省察自他 Reflecting ourselves and others

**Master Zengzi said, "I daily examine myself on three points."** 

This means he would reflect on himself multiple times each day: "Have I done my utmost when working for others? Have I been trustworthy in interactions with friends? Have I reviewed and practiced the knowledge taught by my teacher?" 

**As Buddhists, we should also "daily examine ourselves on three points":** 

- Have I breached the Five Precepts or Ten Wholesome Deeds? 

- How was my practice of precots, stillness, and wisdom today? 

- Did greed, aversion, or delusion arise in me today? 

Unless we are Arahants, the arising of greed, aversion, and delusion is inevitable 😂. 

Thus, there is always room for improvement. 

If we continually eradicate our unwholesome tendencies and let our defilements wither away, this becomes the expressway leading to nibanna. 

**Ajahn Golf taught:** "If our mindfulness keeps improving, our wisdom keeps growing, and our virtue keeps enhancing, it proves our practice is progressing." 

Then a devotee asked, "If we continue like this, can we attain liberation?" 

**Ajahn Golf replied:** "Yes, it is possible. It is like being ill and taking medicine. Eventually, we will recover. It is like having a fever—it will gradually subside in the end." 

曾子說：「吾日三省吾身」

就是他每天都會多次反省自己：「替人做事有沒有盡心盡力？與朋友交往有沒有誠信？老師傳授的知識有沒有複習並實踐？」。

作為佛教徒，我們也要「吾日三省吾身」：

我的五戒十善業有破損嗎？

我今天的戒定慧如何？

我今天有生起貪嗔癡嗎？

除非我們是阿羅漢，生起貪嗔癡就一定了

所以我們一定有改進的地方

如果不斷去除自己的不善、讓自己的煩惱乾枯，這就是踏往涅槃的高速公路了

Ajahn Golf 教導：‘如果我們的正念越來越好、智慧越來越好、品德越來越好，就證明我們的修行進步了。’

然後有信徒問：‘如果我們繼續是這樣，是否可以去到解脫？’

Ajahn Golf回答：‘是可以的。就好像我們生病，我們吃藥。到最後我們就會康復。就好像我們發燒，到最後它就會慢慢退’

不善人因惡欲求而掩藏自己的過錯

善人因慚愧而隱藏自己的德行

不善人因無慚無愧而在和人相處、共住時輕慢他人

善人具足慚愧之心而縱然相處、共處，亦不輕慢別人

佛陀說，不善人有四種特徵，就是：

對於別人的過失，就算未經詢問也會主動說出來，更何況真的被問起時？ 若被詢問，就會毫不謹慎、執持不放地詳盡地宣說他人的過失

對於別人的美德，就算被詢問也不顯揚，何況未經詢問？若被問起時，就會省略、不完整地述說別人的美德

對於自己的過失，就算被詢問也不顯揚，何況未經詢問？若被問起時，就會省略、不完整地述說自己的過失

對於自己的美德，就算未經詢問也會主動說出來，更何況真的被問起時？ 若被詢問，就會毫不謹慎、執持不放地詳盡地宣說自己的美德

至於善人，則有相反的四個特徵：

對於別人的過失，就算被詢問也不顯揚，何況未經詢問？若被問起時，就會省略、不完整地述說別人的過失

對於別人的美德，就算未經詢問也會主動說出來，更何況真的被問起時？ 若被詢問，就會毫不謹慎、執持不放地詳盡地宣說他人的美德

對於自己的過失，就算未經詢問也會主動說出來，更何況真的被問起時？ 若被詢問，就會毫不遺漏地詳盡地宣說自己的過失

對於自己的美德，就算被詢問也不顯揚，何況未經詢問？若被問起時，就會省略、不完整地述說自己的美德 （AN4.73）

**An unwholesome person conceals their own faults due to evil desires.**

**A wholesome person conceals their own virtues out of a sense of moral shame and fear

**An unwholesome person, lacking moral shame and fear, looks down upon others when associating and living with them.**

**A wholesome person, possessed of moral shame and fear, does not look down upon others, even when associating and living closely with them.**

The Buddha said an unwholesome person has four characteristics:

1.  Regarding others' faults, they will speak of them proactively without even being asked, let alone when questioned. If questioned and led by the inquiry, they will speak of others' faults exhaustively and in detail, abandoning caution and latching onto them relentlessly.

2.  Regarding others' virtues, they will not proclaim them even when asked, let alone unasked. If questioned and led by the inquiry, they will speak of others' virtues incompletely and insufficiently, omitting and holding back.

3.  Regarding their own faults, they will not reveal them even when asked, let alone unasked. If questioned and led by the inquiry, they will speak of their own faults incompletely and insufficiently, omitting and holding back.

4.  Regarding their own virtues, they will proclaim them proactively without even being asked, let alone when questioned. If questioned and led by the inquiry, they will speak of their own virtues exhaustively and in detail, without omission and latching onto them relentlessly.

As for a wholesome person, they have the opposite four characteristics:

1.  Regarding others' faults, they will not proclaim them even when asked, let alone unasked. If questioned and led by the inquiry, they will speak of others' faults incompletely and insufficiently, omitting and holding back.

2.  Regarding others' virtues, they will proclaim them proactively without even being asked, let alone when questioned. If questioned and led by the inquiry, they will speak of others' virtues exhaustively and in detail, without omission and latching onto them relentlessly.

3.  Regarding their own faults, they will reveal them proactively without even being asked, let alone when questioned. If questioned and led by the inquiry, they will speak of their own faults exhaustively and in detail, without omission and latching onto them relentlessly.

4.  Regarding their own virtues, they will not proclaim them even when asked, let alone unasked. If questioned and led by the inquiry, they will speak of their own virtues incompletely and insufficiently, omitting and holding back. (AN4.73)

修行的首要重點，

就是不應去關注在意別人的行為。

關注他人行為的這件事，

是惡人的體現。

無論是老的、年輕的，還是女的都好，

如果要去關注在意別人的行為，

「那個人好、這個人壞。」

這樣的話我們自己，才是壞的。

自己還沒有斷除所有煩惱，

還四處去關注他人的行為。

如果哪個人斷除了煩惱，

那個人就不會去關注在意他人，

他只會時時刻刻守護自己的行為舉止。

摘自 龍婆Lersi Lingdam Wat Thasung

《父親教導兒子》第489頁

#听僧说

The most essential point in spiritual practice

is that one should not pay attention to others' conduct.

The act of focusing on others' behavior

is a characteristic of a wicked person.

Whether they are old, young, or female—

if one insists on paying attention to others' actions,

judging "that person is good, this one is bad,"

then it is we ourselves who are in the wrong.

If we have not yet eradicated all our defilements,

yet we go around obsessing over others' conduct—

but if someone has eliminated their defilements,

that person will no longer focus on others.

They will only constantly guard their own behavior.

From Luang Por Lersi Lingdam, Wat Thasung 

"Father Teaches the Son," Page 489 

中文翻譯 cred. to @听僧说

我們說自己不慕名利

真的？

不慕名利的門檻其實非常高

我們說自己不貪名？

那麼我們平時不要許願說要有名。

當別人稱讚我們時，不要感到高興、執著

當【全世界】人都說我們是非、批評我們、敵視我們時，不要起任何情緒、不要生氣、難過、自卑、沮喪、抑鬱

如此，我們就可以說自己不貪名

我們說自己不貪利？

那麼我們平時不要許願說要富有、得到利益。

當我們得到利益時，不要感到高興、執著

當我們失去所有資產、利益時，不要起任何情緒、不要生氣、難過、自卑、沮喪、抑鬱

如此，我們就可以說自己不貪利

我們說自己不傲慢？

那麼我們平時不要許願說要別人的尊重、不要許願要做大人物、不要許願說不受任何人的輕視。

當我們得到別人尊重、變得重要時，不要感到高興、執著

當【全世界】人都說對我們0尊【重】時，不要起任何情緒、不要生氣、難過、自卑、沮喪、抑鬱

如此，我們就可以說自己不傲慢

這個世界有誰不貪名、不貪利、不傲慢？

哈哈哈哈哈！

We say we don't crave fame and benefits. 

Really? 

The threshold for not craving fame and fortune is actually very high. 

We say we don't crave fame? 

Then, in our daily lives, we should not wish to become famous. 

When others praise us, we should not feel happy or attached. 

When **everyone in the world** speaks ill of us, criticizes us, or treats us with hostility, we should not give rise to any emotions—not anger, sadness, inferiority, frustration, or depression. 

Only then can we say we don't crave fame. 

We say we don't crave benefits? 

Then, in our daily lives, we should not wish to become wealthy or gain benefits. 

When we gain benefits, we should not feel happy or attached. 

When we lose all our assets and benefits, we should not give rise to any emotions—not anger, sadness, inferiority, frustration, or depression. 

Only then can we say we don't crave fortune. 

We say we are not arrogant? 

Then, in our daily lives, we should not wish for others' respect, not wish to become important figures, and not wish to avoid being looked down upon by anyone. 

When we gain respect or become important, we should not feel happy or attached. 

When **everyone in the world** shows us **zero respect**, we should not give rise to any emotions—not anger, sadness, inferiority, frustration, or depression. 

Only then can we say we are not arrogant. 

In this world, who doesn't crave fame, benefits, or being arrogant? 

Hahahaha! 

佛陀教導，

我們經常省察自己和他人的成就和壞失是好的

提婆達多因為被八不正法佔據、征服心，而墮入地獄一劫

什麼是八不正法呢？

就是得到、得不到

有名譽、沒有名譽

別人的恭敬、不恭敬

惡欲求（貪求名利、想要別人知道自己沒有的美德）、壞朋友

佛陀教導，如果修行人能一再征服這八不正法，那是好的

因為當不能征服已生起的八不正法時,煩惱和痛苦就會生起。（AN8.7）

誒，但高僧大德不是說我們只應看自己的嗎？

對的，修行人應把大部份時間用來修正自己。因為一日我們還不是阿羅漢，缺點和煩惱還一大籮呢！

然而，別人的美德、修行成就可以作為我們改善自己的動力、學習的榜樣

別人的壞失可以作為自己的借鏡，警惕自己未來不要這麼做

這一切的目的都僅僅是為了修正我們自己、提升自己

The Buddha taught that it is good for us to regularly reflect on both the achievements and the failings of ourselves and others.

Devadatta, because his mind was occupied and overcome by the eight unwholesome Dhamma, fell into hell for an eon.

What are the eight worldly conditions?

They are:

- Gain and lack of gain

- Fame and lack of fame

- respect and disrespect

- evil desire and bad friends

The Buddha taught that it is good if a practitioner can repeatedly overcome these eight unwholesome Dhamma. For when one fails to overcome them after they have arisen, suffering and affliction arise. (AN 8.7)

But, don't great masters say we should only look at ourselves?

That's correct. Practitioners should spend most of their time correcting themselves. Because as long as we are not yet Arahants, we still have a basketful of faults and defilements!

However, the virtues and spiritual achievements of others can serve as motivation for our own improvement and as examples to learn from.

The failings of others can serve as a mirror for ourselves, warning us not to act similarly in the future.

The sole purpose of all this is merely to correct and improve ourselves.

