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《警惕別人的動機 Be Vigilant of Others’ Motives จงระวังแรงจูงใจของผู้อื่น Cảnh giác động cơ của người khác》
《警惕別人的動機 Be Vigilant of Others’ Motives จงระวังแรงจูงใจของผู้อื่น Cảnh giác động cơ của người khác》
有許多次，佛陀讓手指沾上些少泥土後問比丘們：‘你們怎麼想它，哪個是比較多的呢：這被我沾在指甲尖的微少塵土，或這大地？’
比丘們便回答後者，沾在指甲尖的微少塵土比這大地小得不可比較
佛陀便開示說，同樣地那些不殺生(SN56.71)、不偷盜(SN56.72)、不邪淫(SN56.73)、不妄語(SN56.74)、不飲酒（SN56.64）、不離間(SN56.75)、不粗惡語(SN56.76)、不閒雜語(SN56.77)的眾生，就如沾在指甲上的微小泥土那樣比較少
那樣殺生、偷盜、邪淫、妄語、飲酒、離間、粗惡語、閒雜語的眾生就如大地上的泥土那樣比較多
又有一次，佛陀對比丘們開示說，有兩種病：身體的病和心的病
有人可能自稱一年以至多於一百年無身體上的疾病
而除了漏盡者（已經根除貪嗔癡的有情）之外,自稱心片刻間無病的有情是非常難得到的 （AN4.157）
什麼是心的病呢？
貪、嗔、癡就是了
我們幾乎所有人，在思考、說話、作出行為時，都是帶著不良的動機，帶有貪、嗔、癡的動機。我們除了要致力於淨化自己的心之外，為了保障自己的利益，也要非常警惕別人每個行為、每句話的動機。
這個世界，無德者佔了大多數。
但聖者還存在！例如初果聖者不會再殺生、偷盜、邪淫、說謊、離間、粗惡語、閒雜語了（Ref. to SN55.7）
也不會：
1.抹殺和貶低他人的美德、恩德（Makkho）
2.對抗競爭心（paḷāso ）--看到對方有好的特質，就同時找對方的缺點，然後證明自己和對方平起平坐 。例如：（哼！雖然他很博學多聞，但還不是阿羅漢啊--和我有什麼分別）
3.妒忌
4.吝嗇
5.欺騙
6.虛偽 （sāṭheyyaṃ） ---在不同的人面前也裝作和對方很老友，是他們的人
但就算是聖者，他們仍有貪嗔癡，仍有動機不良的時候。
唯獨佛陀和他的阿羅漢弟子們有圓滿的德行，所有思想、說話、行為毫無瑕疵、毫無自私心、不被任何貪嗔癡所沾污。
一般和我們相處得久的人，經過長時間運用智慧的觀察，我們才能夠得知對方的戒德（SN3.11）
這包括我們的家人啊、朋友啊、親戚啊等等。
一旦確認了他們的品德，我們便可以某程度上信賴他們。
然而，我們覺得可以絕對放心？不能的
他們都不是聖者。現在品德良好，但一旦遇到一些因緣讓煩惱增多，他們就隨時來捅我們一刀了
他們的身體不斷在變，他們的心也不斷在變---我們能夠期望些什麼呢？
所有關係都是非常脆弱、不穩定的。
父母和兒女可以脫離親子關係
朋友之間可以絕交
男女朋友、夫妻可以分手、離婚
親戚可以斷聯
他們每一個行為、語言，都暗藏著動機—不論是善還是惡
佛陀教導，定能生慧（AN11.1）
當我們培育禪定，心就會很靈敏、敏銳、很有智慧了
此時不用有他心通，只需要看別人的臉或者聽他說話，就能知道他心的狀態了
當一個人貪心生起的時候；臉是要流口水那個樣子的、眼神流露著貪婪；他的話也是黏黏的
當一個人嗔心生起時；臉是‘黑’的，就是所謂的‘moon face’ 了（笑）；聲音一聽就知道這個人有破壞排斥性（笑）
當一個人有癡心時；他的樣子就像是在發呆那樣，或者心神不寧的樣子。他的話也是糊里糊塗，條理不清的
小心了。
帶著貪心的他想從我們身上拿些什麼
帶著嗔心的他想破壞我們些什麼
帶著癡心的他或許無意，但因為思慮不周、心智昏昧混亂，也可以是來傷害我們的
就好像聽過一個Youtuber ，他的親戚叫她投資去某個基金那裡賺利息。 她因為信賴親戚，所以沒有多問便把畢生積蓄放了進去。結果最後卻發現是騙局，整幅身家都沒了。 親戚是無意騙她的，只不過看到利息很高，好心想讓她一起賺錢。殊不知，因為自己的心被愚癡蒙蔽，沒有審慮調查清楚，自己受騙，也讓別人受騙。
所以大家務必要提高警覺，不斷禪修去淨化自心，讓正念、禪定和智慧迅速生起。
陌生人呢？就要更加小心了
佛陀說，這個世界有兩種人是很難得的（AN2.120）
第一種，是先來幫忙的人。就是他們不認識你，但居然會走來主動幫忙
第二種人，就是知恩感恩的人。
佛陀都說‘難得’了，那麼一般陌生人突然來給利益我們、或者來獻殷勤，我們要非常小心了，務必要用禪定去審視對方的背後動機。
網上未見過面的人，要極度小心。
就算見過幾次面的人，也要非常小心。
對方有好處，為什麼要和不認識、不熟的我們說？為什麼不先給他身邊的人？
佛陀都說了，要長時間運用智慧，才能知道一個人是如何的。
我們怎能透過短短的幾次會面就知道對方的為人？
有些人就是喜歡利用我們的同情心和好心去捅我們一刀
有些人叫我們去帶路，原來是想誘導我們去某個地方然後綁架我們
有些人請我們喝東西，原來是想迷姦我們
有些人問我們借錢然後很快就還給我們，原來是來騙錢的
有些人說捐款、做善事、做功德，原來也是來騙錢的
小心謹慎並不是叫我們要抹掉自己的慈悲心，而是要讓慈悲和智慧並行。
別人要我們帶路、幫他擰水樽、幫他找東西、看管財物？ 帶他請管理員、警察等等的人來幫忙。不然一會兒他來綁架我們、弄暈我們、賊贓嫁禍怎麼辦？
當我們的貪嗔癡越厚重，就越笨、越疏忽大意，越容易被人利用、詐騙
當我們貪嗔癡越淡薄，我們就與聰明、謹慎，越不容易被人利用、詐騙
所以任何願欲自己利益的人，務必立即培育戒定慧來淨化自己的心！
**English**
On many occasions, the Buddha would put a little bit of soil on his fingernail and ask the bhikkhus: “What do you think, which is more — this tiny bit of soil on the tip of my fingernail, or this great earth?”
The bhikkhus would reply that the latter is greater; the tiny bit of soil on the fingernail is incomparably smaller than the great earth.
The Buddha then taught that, in the same way, those beings who refrain from killing (SN 56.71), from stealing (SN 56.72), from sexual misconduct (SN 56.73), from false speech (SN 56.74), from intoxicants (SN 56.64), from divisive speech (SN 56.75), from harsh speech (SN 56.76), and from idle chatter (SN 56.77) are as few as the tiny bit of soil on the fingernail.
Those who kill, steal, engage in sexual misconduct, speak falsely, take intoxicants, speak divisively, speak harshly, and engage in idle chatter are as numerous as the soil of the great earth.
On another occasion, the Buddha taught the bhikkhus that there are two kinds of illness: illness of the body and illness of the mind.
A person may claim to be free from bodily illness for one year, or even for more than a hundred years.
But apart from those who have destroyed the taints (beings who have completely eradicated greed, aversion, and delusion), it is extremely rare to find a being who can claim to be free from mental illness even for a moment (AN 4.157).
What is illness of the mind?
It is greed, aversion, and delusion.
Almost all of us, when thinking, speaking, and acting, do so with unwholesome motives — motives mixed with greed, aversion, and delusion. Besides striving to purify our own minds, in order to protect our own interests we must also be extremely vigilant about the motives behind every action and every word of others.
In this world, those without virtue form the majority.
Yet noble ones still exist! For example, a stream-enterer will no longer kill, steal, engage in sexual misconduct, lie, speak divisively, speak harshly, or engage in idle chatter (see SN 55.7).
They will also no longer:
1. Deny or belittle the virtues and kindness of others (*makkha*)
2. Harbour competitive rivalry (*paḷāsa*) — seeing the good qualities of another and at the same time looking for their faults in order to prove that one is equal to them. For example: “Humph! Although he is very learned, he is still not an arahant — so what’s the difference between him and me?”
3. Envy
4. Stinginess
5. Deception
6. Hypocrisy (*sāṭheyya*) — pretending in front of different people to be close friends with them, to be “one of them”
But even noble ones still have greed, aversion, and delusion, and still have moments of unwholesome motives.
Only the Buddha and his arahant disciples possess perfect virtue. All their thoughts, speech, and actions are completely free from blemish, free from selfishness, and untainted by any greed, aversion, or delusion.
Only after long association with a person and prolonged observation with wisdom can we come to know their moral character (SN 3.11).
This includes our family members, friends, relatives, and so on.
Once we have confirmed their virtue, we can trust them to a certain extent.
Yet, can we feel completely at ease? No.
They are not noble ones. Even if their character is good now, when certain conditions cause their defilements to increase, they may at any time stab us in the back.
Their bodies are constantly changing, and their minds are also constantly changing — what can we really expect?
All relationships are extremely fragile and unstable.
Parents and children can sever the parent-child relationship.
Friends can break off friendship.
Boyfriends and girlfriends, husbands and wives can separate or divorce.
Relatives can cut off contact.
Every action and every word of theirs carries a motive — whether wholesome or unwholesome.
The Buddha taught that samadhi (undistractability) gives rise to wisdom (AN 11.1).
When we cultivate samadhi, the mind becomes very sharp, sensitive, and wise.
At that time, without needing the divine eye or knowledge of others’ minds, just by looking at a person’s face or listening to their speech, we can know the state of their mind.
When greed arises in a person, their face looks as if they are drooling, their eyes reveal greed, and their speech is sticky and clinging.
When aversion arises, their face turns “dark” — what people call a “moon face” (laugh); just by the sound of their voice one can tell that this person has a destructive, rejecting quality (laugh).
When delusion arises, they look as if they are in a daze, or restless and unsettled. Their speech is also confused and lacks clarity.
Be careful.
The one with greed wants to take something from us.
The one with aversion wants to destroy something of ours.
The one with delusion may have no intention to harm, yet because of lack of careful consideration and a confused, clouded mind, they can still end up harming us.
It is like a YouTuber I once heard of. Her relative told her to invest in a certain fund to earn interest. Because she trusted her relative, she put her entire life savings into it without asking many questions. In the end it turned out to be a scam, and she lost everything. The relative did not deliberately intend to deceive her; he simply saw the high interest rate and, with good intentions, wanted her to earn money together. Little did he know that because his own mind was clouded by delusion, he failed to investigate carefully, was himself deceived, and caused another to be deceived as well.
Therefore everyone must heighten their vigilance, continually meditate to purify their own minds, so that mindfulness, samadhi, and wisdom arise quickly.
As for strangers? We must be even more careful.
The Buddha said that two kinds of people are rare in this world (AN 2.120):
The first is the person who helps first — someone who does not know you yet comes forward of their own accord to help.
The second is the person who knows gratitude and is grateful.
Since the Buddha himself said they are “rare,” when an ordinary stranger suddenly comes to benefit us or to show us excessive kindness, we must be extremely careful and use samadhi to examine the motives behind their actions.
People we have never met online must be treated with extreme caution.
Even people we have met only a few times must be treated with great care.
If the other person has something beneficial, why would they tell us — people they do not know or are not familiar with — instead of first offering it to those around them?
The Buddha already said that only through long-term use of wisdom can one know what a person is like.
How can we know someone’s character through just a few short meetings?
Some people simply like to use our sympathy and kindness to stab us in the back.
Some ask us to show them the way, but actually intend to lead us to a certain place and then kidnap us.
Some invite us for a drink, but actually intend to drug and rape us.
Some ask to borrow money and quickly repay it, but are actually setting up a scam to cheat us of money.
Some talk about donations, doing good deeds, or making merit, but are also just trying to cheat us of money.
Being careful and cautious does not mean we should wipe out our compassion; rather, compassion and wisdom must go hand in hand.
If someone asks us to show them the way, help them carry a water bottle, help them look for something, or look after their belongings? Take them to find the security staff, the police, and so on for help. Otherwise, what if in a moment they kidnap us, knock us unconscious, or frame us with stolen goods?
The heavier our greed, aversion, and delusion, the more foolish and careless we become, and the more easily we are used and cheated by others.
The thinner our greed, aversion, and delusion become, the wiser and more careful we are, and the less easily we are used and cheated by others.
Therefore, anyone who wishes for their own benefit must immediately cultivate precept, samadhi, and wisdom to purify their own mind!
---
**Thai**
หลายครั้ง พระพุทธเจ้าทรงเอาดินเล็กน้อยติดที่ปลายเล็บ แล้วตรัสถามภิกษุทั้งหลายว่า “เธอทั้งหลายคิดอย่างไร ดินเล็กน้อยที่ติดอยู่ที่ปลายเล็บของเรานี้ กับแผ่นดินใหญ่นี้ อะไรมากกว่ากัน?”
ภิกษุทั้งหลายก็ทูลตอบว่าแผ่นดินใหญ่กว่า ดินเล็กน้อยที่ติดอยู่ที่ปลายเล็บนั้นน้อยกว่าแผ่นดินอย่างเปรียบเทียบไม่ได้
พระพุทธเจ้าจึงทรงแสดงธรรมว่า ในทำนองเดียวกัน สัตว์โลกที่ไม่ฆ่าสัตว์ (SN 56.71) ไม่ลักทรัพย์ (SN 56.72) ไม่ประพฤติผิดในกาม (SN 56.73) ไม่กล่าวคำเท็จ (SN 56.74) ไม่ดื่มสุรา (SN 56.64) ไม่พูดส่อเสียด (SN 56.75) ไม่พูดคำหยาบ (SN 56.76) และไม่พูดเพ้อเจ้อ (SN 56.77) นั้น มีน้อยเหมือนดินเล็กน้อยที่ติดอยู่ที่ปลายเล็บ
ส่วนสัตว์โลกที่ฆ่าสัตว์ ลักทรัพย์ ประพฤติผิดในกาม กล่าวคำเท็จ ดื่มสุรา พูดส่อเสียด พูดคำหยาบ และพูดเพ้อเจ้อนั้น มีมากเหมือนดินบนแผ่นดินใหญ่
อีกครั้งหนึ่ง พระพุทธเจ้าทรงแสดงแก่ภิกษุทั้งหลายว่า มีโรคสองอย่าง คือโรคทางกายและโรคทางใจ
บุคคลอาจอ้างได้ว่าตนไม่มีโรคทางกายตลอดหนึ่งปี หรือแม้เกินร้อยปี
แต่ยกเว้นผู้สิ้นอาสวะแล้ว (ผู้ที่ได้ถอนรากถอนโคนราคะ โทสะ โมหะโดยสิ้นเชิง) แล้ว จะหาผู้ที่อ้างได้ว่าใจไม่มีโรคแม้เพียงชั่วขณะหนึ่งนั้น เป็นของยากยิ่ง (AN 4.157)
โรคทางใจคืออะไร?
