyes were extremely charming, or one could say they were "peach blossom eyes" – eyes with such allure that after looking at any woman, she would be captivated. This man had such karmic influence.

He died on August 17, 1988. His family home was in the Northeast, but he came to work in Bangkok. Cause of death was an accident – he was beaten to death and stuffed into a sack, all because of his charm. Women usually liked to come to him, and he would "have compassion" (refuse no one).

The reason leading to his death was that the woman he got involved with was his boss's wife, which cost him his life. His body was then stuffed into a sack and buried in a farmland, far from people.

Great charm can be this dangerous.

🔸 This poor monk asked him: "Why did you create such chaos?"

🔹 He replied: "I saw that the women had needs. If they couldn't get what they wanted, they would also suffer greatly."

🔸 Asked: "When you came to Bangkok, what work did you do?"

🔹 He replied: "I did all kinds of work. Before I died, I was a hired construction worker. The boss wasn't a contractor himself, but he subcontracted the work; he seemed like a foreman."

The boss took him to work at his home. He saw that he worked quickly and had polite manners. Politeness and good work made him a charming figure; every woman in the house was happily "compassionate" towards him. Eventually, the boss's wife also became "compassionate," which became a reason for him to have more money to spend. Because the boss's wife "pitied" him, it ultimately led to her becoming a ghost.

When Uncle summoned him in, his body and face were in a sorry state, as if he had been beaten to a pulp.

🔸 Uncle asked: "You liked to get entangled with other people's wives and children, right?"

🔹 He replied: "Yes."

🔸 Uncle asked: "Why did you do that?"

🔹 He replied: "I sympathized with the women. When they came to me, I didn't want to disappoint them."

🔸 Uncle said: "You have guilt. But when you went to practice meditation, you invited me as a witness every time. In the future, if you invite me as a witness, don't create more bad karma, okay? This violates the agreement. But since you invited me as a witness, I will act as a witness."

🔸 Uncle continued: A disciple with a meritorious heart but a womanizer,

1. On the Saturdays, Sundays, and Mondays at the beginning of the month, you observed the Eight Precepts and practiced them for three consecutive days, correct?

🔹 He replied: Yes.

2. You made offerings of the 'small bucket' Sangha donation, each bucket costing one hundred Baht, for a total of seventeen buckets, correct?

🔹 He replied: Yes.

Then images of a row of these small bucket Sangha donations appeared.

(Generally, these buckets contain items like robes, a small Buddha image, daily necessities, etc., as a set to offer to the Sangha.)

🔸 Uncle said: "These are sufficient. You did well. But on other days, you created bad karma. Every day you engaged in sexual misconduct outside your home. You have many offenses. You have killed fish, frogs, swamp frogs/field frogs, snakes, and chickens.

You were also very skilled at lying. Whenever you met a desirable single woman or a woman with a husband, you would lie. When you returned home, you would lie to your wife again.

You didn't commit theft. You drank a little alcohol, but this is still an offense; it can cause you to go to hell."

As soon as Uncle finished saying this, he looked like he was about to collapse.

🔸 Uncle roused him to stand properly and said: "I haven't finished speaking yet. You look like you're about to die. Let me finish speaking first."

🔸 Then Uncle continued: "When you invited me as a witness, I had to witness and testify for you. I acted as a witness. You made Sangha donations and observed the Eight Precepts for three days each month. You broke the precepts for twenty-seven days each month. You meditated for three days each month. You committed sexual misconduct for twenty-seven days each month, whether day or night.

Because your mind alternated between dark (doing evil) and bright (doing good). For merit like this, normally one would go to the Nimmānarati heaven. But because you broke more precepts than you kept, and your bright mind was less than your lustful mind, your celestial mansion can only be in the Tāvatiṃsa heaven. Go first to receive the results of your good deeds, according to the power of your merit."

When he heard this, he felt his body immediately become radiant, more and more beautiful. Finally, his body was adorned, and he became a Deva, very dignified and handsome. Uncle then had the divine messengers escort him to his celestial mansion.