隆波那個時候是做電訊公司，他那個人不停來聯繫隆波，因為要聯繫電訊生意。就想做這個那個。然後就告訴隆波手機公司的領導，他想參與政治。

那個時候的領導很有能力，看人的能力很強。他就提醒說：‘政治你別去玩，如果你玩了之後，要進監獄的’

但那個人不相信，他就真的參與政治。後來關進監獄好幾年了。

為什麼？因為那個人期待什麼？第一個目標就是期待很有錢。

有錢了之後，就必須保護自己的錢財，必須要參與政治。

玩了之後騎虎難下，然後就不斷走下去。他生命得到了些什麼？有穿有吃的，不需要有上百億的錢財，同樣也能填飽肚子。他有很大的房子，一次只能待一間房子。有很多張床，一次也只能睡一張床。能睡好像足球場那樣的床嗎？不能，因為我們的身體也只有那麼大。

所以想得到的東西，我們覺得非常重要；到最後也是一場空。這個太累了。我們就自己選擇，說我們需要什麼。什麼東西對我們是剛剛合適的，什麼東西適合我們，什麼東西對我們是有意義的？ 就去看

隆波就看到，我們賺錢不欠債。隆波那時有一段時間欠債，買房子，買房子是因為很蠢。因為別人買，自己也買，存錢；跟著別人去做。最後，任何一個房子也沒有去待了，現在待在寺廟了。

At that time, Luang Por was working in a telecommunications company.

That man kept contacting Luang Por because he wanted to do business in telecom—always proposing this and that. Later, he even told the leader of the mobile phone company that he wanted to enter politics.

The leader at that time was highly capable and particularly sharp in judging people. He warned him, “Don’t get involved in politics. If you do, you could end up in prison.”

But the man didn’t believe it and indeed stepped into politics. Later, he was imprisoned for several years.

Why did this happen? 

First, he desired great wealth. 

Once he had money, he felt he needed to protect his assets—and that meant entering politics. 

Once involved, he found it hard to back out and kept going further down that path.

What did he truly gain in life? 

We all need food and clothing, but one doesn’t need billions to fill their stomach. 

He owned a huge house, yet he could only be in one room at a time. 

He had many beds, yet he could only sleep in one bed at a time. 

Could he sleep on a bed as large as a soccer field? 

No—because our bodies are only so big.

So the things we crave and consider so important—in the end, they come to nothing. 

It’s all so exhausting. 

We must each choose for ourselves what we truly need: 

What is just right for us? 

What truly suits us? 

What brings real meaning to our lives? 

We have to look and see.

As for Luang Por, he realized that earning money should not mean being in debt. 

There was a time when Luang Por was in debt after buying a house. 

He bought it somewhat foolishly—because others were buying, he followed along and saved up to do the same. 

In the end, he hardly stayed in any houses. 

Now he lives in the temple.

---Luang Por Pramote

2024.02.11

對好人來說，最難看到的迷，就是好

對壞人來說，很難看出來

所以壞人，因為他煩惱習氣多，所以他看不出來

我們是好人，有戒有法。有一點點煩惱習氣、壞一點點就看得出來了

當心是好人的時候，有快樂，有喜悅，有慈悲；那我們就陶醉在快樂裡面

那些好人，要看到陶醉在好很難

那壞人？不用說，他黏著於壞，他沒有好給他黏著

去寺院持戒、聽法、做功德的那些人是好人。心有快樂、喜悅，要讓他看到他黏著於好和快樂，他很難看出來，也不想看，怕它滅去，希望自己快樂。他就可以投生為梵天、天神，有很長久的快樂。但還未抵達涅槃，因為心還在迷

當心舒服、快樂。我們覺得這個時候沒有煩惱習氣，心輕鬆、舒服，是知者、醒者、喜悅者。心是知者，覺得沒有煩惱習氣。其實不是，因為那一刻心我們在滿意於自己是知者、醒者、喜悅者。黏著、很執著。哪一天知者沒了，就很掙扎，趕快去修行，讓他有知者。黏著於好的人看不出來。

For a good person, the hardest state of lost  to see is their own goodness.  

For a bad person, it's hard to see their own badness.  

So, a bad person, because they have many defilements and habitual tendencies, cannot perceive them.

We are good people; we have precepts and the Dhamma. If we have even a little bit of defilement or badness, we can see it.  

When the mind is that of a good person, there is happiness, joy, and compassion; so we become intoxicated with that happiness.  

It's very difficult for those good people to see that they are intoxicated with their own goodness.

What about bad people? Needless to say, they are attached to badness; they have no goodness to be attached to.

Those who go to the monastery, uphold the precepts, listen to the Dhamma, and make merit are good people. Their minds have happiness and joy. To make them see that they are attached to this goodness and happiness is very difficult for them. They cannot see it, and they don't want to look, afraid that it will disappear, hoping to maintain their own happiness. Because of this, they may be reborn in the Brahma world or as celestial beings, experiencing long-lasting happiness. But they have not yet reached Nibbāna, because the mind is still lost.

When the mind is comfortable and happy, we feel that at that time there are no defilements or habitual tendencies. The mind is light, comfortable; it is the knower, the awaken one, the joyful one. The mind is the knower and feels free from defilements. Actually, this is not the case, because in that moment, the mind is satisfied with being the knower, the awake one, the joyful one. It is attached, very clinging. On the day when this "knower" disappears, they struggle intensely, rushing to practice to get the "knower" back. Those who are attached to goodness cannot see this.

---Luang Por Pramote

2024.04.27

佛陀曾說，不善人其實就是蠢人（MN129）

蠢人通常有個特徵，就是.....不知道自己蠢

佛陀說：不善人不可能會知道誰是善人還是不善人的，善人則可能知道誰是善人或不善人(AN4.187）

比方說，我們許多人都以為自己很好咖，對嗎？我們覺得自己持戒清淨、人品很好

實際上，外人一看我們，就會覺得很尷尬：這個人說自己有多少多少條戒，卻不斷在傷害自己和別人

為什麼會這樣？ 因為我們的正念、禪定、智慧根本就不夠好；不能看清自己內心的煩惱、不能看清自己和他人的利益。 變成很多時候，我們根本就是在找戒律上的法律漏洞，然後辯稱自己沒有破戒。

或者我們根本是在傷害別人，但我們自己沒有為意。

很多時候，我們只需要用非佛教徒、外人的角度去審視自己的行為，就會很清楚自己是否真的有戒了。

隆波帕默曾提到一個例子：【就是有的出家人誦戒誦250條戒，僧團提醒別這麼做。已經說過了這樣做不對，但還很頑固地去做。隆波說，：這已經有讓僧團分裂的風險，就有可能造「五大逆罪」了。比如像隆波的寺廟誦戒，誦227條戒，如果有誦250條戒的出家人想進來聽，他就進不來了，為什麼？因為戒不匹配、不一致，這稱之為僧團分裂了，這個惡業是非常非常重的，非常非常可怕。那些「沒有耳朵、沒有眼睛」的人感覺不到，但是如果我們修行，我們的心很細膩，一看就知道了，那個太危險了。光是漆黑一團的，散發的光完全不好，漆黑一團。那並不是什麼神通，僅僅只是看到光，那並不是什麼奇怪的事情。漆黑一團，為什麼漆黑？從哪裡漆黑的？從心裡面散發出來的漆黑。 】

但當然，做傻事的人往往都不會覺得自己在做傻事、造惡業。

因此，我們每個人都必須親近善知識，例如諸位阿羅漢；也努力提升自己的戒定慧。我們不斷訓練下去，慢慢就會分得清善惡對錯了

The Buddha once said that an unwholesome person is essentially a fool (MN129). 

Fools often have one characteristic: they... don't realize they are foolish . 

The Buddha said: "An unwholesome person cannot possibly know who is wholesome or unwholesome, but a wholesome person can know who is wholesome or unwholesome" (AN4.187). 

For example, many of us think we are good people, right? We believe we uphold pure precepts and have good character. 

But in reality, when others observe us, they might feel embarrassed: this person claims to follow so many precepts, yet repeatedly harms themselves and others. 

Why is this? It's because our mindfulness, stillness, and wisdom are simply not strong enough. We fail to clearly see the defilements in our own minds and cannot discern what is truly beneficial for ourselves and others. As a result, we often end up looking for loopholes in the precepts, arguing that we haven't broken them. 

Or we might be harming others without even realizing it. 

Often, all we need to do is examine our behavior from the perspective of non-Buddhists or outsiders, and it becomes very clear whether we are truly upholding the precepts. 

Luang Por Pramote once gave an example: "There are monks who recite 250 precepts during the recitation ceremony, even though the Sangha has advised against it. They were already told it's incorrect, yet they stubbornly persist. Luang Por said this carries the risk of causing a schism in the Sangha, potentially creating one of the 'Five Grave Offenses.' For instance, at Luang Por's temple, they recite 227 precepts. If a monk who recites 250 precepts wants to join, he cannot. Why? Because the precepts don't match; they are inconsistent. This is what is called a schism in the Sangha. The bad kamma from this is extremely heavy, truly terrifying. Those who are 'deaf and blind' cannot perceive it, but if we practice and our minds become refined, we can see it immediately—it's far too dangerous. The aura is completely dark, emitting no good light at all, just pitch black. This isn't some supernatural power; it's just perceiving light, nothing strange. Pitch black—why is it black? Where does the blackness come from? It emanates from a blackened heart." 

But of course, those who do foolish things often don't realize they are acting foolishly or creating bad kamma. 

Therefore, each of us must draw close to wise teachers, such as the Arahants, and strive to improve our precepts, stillness, and wisdom. As we continue to train, we will gradually learn to distinguish right from wrong. 

有些人並沒有任何宗教信仰

但他們卻有很大的福報

為什麼這樣說？ 佛陀說，功德是快樂的同義詞（AN7.62）

他們時常都保持快樂

為什麼會這樣？ 他們凡事都會向好的方向去想，懂得去擺脫自己的負面情緒

例如自己傳了個訊息去別人那裡，但別人沒有回覆，他就會想：‘嘿，他暫時沒空而已’

當別人已讀不回時，他會想：‘嘿，可能他忘了回覆而已’

或者想：‘嘿，他不回覆就算了，他回不回覆是他的自由’

自己想做學校的學會幹事，但別人不擇手段搶了他的位置，他也很看得開，會寬恕別人，不會讓仇恨留在心中

他們不會太過抓緊世間的一切，輕輕鬆鬆、快快樂樂地過活

所以儘管他們沒有任何宗教信仰，他們的福報卻是很大的

負面情緒是什麼？貪、嗔、癡

我們佛教徒已經懂得怎樣面對負面情緒了：戒、定、慧

所以我們都要趕快修習戒、定、慧，去除貪嗔癡；這是短時間內提升自己福報、獲得快樂的最快方法

Some people do not have any religious beliefs, yet they possess great blessings.

Why is that? The Buddha said that merit is synonymous with happiness (AN 7.62). They always maintain a state of happiness.

Why is this so? They always think positively about everything and know how to free themselves from their negative emotions.

For example, if they send a message to someone and the person does not reply, they will think, "Hey, they're just busy for now." 

When the person has read the message but not replied, they will think, "Hey, maybe they just forgot to reply." 

Or they might think, "Hey, if they don’t reply, it’s fine. Whether they reply or not is their freedom."

If they wanted to become a committee member in a school club, but someone else unethically took their position, they would still be very understanding, forgive others, and not hold grudges in their heart.