ก็คือราคะ โทสะ และโมหะ นั่นเอง
เกือบทุกคนในหมู่เรา เมื่อคิด พูด และกระทำการใด ๆ มักมีแรงจูงใจที่ไม่ดี แรงจูงใจที่เจือด้วยราคะ โทสะ และโมหะ นอกจากเราจะต้องมุ่งมั่นชำระจิตของตนเองแล้ว เพื่อปกป้องผลประโยชน์ของตนเอง เราก็ต้องระมัดระวังแรงจูงใจที่อยู่เบื้องหลังทุกการกระทำและทุกคำพูดของผู้อื่นอย่างยิ่งด้วย
ในโลกนี้ คนที่ไร้คุณธรรมมีเป็นส่วนใหญ่
แต่พระอริยะยังคงมีอยู่! ตัวอย่างเช่น พระโสดาบันจะไม่ฆ่าสัตว์ ไม่ลักทรัพย์ ไม่ประพฤติผิดในกาม ไม่พูดเท็จ ไม่พูดส่อเสียด ไม่พูดคำหยาบ และไม่พูดเพ้อเจ้ออีกต่อไป (ดู SN 55.7)
และจะไม่กระทำสิ่งเหล่านี้ด้วย:
1. ลบหลู่และดูถูกคุณความดีและพระคุณของผู้อื่น (*makkha*)
2. มีจิตใจแข่งดี (*paḷāsa*) — เมื่อเห็นคุณสมบัติที่ดีของผู้อื่น ก็หาข้อบกพร่องของเขาไปพร้อมกัน เพื่อพิสูจน์ว่าตนเท่าเทียมกับเขา เช่น “หึ! แม้เขาจะมีความรู้มาก แต่ก็ยังไม่ใช่พระอรหันต์ — ก็ไม่ต่างจากเราหรอก”
3. ความริษยา
4. ความตระหนี่
5. การหลอกลวง
6. ความเสแสร้ง (*sāṭheyya*) — แกล้งทำเป็นสนิทสนมกับคนต่าง ๆ ว่าเป็นพวกเดียวกัน
แต่แม้พระอริยะก็ยังมีราคะ โทสะ โมหะ และยังมีช่วงเวลาที่แรงจูงใจไม่ดี
มีเพียงพระพุทธเจ้าและพระอรหันต์สาวกเท่านั้นที่มีศีลธรรมบริบูรณ์ ความคิด คำพูด และการกระทำทั้งหมดปราศจากมลทิน ปราศจากความเห็นแก่ตัว และไม่ถูกแปดเปื้อนด้วยราคะ โทสะ โมหะใด ๆ
โดยทั่วไป คนที่เราคบหาด้วยเป็นเวลานาน หลังจากใช้ปัญญาสังเกตเป็นเวลานานแล้ว เราจึงจะรู้ศีลธรรมของเขาได้ (SN 3.11)
ซึ่งรวมถึงครอบครัว เพื่อน ญาติพี่น้อง ฯลฯ ของเราด้วย
เมื่อยืนยันคุณธรรมของพวกเขาแล้ว เราก็สามารถไว้วางใจพวกเขาได้ในระดับหนึ่ง
แต่เราจะรู้สึกวางใจได้อย่างสมบูรณ์หรือ? ไม่ได้
พวกเขาไม่ใช่พระอริยะ แม้ตอนนี้คุณธรรมดี แต่เมื่อมีเหตุปัจจัยบางอย่างทำให้กิเลสเพิ่มขึ้น พวกเขาก็อาจแทงข้างหลังเราได้ทุกเมื่อ
ร่างกายของพวกเขาเปลี่ยนแปลงอยู่ตลอดเวลา จิตของพวกเขาก็เปลี่ยนแปลงอยู่ตลอดเวลา — เราจะคาดหวังอะไรได้เล่า?
ความสัมพันธ์ทั้งหมดเปราะบางและไม่มั่นคงอย่างยิ่ง
พ่อแม่กับลูกสามารถตัดความสัมพันธ์พ่อแม่ลูกได้
เพื่อนสามารถเลิกคบกันได้
แฟนหรือสามีภรรยาสามารถเลิกกันหรือหย่าร้างได้
ญาติสามารถตัดขาดการติดต่อได้
ทุกการกระทำและทุกคำพูดของพวกเขา ล้วนแฝงด้วยแรงจูงใจ — ไม่ว่าจะเป็นกุศลหรืออกุศล
พระพุทธเจ้าทรงสอนว่า สมาธิให้เกิดปัญญา (AN 11.1)
เมื่อเราเจริญสมาธิ จิตจะไวและเฉียบคม มีปัญญามาก
ในเวลานั้น ไม่จำเป็นต้องมีทิพยจักษุหรือเจโตปริยญาณ เพียงแค่ดูใบหน้าของผู้อื่นหรือฟังคำพูดของเขา ก็สามารถรู้สภาพจิตของเขาได้
เมื่อราคะเกิดขึ้นในบุคคล ใบหน้าจะดูเหมือนน้ำลายไหล ดวงตาเปล่งประกายความโลภ คำพูดก็เหนียวเหนอะหนะ
เมื่อโทสะเกิดขึ้น ใบหน้าจะ “ดำ” — ที่เรียกว่า “moon face” (หัวเราะ) เพียงได้ยินเสียงก็รู้ว่าคนนี้มีลักษณะทำลายและผลักไส (หัวเราะ)
เมื่อโมหะเกิดขึ้น ท่าทางจะเหมือนคนเหม่อลอย หรือกระสับกระส่าย คำพูดก็สับสน ไม่เป็นระบบ
จงระวังให้ดี
ผู้ที่มีราคะ อยากได้สิ่งใดสิ่งหนึ่งจากเรา
ผู้ที่มีโทสะ อยากทำลายสิ่งใดสิ่งหนึ่งของเรา
ผู้ที่มีโมหะ อาจไม่มีเจตนา แต่เพราะคิดไม่รอบคอบ จิตมืดมัวสับสน ก็สามารถมาทำร้ายเราได้เช่นกัน
เหมือนกับที่เคยได้ยินเรื่องยูทูบเบอร์คนหนึ่ง ญาติของเธอบอกให้ไปลงทุนในกองทุนแห่งหนึ่งเพื่อกินดอกเบี้ย เธอเชื่อใจญาติ จึงไม่ถามอะไรมาก เอาเงินเก็บทั้งชีวิตใส่เข้าไป สุดท้ายกลับกลายเป็นเรื่องหลอกลวง หมดตัวไปทั้งชีวิต ญาติไม่ได้ตั้งใจหลอกเธอ เพียงเห็นดอกเบี้ยสูง อยากให้เธอได้เงินด้วยกันด้วยความหวังดี ไม่รู้ว่าเพราะจิตของตนเองถูกโมหะบดบัง ไม่ได้พิจารณาตรวจสอบให้ดี ทั้งตนเองก็ถูกหลอก และทำให้ผู้อื่นถูกหลอกด้วย
ดังนั้น ทุกคนต้องเพิ่มความระมัดระวัง เจริญภาวนาอย่างต่อเนื่องเพื่อชำระจิตของตนเอง ให้สติ สมาธิ และปัญญาเกิดขึ้นอย่างรวดเร็ว
ส่วนคนแปลกหน้าล่ะ? ต้องระวังยิ่งกว่า
พระพุทธเจ้าตรัสว่า ในโลกนี้มีคนสองประเภทที่หาได้ยาก (AN 2.120)
ประเภทแรก คือผู้ที่ช่วยเหลือก่อน — คือผู้ที่ไม่รู้จักเรา แต่กลับมาช่วยเหลือด้วยตนเอง
ประเภทที่สอง คือผู้ที่รู้คุณและกตัญญู
พระพุทธเจ้ายังตรัสว่า “หาได้ยาก” แล้ว เมื่อคนแปลกหน้าธรรมดา ๆ มาให้ประโยชน์แก่เราอย่างกระทันหัน หรือมาเอาใจใส่เป็นพิเศษ เราต้องระมัดระวังอย่างยิ่ง ต้องใช้สมาธิพิจารณาแรงจูงใจที่อยู่เบื้องหลัง
คนที่ยังไม่เคยพบกันทางออนไลน์ ต้องระวังอย่างยิ่ง
แม้แต่คนที่เคยพบกันเพียงไม่กี่ครั้ง ก็ต้องระวังอย่างมาก
ถ้าอีกฝ่ายมีสิ่งดี ๆ ทำไมถึงต้องมาบอกเราที่เขาไม่รู้จัก ไม่สนิท แทนที่จะให้คนรอบข้างเขาก่อน?
พระพุทธเจ้าตรัสไว้แล้วว่า ต้องใช้ปัญญาเป็นเวลานาน จึงจะรู้ได้ว่าบุคคลนั้นเป็นอย่างไร
เราจะรู้นิสัยใจคอของใครได้จากการพบกันเพียงไม่กี่ครั้งได้อย่างไร?
บางคนชอบใช้ความเห็นใจและจิตใจดีของเราเพื่อแทงข้างหลังเรา
บางคนขอให้เราพาทาง แท้จริงแล้วตั้งใจจะพาเราไปที่ใดที่หนึ่งแล้วลักพาตัว
บางคนชวนเราดื่ม แท้จริงแล้วตั้งใจจะวางยาข่มขืน
บางคนขอยืมเงินแล้วคืนเร็ว แท้จริงแล้วมาหลอกเอาเงิน
บางคนพูดเรื่องบริจาค ทำบุญ ทำกุศล แท้จริงแล้วก็มาหลอกเอาเงิน
ความระมัดระวังและความรอบคอบ ไม่ได้หมายความว่าเราต้องลบความเมตตาของตนเองออกไป แต่ต้องให้ความเมตตาและปัญญาดำเนินไปพร้อมกัน
ถ้าใครขอให้เราพาทาง ช่วยถือขวดน้ำ ช่วยหาของ หรือดูแลทรัพย์สิน? พาเขาไปหาเจ้าหน้าที่บริหาร ตำรวจ ฯลฯ ให้ช่วยเหลือดีกว่า มิฉะนั้นอีกครู่เขาอาจลักพาตัวเรา ทำให้เราสลบ หรือโยนของโจรใส่เราจะทำอย่างไร?
เมื่อราคะ โทสะ โมหะของเรายิ่งหนาแน่น เรายิ่งโง่ ยิ่งประมาท ยิ่งถูกผู้อื่นใช้ประโยชน์และหลอกลวงได้ง่าย
เมื่อราคะ โทสะ โมหะของเรายิ่งเบาบาง เรายิ่งฉลาด ยิ่งระมัดระวัง ยิ่งถูกผู้อื่นใช้ประโยชน์และหลอกลวงได้ยาก
ดังนั้น ผู้ใดปรารถนาประโยชน์ของตนเอง จงรีบเจริญศีล สมาธิ ปัญญา เพื่อชำระจิตของตนเองทันที!
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**Vietnamese**
Nhiều lần, Đức Phật lấy một ít đất dính vào đầu móng tay rồi hỏi các Tỳ-kheo: “Các ông nghĩ thế nào, cái nào nhiều hơn — chút đất nhỏ dính trên đầu móng tay này, hay đại địa này?”
Các Tỳ-kheo liền trả lời rằng đại địa nhiều hơn; chút đất nhỏ trên đầu móng tay nhỏ hơn đại địa một cách không thể so sánh.
Đức Phật liền dạy rằng, cũng như vậy, những chúng sinh không sát sinh (SN 56.71), không trộm cắp (SN 56.72), không tà dâm (SN 56.73), không nói dối (SN 56.74), không uống rượu (SN 56.64), không nói hai lưỡi (SN 56.75), không nói lời thô ác (SN 56.76), không nói lời phù phiếm (SN 56.77) thì ít ỏi như chút đất nhỏ trên đầu móng tay.
Còn những chúng sinh sát sinh, trộm cắp, tà dâm, nói dối, uống rượu, nói hai lưỡi, nói lời thô ác, nói lời phù phiếm thì nhiều như đất trên đại địa.
Lại có một lần, Đức Phật dạy các Tỳ-kheo rằng có hai loại bệnh: bệnh thân và bệnh tâm.
Có người có thể tự xưng suốt một năm cho đến hơn một trăm năm không có bệnh thân.
Nhưng ngoài bậc đã đoạn tận lậu hoặc (chúng sinh đã nhổ tận gốc tham, sân, si), rất khó tìm được chúng sinh nào tự xưng tâm không bệnh dù chỉ trong chốc lát (AN 4.157).
Bệnh tâm là gì?
Chính là tham, sân, si.
Hầu hết tất cả chúng ta, khi suy nghĩ, nói năng, hành động, đều mang theo động cơ bất thiện, động cơ xen lẫn tham, sân, si. Ngoài việc nỗ lực thanh tịnh tâm mình, để bảo vệ lợi ích của chính mình, chúng ta cũng phải hết sức cảnh giác động cơ đằng sau mỗi hành vi, mỗi lời nói của người khác.
Ở thế gian này, người không có đức hạnh chiếm đa số.
Nhưng bậc Thánh vẫn còn tồn tại! Ví dụ, bậc Tu-đà-hoàn sẽ không còn sát sinh, trộm cắp, tà dâm, nói dối, nói hai lưỡi, nói lời thô ác, nói lời phù phiếm nữa (tham khảo SN 55.7).
Họ cũng sẽ không còn:
1. Phủ nhận và hạ thấp đức hạnh, ân đức của người khác (*makkha*)
2. Tâm ganh đua đối kháng (*paḷāsa*) — thấy đối phương có phẩm chất tốt thì đồng thời tìm khuyết điểm của họ, rồi chứng minh mình ngang hàng với họ. Ví dụ: “Hừ! Dù ông ấy học rộng biết nhiều, nhưng vẫn chưa phải A-la-hán — thì khác gì tôi?”
3. Ganh tị
4. Bỏn xẻn
5. Lừa dối
6. Giả dối (*sāṭheyya*) — trước mặt những người khác nhau cũng giả vờ thân thiết với họ, là người của họ
Nhưng ngay cả bậc Thánh, họ vẫn còn tham sân si, vẫn còn lúc động cơ bất thiện.
Chỉ có Đức Phật và các đệ tử A-la-hán của Ngài mới có đức hạnh viên mãn. Mọi tư tưởng, lời nói, hành vi đều không chút tỳ vết, không chút ích kỷ, không bị bất kỳ tham sân si nào làm ô nhiễm.
Thông thường, những người sống lâu với chúng ta, sau thời gian dài dùng trí tuệ quan sát, chúng ta mới có thể biết được giới đức của họ (SN 3.11).
Điều này bao gồm gia đình, bạn bè, người thân của chúng ta v.v.
Một khi đã xác nhận phẩm hạnh của họ, chúng ta có thể tin tưởng họ ở mức độ nào đó.
Tuy nhiên, chúng ta có thể hoàn toàn yên tâm không? Không thể.
Họ không phải bậc Thánh. Hiện tại phẩm hạnh tốt, nhưng một khi gặp nhân duyên khiến phiền não tăng trưởng, họ có thể đâm sau lưng chúng ta bất cứ lúc nào.
Thân họ không ngừng biến đổi, tâm họ cũng không ngừng biến đổi — chúng ta có thể kỳ vọng điều gì?
Mọi mối quan hệ đều hết sức mong manh, không ổn định.
Cha mẹ và con cái có thể cắt đứt quan hệ huyết thống.
Bạn bè có thể tuyệt giao.
Bạn trai bạn gái, vợ chồng có thể chia tay, ly hôn.
Họ hàng có thể cắt đứt liên lạc.
Mỗi hành vi, lời nói của họ đều ẩn chứa động cơ — dù thiện hay bất thiện.
Đức Phật dạy rằng định sinh tuệ (AN 11.1).
Khi chúng ta tu tập thiền định, tâm sẽ rất nhạy bén, sắc sảo, rất có trí tuệ.
Lúc ấy không cần tha tâm thông, chỉ cần nhìn mặt người khác hoặc nghe họ nói, đã có thể biết trạng thái tâm của họ.
Khi tham tâm sinh khởi nơi một người; mặt họ như sắp chảy nước miếng, ánh mắt lộ vẻ tham lam; lời nói cũng dính dấp.
Khi sân tâm sinh khởi; mặt họ “đen” — chính là cái gọi là “moon face” (cười); chỉ nghe giọng nói đã biết người này có tính chất phá hoại, bài xích (cười).
Khi si tâm sinh khởi; vẻ mặt họ như đang đãng trí, hoặc tâm thần bất an. Lời nói cũng mơ hồ, thiếu mạch lạc.
Hãy cẩn thận.
Người mang tham tâm muốn lấy từ chúng ta cái gì đó.
Người mang sân tâm muốn phá hoại chúng ta cái gì đó.
Người mang si tâm có lẽ không cố ý, nhưng vì suy nghĩ không chu đáo, tâm trí hôn mê hỗn loạn, cũng có thể đến hại chúng ta.