When Uncle's business was concluded, Uncle came over and said that he had invited this poor monk to the Yama Court early in the morning because this man had a connection with this poor monk – he was a disciple with a meritorious heart but a womanizer.

Source: Luang Por Lersi Lingdam, Wat Thasung

From "After Death, We Don't Just Disappear... So Where Do We Go?"

簡體 cred. to @听僧说

一個善人，其實就是高IQ 人士

為什麼？

我們留意一下啊，當我們起貪嗔癡的時候，心一定是不舒服的

更不用說當煩惱溢出來在行為上、語言上、思想上傷害自己和別人了

當我們為別人帶來麻煩、痛苦，也等同於為自己帶來麻煩

試想想，別人受到我們的傷害後會給什麼的反應我們？

所以這就是俗稱的‘拿苦來辛’

而一個高IQ 人士，會努力去除自己的貪嗔癡，讓自己的心舒服

當沒有煩惱時，就不會在行為上、語言上、思想上傷害自己和別人了

當我們沒有為別人帶來麻煩、痛苦，也等同於沒有為自己帶來麻煩

當別人不因我們而困擾，難道不會喜歡我們嗎？到最後，我們要什麼就有什麼

所以一個IQ 爆燈的人肯定是沒有煩惱的人

A truly good person is actually a high-IQ individual.

Why?

Let's observe: when greed, hatred, or delusion arise in us, our mind is certainly uncomfortable. 

Not to mention when these defilements spill over and harm ourselves and others through our actions, speech, and thoughts. 

When we cause trouble or suffering for others, it's essentially the same as bringing trouble upon ourselves. 

Think about it: how will others react after being hurt by us? 

This is what's commonly known as 'asking for trouble' or 'making life difficult for ourself.'

A high-IQ individual, on the other hand, strives to eliminate their own greed, hatred, and delusion, to keep their mind at ease and comfortable. 

When there are no defilements, we won't harm ourselves or others through our actions, speech, or thoughts. 

When we don't cause trouble or suffering for others, it's equivalent to avoiding trouble for ourselves. 

When others aren't distressed because of us, won't they naturally like us? In the end, we can have whatever we want. 

Therefore, a person with exceptionally high IQ is certainly one who is free from defilements.

‘我們過著比死亡更痛苦的生活’--這個教導，是世尊在祇園精舍時針對憍薩羅(Kosala)國王所講述的。當時憍薩羅國王在夜間聽到四種地獄眾生的叫聲：一個只喊「du」（痛苦），一個喊「sa」（持續），一個喊「na」（沒有），一個喊「so」（那個）。這些眾生前世是舍衛城(Sāvatthi)的王族子弟，因侵犯他人嚴加守護的婦女，沉迷情慾，造下諸多惡業，死後轉生於舍衛城邊境四口鐵鍋中，承受六萬年煎熬後浮出鍋面，看見鍋口鐵蓋時哀嚎：「何時才能解脫這痛苦？」四人接連發出巨大慘叫。

國王聽聞後恐懼顫慄，徹夜未眠直至黎明。婆羅門們清晨覲見時，發現國王神色不安。國王說：「老師們，我昨夜聽到四種恐怖聲音。」婆羅門們甩手驚呼：「這是凶兆啊，大王！」國王問：「有化解方法嗎？」他們回答：「雖然可簡單處理，但我們學識淵博，建議舉行四牲祭。」國王立即下令：「速備四象、四馬、四牛、四人，從鵪鶉開始，每類四隻動物，舉行全四祭為我消災。」婆羅門們暗自欣喜：「能大吃魚肉，還能獲厚利」，假裝忙碌籌備祭壇，實則盤算利益。

茉莉卡(Mallikā)王后詢問國王：「為何婆羅門如此忙碌？」國王不耐煩道：「你只關心自己享樂，哪知我的痛苦！」王后追問詳情，國王說：「我聽到不祥之聲，婆羅門說這威脅王權、財富與性命，要殺生祭祀。」王后建議：「何不請教天人間最尊貴的婆羅門——正等覺者？」國王問：「誰是正等覺者？」王后答：「喬達摩佛陀。」國王恍然大悟：「我竟未想到請教佛陀！」