They do not cling too tightly to worldly matters but live their lives lightly, relaxed, and happily.

Therefore, even though they do not have any religious beliefs, their blessings are still immense.

What are negative emotions? Greed, aversion, and delusion.

We Buddhists already know how to deal with negative emotions: through precepts, stillness, and wisdom. 

Therefore, we should all quickly cultivate precepts, stillness, and wisdom to eliminate greed, aversion, and delusion. This is the fastest way to enhance our blessings and attain happiness in a short period.

如果想知道自己有多壞、有多自私、有多貪心

試試持一天八戒看看吖！😂 

原理是什麼？至善的涅槃就是無欲無求、心完全滿足、不再散亂。

當我們被迫要提升到一定的道德水平，也即是遠離五欲的八戒，我們就會看到心會湧現平時沒有為意的慾望和掙扎。

如果沒有決心怎麼辦？試試坐禪一個小時吖！😂 

當心試圖變得清淨、平靜、遠離煩惱，我們也會看到不斷湧現的底層慾望和掙扎。

誰貪嗔癡越多，他就越自私、越壞

僅此而已...

If we want to know how bad, how selfish, or how greedy we are, 

try observing the Eight Precepts for a day! 😂 

What's the principle behind this? The ultimate good, Nibbāna, is a state of no desire or craving, where the mind is fully content and no longer restless. 

When we force ourselves to elevate to a certain moral standard—specifically, the Eight Precepts which distance us from the five sensual desires—we will see desires and struggles in our mind that we normally don't notice. 

What if we lack determination? Try sitting in meditation for an hour! 😂 

When the mind attempts to become pure, calm, and free from defilements, we will also see the underlying desires and struggles continuously surfacing. 

The more greed, hatred, and delusion one has, the more selfish and bad they are. 

It's as simple as that... 

…審視自我、觀照自身，實為至要，能帶來無量利益。若只一味關注他人、挑剔外在，則本可獲得的益處便將喪失，更會增長我慢與執見，使內心徒增煩擾、焦躁不安。因此佛陀開示道：「阿怛那諾 糾達怛囊」——應當警策自己、觀照自身，只檢討自己的過失。 

...Examining oneself, observing oneself, is extremely beneficial and leads to great rewards. If we focus only on watching others and scrutinizing them, the benefits we ought to gain will be lost. Moreover, it only increases pride and stubborn views, adding trouble and distress to our hearts, making them more troubled and restless. Thus, the Buddha taught: "Attano codayatattānaṃ" — Admonish yourself, observe yourself, and focus only on correcting your own faults. 

•••••••••••••••••••••••••••••••••••••••••• 

— Ajahn Golf 

Wat Pa Anuttaro, Si Bunrueang District, Nong Bua Lam Phu Province

「要向內尋找根源。如果心生煩熱，是什麼在熱？是誰覺得熱？是誰在苦惱？是誰在生氣？別人是在別處罵，為何熱會出現在這裡？必定有一個『自然法則』在導致這股熱。必須深入思維、審察，找出因果始末，真正明白這件事。這樣做，本身就是一種自我修正。但多數人並非向內觀照，而是先轉頭去看別人，開口就指責，總說全是別人的錯，自己絕對正確。到底正確在哪裡？內心的火已經燒得夠旺了，還想去盯死別人。佛陀的教導不是這樣的。必須向內找到問題的根源，必須回來調伏自心——就在覺得『熱』的地方當下對治，煩惱才能止息。」

"One must turn inward to find the root cause. If agitation arises, what is it that's hot? Who is the one feeling the heat? Who is the one suffering? Who is the one getting angry? The criticism happened elsewhere, so why does the heat appear here? There is a certain 'nature' causing this heat. One must investigate and examine, tracing the cause and effect until the matter is truly understood. This process itself is a form of self-correction. However, most people don't focus inward; they first glance outward at others, immediately blaming them, saying it's entirely the other's fault, while considering themselves absolutely right. But right in what way? The fire burning in one's own heart is already intense enough, yet one still focuses on attacking others. The Buddha's way is not like this. One must turn inward to find the root cause, one must come back to correct this mind—address it right where the heat is, only then can it be extinguished."

— Luang Pu Sri Maha Wiro

(Phra Thep Wisutthi Mongkhon)

Wat Prachakhom Wanaram (Pa Kung)

Si Somdet District, Roi Et Province

image and Dhamma cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

「人在審視自心時，若發現有需要修正之處，便應以智慧努力改正。但有些人只知指責他人，一味要求別人順應己意。須知修正自己是本分，寬恕他人是修行，如此心靈方能自在。」

"When examining one’s own mind, if one finds aspects that need correction, one should apply wisdom to improve them. However, some people do not look at themselves but only criticize others, trying to change others to suit their own preferences. One should look inward to correct oneself and look outward to forgive others—only then will the mind be free."

— Luang Pu Sri Maha Wiro 

(Phra Thep Wisutthi Mongkhon) 

Wat Prachakhom Wanaram (Pa Kung) 

Si Somdet District, Roi Et Province

image and thai cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

要看一個人聰不聰明、有沒有智慧

只需看他的心有多定、他的整體禪定水平有多高

為什麼？ 心散亂、有貪嗔癡時，是完全不適合工作的，此時我們沒有理智、沒有智慧。 試試做加減數吖。加減數都做不到！！ 那就更不用說聰明智慧了

當我們看到一個人謹慎地守護根門、心沉穩平靜，就會知道這個人不簡單

佛陀和阿羅漢的心不再往外送，始終維持在禪定的狀態當中，由此可知他們的聰明智慧是人類的頂峰

To determine whether a person is intelligent or wise, 

one only needs to observe how still and concentrated their mind is and how high their overall level of stillness is. 

Why? When the mind is scattered and restless, filled with greed, hatred, or delusion, it is entirely unfit for work. At such times, we lack rationality and wisdom. Try doing simple arithmetic—we can’t even manage addition and subtraction! Let alone intelligence and wisdom!

When we see someone carefully guarding their senses, with a calm and steady mind, we know this person is extraordinary. 

The minds of the Buddha and the Arahants no longer wander outward; they remain consistently in a state of stillness. From this, we can understand that their intelligence and wisdom represent the pinnacle of humanity. 

一旦接觸到不滿意的境界，生氣就會從胸口冒出來。

如果覺知得慢，它就會衝上頭上控制頭，壓著我們的頭，牽著我們的鼻子走

冒到語言上、到身體上。

生氣時會板著臉嗎？生氣時罵人，已經從語言上冒出來了。

在貪生起時，就會從胸口冒出來，如果沒有及時捕捉到，貪就會控制頭；然後就會從語言上溢出來、去追求她、欺騙她，或者從身體上面溢出來。

曾經看到過嗎？有些人臉看起來是很色的。比如說一看到女人，就好像狗在交配的季節，從臉上就看到出來。

大家可以觀察到出來，在我們心有貪、淫慾的時候，我們就試著看自己的臉。如果能看到別人的臉，也能看到自己的臉。

在我們生氣的時候不會觀，試著在生氣時看、體會自己的臉也可以的。

是有程度的。如果有一點點煩，有點生氣了，去感知面部表情；然後就能看到自己的心。

但如果能看到自己的心，就直接去觀心了。根本沒有難度，只求大家去覺知它

如果能覺知，心就能記得境界。生氣時是這樣的症狀；貪時是這樣的症狀。

生氣時的這個特徵就是排斥。例如想起這個鬱悶了，就想把它退出去，不想想了，就想把它推得遠一點。

如果法律沒有禁止的話就想踢出去。為什麼要踢出去？因為腳比手長，想讓他待得遠一點。

如果是貪，想把它拉來自己那裡。例如我們喜歡一個人，我們就想跟他走得近一點。

如果癡是比較難觀的了，也是從胸口冒出來

貪嗔癡都從胸口冒出來，然後控制我們的頭，臉就黑了

認識臉黑嗎？ 被癡控制就會有點暈、有點黑，不知道東南西北

我們去訓練不斷觀自己，癡有好幾種情況。

比如，散亂。散亂是癡，疑問這些都屬於癡家族、不知道的家族。

（邪）見是屬於貪的家族

When encountering an undesirable situation, anger arises from the chest.  

If we are slow to be aware of it, it surges up and takes control of the head, pressing down on us and leading us by the nose.  

It manifests in speech and in bodily actions.  

Do we scowl when angry? When we yell at others in anger, it has already erupted through speech.  

When greed arises, it also emerges from the chest. If not caught in time, greed takes control of the head.  

It then spills over into speech—pursuing, deceiving—or manifests in physical actions.  

Have you ever noticed? Some people’s faces clearly reveal lust.  

For example, when certain men see women, their faces show it plainly, much like dogs in mating season.  

We can all observe this. When our minds are filled with greed or desire, we can try to look at our own faces.  

If we can see others’ faces, we can also see our own.  

When we are angry and unable to observe [the mind], we can try to look at and feel our own faces in that moment.  

There are degrees [to this]. If we are slightly annoyed, a bit angry, we can perceive our facial expressions.  

Then, we can see our own minds.  

But if we can see our own minds, we can directly observe the mind itself.  

It’s not difficult at all—we only need to be aware of it.  

If we can be aware, the mind will remember the experience:  

"This is how it feels when angry; this is how it feels when greedy."  

The characteristic of anger is rejection. For example, when something irritates us, we want to push it away—we don’t want to think about it and wish to keep it at a distance.  

If not for the law, we might even kick it away. Why kick? Because legs are longer than arms—we want to keep it far away.  

In the case of greed, we want to pull things closer. For example, when we like someone, we want to be near them.  

Delusion is harder to observe. It also arises from the chest.  

Greed, hatred, and delusion all emerge from the chest, take control of our heads, and darken our faces.  

Have you seen a darkened face? When delusion takes over, we feel dizzy, confused, and disoriented.  

We train ourselves to observe continuously. Delusion has several aspects.  

For example, restlessness is delusion. Doubt also belongs to the family of delusion—the family of unknowing.  

(Wrong) view belongs to the family of greed.

---Luang Por Pramote

2025.9.14

其實我們修得好不好，根本不是以什麼什麼禪，什麼什麼觀智，什麼什麼果位來衡量

不要再吹水了😂 

非常簡單，其實僅僅是看我們好不好相處

如果一個人貪嗔癡多，就不好相處

如果一個人貪嗔癡少，就好相處

如果一個人沒有貪嗔癡，我們就會想永遠黏著他

自問，我們好相處嗎？

Actually, how well we practice isn’t measured by what kind of jhāna, what level of insight, or what stage of attainment we claim.

Stop the empty talk !😂

It’s really very simple—it just depends on how easy we are to get along with.

If someone has a lot of greed, hatred, and delusion, they’re difficult to be around.

If someone has little greed, hatred, and delusion, they’re pleasant to be around.

If someone has no greed, hatred, or delusion, we’d want to stay close to them forever.

Ask ourself: Are we easy to get along with?

宗教團體通常有一個文化，就是收 Leng （手下）文化😂 

是怎樣發生的？

就是，當有些人因為在團體內得不到他們想要的東西，於是想奪權，自己做主、 做老大

怎樣收 Leng ?  說是非咯，煽動咯。這是什麼？犯了離間語😂 

吶，我們看啊，有人走過來，和我們說：‘他這個這個不好，那個那個不好’

我們會生氣和妒忌嗎？

會？哎喲，做了他的Leng，他成為了我們的主人

他是什麼？傻人咯。佛陀說，傻人有三個特徵 ：

想壞的

說壞的

做壞的（MN129）

而我們？ 比他還傻😂  

如果不是，為什麼要被他牽著走，認他做老大？

Religious groups often have a culture—the culture of taking on "leng" (followers/ slaves) 😂. 