Giống như từng nghe về một YouTuber, người thân gọi cô ấy đầu tư vào một quỹ nào đó để lấy lãi. Vì tin tưởng người thân nên cô không hỏi nhiều, đem hết tiền tiết kiệm cả đời bỏ vào. Kết quả cuối cùng phát hiện là lừa đảo, mất sạch gia sản. Người thân không cố ý lừa cô, chỉ vì thấy lãi suất cao, tốt bụng muốn cho cô cùng kiếm tiền. Nào ngờ vì tâm mình bị si che mờ, không thẩm tra kỹ lưỡng, bản thân bị lừa, cũng khiến người khác bị lừa.
Vì vậy mọi người nhất định phải nâng cao cảnh giác, không ngừng thiền định để thanh tịnh tâm mình, để chánh niệm, thiền định và trí tuệ mau chóng sinh khởi.
Còn người lạ thì sao? Phải càng cẩn thận hơn.
Đức Phật nói, thế gian này có hai loại người rất khó được (AN 2.120):
Loại thứ nhất là người đến giúp trước. Tức là họ không quen biết bạn, nhưng lại chủ động đến giúp.
Loại thứ hai là người biết ơn và biết đền ơn.
Đức Phật đã nói “khó được”, vậy khi người lạ thông thường đột nhiên đến mang lợi ích cho chúng ta, hoặc đến tỏ vẻ ân cần, chúng ta phải hết sức cẩn thận, nhất định phải dùng thiền định để thẩm tra động cơ đằng sau của đối phương.
Người trên mạng chưa từng gặp mặt, phải cực kỳ cẩn thận.
Dù đã gặp mặt vài lần, cũng phải rất cẩn thận.
Đối phương có điều tốt, tại sao lại nói với chúng ta — những người không quen, không thân — mà không nói trước với người quanh họ?
Đức Phật đã nói rồi, phải dùng trí tuệ trong thời gian dài mới biết được một người như thế nào.
Làm sao chúng ta có thể qua vài lần gặp mặt ngắn ngủi mà biết được tính cách của đối phương?
Có người thích lợi dụng lòng thương cảm và lòng tốt của chúng ta để đâm sau lưng chúng ta.
Có người bảo chúng ta dẫn đường, hóa ra muốn dụ chúng ta đến một nơi nào đó rồi bắt cóc.
Có người mời chúng ta uống gì đó, hóa ra muốn bỏ thuốc mê hiếp dâm.
Có người hỏi chúng ta mượn tiền rồi nhanh chóng trả, hóa ra đến lừa tiền.
Có người nói quyên góp, làm việc thiện, làm công đức, hóa ra cũng đến lừa tiền.
Cẩn thận thận trọng không có nghĩa là chúng ta phải xóa bỏ tâm từ bi của mình, mà là để từ bi và trí tuệ song hành.
Người khác bảo chúng ta dẫn đường, giúp họ mang chai nước, giúp họ tìm đồ, trông coi tài sản? Hãy đưa họ đến nhờ quản lý, cảnh sát v.v. giúp đỡ. Không thì một lúc họ đến bắt cóc chúng ta, làm chúng ta bất tỉnh, gài đồ bẩn đổ tội thì sao?
Khi tham sân si của chúng ta càng dày đặc, chúng ta càng ngu, càng sơ ý, càng dễ bị người khác lợi dụng, lừa đảo.
Khi tham sân si của chúng ta càng mỏng nhẹ, chúng ta càng thông minh, cẩn thận, càng khó bị người khác lợi dụng, lừa đảo.
Vì vậy, bất kỳ ai muốn lợi ích cho chính mình, hãy ngay lập tức tu tập giới định tuệ để thanh tịnh tâm mình!
關於持八戒、貪嗔癡、音樂家、阿羅漢 About Observing the Eight Precepts, Greed Aversion Delusion, Musicians, and Arahants เกี่ยวกับการถือศีลแปด, โลภ โกรธ หลง, นักดนตรี, และอรหันต์ Về việc giữ tám giới, tham sân si, nhạc sĩ, và A-la-hán
關於持八戒、貪嗔癡、音樂家、阿羅漢 About Observing the Eight Precepts, Greed Aversion Delusion, Musicians, and Arahants เกี่ยวกับการถือศีลแปด, โลภ โกรธ หลง, นักดนตรี, และอรหันต์ Về việc giữ tám giới, tham sân si, nhạc sĩ, và A-la-hán
小編曾經問過一位心清淨的大師父
持八戒可以聽歌嗎？
他說如果目的是讓心平靜（生起禪定）、生起信心，是可以的
如果是為了娛樂（享受感官欲樂），那就不行
很合理，對嗎？
因為我們持八戒的目的，就是為了遠離感官欲樂
所以這首讓心平靜的蕭邦夜曲 op. 9 no. 2，大家都可以聽的--無論您是出家人、持八戒的在家人，還是一般人
這裡要憐憫那些音樂家。因為他們有許多都在不知不覺間造了許多不善業
為什麼呢？
一旦他們奏出會誘使貪嗔癡的歌目，而使聽眾生起更多的貪嗔癡
使到自己陶醉、放逸，也使他人陶醉、放逸
這就構成了不善業。（SN42.2）
但當然，如果歌曲是讓人平靜的、生起信心的、生起善心的，那就是善業。
貪、嗔、癡被佛陀稱為不善根
任何以貪、嗔、癡所造的身業、口業、意業都是不善的--不論有沒有違反世俗的道德觀
當我們的心被貪嗔癡所佔據，擁有權力的我們便很容易以不實的事情來誹謗他人、對他人造成苦惱。
我們可能會因此而殺害他人、繫縛別人、沒收別人的財產、責難他人、驅逐他人—任何帶有害心的懲罰也屬於不善業
有時，我們心想：‘我是強者、我很強大’--這仍是屬於我慢的不善業
就是由於貪嗔癡，各種惡不善法便生起
當他們心想害人，這些人便被稱為不適當時機之說者、非事實之說者、無意義/理由之說者、不如法之說者、不如律之說者
因為貪嗔癡而誣告別人、施行莫須有罪，這是‘非事實之說者’、‘無理由之說者’、‘不如法之說者’、‘不如律之說者’
因為行為不正當、不正直，當別人以事實來斥責他時，他便因為無恥、畏懼而不肯承認
當別人以不實之事誣告他時，他因為戒不好、人品不好，而心力不夠、沒有自信（AN5.213），而不努力為自己辯解澄清，說『這是不真實的，這是不存在的』。
這樣的人就是‘不適當時機之說者’、‘非事實之說者’
這些人就是因為貪嗔癡，而身處在痛苦之中。他們的內心很燥熱、苦惱、憂傷。恆常都是這樣品質不佳的心，因此死後就能預期會投生到惡道裡去。
而那些見到貪、嗔、癡如此過患的人，就會努力去除貪嗔癡之三不善根。其他由此而生的惡不善法也被根除。
沒有貪嗔癡的心是清爽快樂的。他們就在當下安住於快樂之中，不會苦惱、憂傷、燥熱，當生就能體證涅槃—痛苦的完全熄滅、最高的快樂。（AN3.70）
這些根除了一切煩惱的阿羅漢小編是很欣賞、尊重的。
為什麼呢？
貪嗔癡就是自私心，他們一點自私心也沒有
貪嗔癡會蒙蔽智慧。所以有貪嗔癡的當下就是笨；而阿羅漢們一點笨的元素也沒有，充滿智慧。他們所作出的一切決定有有理有由，有說服力，不像我們那樣因情緒喜惡而衝動行事。
我們有時有貪嗔癡，有時沒有貪嗔癡—所以有時笨，有時不笨。而阿羅漢一直都那麼聰明、有智慧。
別人的話我們可以不聽，但阿羅漢的話一定要聽
為什麼？
一般人和我們說話、教訓我們都是出於私心、自讚毀他之心、爭勝心、傲慢心、傷害之心、輕藐心、憤怒心、愚癡心—誰人聽了之後都覺得不舒服，沒有興趣去接受
而阿羅漢和我們說話、教訓我們，完全遠離了上面所有不善心。他們僅僅是出於慈悲心—希望我們快樂、遠離痛苦，希望我們得到利益而已。阿羅漢們就如我們的爸爸媽媽那樣，永遠都希望我們好，從不想過要傷害我們，讓我們難過。
一般地位比我們高的人能夠順著自己的權勢而教訓、牽制我們。有些立心不良的人便利用他們來操控、牽制我們—借他們的嘴來達到自己的目的。為什麼？這些地位高的人還是凡夫，被貪嗔蒙蔽，自己被人利用了也不知道
但阿羅漢是不會被任何人利用的，他們完全沒有貪嗔癡，智慧是人界天界中最高的。沒有人能夠利用他們，借他們之嘴來操控、牽制我們；加上他們有最絕頂的智慧，所以他們的教訓，是可以100%信賴的。
其實小編很笨，因為還有許多貪嗔癡
但如果您認為小編是聰明有智慧的話，那麼建議您跟隨小編認為比自己更有智慧的人學習
是誰呢？
不說（嘿嘿）
其實就是那些小編肯用心摘錄他們的開示下來的大師父。
小編自己都有能力解釋佛法，但還肯幫某些高僧摘錄他們的佛法，證明小編覺得這一切都是值得的---他們所開示的都是甚有裨益、蘊含甚深智慧的。
希望這些傑出的大師父、阿羅漢們都能獲得宇宙最頂峰的名聲、地位、影響力、供養和尊重！為什麼？因為他們的德行都值得這樣的待遇·…..
The editor once asked a master who is with a pure mind:
“Can one listen to music while observing the Eight Precepts?”
He replied: If the purpose is to calm the mind (to give rise to stillness) or to give rise to faith, then it is acceptable.
If it is for entertainment (to indulge in sensual pleasure), then it is not.
This makes sense, doesn’t it?
Because the purpose of observing the Eight Precepts is to stay away from sensual pleasures.
Therefore, this calming Chopin Nocturne Op. 9 No. 2 can be listened to by everyone — whether you are a monastic, a layperson observing the Eight Precepts, or an ordinary person.
Here, we should feel compassion for musicians. Many of them unknowingly create a great deal of unwholesome kamma.
Why? Once they perform songs that arouse greed, aversion, and delusion in listeners, causing both themselves and others to become intoxicated and heedless, this constitutes unwholesome kamma. (SN 42.2)
Of course, if the music calms the mind, gives rise to faith, or arouses wholesome thoughts, then it is wholesome kamma.
Greed, aversion, and delusion are called the unwholesome roots by the Buddha. Any bodily, verbal, or mental action rooted in greed, aversion, or delusion is unwholesome — regardless of whether it violates worldly moral standards.
When our mind is dominated by greed, aversion, and delusion, those of us in positions of power can easily slander others with false accusations and cause them suffering. We may kill, imprison, confiscate property, censure, or banish others — any punishment driven by harmful intent is unwholesome kamma. Sometimes we think, “I am powerful, I am strong” — this is still unwholesome kamma rooted in conceit.
It is because of greed, aversion, and delusion that various unwholesome states arise.
When they intend to harm others, such people are called speakers at the wrong time, speakers of what is not fact, speakers of what is meaningless, speakers of what is not in accordance with the Dhamma, and speakers of what is not in accordance with the Vinaya.
Because of greed, aversion, and delusion, they falsely accuse others and impose baseless charges. This makes them “speakers of what is not fact,” “speakers of what is without causes,” “speakers of what is not in accordance with the Dhamma,” and “speakers of what is not in accordance with the Vinaya.”
Because their behavior is improper and dishonest, when others rebuke them with facts, they refuse to admit it out of shamelessness and fear. When others falsely accuse them, because their precepts are not good and their character is poor, they lack the mental strength and confidence (AN 5.213) to defend and clarify themselves by saying, “This is not true, this does not exist.” Such a person is a “speaker at the wrong time” and a “speaker of what is not fact.”
These people, because of greed, aversion, and delusion, dwell in suffering. Their minds are constantly burning, distressed, and sorrowful. Because their minds are perpetually of poor quality, after death they can be expected to be reborn in the lower realms.
Those who see the dangers of greed, aversion, and delusion will strive to abandon these three unwholesome roots. All other unwholesome states that arise from them will also be eradicated.
A mind without greed, aversion, and delusion is fresh and happy. They dwell in happiness in the present moment, free from distress, sorrow, and burning. In this very life, they realize Nibbāna — the complete extinguishing of suffering, the highest happiness. (AN 3.70)
The editor greatly admires and respects these Arahants who have eradicated all defilements.
Why? Greed, aversion, and delusion are selfish states — they have not even the slightest selfishness.
Greed, aversion, and delusion obscure wisdom. Therefore, when there is greed, aversion, and delusion, one is foolish. But Arahants have not even the slightest element of foolishness; they are full of wisdom. Every decision they make is reasonable, well-founded, and convincing. They do not act impulsively based on likes and dislikes like we do.
We sometimes have greed, aversion, and delusion, and sometimes we don’t — so sometimes we are foolish, and sometimes we are not. But Arahants are always wise and intelligent.
We may not listen to what ordinary people say, but we must listen to what Arahants say.
Why? When ordinary people speak to us or teach us, it often comes from selfishness, self-praise and disparaging others, competitiveness, conceit, harmful intent, contempt, anger, or delusion — after hearing them, anyone would feel uncomfortable and have no interest in accepting it.
But when Arahants speak to us or teach us, they are completely free from all those unwholesome states. They speak purely out of compassion — wishing us to be happy, free from suffering, and to gain benefit. Arahants are like our parents; they always wish for our well-being and never want to harm or upset us.
People in higher positions can use their authority to teach or control us. Some with ill intentions exploit them to manipulate and control us — using their mouths to achieve their own goals. Why? These high-status people are still ordinary beings, blinded by greed and aversion, and they don’t even realize they are being used.
But Arahants cannot be used by anyone. They are completely free from greed, aversion, and delusion, and their wisdom is the highest in the human and heavenly realms. No one can exploit them or use their words to manipulate or control us. Moreover, because they possess the highest wisdom, their teachings can be 100% trusted.
Actually, the editor is quite foolish because there is still a lot of greed, aversion, and delusion. But if you think the editor is intelligent and wise, then I suggest you learn from those whom the editor considers wiser than myself. Who are they? I won’t say (hehe). Actually, they are those great masters whose teachings the editor is willing to carefully excerpt. The editor is capable of explaining the Dhamma, but still chooses to excerpt the teachings of certain senior monks. This proves that the editor believes it is all worthwhile — what they teach is greatly beneficial and contains profound wisdom.
May these outstanding masters and Arahants attain the highest fame, status, influence, offerings, and respect in the universe! Why? Because their virtue truly deserves such treatment……
บรรณาธิการเคยถามท่านอาจารย์ผู้มีจิตบริสุทธิ์ว่า
“การฟังเพลงขณะถือศีลแปดได้ไหม?”
ท่านตอบว่า ถ้าจุดประสงค์เพื่อให้จิตสงบ (ให้เกิดสมาธิ) หรือให้เกิดศรัทธา ก็ทำได้
แต่ถ้าเพื่อความบันเทิง (เพื่อเสพกามคุณ) ก็ไม่ได้
เรื่องนี้สมเหตุสมผลใช่ไหม?