國王清晨乘御駕至祇園，禮敬世尊後稟報：「昨夜聞四聲慘叫，婆羅門要殺生祭祀。這些聲音預示什麼？」佛陀說：「大王勿憂，這是地獄眾生受苦哀嚎，非獨您聽見，古時國王們也聽過。當他們聽從智者勸誡停止殺祭，百姓都得安樂。」於是應王請求講述過去因緣：

過去波羅奈(Bārāṇasi)國梵授王(Brahmadatta)統治時，菩薩投生迦尸(Kāsi)某婆羅門家，見愛慾過患後出家修行，證得神通與禪定，住喜馬拉雅山美景處。當時國王同樣聞四聲慘叫，婆羅門建議殺生祭祀。當祭壇備妥，百姓被帶往刑場時，菩薩以天眼觀見此事，決定：「我當救度眾生。」便飛臨王宮花園，坐於吉祥石上如金像般輝耀。

首席祭司的大弟子質疑：「老師，吠陀中豈有殺生得福之法？」祭司呵斥：「你只管守護國王財富！我們能吃魚肉獲利，閉嘴！」弟子拒絕參與，轉向菩薩求教。菩薩問：「國王治國公正嗎？」弟子答：「國王賢明，但聽信婆羅門殺生消災之議。」並請示：「尊者可知這些聲音緣由？能否救百姓免死？」菩薩答：「若國王來問，我當解答。」

國王親至花園禮敬菩薩，菩薩闡明真相：「這些眾生前世侵犯人妻，於波羅奈城邊四口鐵鍋受煎煮。當他們想完整表達時，因業力深重只能喊出單字。」隨即完整解釋四聲含義：

53.

'我們過著比死亡更痛苦的生活（dujjīvitamajīvimha），當有值得佈施的對象時卻不給予（ye sante na dadamhase）。

雖然擁有財富（vijjamānesu bhogesu），卻未能為自己建立庇護（dīpaṃ nākamha attano）。'

菩薩（bodhisatto）說明：「這個地獄眾生想完整說出這首偈頌卻因業力而無法完成。」於是菩薩以智慧補完整首偈頌並解釋。其餘幾個聲音也是同樣情況。

其中喊「sa」的眾生想說的是這首偈頌：

54.

「整整六萬年（saṭṭhi vassasahassāni），

完全滿貫無缺（paripuṇṇāni sabbaso）。

在地獄中被煎煮（niraye paccamānānaṃ），

何時才是盡頭（kadā anto bhavissatī）？」

喊「na」的眾生想說的是這首偈頌：

55.

「根本沒有盡頭（natthi anto），為何會有盡頭（kuto anto）？

連盡頭的影子都看不見（na anto paṭidissati）。

尊者啊！這都是因為我們當初（tadā hi pakataṃ pāpaṃ），

犯下的滔天惡業（mama tuyhañca mārisā）。」

喊「so」的眾生想說的是這首偈頌：

56.

「所以現在我終於明白（sohaṃ nūna ito gantvā），

若能獲得人身（yoniṃ laddhāna mānusiṃ）。

必當樂善好施（vadaññū sīlasampanno），

廣積諸多善業（kāhāmi kusalaṃ bahun）。」

菩薩（bodhisatto）一一解釋這些偈頌後，對國王說：「大王，這些地獄眾生（nerayikasatto）因惡業太重，無法完整表達這些詩句。他們只是在承受業報時發出哀嚎。您聽到這些聲音不會有任何危險，請不要恐懼。」

國王聽從勸告，釋放所有百姓，派人敲響金鼓（suvaṇṇabheri），徹底摧毀了祭祀場（yaññāvāṭaṃ）。菩薩（bodhisatto）救度大眾後，停留數日，最終保持禪那往生梵天（brahmaloke）。