How does it happen? 

Well, when some people don’t get what they want within the group, they try to seize power and take charge, becoming the leader themselves. 

How do they recruit "leng"? By gossiping, by inciting discord. What is this? It’s committing the offense of divisive speech 😂. 

So, think about it—someone comes over and tells us, "He’s bad in this way, bad in that way." 

Do we get angry or jealous? 

If we do? Oh dear, we’ve become their "leng," and they’ve become our master. 

What are they? Foolish people, that’s what. The Buddha said foolish people have three characteristics: 

They think bad thoughts, 

speak bad words, 

and do bad deeds (MN129). 

And us? We’re even more foolish than them 😂. 

If not, why would we let them lead us around and acknowledge them as our leader? 

Sometimes, when you see other practitioners behaving poorly, you may feel unhappy.

You might think: "He is not as disciplined as me; he is not a true practitioner."

You should know—this is a major defilement in your own mind!

Do not compare or discriminate. Instead, let go of this wrong view and focus on observing yourself. This is your "Dhamma."

You cannot force everyone to practice the same way you do. If you think like that, it will only bring you suffering.

Many practitioners lose their way because of this.

"Constantly focusing on others' faults will not give rise to wisdom. Just observe your own mind."

Reflect carefully on your own thoughts and impulses, and you will understand.

有時，當你看到其他同修行為不佳，心裡會感到不悅。

你可能會想：「他不如我嚴謹，不是真正的修行者。」

要知道——這其實是你心中一個極大的煩惱！

不要比較，也不要分別。 放下這個錯誤的見解，好好觀察自己，這就是你的「法」。

你不能強迫每個人都像你一樣修行。如果這麼想，只會讓你痛苦。

很多修行人就是在這點上迷失了。

「一直看別人的過錯，不會生起智慧。只管好好看自己的心。」

用心思惟自己的起心動念，你就會明白。

---Ajahn Chah

那些自我意識很強烈的人

一切都是以自我為出發點

傳說有一間中學，他們要作文

後來其中一位同學的文章被老師抽出

有什麼特別？

哦，原來幾乎每句都出現‘我’字😂

有些政府高官的演講，有些人都喜歡拿去研究，看看裡面有多少個‘我’字，然後下結論：‘看吧！他多麼自我中心！！’😂

不過又不可以因為說‘我’字而說別人修得不好云云

因為佛陀說，阿羅漢依然會使用‘我’字，不過僅僅是為了方便世間的交流而已

**Those with a strong sense of self** 

Everything revolves around themselves. 

There’s a story about a middle school where students were assigned to write an essay. Later, one student’s work was singled out by the teacher. What was so special about it? Well, turns out almost every sentence contained the word "I." 😂 

Similarly, some people like to analyze speeches given by high-ranking government officials, counting how many times the word "I" appears, then concluding: "See? He’s so self-centered!!" 😂 

But we can’t judge someone’s spiritual cultivation just because they say "I." After all, the Buddha taught that even **arahants** (fully enlightened beings) still use the word "I"—but only as a conventional way to communicate in the world.  (SN1.25)

《這個人不好，那個人也不好》 

煩惱會讓你覺得世間的事物是美好的，這正是煩惱的手段。煩惱的幻象會迷惑心，使其沉迷。若想作為一名出家僧人堅持修行、戰勝煩惱，就必須具備多種力量：波羅蜜的力量、內心的力量等等。戒的波羅蜜必須堅定不動，才能在僧團中安住；定必須修習生起；還要具備慧，才能看到生死輪迴的危害。 

若沒有慧，無法看清輪迴的過患，那麼煩惱之「慧」就會讓你誤以為輪迴中有好東西，讓你再次陷入生死，回到俗世、回到社會……事實上，我們每個人都曾生、曾死，無數次。我們一再出生，卻只是來看那些「舊東西」、沉迷於舊習、歡喜於舊物——那正是煩惱的圈套。 

它引誘我們貪戀色聲香味觸法、貪圖財富、地位、名譽……這就是煩惱的誘餌。如果我們沉迷其中，便無法逃脫。其實，這世間沒有什麼是真的，所有人出生後遲早都要死。所以我們應該做一些有實質性意義的事，滋養我們的內心。 

當身體滅亡，若內心仍由煩惱主導，就會繼續被煩惱推動去扮演「好」或「不好」的角色。如果現在做惡，將來就會被推向惡道——墮入地獄、變成餓鬼、阿修羅或畜生。如果現在行善，就會被導向善道，生於天界或梵天。但即使生於天界，煩惱仍然在主導。 

若我們真心願意守持梵行、修行佛法，那麼我們就在心中戰鬥。如果戒定慧的力量不夠強，煩惱就會攻破我們。修行人的內心就是戰場，煩惱和戒定慧輪流攻防。 

所以我們必須反省：我們的戒、定、慧是否足以對抗貪、瞋、癡？如果足夠強，就能擊潰煩惱；否則，心就會淪為煩惱的奴隸，無盡地輪迴。 

因此，我們必須具備智慧，去分辨善與惡。在僧團中共住，要懂得觀察、傾聽、省思。 

隆波查長老教導得很簡單：來到Nong Pah Pong寺的僧團生活，要「有智慧，要會看、會聽、會思考」。僅這一句話，就足以讓我安住在此。 

我剛去Nong Pah Pong寺時，有五十到六十位僧人，有時四十多位，入雨安居期間最多。我用我的眼睛去觀察——哪個法師做得不好，我不憎恨，也不生氣，反而把他當成我的老師，因為我不會學他那樣做。哪個法師做得好，我也觀察，他就是我的老師。善為榜樣，不善也為榜樣。所以我不生氣、不討厭。 

懂得觀察，不是去挑剔說「這個不好、那個不好」。如果心裡老是這樣想，是無法在僧團裡待下去的。因為所有人都有煩惱，大家都在修行。我們看不出自己這種分別心，其實是在傷害自己的內心。 

這種「這個人不好、那個人不好」的念頭，會污染我們的心，我們卻看不出來，結果就是這種想法在啃噬我們的內心。但我知道誰好誰不好，我從不憎恨任何人——即使我自己也有煩惱。我能在僧團中生存，就是因為我不恨人、不生氣。誰做好事，就會得好果；誰做壞事，也會得壞果。我唯一的目標就是：讓自己的心變好。 

我若起「別人不好」的念頭，我就認為那是我自己的惡念，然後我就會去摧毀那個念頭，讓自己回到當下。很簡單。 

即使和四五十、六十位僧人共住，我也從沒恨過誰、氣過誰。與二十五、二十八位僧人共住也是如此。誰好、誰不好，是他們自己的事。 

我剛出家去龍波帕邦寺時，只要是比我雨安居數高的，都稱為「帕阿姜」。多一雨我也叫「帕阿姜」，多兩雨也叫「帕阿姜」，全寺幾乎每位都是「帕阿姜」。以前讀書時，一個班只有一個老師；但在僧團中，我有很多老師。 

我覺得這樣也對：有人做出好榜樣，他是我的老師；有人做出壞榜樣，他也是我的老師——教我不要那樣做。好與壞，都是老師。這種心態很簡單。否則，世上哪裡都住不下去，因為所有人都有煩惱與欲望，即使是在僧團中。 

我觀察那些住在Nong Pah Pong寺的法師，每個人都有煩惱。因為大家都想變好，所以才出家修行。如果我們老是挑剔別人，我們的心就會被污染。你永遠無法「看所有人都是好人」，除非你懂得「放下」。要會觀察——別人的問題由他自己改，我們的問題由自己改。要懂得去看。不是每個人都是阿羅漢。大家都有煩惱。 

不是我們的職責去說那個人好、那個人不好。若這樣做，我們只會更苦。我們要會思考、會反省，看到別人好的部分；至於不好的，是他的事，他自己要去修正。 

我要明白這一點，所以我從不憎恨、從不生氣，即使自己還有煩惱、還有瞋恨。我的責任，是滅盡內心的煩惱。他好、他壞，是他的問題。我必須戰勝自己的情緒，戰勝自己內心的魔軍。 

Phra Ajahn Dtan 

Wat Boonyawat

cred. to 中泰佛法 คำสอนปฏิบัติธรรมจีนและไทย

**"This Person is Bad, That Person is Bad Too"** 

Defilements (*kilesa*) tricks you into seeing worldly things as desirable—this is its very tactic. The illusions of defilements deceive the mind, making it cling. To persist as a monastic and overcome these defilements, one must cultivate multiple strengths: the power of *pāramī* (perfections), inner resilience, and more. The *pāramī* of precepts(*sīla*) must be unshakable to dwell harmoniously in the Sangha; stillness (*samādhi*) must be developed; and wisdom (*paññā*) is essential to recognize the dangers of *saṃsāra*—the cycle of birth and death. 

Without wisdom, one fails to see the perils of *saṃsāra*. Instead, the "wisdom of defilements" deludes you into believing there’s something worthwhile in this cycle, pulling you back into rebirth—back to worldly life, back to society... In truth, every one of us has been born and died countless times. We return again and again only to chase the same old things, indulge in old habits, and delight in familiar attachments—this is the trap of defilements. 

They seduce us with sights, sounds, smells, tastes, touches, and mental phenomena—luring us with wealth, status, and fame. These are the baits of defilements. If we succumb, there’s no escape. In reality, nothing in this world is truly substantial. Everyone born will eventually die. So we ought to engage in what truly nourishes the heart. 

When the body perishes, if the mind remains ruled by defilements, they will propel us to play roles—"good" or "bad." Those who act unskillfully now will be thrust into the lower realms—hell, the hungry ghost realm, the *asura* realm, or the animal realm. Those who act skillfully will ascend to the heavenly or Brahmā realms. Yet even in heaven, defilements remain in control. 

If we sincerely commit to the holy life (*brahmacariya*) and practice the Dhamma, we wage an inner war. If our precepts, stillness, and wisdom are weak, defilements will breach our defenses. A practitioner’s mind is a battlefield where defilements and the Triple Training (*sīla, samādhi, paññā*) clash in turn. 

Thus, we must reflect: Are our precepts, stillness, and wisdom strong enough to counter greed, hatred, and delusion? If they are, defilements can be crushed. Otherwise, the mind becomes their slave, doomed to endless *saṃsāra*. 

Hence, we must cultivate discernment to distinguish good from evil. Living in the Sangha, we must learn to observe, listen, and reflect. 

Luang Por Chah taught simply: To live in Wat Nong Pah Pong’s Sangha, "have wisdom, know how to see, hear, and think." This single instruction was enough to anchor me there. 

When I first arrived at Wat Nong Pah Pong, there were fifty to sixty monks—sometimes forty-plus, swelling during the Rains Retreat. I observed with my eyes: If a monk acted poorly, I felt no hatred or anger. Instead, he became my teacher—a lesson in what *not* to do. If a monk acted well, he too was my teacher. The virtuous and the unvirtuous alike were guides. Thus, I stayed free of irritation and aversion. 