เพราะจุดประสงค์ของการถือศีลแปดคือการละเว้นจากกามคุณ
ดังนั้น โนคเทิร์นของโชแปง Op. 9 No. 2 ซึ่งช่วยให้จิตสงบนี้ ทุกคนสามารถฟังได้ — ไม่ว่าจะเป็นพระภิกษุ ผู้ถือศีลแปด หรือคนทั่วไป
ที่นี่เราควรมีความเมตตาต่อนักดนตรี เพราะหลายคนสร้างอกุศลกรรมจำนวนมากโดยไม่รู้ตัว
เพราะอะไร? เมื่อพวกเขาบรรเลงเพลงที่กระตุ้นให้เกิดโลภ โกรธ หลง ในผู้ฟัง ทำให้ทั้งตัวเองและผู้อื่นเกิดความเมาและประมาท นี่คือการสร้างอกุศลกรรม (SN 42.2)
แต่แน่นอน ถ้าเพลงทำให้จิตสงบ ให้เกิดศรัทธา หรือให้เกิดกุศลจิต ก็เป็นกุศลกรรม
โลภ โกรธ หลง ถูกพระพุทธเจ้าตรัสว่าเป็นอกุศลมูล กรรมทางกาย วาจา ใจ ใด ๆ ที่มีโลภ โกรธ หลง เป็นมูลฐาน ล้วนเป็นอกุศล — ไม่ว่ามันจะขัดต่อศีลธรรมทางโลกหรือไม่ก็ตาม
เมื่อจิตของเราถูกโลภ โกรธ หลง ครอบงำ คนที่มีอำนาจก็สามารถใส่ร้ายผู้อื่นด้วยเรื่องเท็จและสร้างความทุกข์ให้พวกเขาได้ง่าย เราอาจฆ่า คุมขัง ยึดทรัพย์สิน ด่า หรือขับไล่ผู้อื่น — การลงโทษใด ๆ ที่มีเจตนาร้ายล้วนเป็นอกุศลกรรม บางครั้งเราคิดว่า “ฉันแข็งแกร่ง ฉันมีอำนาจ” — นี่ก็ยังเป็นอกุศลกรรมที่เกิดจากมานะ
เพราะโลภ โกรธ หลง นั่นเองที่ทำให้อกุศลธรรมต่าง ๆ เกิดขึ้น
เมื่อพวกเขาตั้งใจทำร้ายผู้อื่น คนพวกนี้จะถูกเรียกว่า ผู้พูดไม่ถูกกาล ผู้พูดสิ่งที่ไม่เป็นจริง ผู้พูดสิ่งที่ไม่มีสาระ ผู้พูดไม่ตรงกับธรรม ผู้พูดไม่ตรงกับวินัย เพราะโลภ โกรธ หลง พวกเขาจึงกล่าวหาผู้อื่นด้วยเรื่องเท็จและตั้งข้อหาโดยไม่มีมูล นี่ทำให้พวกเขาเป็น “ผู้พูดสิ่งที่ไม่เป็นจริง” “ผู้พูดสิ่งที่ไม่มีสาระ” “ผู้พูดไม่ตรงกับธรรม” และ “ผู้พูดไม่ตรงกับวินัย”
เพราะพฤติกรรมไม่เหมาะสมและไม่ซื่อสัตย์ เมื่อผู้อื่นตำหนิด้วยข้อเท็จจริง พวกเขาจะไม่ยอมรับเพราะความไร้ยางอายและความกลัว เมื่อผู้อื่นกล่าวหาด้วยเรื่องเท็จ เพราะศีลไม่ดีและนิสัยไม่ดี พวกเขาจึงขาดกำลังใจและความมั่นใจ (AN 5.213) ที่จะแก้ต่างและชี้แจงตัวเองว่า “เรื่องนี้ไม่จริง เรื่องนี้ไม่มีอยู่” คนแบบนี้คือ “ผู้พูดไม่ถูกกาล” และ “ผู้พูดสิ่งที่ไม่เป็นจริง”
คนเหล่านี้เพราะโลภ โกรธ หลง จึงอยู่ในความทุกข์ จิตใจของพวกเขาเผาไหม้ ทุกข์ทรมาน และเศร้าโศกอยู่ตลอดเวลา เพราะจิตมีคุณภาพต่ำตลอดไป เมื่อตายไปจึงคาดหวังได้ว่าจะไปเกิดในอบายภูมิ
ผู้ที่เห็นโทษของโลภ โกรธ หลง ก็จะพยายามละทิ้งอกุศลมูลทั้งสามนี้ อกุศลธรรมอื่น ๆ ที่เกิดจากมันก็จะถูกกำจัดไปด้วย
จิตที่ปราศจากโลภ โกรธ หลง ย่อมสดชื่นและมีความสุข พวกเขาอยู่อย่างมีความสุขในปัจจุบัน ปราศจากความทุกข์ ความเศร้า และความเผาไหม้ ในชาตินี้เองพวกเขาบรรลุนิพพาน — ความดับสนิทของทุกข์ ความสุขสูงสุด (AN 3.70)
บรรณาธิการชื่นชมและเคารพพระอรหันต์เหล่านี้ที่กำจัดกิเลสทั้งปวงเป็นอย่างยิ่ง
เพราะอะไร? โลภ โกรธ หลง คือความเห็นแก่ตัว พระอรหันต์ไม่มีแม้เพียงเล็กน้อย โลภ โกรธ หลง ทำให้ปัญญามืดบอด ดังนั้นเมื่อมีโลภ โกรธ หลง ก็คือความโง่ แต่พระอรหันต์ไม่มีแม้เพียงธาตุของความโง่ พวกท่านเต็มเปี่ยมด้วยปัญญา การตัดสินใจทุกอย่างของพวกท่านมีเหตุผล มีที่มา และน่าเชื่อถือ พวกท่านไม่ทำตัวตามอารมณ์ชอบหรือไม่ชอบเหมือนเรา
เราบางครั้งมีโลภ โกรธ หลง บางครั้งไม่มี — ดังนั้นบางครั้งโง่ บางครั้งไม่โง่ แต่พระอรหันต์ฉลาดและมีปัญญาอยู่ตลอดเวลา
คำพูดของคนทั่วไปเราอาจไม่ฟัง แต่คำพูดของพระอรหันต์เราต้องฟัง เพราะอะไร? เมื่อคนทั่วไปพูดกับเราหรือสอนเรา มักมาจากความเห็นแก่ตัว การยกตนข่มท่าน ความอยากชนะ ความถือตัว เจตนาร้าย ความดูหมิ่น ความโกรธ หรือความหลง — ใครได้ยินแล้วก็รู้สึกไม่สบายใจและไม่มีความสนใจที่จะรับฟัง
แต่เมื่อพระอรหันต์พูดกับเราหรือสอนเรา พวกท่านปราศจากอกุศลจิตทั้งหมดข้างต้นโดยสิ้นเชิง พวกท่านพูดด้วยความเมตตาล้วน ๆ — หวังให้เรามีความสุข พ้นจากความทุกข์ และได้รับประโยชน์ พระอรหันต์เหมือนพ่อแม่ของเรา พวกท่านหวังดีกับเราตลอดไป และไม่เคยอยากทำร้ายหรือทำให้เราเสียใจ
คนที่มีตำแหน่งสูงกว่าสามารถใช้อำนาจสอนหรือควบคุมเราได้ บางคนที่มีเจตนาร้ายก็ใช้พวกเขาเพื่อควบคุมและบงการเรา — ใช้ปากของพวกเขาเพื่อบรรลุเป้าหมายของตนเอง ทำไม? เพราะคนมีตำแหน่งสูงเหล่านั้นยังเป็นปุถุชน ถูกโลภและโกรธบังตา และไม่รู้ตัวว่าถูกใช้
แต่พระอรหันต์ไม่สามารถถูกใครใช้ได้ พวกท่านปราศจากโลภ โกรธ หลง โดยสิ้นเชิง และปัญญาของพวกท่านสูงสุดในมนุษย์และเทวดา ไม่มีใครสามารถใช้พวกท่านหรือใช้ปากของพวกท่านเพื่อบงการหรือควบคุมเรา; พวกท่านมีปัญญาสูงสุด ดังนั้นคำสอนของพวกท่านจึงเชื่อถือได้ 100%
จริง ๆ แล้วบรรณาธิการค่อนข้างโง่เพราะยังมีโลภ โกรธ หลง อยู่มาก แต่ถ้าท่านคิดว่าบรรณาธิการฉลาดและมีปัญญา ขอแนะนำให้ท่านเรียนรู้จากผู้ที่บรรณาธิการเห็นว่าฉลาดและมีปัญญากว่าตัวเอง คือใคร? จะไม่บอก (ฮิฮิ) จริง ๆ แล้วคือท่านอาจารย์ใหญ่ ๆ เหล่านั้นที่บรรณาธิการยินดีที่จะคัดลอกคำสอนของพวกท่านลงมา บรรณาธิการเองก็มีความสามารถอธิบายธรรมะได้ แต่ยังยินดีที่จะคัดลอกธรรมะของบางท่านอาจารย์อาวุโส นี่แสดงให้เห็นว่าบรรณาธิการเห็นว่าทั้งหมดนี้คุ้มค่า — สิ่งที่พวกท่านแสดงธรรมนั้นเป็นประโยชน์อย่างยิ่งและบรรจุปัญญาอันลึกซึ้ง
ขอให้ท่านอาจารย์และพระอรหันต์ผู้ยอดเยี่ยมเหล่านี้ได้รับชื่อเสียง ตำแหน่ง อิทธิพล การบำรุง และความเคารพสูงสุดในจักรวาล! เพราะอะไร? เพราะคุณธรรมของพวกท่านสมควรได้รับการปฏิบัติเช่นนั้น……
Biên tập viên từng hỏi một vị thầy có tâm thanh tịnh:
“Khi giữ tám giới có được nghe nhạc không?”
Vị thầy trả lời: Nếu mục đích là để tâm an tịnh (sinh khởi thiền định) hoặc sinh khởi lòng tin, thì được.
Nếu để giải trí (thụ hưởng dục lạc), thì không được.
Điều này rất hợp lý phải không?
Vì mục đích giữ tám giới chính là để xa lìa dục lạc.
Vì vậy, bản Nocturne Op. 9 No. 2 của Chopin giúp tâm an tịnh này, ai cũng có thể nghe được — dù là tu sĩ, cư sĩ giữ tám giới, hay người bình thường.
Ở đây chúng ta nên có lòng thương xót đối với các nhạc sĩ. Vì nhiều người trong số họ đã vô tình tạo ra rất nhiều ác nghiệp.
Tại sao? Một khi họ trình diễn những bài hát khơi dậy lòng tham, sân, si nơi người nghe, khiến cả bản thân và người khác say mê, phóng dật, thì điều này cấu thành ác nghiệp. (SN 42.2)
Nhưng dĩ nhiên, nếu bài hát giúp tâm an tịnh, sinh khởi lòng tin, hoặc sinh khởi thiện tâm, thì đó là thiện nghiệp.
Tham, sân, si được Đức Phật gọi là bất thiện căn. Bất kỳ nghiệp thân, khẩu, ý nào có tham, sân, si làm gốc đều là bất thiện — dù có vi phạm chuẩn mực đạo đức thế tục hay không.
Khi tâm chúng ta bị tham, sân, si chi phối, những người có quyền lực dễ dàng vu khống người khác bằng những điều không thật và gây khổ não cho họ. Chúng ta có thể giết hại, trói buộc, tịch thu tài sản, trách móc hoặc trục xuất người khác — bất kỳ sự trừng phạt nào mang tâm hại đều là ác nghiệp. Đôi khi chúng ta nghĩ: “Ta là người mạnh, ta rất mạnh” — điều này vẫn là ác nghiệp thuộc về ngã mạn.
Chính vì tham, sân, si mà các pháp ác bất thiện sinh khởi.
Khi họ nghĩ hại người, những người này được gọi là người nói không đúng lúc, người nói điều không thật, người nói điều vô nghĩa, người nói không đúng Pháp, người nói không đúng Luật. Vì tham, sân, si mà họ vu khống người khác và áp đặt tội danh không có căn cứ. Điều này khiến họ trở thành “người nói điều không thật”, “người nói điều vô nghĩa”, “người nói không đúng Pháp”, và “người nói không đúng Luật”.
Vì hành vi không đúng đắn và không trung thực, khi người khác quở trách bằng sự thật, họ không chịu thừa nhận vì không biết xấu hổ và sợ hãi. Khi người khác vu khống bằng điều không thật, vì giới không tốt và nhân cách không tốt, họ thiếu sức mạnh tinh thần và sự tự tin (AN 5.213) để biện hộ và làm rõ cho mình bằng cách nói “Điều này không thật, điều này không tồn tại”. Người như vậy là “người nói không đúng lúc” và “người nói điều không thật”.
Những người này vì tham, sân, si mà sống trong đau khổ. Tâm họ luôn nóng bức, khổ não, buồn phiền. Vì tâm luôn có chất lượng kém, sau khi chết họ có thể mong đợi sẽ tái sinh vào đường dữ.
Những người thấy rõ tai họa của tham, sân, si sẽ nỗ lực đoạn trừ ba bất thiện căn này. Tất cả các pháp ác bất thiện sinh khởi từ chúng cũng bị diệt trừ.
Tâm không có tham, sân, si thì trong lành và hạnh phúc. Họ an trú trong hạnh phúc ngay hiện tại, không khổ não, buồn phiền, nóng bức. Ngay trong đời này họ chứng ngộ Niết-bàn — sự dập tắt hoàn toàn của khổ đau, hạnh phúc tối thượng. (AN 3.70)
Biên tập viên rất ngưỡng mộ và tôn trọng những vị A-la-hán đã đoạn trừ mọi phiền não.
Tại sao? Tham, sân, si là tâm ích kỷ — các Ngài không có chút ích kỷ nào. Tham, sân, si che mờ trí tuệ. Vì vậy, khi có tham, sân, si là lúc ngu si; còn các vị A-la-hán không có chút yếu tố ngu si nào, các Ngài đầy trí tuệ. Mọi quyết định của các Ngài đều có lý do, có cơ sở, có sức thuyết phục, không hành động impulsively theo cảm xúc thích hay ghét như chúng ta.
Chúng ta đôi khi có tham, sân, si, đôi khi không — nên đôi khi ngu si, đôi khi không ngu si. Còn các vị A-la-hán luôn thông minh và có trí tuệ.
Lời của người khác chúng ta có thể không nghe, nhưng lời của các vị A-la-hán nhất định phải nghe. Tại sao? Khi người thường nói với chúng ta hoặc dạy chúng ta, thường xuất phát từ tâm ích kỷ, tâm tự khen mình chê người, tâm tranh thắng, tâm kiêu mạn, tâm hại người, tâm khinh thường, tâm giận dữ, tâm si mê — ai nghe xong cũng thấy khó chịu và không có hứng thú tiếp nhận.
Còn khi các vị A-la-hán nói với chúng ta hoặc dạy chúng ta, các Ngài hoàn toàn xa lìa tất cả những tâm bất thiện trên. Các Ngài chỉ nói xuất phát từ tâm từ bi — mong chúng ta hạnh phúc, xa lìa khổ đau, mong chúng ta được lợi ích. Các vị A-la-hán giống như cha mẹ chúng ta, luôn mong chúng ta tốt, không bao giờ muốn hại chúng ta hay làm chúng ta buồn.
Người có địa vị cao hơn có thể dùng quyền thế để dạy hoặc khống chế chúng ta. Một số người có ý đồ xấu lợi dụng họ để điều khiển và khống chế chúng ta — mượn miệng họ để đạt mục đích riêng. Tại sao? Vì những người có địa vị cao này vẫn là phàm phu, bị tham và sân che mờ, và họ không biết mình bị lợi dụng.
Nhưng các vị A-la-hán không thể bị ai lợi dụng. Các Ngài hoàn toàn không có tham, sân, si, và trí tuệ của các Ngài là cao nhất trong cõi người và cõi trời. Không ai có thể lợi dụng các Ngài hay mượn miệng các Ngài để điều khiển hay khống chế chúng ta; các Ngài có trí tuệ cao nhất, nên lời dạy của các Ngài có thể tin tưởng 100%.
Thực ra biên tập viên khá ngu si vì vẫn còn rất nhiều tham, sân, si. Nhưng nếu bạn cho rằng biên tập viên thông minh và có trí tuệ, thì tôi khuyên bạn hãy học hỏi từ những người mà biên tập viên cho là có trí tuệ hơn mình. Là ai? Sẽ không nói (hihi). Thực ra chính là những vị thầy lớn mà biên tập viên sẵn sàng trích dẫn lời dạy của họ. Biên tập viên có khả năng giải thích Phật pháp, nhưng vẫn sẵn sàng trích dẫn Phật pháp của một số vị cao tăng. Điều này chứng tỏ biên tập viên thấy tất cả những điều này đều đáng giá — những gì các Ngài khai thị đều rất có lợi ích và chứa đựng trí tuệ sâu sắc.