世尊（satthā）講完這個法義開示，揭示真理後總結本生故事：「當時祭司（purohita）的首席弟子是舍利弗（Sāriputto），而那位苦行者（tāpaso）正是我自己。」

為什麼我們為人要正直？

因為當我們思想、 說話、 行為都沒有任何過失時；根本沒有人能夠正當地斥責和批評我們

我們將能極度自信和霸氣😂 😂 

他們要來攻擊我們？ 理虧，沒法站穩住腳

就算敵眾我寡；我們卻站在道德高地：大自然在我們這邊，佛法僧在我們這邊，全世界的善人在我們這邊，全世界的智者在我們這邊，全世界的如法天神都在我們這邊

我們氣勢磅礴，勢不可擋，敵人看到我們都撒尿；是不是很型？ 😂

所以做好人絕對沒有損失，值得一做 😂

Why Should We Be Upright?

Because when our thoughts, words, and actions are free from fault—no one can rightfully condemn or criticize us.

We become supremely confident and unstoppable. 😂😂

They want to attack us? They’re in the wrong—they can’t even stand firm.

Even if outnumbered, we hold the moral high ground:

Nature is on our side.

The Buddha, Dhamma, and Sangha are on our side.

All the virtuous people in the world are on our side.

All the wise in the world are on our side.

All the righteous deities of the world are on our side.

Our presence is overwhelming, indomitable—our enemies piss themselves at the sight of us. Pretty impressive, right? 😂

So, being a good person has zero downsides—totally worth it. 😂

翻譯：Chin wai ming

這個故事是佛陀在祇園精舍時，對一位貪婪的比丘所講的。這位比丘對於自己的衣食等資具不滿足，整天想著「哪裡有僧團供食？哪裡有邀請？」到處尋找，只熱衷於談論物質享受。這時，一些對他懷有善意的比丘，出於對他的憐憫，向佛陀報告了此事。佛陀召喚他來問道：「比丘，聽說你很貪心，是真的嗎？」比丘回答：「是的，尊者。」佛陀說：「比丘！你依靠我的教導出家，為什麼還會如此貪婪呢？貪婪是惡習；你在前生因為貪婪，不滿足象屍和其他殘骸，闖入大森林。」於是，佛陀講述了一個過去的故事。

從前，梵與王統治波羅奈時，城中有一隻貪婪的烏鴉，對象的屍體和其他殘骸不滿足。牠心想：「森林是什麼樣子的？」於是他去了森林，但對那裡找到的果實也不滿意。接著，他來到恆河岸邊巡遊，看到一對非常美麗的紅頭雁，心想：「牠們一定在恆河岸邊找到很多肉吃。我去問問牠們，看看能不能找到和牠們一樣的食物，變得和牠們一樣美麗。」於是他靠近紅頭雁，坐下來，吟誦兩首詩問道：

135.

「你色彩斑斕，形態優美，身體豐滿，羽毛鮮紅，

哦，紅頭雁！你如此美麗，面容清澈明亮。

136.

在恆河岸邊，你以鱖魚、鯉魚、羅非魚、鯉魚，

和所有在恆河游動的魚為食嗎？」

紅頭雁用第三首詩反駁他說：

137.

「我不吃潮水中的屍體，也不吃躺在林中的；

我吃的是水草和小蟲，朋友！這就是我的食物。」

烏鴉於是吟誦兩首詩：

138.

「紅頭雁，我無法相信你的話。

我吃的是村子裡用鹽和油醃過的東西，

由人製作乾淨美味的米飯配肉醬；

但我的羽毛顏色，為何不如你？」

139.

「人類的飯食潔淨，佐以肉醬，

可我的羽色黯淡無光，

孔雀啊，為何你能如此美麗？」

於是紅頭雁告訴烏鴉他羽色醜陋的原因，並對牠說法，吟誦以下詩句：

140.

當你傷害人類時，

心中充滿恐懼戰慄，

戰戰兢兢地進食，

這就是你醜陋的原因。

141.

烏鴉啊！你因惡行與全世界為敵，

即使得到食物也無法安心享用，

這就是你醜陋的原因。

142.