True observation isn’t nitpicking, "This one’s bad, that one’s bad." Such thinking makes monastic life impossible. Everyone has defilements; all are practicing. We fail to see how this judgmental mind harms *us*. 

Thoughts like "This person is bad, that one too" pollute the heart unnoticed, gnawing at us inwardly. Yet I knew who was good or not without hating anyone—even while acknowledging my own defilements. My survival in the Sangha hinged on this: no hatred, no anger. Those who do good reap good; those who do evil reap evil. My sole aim was to better my own mind. 

If the thought "Others are bad" arose, I recognized it as *my* defilement and destroyed it, returning to the present. Simple. 

Even amid forty, fifty, or sixty monks, I never hated or resented anyone. The same held true among twenty-five or twenty-eight. Who was good or bad was their concern. 

When I first ordained at Wat Pah Pong, any monk with more Rains Retreats than me was "Phra Ajahn"—whether one or two Rains ahead. Nearly everyone was "Phra Ajahn." In school, one teacher taught a class; in the Sangha, I had many. 

This felt right: Those who modeled goodness were my teachers; those who modeled faults were too—teaching me what to avoid. Good and bad, all were teachers. This mindset is simple. Otherwise, nowhere in this world is habitable, for all beings—even monastics—have defilements and desires. 

Observing the monks at Wat Nong Pah Pong, I saw everyone had defilements. They’d ordained precisely to improve. Constant fault-finding taints the mind. You’ll never "see everyone as good" unless you learn to *let go*. Observe wisely—others’ flaws are theirs to correct; ours are ours to fix. Not all are arahants. All have defilements. 

Judging who’s good or bad isn’t our duty. Doing so only deepens suffering. We must reflect, seeing others’ virtues; their faults are their business to amend. 

I understood this, so I never hated or raged—even while acknowledging my lingering defilements and anger. My duty was to uproot defilements within. Others’ goodness or badness was their affair. I had to conquer my emotions, vanquish the inner armies of Māra. 

—Phra Ajahn Dtun 

Wat Boonyawat 

Actually, we  can't fake who we  really are.

Just listen to someone talk for a while, and we’ll figure them out. 😂

The Buddha said:

When you converse with a person, you’ll know their wisdom.

You’ll understand their thoughts,

whether they can speak the Dhamma,

and whether they’re capable of explaining and teaching it.

(AN 4.192)

For example:

A scammer might not outright ask for money, but even in casual talk, their greed for wealth leaks out.

A fame-seeker will constantly bring up reputation.

A power-hungry person will keep talking about control and influence.

A lustful person will always steer conversations toward the opposite sex.

they might fake it for an hour, but not a whole day.

they might fake it for a day, but not a whole week. 😂

When the mind is that greedy, it shows weak mindfulness—how could such a person have enough awareness to stop their craving from slipping into their words?

So, if we want to know whether someone is wise or foolish, just keep talking to them. 😂

其實一個人的本質是怎樣，根本就不能裝

長時間一直聽他說話，一直留意就知道了😂

佛陀說，一和他說話就會知道他的智慧；知道他的想法，知道他能否說出佛法，有沒有能力去解釋和教導佛法（AN4.192）

例如有些騙徒，還未開口說要錢，但單單只是簡介，就已經流露出對錢財的渴望

好名之人只會一直說名譽

好權之人只會一直說權力

好色之人只會一直說異性

就算裝得一時，也裝不到一日

就算裝到一日，也裝不到一個星期😂

當心那麼貪，證明正念很弱；怎會夠正念去攔住流露出貪慾的說話呢？

所以要知道一個人是蠢還是聰明；只需和他一直聊天就行了😂

蠢人和智者的分別，就是

蠢人的眼界短淺，智者的目光遠大

就好像一個不精通數學的人，當面對一道數學難題時，只會著眼於一個小部份，所以一直不能解難

數學天才則縱觀整體的邏輯，因此能夠融會貫通地快速解答

同樣地，

蠢人只看到眼前利益，於是不擇手段地撈取和守護

智者不只看到眼前利益，也對因果有所顧慮；會知道作惡會帶來比此利益更久遠更犀利的惡果；因此持守戒律

蠢人看見怡人的影像、 聲音、 氣味、 食物、 觸感；會節制不住自己生起很強烈的貪念

但是智者看見它們的無常性，所以不會著迷

蠢人只看見輪迴之中微小的快樂

智者則看見輪迴的極度危險，涅槃永久不退的快樂

因此蠢人所得到的快樂微小且短暫，痛苦巨大且長久

智者所得到的快樂巨大且久遠，痛苦微小.....

The Difference Between a Fool and a Wise Person is,

A fool has short-sighted vision, while a wise person has far-reaching insight.

It’s like someone who is not skilled in mathematics—when faced with a difficult problem, they focus only on a small part and thus remain stuck.

A mathematical genius, however, sees the entire logical structure and can swiftly solve it with deep understanding.

Similarly,

A fool sees only immediate gain and thus grabs and clings to it by any means.

A wise person sees not only the immediate gain but also considers cause and effect—knowing that evil deeds bring far more severe and lasting consequences than any temporary benefit. Thus, they uphold moral precepts.

When a fool encounters pleasing sights, sounds, smells, tastes, or touches, they cannot restrain themselves and give rise to intense greed.

But a wise person sees their impermanence and thus is not enchanted.

A fool sees only the tiny pleasures within samsara.

A wise person sees the extreme dangers of samsara and the permanent, unshakable bliss of nibanna.

Therefore,

The fool’s happiness is small and fleeting, while their suffering is great and long-lasting.

The wise person’s happiness is vast and enduring, while their suffering is minimal...

一顆地獄的心是重的

一顆天界的心是輕的

涅槃的心是零重量的

透過觀看自己的心，大概可以知道我們當下死去會去哪裡

The mind of hell is heavy,

The mind of heaven is light,

The mind of nibanna is weightless.

By observing our own mind, we can roughly know where we would go if we died in this very moment.

就如一位未經過音樂訓練的普通人，如果聽到太差的演奏，就已經知道那是不好的

但如果那個演奏去到一定水平，雖有瑕疵；那個普通人已經分辨不出來了

如果是一位大師級音樂家，他自然能夠分辨出不同頂尖音樂家微細的優劣

但有時，他會覺得：‘誒，這裡有些怪怪的’ 但又說不出哪裡有問題

當他把心集中，過了一會兒，他就知道：‘啊！這裡有問題，是這裡錯了！’

同樣地如果是普通人，見到一個人太沒品，他很自然便知道那人是沒品的

但當某些人的道德水平超越了他，雖然那些人德行上有瑕疵，但他已經分辨不出來了，都會一概當成是好人

如果是有戒有法的人，他們知道什麼是法，什麼是非法；所以自然能夠更精細明確地分辨出不同世俗善人的優劣

但有時，他們會覺得那人怪怪的，但又說不出他哪裡出現問題

當修行人不僅有戒有法，還有定力。定能生慧，他的智慧會更敏銳。他立即便知道自己和他人的微細煩惱

所以我們千萬不要急忙下定論，說自己是好人。我們來修行，慢慢就會知道其實自己原來是個偽君子！😂

Just like an ordinary person without musical training—if they hear a very poor performance, they can immediately tell it’s bad.

But if the performance reaches a certain level, even if it has flaws, that ordinary person can no longer discern them.

If it’s a master-level musician, they naturally can distinguish the subtle strengths and weaknesses among top-tier performers.

Yet sometimes, they might think, "Hmm, something feels off here," but can’t pinpoint exactly what’s wrong.

Once they focus their mind, after a while, they realize: "Ah! There’s the issue—this is the mistake!"

Similarly, for an ordinary person, if they see someone with terrible character, they naturally recognize that person as lacking virtue.

But when some people’s moral standards surpass their own, even if those individuals have flaws in their conduct, the ordinary person can no longer discern them and will simply regard them all as good people.

For those who uphold precepts and understand the Dharma, they know what is righteous and what is unrighteous—thus, they can more precisely and clearly distinguish the subtle differences in virtue among worldly good people.

Yet sometimes, they might feel that someone seems "a bit off," but can’t immediately identify the problem.

When a practitioner not only has precepts and Dharma, but also develops stillness (samādhi), stillness gives rise to wisdom (paññā). Their discernment becomes sharper, and they can instantly perceive their own and others’ subtle defilements.

So we must never rush to conclude, "I am a good person." As we practice, we gradually realize—"Oh, turns out I’m actually a hypocrite!" 😂

一個人從哪一道來投生，有時是有得看的。

如果是從地獄來的人，通常會脾氣很火爆，常常處於憂苦之中。為什麼？在地獄裡無時無刻都在受苦，心已經習慣於那種持續的嗔心當中。當來投胎為人，自然也會是這樣

從餓鬼道來的人，通常會比較貪心和自私。為什麼？在餓鬼道中沒得吃、 沒得喝，心時時處於不滿足的狀態，只是想著哪裡可以找吃的。當這樣的心變成常態，來投生為人時也會是一樣。

從畜生道來的人，通常會比較笨、 記憶力差。為什麼？在畜生道中，只顧著吃東西、 交配、 睡覺，無善可修，心一直處於追求感官欲樂當中，所以非常散亂和迷失。當來做人時，心也會是這樣。不斷散亂和迷失、 沒有正念；導致記憶力差、 智力低下、 工作能力低下。

如果我們的心在人生初期常常處於貪嗔癡的狀態，也就意味著我們很可能從惡道來。如果不立即改善，很快又會墮下去惡道，不斷循環受苦....

Sometimes, we can discern which realm a person came from based on their habitual tendencies.

Those reborn from the hell realms often exhibit explosive tempers and dwell in constant distress. Why? In hell, beings endure ceaseless suffering—their minds become conditioned to persistent hatred. When reborn as humans, this ingrained discontent naturally persists.

Those from the hungry ghost realm typically manifest greed and selfishness. Why? In that realm, beings starve endlessly—their minds fixate on scarcity, perpetually seeking food and drink. When such mental patterns become habitual, they carry over into human existence.

Those from the animal realm tend toward dullness and poor memory. Why? Animals live solely for eating, mating, and sleeping—with no opportunity to cultivate virtue. Their minds chase sensory pleasures, remaining restless and confused. As humans, this translates to chronic distraction, lack of mindfulness, diminished intellect, and poor work capacity.

If our minds remain dominated by greed, hatred, and delusion early in life, it strongly suggests origins from the lower realms. Without immediate correction, we risk falling back into those realms—trapped in an endless cycle of suffering...

For example, this body of ours is the result of kamma—form (the physical body) is the result of kamma. Past kamma determines our appearance after birth. If we’ve done bad kamma, our face may be unattractive due to that bad kamma. Even if we practice well and realize the Dhamma, our face may still remain ugly—but those with eyes to see, with ears to hear, will recognize that the countenance of a practitioner is different from that of a non-practitioner. The wise will know this for themselves. The face changes; you’ll see it in the mirror—it’s no longer the same as before. And even without a mirror, you’d know, right?

比如說，我們這個身體是業的結果——色身（物質身體）是業的結果。過去的業決定了我們出生後的長相。如果我們造過惡業，我們的臉可能因此不漂亮。即使我們修行得好、見法了，我們的臉可能依然醜陋——但有眼睛、有耳朵的人，會看出修行人與不修行人的面相是不同的。智者自知。面相會改變，照鏡子就會知道——和以前不一樣了。就算不照鏡子，你也知道，對嗎？

---Luang Por Pramote

2024.12.22

cred. to 微信當下就啟程吧

"The wrongdoings of others

Are our teachers.