Mong các vị thầy xuất sắc và các vị A-la-hán này đạt được danh tiếng, địa vị, ảnh hưởng, sự cúng dường và sự tôn trọng cao nhất trong vũ trụ! Tại sao? Vì đức hạnh của các Ngài xứng đáng được đối xử như vậy……
約網友吃飯卻被騙 Dated a netizen but being deceived นัดเพื่อนออนไลน์กินข้าว แต่ถูกหลอก Hẹn bạn online đi ăn nhưng bị lừa
約網友吃飯卻被騙 Dated a netizen but being deceived นัดเพื่อนออนไลน์กินข้าว แต่ถูกหลอก Hẹn bạn online đi ăn nhưng bị lừa
佛陀曾說，內心生起的貪、嗔、癡是有害的（AN3.66）
但有時，我們貪嗔癡厚、性格不好、造惡業，是由過去的惡業所影響的。
這裡說‘影響’，是因為過去的業力只是其中一個條件而促成每個行為；而實際上，每個思想、說話、行為都是由無數的條件組合而成的。
小編所說的話呢，是有大師父支持的
Luang Por Lersi Lingdam 曾說：
【當惡業結果時，每方面每樣都會變愚昧，會將「善的好的」看成「惡的壞的」，將「惡的壞的」看成「善的好的」。
當惡業成熟時，我們必須原諒他們，必須想到我們自己也一樣。有時候，我們也憤怒嗔恨別人，這憤怒嗔恨的行為是惡業，記住呐！
.....
憤怒是愚痴，愚昧，它是惡業。事實上，每個人都必定有惡業，我們也必須想着，惡業不會一直都結果，總有一天在未來，他的善業一定會生起，會存在，一定會結果。】
大家也可以看看以下的問答：
【**提問者：**
「尊敬的龍婆，我想為了善行而精進努力，但有時候也會感到厭倦沮喪，該怎麼辦呢？」
**Luang Por Lersi Lingdam：**
如果對精進努力感到厭倦沮喪，那說明是懶惰。有精進努力的人是勤奮的人。精進努力，是為了與惡行爭鬥，從而讓善果有希望。
這對人們來說是普通的事。那精進努力與惡念的爭鬥，是不可能時時刻刻都有的。有時是過去的不善業介入控制了心，那個時候會削弱善行，讓我們感到沮喪，不敢爭鬥，厭煩。
但當善業介入時，善業馬上起作用將那個不善業踢出去，這時就會勤奮，然後建造善行。每個人必定都會這樣。善業越來越多，有強大的力量了，就可以將那惡念踢出去。
當達到初果（Sotāpanna）時，不善業仍然能介入。
但介入無法介入太多。如果達到了初果，不善業無法介入太多，它會製造煩惱但無法令人造惡業。所謂的煩惱，或許需要憤怒生氣，對嗎？
🔸初果聖者仍然會有憤怒生氣；
🔸初果聖者仍然會有兩性的愛欲；
🔸初果聖者仍然會有對財富的渴望，但不會去違反戒律（沒有不正當手法）。
但那種真正有明淨清淨的心境的人，是阿羅漢。如果還沒達到阿羅漢，無論怎麼都仍然在爭鬥，但只是輕輕地在爭鬥。】
有時候，我們生起貪、嗔、癡，就是過去惡業的影響！
小編最近看到一個新聞是這樣的：【受害人（女性）在小紅書和LINE認識「周生」，聊得很投契，約好到台北某餐廳吃飯。當天盛裝赴約，卻等不到人。聯絡後收到自稱「經理」（LINE ID：陳）的訊息，說周生「臨時公司有事無法到場」，但如果支付「出場保證金」，就能馬上讓他離開公司陪她吃飯。這是「公司內部安全流程的一部分」，金額事後「全數退還」。受害人相信了，分次用比特幣ATM掃QR Code匯款，總共15萬元。每次匯完對方都說還要補款，她質疑後才驚覺不對，停止操作，已經損失15萬元，立刻報警。】
小編對這位女士是很憐憫的。宏觀來說，這明顯是惡業成熟了！
受到過去惡業的影響，使她生起了對男性的貪慾、渴望伴侶。惡業進一步推動她遇到騙子。因為被情慾所蒙蔽，她注定會受騙。
我們生起貪、嗔、癡，這肯定是受惡業所影響。為什麼？貪、嗔、癡本身就是燥熱的、讓人不舒服的、讓人不快樂的、讓內心灰蒙蒙一片的。這是一件壞事
如果真正是受善業影響，我們內心會感到清爽、愉悅的—這種狀態就是沒有貪、嗔、癡的狀態。這是一件好事
而且，當我們內心生起貪嗔癡，這就像原本清澈的池塘變得混濁了，我們不再能看清裡面有什麼了。同樣地，貪嗔癡也會讓我們看不清自己的利益、他人的利益、或兩者的利益（AN1.45）簡單來說，就是沒有智慧！笨啊！
因為看不清，所以老是在闖禍。闖禍代表什麼？代表惡業在成熟了！
所以，受到過去惡業的影響，我們生起貪嗔癡。同時，因為貪嗔癡，我們影響判斷而闖禍—造就過去的許多惡業成熟。
所以，要打破不斷倒霉的循環鏈非常簡單---我們只需不斷去除貪嗔癡、淨化自己的心。
那麼小編保證您的人生會快速遠離壞的方向、極速向好的方向前進
The Buddha once said that greed, aversion, and delusion arising in the mind are harmful (AN 3.66).
However, sometimes when our greed, aversion, and delusion are strong, when our character is poor, and when we create unwholesome kamma, it is influenced by past unwholesome kamma.
Here, “influence” is mentioned because past kamma is only one of the conditions that contributes to each action. In reality, every thought, word, and deed arises from countless conditions coming together.
What the editor says is supported by great teachers.
**Luang Por Lersi Lingdam** once said:
“When unwholesome kamma ripens, everything in every aspect becomes foolish. One will see what is good and wholesome as evil and unwholesome, and see what is evil and unwholesome as good and wholesome.
When unwholesome kamma matures, we must forgive them. We must remember that we ourselves are the same. Sometimes we also get angry and hateful toward others. This act of anger and hatred is unwholesome kamma — remember that!
Anger is delusion and foolishness; it is unwholesome kamma. In truth, every person must have some unwholesome kamma. We must also think that unwholesome kamma will not ripen forever. One day in the future, their wholesome kamma will definitely arise, exist, and bear fruit.”
You can also read the following Q&A:
**Questioner:**
“Venerable Luang Por, I want to strive diligently for wholesome actions, but sometimes I feel tired and discouraged. What should I do?”
**Luang Por Lersi Lingdam:**
If you feel tired and discouraged about striving diligently, it means there is laziness. A person who strives diligently is a diligent person. Striving diligently is to fight against unwholesome actions so that wholesome results have a chance.
This is an ordinary matter for people. The struggle between diligent effort and unwholesome thoughts cannot happen all the time. Sometimes past unwholesome kamma intervenes and takes control of the mind. At that time, it weakens wholesome actions, making us feel discouraged, afraid to fight, and annoyed.
But when wholesome kamma intervenes, it immediately acts to kick out that unwholesome kamma. Then we become diligent again and build wholesome actions. Everyone will definitely experience this. As wholesome kamma increases and gains strong power, it can kick out those unwholesome thoughts.
Even when one attains the first stage of enlightenment (Sotāpanna), unwholesome kamma can still intervene.
However, the intervention cannot be too much. Once one has attained the first stage, unwholesome kamma cannot intervene too strongly. It may create defilements but cannot make one commit unwholesome actions. These so-called defilements may include anger, right?
🔸 A Sotāpanna still experiences anger;
🔸 A Sotāpanna still has sensual desire toward the opposite sex;
🔸 A Sotāpanna still desires wealth but will not violate the precepts (no improper methods).
However, the person who truly has a bright and pure mind is an Arahant. If one has not yet reached Arahantship, one will still be struggling, but it is only a light struggle.
Sometimes when we give rise to greed, aversion, and delusion, it is the influence of past unwholesome kamma!
Recently, the editor saw news like this: 【The victim (a woman) met “Zhou Sheng” on Xiaohongshu and LINE. They chatted very well and arranged to meet for dinner at a restaurant in Taipei. She dressed up and went, but he never showed up. After contacting him, she received a message from someone claiming to be his “manager” (LINE ID: Chen), saying that Zhou Sheng had a sudden company matter and could not come, but if she paid an “appearance guarantee deposit,” he could immediately leave the company to accompany her for dinner. This was part of the “company’s internal safety procedure,” and the money would be “fully refunded afterward.” The victim believed it and transferred a total of NT$150,000 in installments via Bitcoin ATM by scanning QR codes. Each time after transferring, the other party said more was needed. Only after she questioned it did she realize something was wrong, stop the operation, and report to the police after already losing NT$150,000.】
The editor feels great sympathy for this lady. From a broader perspective, this is clearly the ripening of unwholesome kamma! Influenced by past unwholesome kamma, she gave rise to greed and desire toward men and a longing for a companion. The unwholesome kamma further led her to encounter a scammer. Blinded by sensual desire, she was destined to be deceived.
When we give rise to greed, aversion, and delusion, it is definitely influenced by unwholesome kamma. Why? Because greed, aversion, and delusion themselves are burning, uncomfortable, make us unhappy, and cloud the mind. This is a bad thing.
If it were truly influenced by wholesome kamma, our mind would feel fresh and joyful — this state is one without greed, aversion, and delusion. This is a good thing.
Moreover, when greed, aversion, and delusion arise in our mind, it is like a originally clear pond becoming turbid; we can no longer see clearly what is inside. Similarly, greed, aversion, and delusion prevent us from clearly seeing our own benefit, others’ benefit, or the benefit of both (AN 1.45). In simple terms, there is no wisdom! We become foolish!
Because we cannot see clearly, we keep causing trouble. What does causing trouble mean? It means unwholesome kamma is ripening!
Therefore, influenced by past unwholesome kamma, we give rise to greed, aversion, and delusion. At the same time, because of greed, aversion, and delusion, our judgment is clouded and we cause trouble — causing many past unwholesome kammas to ripen.
So, breaking the cycle of constant misfortune is very simple — we only need to continuously remove greed, aversion, and delusion and purify our own mind.
Then the editor guarantees that your life will quickly move away from the bad direction and race toward the good direction.
พระพุทธเจ้าตรัสไว้ว่า ความโลภ โกรธ หลง ที่เกิดขึ้นในใจนั้นเป็นสิ่งที่เป็นโทษ (AN 3.66)
แต่บางครั้ง เมื่อเรามีความโลภ โกรธ หลง หนาแน่น มีนิสัยไม่ดี และกระทำอกุศลกรรม ก็เพราะได้รับอิทธิพลจากอกุศลกรรมในอดีต
คำว่า “อิทธิพล” ที่กล่าวถึงนี้ เพราะกรรมในอดีตเป็นเพียงหนึ่งในปัจจัยที่เกื้อหนุนให้เกิดพฤติกรรมแต่ละอย่างเท่านั้น ในความเป็นจริงแล้ว ทุกความคิด คำพูด และการกระทำ ล้วนเกิดจากปัจจัยนานัปการมารวมกัน
สิ่งที่บรรณาธิการกล่าวนี้ มีพระอาจารย์ใหญ่สนับสนุน
**หลวงพ่อฤษีลิงดำ** เคยกล่าวว่า:
“เมื่ออกุศลกรรมส่งผล ทุกด้านทุกอย่างจะกลายเป็นความโง่เขลา จะมองสิ่งที่ ‘ดีและเป็นกุศล’ เป็น ‘ชั่วและอกุศล’ และมองสิ่งที่ ‘ชั่วและอกุศล’ เป็น ‘ดีและเป็นกุศล’
เมื่ออกุศลกรรมสุกงอม เราต้องให้อภัยพวกเขา เราต้องคิดถึงตัวเราเองด้วย บางครั้งเราก็โกรธเกลียดคนอื่น การกระทำด้วยความโกรธเกลียดนี้คืออกุศลกรรม จำไว้เถอะ!
ความโกรธคือความหลง ความโง่เขลา มันคืออกุศลกรรม ในความเป็นจริงแล้ว ทุกคนย่อมมีอกุศลกรรม เราต้องคิดด้วยว่า อกุศลกรรมจะไม่ส่งผลตลอดไป สักวันหนึ่งในอนาคต กุศลกรรมของเขาจะเกิดขึ้น แน่นอนจะมีอยู่ และจะส่งผลอย่างแน่นอน”
ทุกท่านสามารถอ่านคำถาม-คำตอบต่อไปนี้ได้เช่นกัน:
**ผู้ถาม:**
“หลวงพ่อที่เคารพ ผมอยากตั้งใจทำความดีด้วยความเพียร แต่บางครั้งก็รู้สึกเหนื่อยท้อ ควรทำอย่างไรดีครับ?”
**หลวงพ่อฤษีลิงดำ:**
ถ้ารู้สึกเหนื่อยท้อต่อการตั้งใจทำความดีด้วยความเพียร แสดงว่ามีความเกียจคร้าน คนที่ตั้งใจทำความดีด้วยความเพียรคือคนที่ขยัน การตั้งใจทำความดีด้วยความเพียรก็เพื่อต่อสู้กับอกุศล เพื่อให้กุศลผลมีโอกาสเกิดขึ้น
เรื่องนี้เป็นเรื่องธรรมดาสำหรับคนเรา การต่อสู้ระหว่างความเพียรกับอกุศลวิตกย่อมไม่เกิดขึ้นตลอดเวลา บางครั้งอกุศลกรรมในอดีตแทรกแซงควบคุมจิตใจ ในเวลานั้นจะทำให้กุศลอ่อนลง ทำให้เรารู้สึกท้อแท้ ไม่กล้าต่อสู้ รู้สึกเบื่อหน่าย
แต่เมื่อกุศลกรรมแทรกแซง กุศลกรรมจะลงมือทันทีเพื่อขับอกุศลกรรมนั้นออกไป ในเวลานั้นเราจะขยัน แล้วสร้างกุศลขึ้นมา ทุกคนย่อมเป็นเช่นนี้แน่นอน เมื่อกุศลกรรมมีมากขึ้นและมีพลังเข้มแข็ง ก็สามารถขับอกุศลวิตกนั้นออกไปได้
แม้บรรลุโสดาบันแล้ว อกุศลกรรมก็ยังแทรกแซงได้
แต่การแทรกแซงไม่สามารถมากเกินไป หากบรรลุโสดาบันแล้ว อกุศลกรรมไม่สามารถแทรกแซงได้มาก มันอาจสร้างกิเลสได้ แต่ไม่สามารถทำให้บุคคลนั้นทำอกุศลกรรมได้ กิเลสที่ว่านั้น อาจหมายถึงความโกรธใช่ไหม?
🔸 โสดาบันยังมีความโกรธได้;
🔸 โสดาบันยังมีความอยากทางเพศต่อเพศตรงข้ามได้;
🔸 โสดาบันยังมีความต้องการในทรัพย์สิน แต่จะไม่ละเมิดศีล (ไม่มีวิธีการที่ไม่ถูกต้อง)
แต่คนที่มีจิตใจที่สดใสและบริสุทธิ์อย่างแท้จริง คืออรหันต์ หากยังไม่บรรลุอรหันต์ ก็ยังคงต้องต่อสู้อยู่ แต่เป็นการต่อสู้ที่เบาบาง
บางครั้งเมื่อเราก่อให้เกิดความโลภ โกรธ หลง ก็คืออิทธิพลจากอกุศลกรรมในอดีต!