朋友！我進食時不傷害任何生命，

我心中無憂無懼，安然自在。

143.

你應當培養這種特質，超越惡習，

以不傷害之心在世間行走，

你會像我一樣受人喜愛。

144.

不殺生、不傷害、不壓迫、不唆使（別人殺生），

對一切眾生懷抱慈心，

這樣的人永遠不會與任何人結怨。」

紅頭雁告訴烏鴉：「如果你希望被世人所愛，就必須完全遠離惡意。」

但烏鴉聽完卻大喊：「你們不告訴我真正的覓食處，可惡！」便飛回波羅奈的垃圾堆去了。

當佛陀結束這個開示時，他宣講了真理——在講完真理後，貪婪的比丘證得三果——佛陀總結道：「那時的烏鴉就是貪吃的比丘，雌紅頭雁是羅睺羅的母親，而雄紅頭雁則是我。」

《不要作任何惡》

我們從出生到現在，做了善業，也做了不善業。

善有善報，惡有惡報是真的！

當我們作惡的時候，我們會給智者指責，我們會有不良好的聲譽，我們面對大眾會沒有自信 ,我們會被懲罰，可能會被罰款而失去大量金錢，可能被剝奪一些權利。(Ud.76)

當別人討論一些惡行時，我們便會想起自己也有做過這些行為，心慌意亂懷疑他們是否在說自己呢？

當別人被懲罰時，也會害怕自己是否也很快會被懲罰？ （MN129）

最重要的是，我們會後悔，心裡會不安，我們會自己譴責自己（AN2.18）

五戒十善業其實是很基本的，如果持好它們，將會大大減少我們的煩惱。

身體方面，願我們不要殺生，偷盜，邪淫，飲酒

語言方面，願我們不要說謊；離間別人，說粗惡語說粗口，罵人；說無用的廢話，在不適當的時機說不適當的話，要言之有物。

意念方面，願我們不要有任何一刻想佔有屬於別人的東西；不要想別人被打，被殺害，去死，消失；不要否定因果，父母的恩德，輪迴轉世，不要否定這個世界真的有具有神通的修行人宣說有過去未來世 （MN41）

假如犯了以上任何的罪行，過後心清醒，有正念的時候，我們會很慚愧，無地自容；就算沒有人去責備我們，我們也會自己責備自己。

五戒十善其實還不夠。任何不善法都會為自己和別人造成困擾。

有些不善法或惡業，並沒有破五戒十善業，但做了之後自己依然會後悔的。

例如我慢。有時我們可能會覺得自己很厲害，不尊重別人，不守規矩。有時我們會抬高自己，貶低他人（MN15）；有時我們會自我炫耀；有時我們會想表現自己；有時我們會覺得自己很重要。有時我們會帶著自我和人比較，會自卑，會覺得自己和人平起平坐。當心靈水平越來越高，再回顧過去，就會覺得羞愧死了。

有時一丁點不太過份的嗔心惡意，連初果聖者都可能有。曾經有在家見法者（他是泰國目前最具影響力的隆波所認證的弟子之一），曾經惡意說了些話讓競爭對手的心失去力量。過後很快他的心便沒有了力量了足足幾天，就算一直有修行也不能讓心有力量。每當想起此事，可能也會造成一點懊悔吧。

或者一些說話，未到很嚴重的粗惡語，可能是一些諷刺的說話，貶低的說話，取笑的說話，說完會傷害到對方，讓對方難受。或者說是非， 在別人背後說人壞話。過後我們自己的心也不會好受。