When we see someone act unskillfully,

We teach ourselves:

'I shall not do such things.'

When we hear someone speak unkindly,

We resolve:

'I shall not speak thus.'

This is how we educate our own hearts..."

「他人之過，即是我師。

見人行事不善時，

自誡：

『我必不作這樣的行為。』

聽到別人出言不仁時，

自勉：

『我必不說如是話。』

如是調伏自心......」

---Ajahn Chah

"...One should not pay attention

to the negative words of others.

One should not dwell on

the faults of others.

Instead, focus only on

your own shortcomings,

because others' faults

cannot be corrected,

while your own faults

can be improved and transformed..."

「...不應在意

他人惡言惡語，

不應沉浸於

他人的過失。

唯應觀照

自身不足之處，

因他人過失

無從修正，

而自身缺點

可改善轉化...」

---Ajahn Golf

"When we focus only on external matters—

Whether others’ deeds are good, bad, right, or wrong—

Those are their affairs.

Our duty is to purify our own minds ceaselessly,

Keeping them crystal-clear, free from stains,

Maintaining constant clarity.

To burden our hearts with others’ actions

Is the mark of one who lacks wisdom.

If truly wise,

We’d see their good or bad deeds as theirs alone—

Why let them pollute our minds,

Bringing gloom and unwholesomeness?

Such habits are harmful.

True goodness lies in keeping our minds

Spotless and radiant..."

「若只盯著外境——

他人善惡對錯，

其實皆與己無關。

我們的本分是恆常淨心，

令心晶瑩無染，

常住清明。

以他人事壓迫自心，

實為無明之舉。

若具真智，

當知他善他惡皆是他業——

何必攬入己心，

徒增陰鬱與不善？

此等習氣無益。

真善在於護心

如鏡明朗無瑕......」

-----Luang Pu Saeng Ñāṇavaro

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

“...Look at yourself closely to become a good person.

If you only focus on others,

you may unknowingly become a fool,

because the nature of a fool is to blame others constantly.

The ancients said...

‘Sitting and smelling one’s own excrement is tolerable,

but when the excrement of others comes to your nose,

it immediately becomes toxic and harmful...’”

“……多多反省自己，才能成為好人。

如果只專注於他人，

你可能不知不覺地變成愚者，

因為愚者的本性是經常指責他人。

古人有云……

‘坐著聞自己的糞便還算可以，

但當別人的糞便碰到你的鼻子，

馬上就會變成有毒和危險……’”

— Luang Pu La Khemapatto

Wat Banphot Khiri (Phu Cho Ko)

Kamcha-i District, Mukdahan Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

《試阿羅漢》

誰覺得讓心空空是阿羅漢了，可以試一試去罵他，重重的去罵他，看那個阿羅漢會生氣還是不生氣。

但是要小心，也許會坐牢的 ，因為是犯法的。我去罵別人，看到他的生氣不生氣，這個是容易。但是有一點危險，那就用相反的，比如說去誇他，誇他誇他，他就滿意滿意。這個不會犯法，這個會安全一點。但是結果比較慢 。

如果要快的話罵他，很快會得到結果。

隆波敦曾經用這個方法。有一位有一個弟子，是出家人。他以為自己是阿羅漢。來到布拉帕蘭寺院， 隆波努力幫他，幫他好幾天都沒有效果。他很堅定覺得自己是阿羅漢。

最後隆波用絕招：’你個畜生！走開這個畜生！‘

’阿羅漢‘馬上生氣了，然後就抓那個掃把，放在肩膀， 以為那個是自己的東西。

那個是行腳的出家人一般都有的。

然後他走了三公里才知道自己生氣了，然後回來向隆波懺悔。

隆波用罵的方法，出家人跟出家人是用這個方法，沒有誰批評的。

這個時代如果用這個方法，就會被告的。

 還有 瓦特巴隆迪瓦寺院中的Tan chao khun有這樣的一件事。

有一個女居士跟他說：’現在我不生氣了 ‘

那意思就是說我是三果了，我不生氣了！

’ 騙人！‘ 然後罵她一大堆 ，三果聖者馬上就生氣了！

’為什麼嘴巴那麼厲害！我不相信你了！ 不恭敬你了！ ‘

然後走開 ，從寺院離開了 。

不久就知道自己生氣，後來就來懺悔。

那個時候教導真的很毒啊， 現在不像以前， 不然的話，毒的人也許會受傷的。

----隆波帕默

2025.3.15

"Testing for Arahantship"

If someone believes making their mind empty means they're an arahant, you can test them—scold them harshly and observe whether they get angry or not.

But be careful—you might end up in jail, since insulting others is illegal.

Insulting someone to check their anger is easy, but risky.

A safer method is the opposite: praise them repeatedly and see if they become pleased. This isn’t illegal, though the results take longer.

For quick results, just insult them.

Luangpor Dune once used this method.

A monk who believed himself to be an arahant came to his temple.

Luangpor tried helping him for days, but the monk remained convinced of his attainment.

Finally, Luangpor resorted to his ultimate tactic:

"You animal! Get out , you beast!"

The "arahant" immediately got angry, grabbed his walking staff (which wandering monks usually carry), and stormed off.

Only after walking three kilometers did he realize his anger—then returned to apologize.

Back then, monks could test each other this way without criticism.

But today, you’d get sued.

Another case at Wat Palad Tiw:

A female lay disciple told Tan Chao Khun:

"Now I never get angry!" (implying she was a third-stage noble one, an anāgāmī).

He immediately called her bluff:

"Liar!" and berated her harshly.

The "anāgāmī" exploded in anger:

"How dare you speak to me like that! I don’t believe in you anymore! No more respect for you!"

She left the temple in a rage—only later realizing her mistake and returning to repent.

In the past, teachings were ruthless.

Nowadays, such methods would hurt people’s feelings—or worse.

— Luangpor Pramote

2025.3.15

如果我們看到一個人好像很善良，但他身心都很緊繃；就知道他是裝出來的。實際上他骨子裡佈滿貪嗔癡，是個不善人。這種身心的緊繃，源自於心中強烈的渴愛

如果一個人讚美我們，但心是黏黏的；就知道這是阿諛奉承的獻媚。心帶有貪欲，想從中得到些什麼...

如果一個人說話，心中帶有很強烈的我慢和貪欲；這有機會只是虛張聲勢的增上慢，內裡是空心的，僅僅只是吹牛

如果一個人說好話和做好事，帶有自我地表現自己；他貪戀形象、 想比人好，多過正在做那件好事所代表的好--他的好實際上打了許多折扣

真實的善良和實力不用經過貪嗔癡的造作，是自然流露的.....

If we see someone who seems very kind, but they appear tense both physically and mentally, we can tell that they are putting on an act. In reality, they are filled with greed, hatred, and ignorance; they are not a good person. This tension comes from a strong craving within their heart.

If someone praises us but has a sticky mind, we know this is flattery. Their heart harbors greed, wanting to gain something from it...

If a person speaks with a strong sense of arrogance and greed, it may just be empty bravado; inside, they are hollow and merely bragging.

If someone does good deeds while seeking to showcase themselves, they are attached to their image, wanting to appear better than others; more than the value of the good they are doing.

True kindness and strength do not arise from the constructs of greed, anger, and ignorance; they naturally manifest...

 首先，請所有佛弟子制服“惡霸”，即我們自己心裡的“惡”。別人要怎麼樣，是他們的事。如果我們去關注其他人的行為，我們就會忘了自身。
去關注別人的行為，這位好、那位壞。這樣的話，佛陀說是心去到“Upakile”（接近煩惱）了，接近煩惱即惡行，讓我們的惡念生起，讓它變得更加的多。
請不要去關注其他人的行為。誰想要墮入惡趣，就請讓他一個人去。如果我們去關注他，我們也會一起下，因為心蒙暗了。所以，請所有佛弟子，將惡行從自己心裡除掉。
摘自 龍婆Lersi Lingdam Wat Thasung
《龍婆Wat Thasung的教導》第三冊
 

First, let all Buddhist disciples subdue the "bully," which is the "evil" within our own hearts. What others do is their own business. If we focus on the actions of others, we will forget ourselves.

Focusing on others' behaviors, this one is good, that one is bad. In this way, the Buddha said the mind approaches "Upakile" (near defilements); approaching defilements means unwholesome kamma  arise, making our evil thoughts arise and multiply.

Please do not focus on others' actions. If someone desires to fall into the lower realms, let them do so alone. If we pay attention to them, we will also fall, as our minds become clouded. Therefore, let all Buddhist disciples remove unwholesome actions from their hearts.

Excerpted from Teacher Lersi Lingdam, Wat Thasung
"Teachings of Teacher Wat Thasung," Volume 3
 

#听僧说 

看一個人修行得好不好，只需看他的自我大不大。

這個自我就是我慢，覺得自己重要的感覺

由凡夫到阿羅漢，僅僅只是去除我慢的漸進過程

大家現在可以自己檢測的，自己有多尊重別人？尊重一切眾生嗎？

我們尊重佛陀嗎？我們尊重聖者嗎？

我們尊重出家人嗎？

我們尊重父母嗎？

我們尊重老師嗎？

我們尊重自己的兄弟姐妹嗎？

我們尊重和我們一起同住的人嗎？

我們尊重親戚和長輩嗎？

我們尊重能力比我們差的人嗎？

我們尊重智慧比我們低的人嗎？

我們尊重財富，名譽，地位，美貌，影響力，健康比我們差的人嗎？

我們尊重職位比自己低、 自己的手下嗎？

我們尊重我們幫過的人嗎？

我們尊重其他宗教的人嗎？

我們尊重修行比我們差的人嗎？

我們尊重傷害過我們的人嗎？

我們尊重品德差的人嗎？

我們尊重比我們小的人嗎：幾歲的小朋友，十多二十歲的年輕人，三十歲的年輕人，四十歲的？五十歲？.....

我們尊重提婆達多嗎？

佛陀和阿羅漢，雖然實際上比人好，但內心絲毫不會覺得自己別人好。他們尊重一切眾生。

就算是佛陀，他對別人說法，都是抱持尊重的態度來說法的

所以我們這樣一問自己，就知道自己修行的程度去到哪裡了。

如果我們還不肯尊重某些人，就代表我們修行未到家。

宗教師也要非常謹慎，佛陀曾經也認真地告誡出家人：別人的供養、恭敬、名聲是殘酷、尖銳、苛刻的，是到達涅槃的障礙。 

讓落雷落到未是阿羅漢的修行人那裡吧！

落雷就是別人的供養、恭敬、名聲（SN17.6)

如果誰不是阿羅漢，但不努力地去除自己內心對別人供養、恭敬、名聲的執著；就會被轟炸，被炸落無間地獄。

因為當一個人受到別人的尊敬和供養，很自然就會覺得自己別人好，滋長傲慢之心，滋長貪嗔癡。貪嗔癡一多到某個程度，就會做出一些無恥的行為

如果我們是出家人，可以問自己一個問題：我尊重天天來頂禮、 天天聽我說法、  天天來侍奉我的在家人嗎？ 我尊重戒臘比我低的出家人嗎？我有輕視他們嗎？

以此就知道自己的修行好不好.....