บรรณาธิการเพิ่งเห็นข่าวแบบนี้: 【เหยื่อ (หญิง) รู้จัก “โจวเซิง” ผ่านเสี่ยวหงซูและ LINE พูดคุยกันสนิทสนม นัดกินข้าวเย็นที่ร้านอาหารแห่งหนึ่งในไทเป วันนั้นเธอแต่งตัวสวยงามไป แต่เขาไม่ปรากฏตัว หลังจากติดต่อแล้ว ได้รับข้อความจากคนที่อ้างว่าเป็น “ผู้จัดการ” (LINE ID: เฉิน) บอกว่าโจวเซิงมีธุระบริษัทด่วนไม่สามารถมาได้ แต่หากชำระ “เงินประกันการออกงาน” ก็สามารถให้เขาออกจากบริษัทมาพบได้ทันที นี่เป็นส่วนหนึ่งของ “ขั้นตอนความปลอดภัยภายในบริษัท” และเงินจะ “คืนเต็มจำนวนภายหลัง” เหยื่อเชื่อและโอนเงินทั้งหมด 150,000 ดอลลาร์ไต้หวัน แบ่งเป็นหลายครั้งผ่าน Bitcoin ATM โดยสแกน QR Code ทุกครั้งหลังโอน ผู้รับบอกว่าต้องโอนเพิ่ม เธอตั้งคำถามแล้วจึงรู้สึกผิดปกติ หยุดการกระทำ และแจ้งตำรวจหลังจากเสียเงินไปแล้ว 150,000 ดอลลาร์ไต้หวัน】
บรรณาธิการรู้สึกสงสารผู้หญิงคนนี้มาก จากมุมมองกว้าง ๆ นี่คืออกุศลกรรมสุกงอมชัดเจน! ได้รับอิทธิพลจากอกุศลกรรมในอดีต ทำให้เธอก่อให้เกิดความโลภและความอยากต่อผู้ชาย รวมถึงความปรารถนาที่จะมีคู่ครอง อกุศลกรรมยังผลักดันให้เธอพบกับมิจฉาชีพ เพราะถูกกิเลสทางเพศบังตา เธอจึง注定ที่จะถูกหลอก
เมื่อเราก่อให้เกิดความโลภ โกรธ หลง นี่คือได้รับอิทธิพลจากอกุศลกรรมอย่างแน่นอน ทำไม? เพราะความโลภ โกรธ หลง เองนั้นร้อนรุ่ม ทำให้ไม่สบายใจ ทำให้ไม่มีความสุข และทำให้จิตใจมืดมน นี่คือสิ่งที่ไม่ดี
หากได้รับอิทธิพลจากกุศลกรรมอย่างแท้จริง จิตใจของเราจะรู้สึกสดชื่นและมีความสุข — สภาวะนี้คือสภาวะที่ไม่มีโลภ โกรธ หลง นี่คือสิ่งที่ดี
ยิ่งกว่านั้น เมื่อความโลภ โกรธ หลง เกิดขึ้นในใจเรา ก็เหมือนกับสระน้ำที่เคยใสสะอาดกลายเป็นขุ่นมัว เราจะมองไม่เห็นว่ามีอะไรอยู่ข้างในอีกต่อไป ในทำนองเดียวกัน ความโลภ โกรธ หลง ก็ทำให้เราเห็นไม่ชัดถึงประโยชน์ของตนเอง ประโยชน์ของผู้อื่น หรือประโยชน์ของทั้งสองฝ่าย (AN 1.45) ง่าย ๆ ก็คือไม่มีปัญญา! โง่เขลา!
เพราะมองไม่ชัด เราจึงมักก่อเรื่องวุ่นวาย การก่อเรื่องวุ่นวายหมายความว่าอะไร? หมายความว่าอกุศลกรรมกำลังสุกงอม!
ดังนั้น ได้รับอิทธิพลจากอกุศลกรรมในอดีต เราจึงก่อให้เกิดความโลภ โกรธ หลง ในขณะเดียวกัน เพราะความโลภ โกรธ หลง เราจึงตัดสินใจผิดพลาดและก่อเรื่องวุ่นวาย — ทำให้อกุศลกรรมในอดีตหลายอย่างสุกงอม
ดังนั้น การทำลายวงจรของความโชคร้ายที่ต่อเนื่องกันนั้นง่ายมาก — เราต้องกำจัดความโลภ โกรธ หลง อย่างต่อเนื่อง และชำระล้างจิตใจของตนเอง
แล้วบรรณาธิการรับประกันว่าชีวิตของคุณจะห่างไกลจากทิศทางที่ไม่ดีอย่างรวดเร็ว และก้าวไปข้างหน้าอย่างรวดเร็วในทิศทางที่ดี
Đức Phật từng nói rằng lòng tham, sân, si khởi lên trong tâm là có hại (AN 3.66).
Tuy nhiên, đôi khi chúng ta có lòng tham, sân, si dày đặc, tính cách không tốt, tạo ác nghiệp, là do bị ảnh hưởng bởi ác nghiệp trong quá khứ.
Ở đây nói “ảnh hưởng” vì nghiệp lực quá khứ chỉ là một trong những điều kiện thúc đẩy mỗi hành vi; còn thực tế thì mỗi suy nghĩ, lời nói, hành động đều được tạo thành từ vô số điều kiện kết hợp lại.
Những gì biên tập viên nói có sự ủng hộ của vị thầy lớn.
**Luang Por Lersi Lingdam** từng nói:
“Khi ác nghiệp chín muồi, mọi khía cạnh mọi thứ đều trở nên ngu muội, sẽ coi ‘điều thiện tốt’ thành ‘điều ác xấu’, và coi ‘điều ác xấu’ thành ‘điều thiện tốt’.
Khi ác nghiệp chín muồi, chúng ta phải tha thứ cho họ, phải nghĩ rằng chính chúng ta cũng vậy. Đôi khi chúng ta cũng giận dữ, sân hận người khác, hành vi giận dữ sân hận này là ác nghiệp, hãy nhớ nhé!
Sự giận dữ là si mê, ngu muội, đó là ác nghiệp. Thực tế, ai cũng nhất định có ác nghiệp, chúng ta cũng phải nghĩ rằng ác nghiệp sẽ không luôn luôn chín muồi, một ngày nào đó trong tương lai, thiện nghiệp của họ nhất định sẽ sinh khởi, sẽ tồn tại, nhất định sẽ chín muồi.”
Mọi người cũng có thể xem hỏi đáp sau đây:
**Người hỏi:**
“Kính thưa sư phụ, con muốn tinh tấn nỗ lực vì những việc thiện, nhưng đôi khi cũng cảm thấy mệt mỏi chán nản, phải làm sao đây ạ?”
**Luang Por Lersi Lingdam:**
Nếu cảm thấy mệt mỏi chán nản đối với việc tinh tấn nỗ lực, điều đó cho thấy là lười biếng. Người tinh tấn nỗ lực là người siêng năng. Tinh tấn nỗ lực là để chiến đấu với ác hạnh, từ đó khiến quả thiện có hy vọng.
Đây là chuyện bình thường đối với mọi người. Cuộc chiến đấu giữa tinh tấn và ác niệm không thể xảy ra từng giây từng phút. Đôi khi ác nghiệp quá khứ can thiệp kiểm soát tâm, lúc đó sẽ làm suy yếu thiện hạnh, khiến chúng ta cảm thấy chán nản, không dám chiến đấu, cảm thấy phiền.
Nhưng khi thiện nghiệp can thiệp, thiện nghiệp sẽ lập tức hành động đẩy ác nghiệp đó ra ngoài, lúc này sẽ siêng năng, rồi xây dựng thiện hạnh. Ai cũng nhất định sẽ như vậy. Thiện nghiệp càng nhiều, có sức mạnh mạnh mẽ, có thể đẩy ác niệm đó ra ngoài.
Khi đạt được Sơ quả (Sotāpanna), ác nghiệp vẫn có thể can thiệp.
Nhưng sự can thiệp không thể quá nhiều. Nếu đã đạt được Sơ quả, ác nghiệp không thể can thiệp quá mạnh, nó sẽ tạo ra phiền não nhưng không thể khiến người ta tạo ác nghiệp. Phiền não được gọi là vậy, có lẽ cần sự giận dữ, phải không?
🔸 Thánh giả Sơ quả vẫn có thể giận dữ;
🔸 Thánh giả Sơ quả vẫn có dục vọng tình dục với giới tính khác;
🔸 Thánh giả Sơ quả vẫn có sự khao khát tài sản, nhưng sẽ không vi phạm giới luật (không có phương pháp không chính đáng).
Nhưng người thực sự có tâm cảnh trong sáng thanh tịnh là A-la-hán. Nếu chưa đạt được A-la-hán, dù thế nào cũng vẫn đang chiến đấu, nhưng chỉ là chiến đấu một cách nhẹ nhàng.
Đôi khi chúng ta khởi lên lòng tham, sân, si, chính là ảnh hưởng của ác nghiệp trong quá khứ!
Gần đây biên tập viên thấy một tin tức như thế này: 【Nạn nhân (nữ) quen “Chu Sinh” qua Xiaohongshu và LINE, nói chuyện rất hợp, hẹn ăn tối tại một nhà hàng ở Đài Bắc. Hôm đó cô ấy ăn mặc chỉnh tề đi, nhưng anh ta không xuất hiện. Sau khi liên lạc, nhận được tin nhắn từ người tự xưng là “quản lý” (LINE ID: Trần), nói Chu Sinh có việc công ty đột xuất không thể đến, nhưng nếu trả “tiền bảo đảm xuất hiện”, có thể ngay lập tức cho anh ta rời công ty để đi cùng cô ấy ăn tối. Đây là “một phần của quy trình an toàn nội bộ công ty”, số tiền sẽ “hoàn trả toàn bộ sau này”. Nạn nhân tin tưởng và chuyển tổng cộng 150.000 Đài tệ theo nhiều đợt qua Bitcoin ATM bằng cách quét mã QR. Mỗi lần chuyển xong đối phương lại nói cần bổ sung, cô ấy nghi ngờ sau đó mới nhận ra không đúng, dừng thao tác, đã mất 150.000 Đài tệ thì mới báo cảnh sát.】
Biên tập viên rất thương cảm người phụ nữ này. Từ góc nhìn vĩ mô, đây rõ ràng là ác nghiệp chín muồi! Bị ảnh hưởng bởi ác nghiệp trong quá khứ, khiến cô ấy khởi lên lòng tham dục đối với nam giới, khao khát có bạn đời. Ác nghiệp tiếp tục thúc đẩy cô ấy gặp phải kẻ lừa đảo. Vì bị dục vọng che lấp, cô ấy nhất định sẽ bị lừa.
Khi chúng ta khởi lên lòng tham, sân, si, chắc chắn là chịu ảnh hưởng của ác nghiệp. Tại sao? Vì lòng tham, sân, si bản thân chúng vốn nóng bức, khiến người ta không thoải mái, không hạnh phúc, khiến nội tâm mù mịt. Đây là một việc xấu.
Nếu thực sự chịu ảnh hưởng của thiện nghiệp, nội tâm chúng ta sẽ cảm thấy trong lành, vui vẻ — trạng thái này chính là trạng thái không có lòng tham, sân, si. Đây là một việc tốt.
Hơn nữa, khi nội tâm chúng ta khởi lên lòng tham sân si, giống như hồ nước vốn trong trẻo trở nên đục ngầu, chúng ta không còn nhìn rõ bên trong có gì nữa. Tương tự, lòng tham sân si cũng khiến chúng ta không nhìn rõ lợi ích của chính mình, lợi ích của người khác, hoặc lợi ích của cả hai (AN 1.45). Nói đơn giản, là không có trí tuệ! Ngốc nghếch!
Vì nhìn không rõ, nên cứ liên tục gây họa. Gây họa đại diện cho điều gì? Đại diện cho ác nghiệp đang chín muồi!
Vì vậy, chịu ảnh hưởng của ác nghiệp trong quá khứ, chúng ta khởi lên lòng tham sân si. Đồng thời, vì lòng tham sân si, chúng ta ảnh hưởng đến phán đoán mà gây họa — khiến nhiều ác nghiệp trong quá khứ chín muồi.
Vậy nên, để phá vỡ chuỗi vòng lặp liên tục xui xẻo rất đơn giản — chúng ta chỉ cần liên tục loại bỏ lòng tham sân si, thanh lọc tâm của chính mình.
Khi đó biên tập viên đảm bảo cuộc đời của bạn sẽ nhanh chóng rời xa hướng xấu, tiến về hướng tốt với tốc độ cực nhanh.
…瘋子的瘋狂樓閣…The Madman’s Crazy Mansion…
…瘋子的瘋狂樓閣…The Madman’s Crazy Mansion…
「……有時候，我們不應該輕易相信自己的想法，因為那些想法有時會欺騙我們，那些想法有時並非真實。
就像曾經來我們寺院出家的那位比丘，一開始覺得一切都很好，出家當了和尚就感覺很棒，想要認真修行以求得道果、證得涅槃。
後來修行下去，心卻無法平靜，沒有達到自己所預期的，就認為自己沒有福報、沒有善根可以證悟，那麼只要做個好人就夠了。
於是開始編織想法：『還俗後我要做這個、做那個』，一切看起來都美好無比。
要去創業也覺得會成功，然後繼續幻想，要如何擴大事業、要怎麼分配錢財、給家人多少等等。
結果現在還俗出來了，卻什麼像樣的事都還沒做成，反而還得跟媽媽要錢花（笑）。你們看，是不是這樣？
我們的想法也是一樣，當我們一不小心失去正念，沉迷於自己的思緒時，它就會帶著我們幻想出許多美好的故事。
那些美好的故事就會以各種方式欺騙我們，但現實中，即將發生的事根本不是那樣。
舉個例子，像那些結婚或有伴侶的人，之前也常常把一切幻想得很美好，覺得會這樣、會那樣，會很幸福。
但等到真正面對現實，現在又變成怎樣？很多人反而說：早知道這樣，我就不該結婚、不該談戀愛了（笑）。
因此，佛陀才教導我們，不要太過相信自己的想法。當我們每次思考、編織故事時，腦中永遠只有成功與美好，從來不會想到可能會遇到的痛苦或障礙問題，但現實並非如此美好。
在佛法中，教導我們要有正念，清楚覺知自己的想法；要有定力，對想法保持放下、旁觀的態度；要有智慧去分辨想法。不需要每一個想法都跟著跑。
那些思維與編織，它生起之後，很快就會滅去，只不過是諸行、諸蘊而已，不是我、不是我的。重要的是要有正念、有智慧，去觀照、保持平靜、不執取。
沉迷於思維與編織的人，就像瘋子在空中建造天堂樓閣，最後也不過是瘋子的瘋狂樓閣而已……」
—————————————————————
阿姜蘇拉武迪·凱馬吉多（高爾夫法師）
Wat Pa Anuttaro（阿努塔羅森林寺），Si Bun Rueang 縣，Nong Bua Lam Phu 府
Cred. To ศิษย์ วัดป่าอนุตตโร
“…Sometimes, we shouldn’t easily believe our own thoughts, because those thoughts can sometimes deceive us. Those thoughts are sometimes not true.
It’s like the monk who once came to ordain at our monastery. At first, he felt everything was wonderful. After becoming a monk, he felt great and wanted to practice diligently to attain the path and fruition, to reach Nibbāna.
But as he continued practicing, his mind couldn’t find peace. It wasn’t as he had imagined. So he thought he didn’t have enough merit or good fortune to realize the Dhamma. He decided that just being a good person would be enough.
Then he started fabricating ideas: ‘After disrobing, I’ll do this, I’ll do that.’ Everything looked perfect and beautiful.
If he went into business, it seemed like he would succeed. He kept imagining further—how he would expand the business, how much money he would allocate for spending, how much he would give to his family, and so on.
Now, after disrobing, he hasn’t accomplished anything substantial. On top of that, he still has to ask his mother for money (laughs). See that, everyone?
Our thoughts are the same. When we lose mindfulness and become absorbed in our thinking, it leads us to imagine all kinds of beautiful stories.
Those beautiful stories then deceive us in various ways. But in reality, things don’t turn out that way at all.
For example, people who get married or have a partner often imagined everything beautifully beforehand—thinking it would be like this, they would be happy like that.
But when reality hits, what happens today? Many end up saying, ‘If I had known it would be like this, I wouldn’t have gotten married or dated in the first place’ (laughs).
This is why the Buddha taught us not to believe our thoughts too much. Whenever we think and fabricate stories, our minds only see success and beauty. We never think about the suffering or obstacles that might arise. But in truth, it’s not that beautiful.
In the Dhamma, we are taught to have mindfulness—to know our thoughts as they are; to have stillness—to remain equanimous toward thoughts; and to have wisdom—to discern thoughts. We don’t need to chase after every single thought.
These thoughts and fabrications arise and then cease. They are merely conditioned phenomena (saṅkhāra), just aggregates—not self, not ours. What matters is having mindfulness and wisdom: to clearly know, to stay still, and not to grasp.