或許未到破戒，但我們可能在社會上爭名奪利，自私自利，後來反思也會覺得自己讓自己很沒有面子，別人看來確實是不好看啊！

再比如我們懶惰，發脾氣，生氣，妒忌別人，吝嗇，生起淫欲，沒有責任感，疏忽大意；當正念一強大起來，我們也會覺得很羞愧。

這些不善法，當我們想起，總是會讓我們焦躁不安，悔恨當初。這樣的話，我們的心便不會喜悅和寧靜，心會很散亂，沒有一點平靜和定力。

但假如我們努力去除這些不善法，不讓它們生起；只培育善法呢？

過了一段時間，我們將不會再想起過去所作的不善業，只會想起善業，如此，我們便不會後悔 。

當不後悔的時候，欣悅會生起，喜悅會生起。

然後心會寧靜輕安，快樂，最後定下來。

當心定下來後，不論是達到禪那，還是只是很淺層的近行定，我們將能如實地看見我們自己身心的無常，苦，無我；也能夠如實地看見外在人事物的無常，苦，無我。

這樣下去，智慧累積得夠時，我們便會厭離它們，放下它們，從而證果 （AN10.1）

因此許多大師父都會叫信徒先持好戒，後再禪修。不然每次坐禪時都想起過去的惡業，心怎能夠定下來呢？

所以，還是諸惡莫作，眾善奉行好。

有一次，佛陀教導給孤獨長者，在家人在適當的時機，能夠有四種快樂

第一種，就是擁有之樂。 自己賺來財富，一想起自己有多少多少錢就很開心了

第二種，就是享用之樂。就是想起自己賺來財富後，享用一切美好的事物，也能用來做功德。一想起就很開心了

第三種，就是無債之樂。就是想起自己沒有任何債務而高興

第四種，就是無過之樂。想起自己沒有任何身體、 語言、 思想上的罪過而感到快樂

佛陀總結，以上三種快樂都不及無過之樂的十六份之一（AN4.62)

的確，如果我們能夠在身體、 語言、 思想上不傷害自己和別人，不犯任何錯；那是非常爽的一件事。

沒人能夠合理如法地罵我們，罵我們的是傻baby😂 

我們光明磊落，連鬼神也不能合理地呵斥我們

我們總是站在道德高地，自信心爆棚，充滿陽光和喜樂。

所以由此刻開始，我們身體上不應該殺害任何生命、 不偷盜不屬於自己的東西、 不和人發生不正當的性關係、 不喝酒吸毒

語言上，我們不尖酸刻薄地罵人、 不分化離間、 不說無用的廢話、 不說謊

意念上，我們不貪戀屬於別人的東西和資產、不佔人便宜、 不想傷害別人、 妒忌別人，相信因果

任何違背道德和會合理地遭到紀律和法律處分的事，我們也不去做

這是一件很爽的事

Once, the Buddha taught Anāthapiṇḍika (the wealthy benefactor also known as Sudatta) about four kinds of happiness that a householder can enjoy at the right time:

1.The joy of ownership – The happiness of thinking, "I’ve earned this wealth!"

2.The joy of enjoyment – The happiness of using one’s wealth to enjoy life and perform good deeds.

3.The joy of debtlessness – The happiness of being free from debts.

4.The joy of blamelessness – The happiness of having no wrongdoing in body, speech, or mind.

The Buddha concluded that the first three joys do not amount to even a sixteenth of the joy of blamelessness. (AN 4.62)

And it’s true—if we avoid harming ourselves and others through body, speech, and mind, it feels amazing.

No one can rightfully criticize us—those who try are just silly babies. 😂

We stand with integrity, so even spirits and gods have no just reason to rebuke us.

We stand firm on moral high ground, radiating confidence, joy, and positivity.

So from this moment on, let’s commit to:

In body: Not killing, not stealing, not engaging in sexual misconduct, not consuming intoxicants.

In speech: Not speaking harshly, not sowing division, not saying nonsense, not lying.

In mind: Not coveting others’ possessions, not taking advantage, not wishing harm, not harboring jealousy—and trusting in karma.

We also avoid anything that violates ethics or something that could rightly bring disciplinary or legal consequences.

And honestly? It feels damn good.

不在明與暗中作惡是聰明人

為什麼？ 就算怎樣掩蓋，都一定會敗露的

Image cred. To IG @tiredthandog

A wise person does not commit evil, whether in the light or in the dark. 

Why? No matter how we try to hide it, it will always be exposed. 

Image credit to IG @tiredthandog