《How to assess how well we practice?》

To assess how well a person practices, one only needs to observe the size of their ego. 

This ego is pride, the feeling of being important. 

The journey from an ordinary person to an arahant is simply a gradual process of removing this pride.

Everyone can now self-assess: 

How much do we respect others? Do we respect all beings? 

Do we respect the Buddha? Do we respect saints? 

Do we respect monastics? 

Do we respect our parents? 

Do we respect our teachers? 

Do we respect our siblings? 

Do we respect those we live with?

Do we respect our relatives and elders? 

Do we respect those who are less capable than us? 

Do we respect those who are less wise than us? 

Do we respect those who have less wealth, reputation, status, beauty, influence, or health than us?

Do we respect those in lower positions or our subordinates? 

Do we respect those we have helped? 

Do we respect people from other religions?

Do we respect those who practice worse than us?

 Do we respect those who have harmed us? 

Do we respect those with poor character? 

Do we respect those younger than us—children, young adults in their teens or twenties, those in their thirties, forties, fifties...? 

Do we respect Devadatta?

The Buddha and arahants, although actually superior to others, do not feel better than anyone else. They respect all beings. 

Even the Buddha, when teaching others, does so with an attitude of respect. 

Therefore, by asking ourselves these questions, we can gauge our level of practice.

If we are still unwilling to respect certain people, it indicates that our practice is not yet complete.

Religious teachers must also be very cautious. 

The Buddha once seriously warned monastics that others' offerings, respect, and reputation are cruel, sharp, and harsh, posing obstacles to reaching nibanna. 

Let the lightning strike those who are not yet arahants! 

The lightning represents others' offerings, respect, and reputation (SN17.6).

If someone is not an arahant but does not diligently remove their attachment to others' offerings, respect, and reputation, they can be bombarded and fall into the deepest hell.

When a person receives respect and offerings from others, it is natural for them to feel superior, which breeds arrogance and increases greed, hatred, and delusion. 

When greed, hatred, and delusion reach a certain level, they may engage in shameless behavior.

If we are monastics, we can ask ourselves: Do I respect the laypeople who come daily to pay respects, listen to my teachings, and serve me? Do I respect monastics who are less senior than mine? Do I look down on them?

By reflecting on this, we can know the level of our practice...

大家不要疏忽大意，以為自己在人前人後做了些什麼沒人知道

有時根本不用以神通去檢查，一靠近那個人，就知道他的修行如何了

例如Ajahn EK 憶述，當讚念長老入定時；周圍整個氣氛都是靜止平靜的；厲害到影響到周圍人們的心。信徒根本不用修些什麼，只要靠近長老，內心非常自然就會很平靜

其實Ajahn Golf 都有說，‘如果我們親近有德的比丘， 我們的內心都會變得平靜’

大家有親近過Ajahn Golf , Luang ta siri ， Luang ta thongin等等的大德嗎？ 都會感到很光明、很慈悲、很平靜的

又譬如說，據說有人遇過帕奧派系的業處導師Sayadaw Kumarabhivamsa，一親近他，立即感受到平靜的氣場。 是剛入定了嗎？當下保持在近行定的狀態中嗎？ 可能是

也據說有人遇過也是帕奧派系的業處導師吉祥尊者。原本心非常混亂，一靠近長老，心立即平靜下來。相信也是尊者內心有定力的現象

不說南傳，說北傳咯。有人拜訪香港圓通寺，一遇到一位名叫衍新的尼師，立即感受到一股值得尊敬、 慈悲、 平靜的氣場。這或許是長久以來淨化內心，或者最近修習慈悲喜捨四梵住的結果

每一分每一秒，心都不斷產生物質，向周圍散播。

如果一個人有平靜和清淨的心，周圍的人都能感受到的

如果一個人有混亂和充滿貪嗔癡的心，周圍的人都能感受到的

不用開口，不用神通；心夠微細便能體會

我們關上門做了些什麼，現在心在想什麼；根本就不是什麼秘密....

不用證什麼果，只需要從現在起不斷淨化內心，不在明暗作惡；就能換掉自己骯髒的氣場了

擁有良好氣場的人也不要疏忽大意；因為一旦心變壞，別人也能立即感受到...

Everyone should not be careless, thinking that what they do in front of others or in private goes unnoticed. Sometimes, there’s no need to use supernatural powers to check; just getting close to a person reveals their level of practice.

For example, Ajahn EK recalled that when Luang Por Jamnian enters into stillness, the entire atmosphere around him becomes still and peaceful, profoundly affecting the minds of those nearby. Devotees don’t need to practice anything specific; simply being near the elder brings natural calmness to their hearts.

Ajahn Golf also mentioned, “If we are close to a virtuous monk, our hearts will become tranquil.” Have you ever been near to Ajahn Golf, Luang Ta Siri, Luang Ta Thongin, or other great monks? You would feel a sense of brightness, compassion and peace.

For instance, it is said that some have encountered Sayadaw Kumarabhivamsa from the Pa-Auk tradition, and upon approaching him, immediately felt a calming energy. Has he just entered into Jhana? Perhaps he maintained a state of access stillness at that moment.

It is also said that some have met the venerable Mangala, another teacher from the Pa-Auk tradition. When feeling very chaotic, just getting close to the elder immediately calmed his mind. This is likely a manifestation of the elder’s inner stillness.

Not to mention the Theravada tradition; let’s talk about the Mahayana tradition. A visitor to the Yuantong Temple in Hong Kong encountered a nun named Yanxin and immediately felt a respectful, compassionate, and peaceful energy. This could be the result of long-term purification of the mind or recent practice of the four abodes of Brahma :loving-kindness, compassion, empathetic joy, and equanimity.

Every moment, the mind continuously generates material substance and spreads it to the surroundings. 

If a person has a calm and pure heart, those nearby can feel it. 

Conversely, if a person has a chaotic mind filled with greed, hatred, and delusion, others can sense that too. 

There’s no need to speak or use supernatural powers; a subtle mind can perceive all these.

What we do behind closed doors, and what our minds think, are not secrets. 

There’s no need to attain enlightenment like stream-entry; we simply need to continually purify our hearts from now on and refrain from doing evil in darkness and light; this can replace our impure energy.

Those with a good energy field should not be careless either; because once the mind turns bad, others can immediately feel it...

一般人會罵別人‘沒有貴格’

原來來自相學術語：「頭尖額窄，無嚟貴格」

頭尖額窄的人是否就真的貧賤一輩子呢？ 不知道，一般的面相只是大數據分析學

但如果以佛教的角度，有沒有‘貴格’，是有方法看的

貴的意思就是地位崇高、 受人尊重

賤的意思就是地位低下、 不受尊重

為什麼一個人會受人尊重？ 因為他品德崇高，不會傷害自己、 不會傷害別人，不會傷害兩者

怎樣做到？就是有高強度的正念，不會讓煩惱控制自己的心，有清淨的內心。當有清淨的內心時，自然會有清淨的語言和行為。每個思想、 話語和行為都被正念守護。他們無私付出，具足德行，自然受到別人的尊敬。

極致是什麼？就是佛陀和阿羅漢。 他們都有圓滿的正念，圓滿的德行，完全無私。所以連天神也會尊敬他們

因此他們就真的具足‘貴格’了

相反地，假如一個人正念的水平低下，那表示他將會有許多煩惱和貪嗔癡。當被煩惱掌控內心，他將不知道自己的利益、 他人的利益、 兩者的利益（AN1.45） 傷害自他

也因為自我感強、 非常自私

所以引來別人的反感，不受別人的尊重

這就真是‘無嚟貴格’了

Ordinary people often criticize others as "lacking noble character" (無嚟貴格).

This phrase originates from physiognomy terminology: "A pointed head and narrow forehead signify no inherent nobility."

But does someone with a pointed head and narrow forehead truly remain lowly their whole life? Hard to say—conventional face-reading is just statistical analysis.

From a Buddhist perspective, however, whether one has "noble character" (貴格) can be discerned.

"Noble" (貴) means high status and being respected.

"Lowly" (賤) means low status and being disrespected.

Why is someone respected?

Because they uphold lofty virtues: they harm neither themselves nor others. 

How? Through strong mindfulness, which prevents defilements from controlling the mind, maintaining inner purity. With a pure heart, speech and actions naturally become pure. 

Every thought, word, and deed is guarded by mindfulness.

They sacrifice selflessly, embody virtue, and thus earn respect.

The ultimate example? The Buddha and arahants. They possess perfect mindfulness, perfect virtue, and complete selflessness, earning reverence even from deities. This is true "noble character."

Conversely, if someone has weak mindfulness, their mind is ruled by greed, hatred, and delusion. A defiled mind cannot discern its own or others' welfare (AN 1.45), leading to harm. Egoistic and selfish, they provoke aversion and disrespect from others—truly "lacking noble character."

佛陀說，世上有五種人

有一類人,他們布施給別人後,幫助別人後；會覺得自己高,別人低;因而藐視別人.

第二類人,和人同住、相處了一段時間後,就會藐視別人. 開始挑對方毛病. 曾經的仰慕和尊重不再存在了

第三類人是輕信者, 他們對於什麼都是很快就相信. 無論別人讚美還是毀謗一個人,他都照單全收,沒有任何思考,

第四類人是動搖者,他們很容易就被動搖. 只是短暫地相信、投入、愛慕、有信心

第五類人是愚蠢者. 他們善惡不分, 分不清好壞 (AN5.141)

人人都是以上五類其中一種， 脫離這五種的是奇人。

The Buddha said that there are five types of people in the world:

1. The first type feels superior after giving and helping others, looking down on them , despising them.
   
   

2. The second type, after living and interacting with others for a while, begins to look down on them, starting to pick on their faults. The admiration and respect they once had no longer exist.
   
   

3. The third type is gullible; they quickly believe anything. Whether someone praises or slanders another, they accept it without any thought.
   
   

4. The fourth type is easily swayed. They believe, being devout, love, and have confidence only temporarily.
   
   

5. The fifth type is foolish. They cannot distinguish between good and evil or between right and wrong (AN 5.141).
   
   

Everyone is one of these five types, while those who transcend these five are extraordinary individuals.

佛陀說，我們透過四方面而知道一個人是不善人：

1.當別人沒有問他關於別人的不好時，他就已經自己說了。當被問到時，他更加詳細地說明

2. 當沒被人問起關於別人的好時，他不會說。當被問起時，他只是省略地說明

3.當不被問到別人對自己的毀謗時，他不會說的。當被問到時，他只是省略地說明

4.當沒被問起自己的好時，他自己說。當被問到時，他詳細地說

佛陀說，我們透過四方面而知道一個人是善人：

1.當別人問他關於別人的不好時，他不會說明；更不用說當沒有被問到時

2. 對於他人的好，即使別人沒有問他，他也會說出來。當被問起時，他詳細不遺漏地稱讚別人。

3.對自己的毀謗，沒有被問起時，他也會自己說。當被詢問時，他詳細不遺漏地帶出。

4.當沒被問起自己的好時，他不會自己說。當被問到時，他不會詳細地說明（AN4.73)

The Buddha said that we can know a person is bad through four aspects:

1. When others do not ask him about someone else's faults, he speaks of them himself. When asked, he explains with even more details.
   