People who are lost in thoughts and fabrications are like madmen building heavenly mansions in the sky. In the end, it’s nothing more than the madman’s crazy mansion…”
#Dhamma That Cools the Heart
#Dhamma That Brings Peace
—————————————————————
🌿Ajahn Surawut Khemajitto (Ajahn Golf)
Wat Pa Anuttaro, Si Bun Rueang District, Nong Bua Lam Phu Province
**Cred. To** ศิษย์ วัดป่าอนุตตโร
當心枯燥 when our mind is dry
當心枯燥 when our mind is dry
當我們的心枯燥、毫無快樂可言時
是不能工作的
此時感到好像什麼都卡住卡住，不知所措，不知如何是好
對嗎？
為什麼這樣？因為心沒有禪定。當沒有禪定時，也沒有智慧
這個時候，務必讓心快樂滋潤起來
‘快樂滋潤’是什麼？其實就是功德的同義詞
佛陀曾經說過，功德是快樂的同義詞（AN7.62）
最簡單的功德、不用任何資本的功德，是禪修的功德
就選一個我們喜歡的禪修業處；甚至什麼禪修業處都不用，只是放鬆、放下到極點。如此，心就會慢慢滋潤起來
如果我們禪修不到，也可以做其他善行
包括捐錢、布施、持戒、幫助別人、念誦、讚美三寶等等
我們一行善，內心也會快樂滋潤起來
當我們的心快樂滋潤，佛陀說這就是禪定的近因（AN11.1）
當我們有禪定時，智慧自然生起
此時再做什麼自然游刃有餘
When our minds feel dry and completely devoid of joy,
we simply cannot work effectively.
At such times, everything feels stuck and blocked. We feel lost, not knowing what to do or how to move forward.
Isn’t that right?
Why does this happen? Because the mind lacks **samādhi** (concentration/jhāna). When there is no concentration, there is also no wisdom.
At moments like this, we must deliberately nourish and gladden the mind.
What does “happy and nourished” mean? It is actually another way of saying **merit** (puñña).
The Buddha once said that merit is synonymous with happiness (AN 7.62).
The simplest form of merit—one that requires no money or resources—is the merit gained from meditation.
Simply choose a meditation object you like. Or you don’t even need a specific object; just relax and let go completely. In this way, the mind will gradually become moistened and refreshed.
If you find it difficult to meditate, you can also perform other wholesome deeds, such as:
- donating money or giving alms,
- observing the precepts,
- helping others,
- chanting,
- praising the Triple Gem, and so on.
Whenever we do good, our hearts naturally become happy and nourished.
When the mind is happy and nourished, the Buddha says this is the **proximate cause** for stillness (AN 11.1).
Once we have concentration, wisdom naturally arises.
At that point, whatever we do will flow smoothly and effortlessly.
交友app dating apps
交友app dating apps
玩這些交友app 呢
很容易出事
出什麼事？
被騙啊！
什麼人最容易被騙？
色男、色女
寂寞男、寂寞女
貪錢男、貪錢女
色男最容易被人引誘去裸聊，被人 screencap截屏後就給人勒索
色男、色女、寂寞男、寂寞女最容易墮入情騙，對方突然說急需要錢，就傻傻地轉錢給對方。但連真人都未見過啊！
貪錢男、貪錢女呢？ 投資騙局咯！
買這隻股票可以賺大錢。 一投資進去，對方就捲款走人
或者做簡單任務有錢賺，就去賺。賺著賺著，突然說要給錢才能繼續做。 給錢後拿不回錢，對方說要多給一點才能取回之前的錢，越滾越大，最後破產收場。
所以說呢，這個世界真是危機四伏
趕快去除貪嗔癡吧！
這樣就不容易被騙了
Using these dating apps
can easily get you into trouble.
What kind of trouble?
Getting scammed!
Who’s most likely to get scammed?
Horny guys, horny girls,
Lonely guys, lonely girls,
Greedy guys, greedy girls.
Horny guys are the easiest to lure into sexting, then they get screenshotted and blackmailed.
Horny guys, horny girls, lonely guys, lonely girls—they’re the most likely to fall for romance scams. The other party suddenly says they’re in urgent need of money, and they naively transfer it over—without even having met them in person!
What about greedy guys and greedy girls?
Investment scams, of course!
“Buy this stock and you’ll make a fortune.” The moment you invest, they take the money and run.
Or they lure you in with simple tasks that pay. You earn a bit, and then suddenly they say you need to pay to continue. After you pay, you can’t get your money back. Then they say if you pay more, you can recover what you’ve already lost. It snowballs, and in the end, you go broke.
So yeah,
this world is full of hidden dangers.
Better start letting go of greed, aversion, and delusion!
That way, you won’t be so easily fooled.
跌錢黨 "dropped money" scam
跌錢黨 "dropped money" scam
有些時候，我們的貪嗔癡很容易就會結成現世報
什麼時候呢？
就是遇上跌錢黨的時候
我們見到街道地上有人跌錢；一貪心撿起來收為己有，詐騙集團便立即走過來勒索我們
因此我們都務必留意自己的起心動念，趕快淨化自己的心
Sometimes, our greed, aversion, and delusion can easily lead to immediate consequences in this very life.
When does this happen?
It happens when we encounter a "dropped money" scam.
We see money dropped on the street; out of greed, we pick it up and try to keep it, and the fraudsters immediately approach to blackmail us.
Therefore, we must always pay attention to our thoughts and impulses, and quickly purify our minds.
《防止受騙 Preventing Scams》
《防止受騙 Preventing Scams》
在這個世界，假的消息非常，沒有正念智慧的人就會上當、受騙。
別貪、別生氣、別迷失，就是這三個導致我們上當。
貪：就好像有人邀請我們去投資。或者是跟帥哥聊天，邀請去國外結婚。真實的他可能是長得很醜的。生起了貪心，然後在網絡上追求。
嗔心的家族，例如遭到恐嚇，必須要付錢、付稅，不然就罰款這麼這麼多。這個是因為害怕而被騙，因為迷失而被騙。
迷失：不斷玩手機在迷失，然後突然按錯了，錢全不見了。
我們想跟貪嗔癡戰鬥的工具是正念、智慧
---隆波帕默
2026.1.31
In this world, false information is rampant, and those without mindfulness and wisdom will be tricked and deceived.
Do not be greedy, do not be angry, do not be deluded. These three are what lead us to be deceived.
**Greed:** For example, someone might invite us to invest. Or, while chatting online with a handsome man, you get invited to go abroad to get married. The real person might actually be very unattractive. Greed arises, and you pursue him on the internet.
**The family of aversion:** For instance, receiving threats that you must pay money, pay taxes, or else face a large fine. This is being deceived out of fear
**Delusion:** Being constantly lost in playing on your phone, then suddenly clicking the wrong thing, and all your money is gone.
The tools we need to fight greed, aversion, and delusion are mindfulness and wisdom.
--- Luang Por Pramote
2026.01.31
🌸 **欠債當還 If you owe, you must repay.**
🌸 **欠債當還 If you owe, you must repay.**
無論是無力償還，或是有錢不還，
只要借錢未歸，便會障礙你的工作與財運。
因為你使他人的財流受阻，
更在彼此心中留下芥蒂。
這份債務既由你自己承擔，
就當盡力負責到底，
莫讓他人為你頭痛——
這本不是他人的事。
欠債，就該償還；
莫要假裝遺忘。
Whether you intend to repay but cannot,
or have money yet refuse to return it—
you will face constant lack in work and finances.
Because you have caused another’s wealth to stagnate,
creating resentment and discord between hearts.
This debt was created by you yourself;
you must take full responsibility for it.
Do not make others suffer headaches over it—
it is not their matter.
If you owe, you must repay.
Do not pretend to forget.
——
Luang Phro Somkiat・Chitmāro
(Wat Pa Tham Phra Thep Nimit, Udon Thani）
March 16, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
《借錢不還 Those who borrow but don't repay》
《借錢不還 Those who borrow but don't repay》
🌸 **借錢予人者，縱被虧欠，未必落魄；
而借錢不還者，命運必趨衰敗！**
若向人借錢，務必盡早歸還。
即便一分一毫，亦牽繫業緣。
若無法一次清償，便分期償付，
業債便會漸漸消減。
今後用度須謹慎節制，
莫將「借用」視同「索取」。
他人財物，誰不欲收回？
若物歸己有，亦必望收回。
「借」與「求」，本質迥異。
有人口稱借用，日久卻不欲歸還，
反倒質疑：「區區小錢，索討不得？豈非吝嗇？」
卻忘了自己當初開口是「借」非「求」，
如此反責債主，實屬無理。
這正是慣於占人便宜者的習氣，
務必深切銘記！
今日借錢不還，
他日自身陷入困頓時，
又如何能再求人相助？
🌸 **Those who lend money and are cheated—no matter how much they lose—will not be ruined.
But those who borrow and do not repay will face downfall!! Their lives will collapse.**
If you borrow money from someone,
you must strive to return it promptly.
Even one baht, one satang,
creates karmic entanglement.
If you cannot repay in a lump sum,
return it gradually—
the karmic debt will slowly fade.
From now on, spend with care.
Do not treat “borrowing” as “asking for a gift.”
Everyone wants what is theirs returned;
if it were ours, we would want it back too.
Borrowing and asking are entirely different matters.
Some people say they are borrowing,
but after a long time, they no longer wish to repay.
They even say, “Can’t you just give me such a small amount? How stingy!”
Forgetting that they initially said they would **borrow**—
how can they now call the lender stingy?
This is the nature of those who habitually take advantage of others.
Remember this well!
If you borrow money and fail to repay,
when you face hardship later,
how can you ask for their help again?
──
**Dharma Teaching**
Luang Phro Somkiat・Chitmāro
(Wat Pa Tham Phra Thep Nimit, Udon Thani)
February 3, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
騙止 scams-stopper
騙止 scams-stopper
怎樣可以做騙止？
只要我們聰明過騙子，就可以做騙止
怎樣可以聰明過騙子？
貪嗔癡比他薄就是了。當我們貪嗔癡比他薄，我們看事情就比他更清晰和敏銳，情緒更加穩定，更加有智慧
一眼就看穿他的伎倆
那他便騙不到我們，我們就可以做騙止
How to Stop Being scammed?
To prevent scam, we simply need to be smarter than the scammer.
How can we be smarter than a scammer?
By having less greed, hatred, and delusion than him.
When our greed, hatred, and delusion are weaker than him, we see things more clearly and sharply, our emotions become more stable, and we gain greater wisdom.
We can see through their trick very easily
Then, they cannot trick us—and that’s how we stop scams.
不找數委內瑞拉賭局 Do not pay bets on US invasion of Venezuela
不找數委內瑞拉賭局 Do not pay bets on US invasion of Venezuela
賭博是佛陀告誡我們應該遠離的，不然很容易就會失去所有、損失財富（＜衰敗經＞，DN31)。 這也違反了十善業中的不貪。自己都沒有付出相應的努力、幫助別人，卻期待從別人身上取得無數倍的金錢；期待付出與收穫不成正比，貪得無厭。
而且，為了賺錢，賭博平台哪裡會那麼容易給錢吖！肯定咬文啄字走漏洞死都不給！
持戒的佛教徒因此不應染指賭博
Gambling is something the Buddha warned us to stay away from, as it can easily lead to the loss of everything and the depletion of wealth (as taught in the *parābhavasuttaṃ*, DN 31). It also violates the principle of non-greed in the Ten Wholesome Actions. Without putting in corresponding effort or helping others, one expects to gain countless times more money from others; this expectation of disproportionate gain reflects insatiable greed.
Moreover, to make money, gambling platforms are unlikely to pay out easily! They will surely exploit loopholes and refuse to pay by nitpicking over details. Buddhists who uphold the precepts should therefore avoid gambling entirely.
《不要沉迷手機 Don't Be Addicted to Your Phone》
《不要沉迷手機 Don't Be Addicted to Your Phone》
今天開始透過把看手機的時間限制、減少的方式來加油
一天看半個小時就夠了。
能加油嗎？
誰對這一點準備加油的？舉手！
要真的做到，不要騙，說話不算數不好。
大家的手都縮回去了（笑）
好，有。
要做得多，就是要必須的情況下才去看。比如說我們透過手機去賺錢的，賣東西，這個是沒有問題的。這個是屬於賺錢。
但一有時間就去看、一有時間就去看，這個是浪費時間。
如果連這一關都過不了，就不用說到涅槃了。手機都放不下，那你怎樣能夠放下蘊？
看到嗎？修行和生活是一回事。
現在有誰看手機可以不超過半個小時的？ 再重新舉手！
這次比之前多一些了（笑）
這個表示聽法後生起了正精進，鬥志昂揚了。
那些不鬥志昂揚的，要努力。
有人來報名出家，然後讓領導來走後門來出家。然後阿姜塔努松訪問他說，在這裡出家不准玩手機。 然後他說不出家了（笑）
這裡不讓出家人玩手機
---隆波帕默
2026.1.10
Starting today, let's make an effort by limiting and reducing the time spent looking at our phones.
Half an hour a day is enough.
Can you make this effort?
Who is prepared to put in the effort on this point? Raise your hand!
You must really do it, don't deceive yourself. It's not good to say one thing and do another.
Ah, everyone's hands went back down (laughs).
Alright, there are some.
To do more, you should only look at it when necessary. For example, if we use the phone to make money, to sell things, that's no problem. That falls under earning a living.
But if you look at it whenever you have free time, whenever you have a moment, that's a waste of time.
If you can't even overcome this obstacle, then there's no need to talk about Nibbāna. If you can't even put down your phone, how can you possibly let go of the aggregates (khandha)?
See? Practice and daily life are one and the same.
Now, who can limit their phone use to no more than half an hour? Raise your hand again!
There are more this time than before (laughs).
This shows that after listening to the Dhamma, right effort has arisen, and fighting spirit has been ignited.
Those whose fighting spirit hasn't been ignited yet need to strive harder.
Someone came to register for ordination, and even had a leader pull strings to help him ordain. Then, Ajahn Tanusoṇḍo asked him, "Here, monastics are not allowed to play with phones." And he said he wouldn't ordain after all (laughs).
Here, monastics are not allowed to play with phones.
--- Luang Por Pramote
2026.1.10
BOC life 騙局
BOC life 騙局
騙徒利用我們對金錢的執著+恐懼來騙我們
修習戒定慧來去除對金錢的執著和恐懼，就騙不到我們了
《正念保平安 Mindfulness ensure safety》
《正念保平安 Mindfulness ensure safety》
如今……人們常來請教佛法：該如何安穩生存？
父親便說：首要的是「保持正念」，時時警醒，切勿揮霍無度。不必要的開支，應徹底斷除；飲食不必追求昂貴，而要注重品質。
人若能不生病痛，
便是最珍貴的福報。若接到陌生來電，接起前先穩住正念，否則遇到推銷話術，容易落入圈套——
對方提出誘人條件，雙眼發亮！一心貪圖他的錢財，最終卻反被他騙光積蓄。
這正是……
失去正念、
缺乏智慧明辨的後果。在做任何事前，務必細心思惟——正念，是我們日常生活中最重要的守護。
若心中恆常保持正念，就如同我們從未離家，外境任何動靜，我們都能先於他人覺察；但若失去正念，
就如同不在家中，盜賊便能輕易入室偷竊——因為要麼主人不在，要麼沉睡不醒。
總之……正念是一切善法的根基。因此，願我們每一個人，於每一呼一吸間，努力安住正念。
Nowadays… people often come asking for Dhamma advice on how to survive safely.
Father says… first and foremost: mindfulness, mindfulness! Keep it steady. Do not spend beyond your means. Cut out unnecessary expenses entirely. With food, do not focus on what is expensive—
focus on what has quality.
If a person is free from illness,
this itself is the highest blessing. If a strange phone number calls, establish mindfulness before answering—otherwise you may encounter a call center scam and end up at a disadvantage.
They offer attractive conditions, eyes wide open!! You desire their money, but in the end, they take all of yours.
This is precisely…
a person lacking mindfulness,
lacking wise reflection before acting. Therefore, mindfulness is the most important quality in our daily lives.
If one maintains mindfulness in the heart at all times, it is as if we never left home—whatever may approach our house, we see and know it before others do. But if we lack mindfulness,
it is as if we are not home—thieves can easily enter and steal, because we are either absent or asleep, unwilling to wake up.
In conclusion… mindfulness is the foundation of all wholesome qualities. Therefore, let every one of us strive to maintain mindfulness with every breath in and out.
—Dhamma teaching
Luang Por Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
January 15, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
騙案發生後 After scams occuring
騙案發生後 After scams occuring
一般騙案發生後，受害人都很痛苦
他們都想追討那筆騙款
所以造就了二次詐騙的市場
有些騙徒假裝律師、黑客、執法人員等等，聲稱可以幫受害追討騙款
但有一部分受害者又會上當哦。
為什麼呢？ 因為佛陀說，當心渾濁時，我們是看不清自己的利益的（AN1.45）。
也說，當心被五蓋（欲貪、嗔、昏沉睡眠、散亂後悔、疑蓋）等蒙蔽時，智慧是會減弱的（AN5.51）
我們一般人很容易就看得清，當大部份詐騙案，連警察都無法追討，只能捕獲那些傀儡戶口的持有人（他們收受小額金錢，而賣戶口給詐騙集團）時；當那些境外詐騙園區，經各國多年的外交努力依然屹立不倒時；那些‘律師’、‘黑客’、‘執法人員’又何德何能，可以幫我們追討騙款呢？
所以肯定是詐騙！
另外，我們尋求‘黑客’的幫忙，繞過執法部門入侵別人的裝置；這豈不是在破戒、傷害別人了嗎？
有些顧問公司是有牌照的，他們專門幫那些騙案受害人追討賠償。但是是怎樣運作的呢？
哦~原來是幫助受害人控告銀行沒有依循規例，及時阻止受害人匯款給詐騙集團，要他們作出賠償。
這其實並不太如法。自己被騙了，是自己問題，但竟想銀行為我們結帳？
這是很野蠻的行為。也干犯了十善業中的‘不貪’
因此受害人一旦被騙，應該及時大量修習戒定慧。
首先停止一切不如法的行為，是為有戒。
然後大量修習止禪，讓情緒平復，重拾平靜和喜悅。
然後培育智慧，思維財富的無常、苦、無我以去除對財富的執著
如此才是損害最低、邁向吉祥的做法
Generally, after a scam occurs, victims suffer greatly
and often seek to recover their lost funds.
This has given rise to a market for secondary scams,
where fraudsters pose as lawyers, hackers, law enforcement officers, etc., claiming they can help victims recover the money.
Yet, some victims fall for it again.
Why? Because the Buddha taught that when the mind is clouded, we cannot see our own true benefit (AN1.45).
He also said that when the mind is obscured by the five hindrances—sensual desire, ill-will, sloth-torpor, restlessness-regret, and doubt—wisdom weakens (AN5.51).
Most ordinary people can see clearly: in most scam cases, even the police cannot recover the funds, only catching holders of mule accounts (who receive small sums for selling their accounts to scam syndicates).
When offshore scam hubs remain standing despite years of diplomatic efforts by various countries, how could these so-called "lawyers," "hackers," or "law enforcement officers" possibly help us recover the money?
It’s clearly another scam!
Moreover, seeking help from "hackers" to bypass law enforcement and invade others’ devices—isn’t that breaking precepts and harming others?
Some consulting firms are licensed and specialize in helping scam victims seek compensation. But how do they operate?
Oh—it turns out they help victims sue banks for failing to follow regulations and stop victims from transferring money to scam groups in time, demanding compensation from the banks.
This is not entirely righteous. Being scammed is one’s own responsibility, yet to expect banks to pay for it?
This is rather unreasonable and violates the virtue of "non-greed" in the Ten Wholesome Deeds.
Therefore, once scammed, victims should promptly and diligently practice precepts, stillness, and wisdom.
First, stop all unrighteous actions—this is precepts.
Then, extensively practice stillness meditation to soothe emotions, regain peace and joy.
Next, cultivate wisdom, reflecting on the impermanence, unsatisfactoriness, and non-self nature of wealth to eliminate attachment to it.
This is the way to minimize harm and move toward well-being.
儲分卡 loyalty cards
儲分卡 loyalty cards
有許多食肆都會有儲分卡。這是什麼？營銷技巧
或者再簡單來說，操縱技巧😂
他們給了一張卡我們，上面蓋上一個印章：儲夠6個下次就九折啦！
他們玩我們什麼？玩我們的煩惱😂
一給了一張卡我們，上面還要有一個印章；我們就把它當作是‘我的’了
為了讓‘我的’東西增加，原本我們都沒有什麼意欲再去；但我們就會被貪慾推動去再次光顧了。
到第五次時，其實已經不太想再去了；但是只差一點點🤏 😬
於是捨不下它，再去了。
其實如果只是憑喜好，最多只會光顧兩次。但因為被邪見、愚癡和貪慾所逼迫，所以被迫去光顧直到第六次了。
之所以說邪見和愚癡，是因為把東西當作是‘我的’了。這個世界有哪樣東西是屬於我們的？我們又無法控制、指令它立即蓋滿6個印章，所以這張卡並不是真正屬於我們的，只是條件組合的產物而已。
說貪慾，是因為我們想要更多印章
結果原本只是要給他們100多元，現在要給他們300多元了
怎樣拆解？一開始就不要把儲分卡當作是我的，不要執著它和上面的印章。這樣的話，我們就能隨時都能夠捨下它們了。我們不再受它所束縛，而是能夠隨當下的條件、自己真正的喜好而享受最好、最適合的食物，提升自己的生活品質。
貪嗔癡會不知不覺間蠶食我們的生活素質。我們要警惕它們...
Many restaurants offer loyalty cards. What are they? Marketing tactics.
Or to put it more bluntly: manipulation tricks 😂
They give us a card with a stamp on it: "Collect six stamps, and your next purchase gets a 10% discount!"
What are they playing at? They're playing with our defilements😂
The moment they hand us a card with a stamp on it, we start to think of it as "mine."
To make "my" collection grow, even if we initially had little desire to return, we’re driven by greed to visit again.
By the fifth visit, we might not really want to go anymore, but it’s so close 🤏 😬
So, we can’t bear to give up and go one more time.
Honestly, if it were solely based on preference, we’d likely visit at most twice. But because we’re compelled by wrong view, delusion, and greed, we’re forced to keep going until the sixth visit.
Why call it wrong view and delusion? Because we treat the card as "mine." What in this world truly belongs to us? We can’t control or command it to instantly fill all six stamps, so the card isn’t truly ours—it’s merely a product of conditions.
Why call it greed? Because we want more stamps.
As a result, what was originally just over $100 now ends up costing us over $300.
How to break free? From the start, don’t think of the loyalty card as "mine." Don’t cling to it or the stamps on it. This way, we can let it go at any time. We’re no longer bound by it and can instead enjoy the best, most suitable food based on present conditions and our genuine preferences, thereby enhancing our quality of life.
Greed, aversion, and delusion silently erode our quality of life. We must remain vigilant against them...
買二送一 buy two, get one free.
買二送一 buy two, get one free.
有些商鋪，喜歡說買二送一。
或者在結賬時說，多買這個，就送您另一個。
這是玩我們什麼？玩我們的貪心😂
我們都喜歡貪小便宜。見有東西送，都會急不及待地想把它們扯過來--這是貪。
就如佛陀所說，當我們的心渾濁時，我們將不知道自己的利益（AN1.45）
於是明明不太需要那樣東西，但因為被貪慾蒙蔽、想要那個便宜，所以被耍去花多了錢了😂
如果我們能夠保持高強度的正念，及時識破內心的貪念。那麼我們只會買合適、適中的東西和份量---就不會被營銷手法所操控了
Some shops like to advertise "buy two, get one free."
Or when checking out, they say, "Buy one more, and we'll give you this other item for free."
What are they playing at? They're playing on our greed 😂
We all love taking advantages. When we see something being offered for free, we can't wait to snatch it up—that's greed.
As the Buddha said, when our minds are clouded, we fail to recognize our own true benefit (AN1.45).
So even when we don't really need the item, blinded by greed and lured by the advantage, we end up spending more money 😂
If we can maintain strong mindfulness and promptly see through the greed in our hearts, we'll only buy what is appropriate and in moderate amounts—and won't be manipulated by marketing tactics.
《必須長時間觀察一個人 One Must Observe a Person Over a Long Time》
《必須長時間觀察一個人 One Must Observe a Person Over a Long Time》
「……思而後言，保持正念，我們才不會讓自己的話語在事後傷及他人心靈。
這便是……修行者。若人從未修習正念，其思維往往對談話對象不甚友善。一個人的想法源自內心如何？其言語便隨之而出，
而後果亦將接踵而至。
正念……是我們生命中最為重要的法義。
正念……如同過濾器，先經其篩濾，言語方得流露。
有些浪蕩之徒……言辭何其甜美動聽，
但內心……卻漆黑如墨！！
其殘忍超越常人。這類人……不應讓其靠近，
因為……他們不值得信任。並非見其相貌端正、
舉止優雅、
談吐悅耳、
慷慨無度，
便以為是良善。
我們觀人……務必周詳審察，
反覆觀察，
歷經數月，
甚至數年，
直至確信其人真誠無偽，方可深交。
當今世間……愚者總成為智者與狡詐者的獵物。
狡猾者總揀選最脆弱之人，作為其目標。
欲望熾盛之人，正是他們的獵物。
因此……當有人向你推銷所謂『低投資、高回報』之事，
切勿輕信！！若真如此容易，為何他不獨享？何必來告知你？
應如此思維，然後不必與之多言，
徑直離去。如此，我們方能安然無憂。 🌸🌸🌸
法水淨心 💕💕」
——龍婆頌猜·奇瑪拉羅 Luang Por Somkiat（หลวงพ่อสมเกียรติ ชิตมาโร）
烏隆府帕坦普拉貼尼密寺（วัดป่าถ้ำพระเทพนิมิตร อุดรธานี）
2025年1月30日
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
"...Think before speaking, maintain mindfulness, so we do not let our words wound another's heart afterwards.
This is... a practitioner. If a person has never cultivated mindfulness, their thoughts are often not very friendly towards the person they are talking to. A person's thoughts originate from how their heart is? Their speech follows accordingly,
and the consequences will follow in turn.
Mindfulness... is the most important Dhamma principle in our lives.
Mindfulness... is like a filter; speech should flow out only after being filtered through it.
Some dissolute individuals... their words are so sweet and pleasant to hear,
but their hearts... are as black as ink!!
Their cruelty surpasses that of ordinary people. Such people... should not be allowed to get close,
because... they are not trustworthy. Do not think someone is good just because you see their appearance is proper,
their manners elegant,
their speech delightful,
their generosity boundless.
We must observe people... thoroughly and meticulously,
observe repeatedly,
over several months,
even several years,
until we are certain the person is genuine and without pretense, only then should we form a deep connection.
In the world today... fools always become the prey of the wise and the cunning.
The cunning always pick the most fragile people as their targets.
Those with intense desires are precisely their prey.
Therefore... when someone tries to sell you on so-called 'low investment, high return' schemes,
do not believe it lightly!! If it were truly that easy, why wouldn't they keep it for themselves? Why come and tell you?
Think in this way, and then there is no need to talk further with them,
simply walk away. This way, we can be safe and at ease. 🌸🌸🌸
May the Dhamma water purify the heart 💕💕"
— Luang Por Somkiat Chitmaro (หลวงพ่อสมเกียรติ ชิตมาโร)
Wat Pa Tham Phra Thep Nimit, Udon Thani Province
January 30, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
夫妻營運的補習社 a tutoring center run by a married couple
夫妻營運的補習社 a tutoring center run by a married couple
曾經有一間補習社，是夫妻營運的
他們營運得非常好，幾乎成為了行業的‘龍頭’
他們是怎樣做到的？
原來老婆大學是讀市場營銷的。他們用什麼策略去吸引學生去報讀？
就是實行精英制，去補習都要考試，要考進去補習社。😂
這樣就能篩剩肯拼搏、而且品質不錯的精英了。
他們不斷有高密度的測驗去催谷學生
如果成績持續不佳，就會被塞走。
結果公開試就很多人奪取佳績了，因為成績不佳的都被篩走😂
然後他們就以這些佳績去宣稱
他們如何再吸引多些人去報讀？就是開‘精英班’、‘進階班’，依然要考進去的😂然後那些考進去的人就更加高壓培訓：誰拿了最高分，就會被大家褒揚；誰拿了最低分，他的照片就會被擺上教師桌上；然後最後幾乎位位都在公開試中考得了最高成績
如此真的很多人、而且越來越多人報讀了
他們運用了什麼策略去弄大盤生意呢？
就是看中學生們想要拿好成績的貪慾；運用策略來製造噱頭，培訓精英中的精英，把學生拿最高等級的百分比最高化。
因為學生們被貪慾所蒙蔽，所以不知道自己真正的利益（AN1.45）從來不想過這種模式是否適合自己的，就一頭栽了進去。
也利用人們的虛榮、我慢、貪名等煩惱。
誰想成為班中的‘第一’、有名、比人好，就要非常努力讀書。
誰不想成為班中‘最尾’、名譽掃地、比人差，就要非常努力讀書
當然這樣的營銷策略讓他們每個月都大賺錢，但也召來了不少批評。
因為這根本就是利用和促進學生們的貪嗔癡。貪嗔癡厚重會有什麼後果？ 壓力大、負面情緒多等等
其實挑起別人貪嗔癡，是惡業來的（SN42.2 ）所以未來他們也會吃回這些負面情緒
而作為學生，應該怎樣應對呢？
就是可以大量修習戒定慧，讓心保持清淨。
如此我們將會知道自己的真正利益（AN1.46）
我們會知道什麼樣的學習模式和補習社適合自己，而不是衝著噱頭去。
不要貪名譽、不要想比人好；這樣無論成績如何也不會痛苦。能夠保持良好的精神健康、一顆清明的心。
當我們有清明的心時，這是一顆有禪定的心。定能生慧，我們最終將會做得比那些貪慕虛榮的人更好
There was once a tutoring center run by a married couple. They operated it extremely well, almost becoming the industry leader. How did they do it?
It turned out the wife had studied marketing in university. What strategy did they use to attract students to enroll?
They implemented an elite system—even to attend tutoring, you had to take an exam to get in. 😂 This way, they filtered out only the willing and high-quality elites. They constantly conducted high-frequency tests to push the students hard. If someone’s grades continued to be poor, they would be squeezed out. As a result, many students achieved excellent results in the public exams because those with poor grades had been filtered out. 😂 Then they used these outstanding results to promote themselves.
How did they attract even more people to enroll? They opened "elite classes" and "advanced classes"—still requiring an entrance exam. 😂 Those who got in underwent even more intense training: whoever scored the highest was publicly praised; whoever scored the lowest had their photo placed on the teacher’s desk. In the end, almost every student achieved the highest grades in the public exams.
Because of this, many people—and increasingly more—enrolled.
What strategy did they use to grow their business? They tapped into students’ desire for good grades; they used tactics to create hype, training the elite among elites, and maximizing the percentage of students achieving the highest grades. Because students were blinded by greed, they didn’t realize their true interests (AN 1.45). They never considered whether this model was suitable for them and just plunged right in.
They also exploited people’s vanity, conceit, and craving for fame. Whoever wanted to be "number one" in the class, gain recognition, and be better than others had to study extremely hard. Whoever didn’t want to be "last" in the class, lose face, or be worse than others also had to study extremely hard.
Of course, this marketing strategy earned them huge profits every month, but it also attracted a lot of criticism. Because it essentially exploited and fueled students’ greed, aversion, and delusion. What are the consequences of heavy greed, aversion, and delusion? High stress, abundant negative emotions, and so on.
In fact, inciting greed, aversion, and delusion in others is unwholesome karma (SN 42.2). Therefore, in the future, they will also suffer from these negative emotions.
As students, how should we respond? We can extensively cultivate precepts, stillness, and wisdom to keep our minds pure. In this way, we will know our true interests (AN 1.46). We will know what kind of learning model and tutoring center are suitable for us, rather than rushing after hype.
Do not crave fame, do not desire to be better than others. This way, no matter what grades we get, we won’t suffer. We can maintain good mental health and a clear, bright mind. When we have a clear mind, it is a mind with stillness. Stillness gives rise to wisdom, and in the end, we will perform better than those who crave vanity.
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