   

2. When not asked about someone else's good qualities, he remains silent. When asked, he gives only a brief mention.
   
   

3. When not asked about slander against himself, he does not mention. When questioned, he merely provides a brief description.
   
   

4. When not asked about his own good qualities, he speaks of them. When asked, he elaborates in detail.
   
   

The Buddha said we can know a person is good through four aspects:

1. When others ask him about someone else's faults, he does not explain; let alone when he is not asked.
   
   

2. Regarding the good qualities of others, even if no one asks him, he will mention them. When asked, he praises others in detail without omission.
   
   

3. Regarding slander against himself, even when not asked, he will mention it himself. When inquired, he provides a detailed explanation without omission.
   
   

4. When not asked about his own good qualities, he does not speak of them. When asked, he does not elaborate in detail (AN 4.73).

一個真正的修行人，是依循八聖道而行的人

他們有一個特質，就是不會再把重心放到世間的事物上了

重心會放到法上

Ajahn Golf 曾說：‘一位初果聖者，他在世間退了出來，他嚮往這個法的方向去發展。

對於那些普通人，大多數的人，他們就會用身口意和能力在這個世間法上發展。一位真正的佛教徒，他在世間上退了出來，不再投放更多的本錢在這個世間上。因為他們看到，這個世間不能帶走任何東西。就是因為這樣的理由，一位智者會懂得利用所擁有的本錢去投放在法上發展。‘

如果我們想成為初果聖者，要往這方面發展

不然就是往痛苦的方向去發展...

A true Dhamma practitioner is one who follows the Noble Eightfold Path. 

They have a quality of not placing their focus on worldly matters anymore; instead, their focus is on the Dhamma.

Ajahn Golf once said: "A Stream-Enterer has withdrawn from the world and aspires to develop in the direction of the Dhamma. For most ordinary people, they will develop using their body, speech, and mind in worldly affairs. 

A true Buddhist has withdrawn from the world and no longer invests more resources in it, because they see that this world cannot take anything with them. 

For this reason, a wise person understands how to use their resources to invest in the development of the Dhamma."

If we want to become a Stream-Enterer, we should develop in this direction;

 otherwise, we are moving towards suffering...

有一次，佛陀開示說，不善人不可能會知道誰是善人還是不善人的

善人則可能知道誰是善人或不善人

當時有位大臣聽後便認同了佛陀的話，並說，

有一次,兜泥訝的婆羅門眾評説伊類亞王和其附庸是蠢人,因爲他對沙門辣麼之子很具信心，對他施以最高的致敬

他們當中之後有人便這樣說:

伊類亞王和他的附庸在什麼應該做、 什麼應該說上比一般足夠看見利益的智者更加精明地看見利益

但因爲沙門辣麼之子比他們更賢智,所以伊類亞王和其附庸才會那麽尊重他(AN4.187）

善人即是那些貪嗔癡很薄，甚至是沒有貪嗔癡的人，佛陀稱他們為聰明有智慧的人

不善人即是那些貪嗔癡很厚的人，也就是蠢人（ref. to MN129)

因為貪嗔癡越厚，他將越不能看得清自己和他人的利益（AN1.45) 

貪嗔癡越薄的話，將越看得清自己和他人的利益（AN1.46）

所以要辨識出一個人的智慧去到哪裡，只需要看他最尊崇的宗教師是誰，就能知道了

假如他最尊崇的宗教師是貪嗔癡很厚的蠢人的話，他就比那位宗教師更加愚蠢

假如一個人最尊崇的宗教師是沒有貪嗔癡的大智者，他就有機會是一位聰明有智慧的人

Once, the Buddha taught:

"An unvirtuous person cannot truly discern who is virtuous or unvirtuous.

But a virtuous person is possible to recognize both the virtuous and the unvirtuous."

Upon hearing this, a minister agreed and recounted:

"Once, the Brahmins of Doṇiyā criticized King Eḷeyya and his retinue as fools because they held deep faith in the ascetic son of Rāma and paid him the highest respects.

But among them, someone later remarked:

‘King Eḷeyya and his retinue discern what should be done and what should be said even more keenly than ordinary wise men who merely see enough benefits. Yet because the ascetic son of Rāma is wiser still, that is why King Eḷeyya and his followers revere him so greatly.’" (AN 4.187)

A virtuous person is one with little or no greed, hatred, or delusion—the Buddha calls such people wise and intelligent.

An unvirtuous person is one burdened by thick greed, hatred, and delusion—in other words, a fool. (See MN 129)

The thicker one’s greed, hatred, and delusion, the less clearly they perceive their own and others’ true welfare. (AN 1.45)

The thinner their defilements, the clearer their vision of welfare becomes. (AN 1.46)

Thus, to gauge a person’s wisdom, simply observe which spiritual teacher they revere most.

If their most revered teacher is a fool steeped in greed, hatred, and delusion, then this person is even more foolish.

If their most revered teacher is a great sage free from greed, hatred, and delusion, then the disciple has the potential to be wise.

有一句古語是這樣的：

知者知知者，知者知不知者，

不知者不知知者，不知者不知不知者

知者是知道四聖諦者，通達四聖諦者。他們是阿羅漢。

阿羅漢的心完全了知這個世間是苦的，因此把他們完全放下，斬斷一切煩惱。

由於他們已經經歷過初果，二果，三果和阿羅漢的階段，因此他們對各個階位的聖者都非常認識。

透過交談交流，一聽就知道對方是阿羅漢了。

如果問到阿羅漢程度的問題，他答不到，就不是阿羅漢了。

如果問到三果程度的問題，他答不到，就不是三果了

如果問到二果程度的問題，他答不到，就不是二果了

如果問到初果程度的問題，他答不到，就不是初果了

從凡夫到初果，他們斬斷了一些煩惱

從初果到二果，他們也斬斷了一些煩惱

從二果到三果，他們也斬斷了一些煩惱

從三果到阿羅漢，他們也斬斷了一些煩惱

隨著修行的進步，心越來越微細，越來越看到潛藏在心裡的煩惱。

對於一些細微的煩惱，一般世間的凡夫是看不見的

如果是凡夫，一定有潛藏著某些煩惱在心中。如果看不見然後說自己是一個好人，那其實是愚人。

如果看見了，感到慚愧，那還勉強算得上是比較沒有那麼愚蠢的人。

心中具有煩惱，就是愚人，因為看不清這個世間是苦這個事實，還對世間依依不捨。

心中沒有煩惱，就是真智者。

就如佛陀所說：

愚人自知愚，故而為智者；

愚人自謂智，實稱真愚夫。

要小心哦～有這樣的可能性

我們曾經得罪過的眾生，不論是人、 是神、 是鬼

有些特別小氣

通常如果是較為聰明的，他們就比較會利用業力來作弄我們、 破壞我們

有些小氣鬼就發誓：‘我要來壞你功德！！讓你不能生天！’

於是就來投生為我們的家人、 我們的愛侶、 我們身邊的人，試圖靠近我們

應該時刻保持警覺，不要疏忽大意

如果誰來到我們身邊，是讓我們的貪嗔癡不知不覺增生的話，要非常小心這個人，要遠離他

遠離不了就要以正念管好自己的心

煩惱一旦沒有節制，越增越大，最終會讓我們犯下大錯的

到頭來他們的奸計就會得逞

Be careful—there is such a possibility: The beings we have offended in the past, whether they are humans, gods, or spirits, can be particularly petty.

Usually, if they are more intelligent, they might use karma to play tricks on us or to undermine us. 

Some petty beings swear, “I will ruin your merits! I won’t let you be reborn in heaven!”

Thus, they may take rebirth as our family members, our partners, or people close to us, trying to get close to us.

We should always remain vigilant and not be careless. 

If someone comes into our lives and increases our greed, anger, or ignorance without us realizing it, we must be very cautious of that person and keep our distance.

If we can't distance ourselves, we need to manage our minds with right mindfulness. 

Once defilements are unrestrained, they will grow larger and can ultimately lead us to make serious mistakes.

In the end, their schemes will succeed.

在泰國，我們很難知道眼前的美女是男還是女，要等對方開口才知道

有時就算開口了也不知道......

同樣地，我們很難單單短暫看見一個人，就說他是好人或者是怎樣怎樣。

在MN51中，有居士曾對佛陀說，人間就像是叢林，獸畜卻是明瞭開顯的。他有一次調御象。當騎著他來往瞻波城時，象已經顯現了他所有的歪曲、詐欺了。 相反地，他的僕人們，行為、語言是一套，心又是另一套。佛陀聽後也認可了

佛陀說，

有智慧的人要長時間、 一起相處才會知道對方的戒好不好，會不會破戒啊等等

有智慧的人要長時間、 透過對方與別人的對談，才會知道對方是否清淨，會不會前後不一，和不同人說不同的話等等

有智慧的人要長時間、 透過觀察對方遇到災難時會不會悲傷，才會知道對方是否剛毅

有智慧的人要長時間、 和他說話才會知道他是否有智慧：他的想法是怎樣呢？有沒有在說佛法呢？有沒有能力解釋佛法呢？ （AN4.192)

In Thailand, it's often difficult to tell whether a beautiful girl is male or female; we have to wait for them to speak to find out.

Sometimes, even when they do speak, we still can’t tell...

Similarly, it’s hard to look at someone briefly and determine if they are a good person or not. In MN 51, a layperson once told the Buddha that the world of human beings is like a jungle, while animals are straightforward and clear. He had trained an elephant, and while riding it to the city of Sāvatthī, the elephant revealed all its distortions and deceit. In contrast, his servants behaved one way, spoke in another, and their hearts were yet different. The Buddha acknowledged this.

The Buddha said:
A wise person needs to spend a long time together to know whether someone observes their precepts well

A wise person needs to engage in conversations with others  for a long time, to know whether they are pure: whether they are inconsistent, and whether they say different things to different people.

A wise person needs to observe for a long time how someone reacts during disasters , whether they experience emotional breakdown to know whether they are steadfast.

A wise person needs to talk with someone for a long time to determine if they are wise: What are their thoughts? Are they speaking the Dharma? Do they have the ability to explain the Dharma? (AN 4.192)

一般人的修行是無法進步的

因為我們太喜歡偽裝了

在外面和在家中根本就是兩個人來的

假如去大師父的廟裡出家，受大師父的訓練；根本就不堪一擊

任意指出我們任一樣缺點來開刀，我們已經很不爽了

大師父任意拆穿我們任一樣偽裝來開刀，我們已經要發脾氣了

自己的偽裝和缺點被人說出就不好。趁還未被發現前就把自己的劣根性和貪嗔癡連根拔起吧！

The practice of ordinary people usually cannot progress 

because we enjoy disguising ourselves too much. 

We are fundamentally two different people, one outside and one at home.

If we go to a great master’s temple to ordain and receive training from him, we are truly vulnerable. 

If the master points out any of our flaws, we already feel displeased. 

If the master exposes any of our disguises, we are ready to get angry.

It’s uncomfortable to have our disguises and flaws revealed. Before we are discovered, we should uproot our inherent weaknesses and inner greed, hatred, and delusion!

一個人對他人的詆毀和控訴，很多時候都是自己內心的反射

一般世間凡夫尤其是是這樣

例如一個人批評別人有私心，有很多時候自己也有很強烈的私心

一個人批評別人說是非，有很多時候自己甚至說是非說得比那個人更厲害

一個人批評別人表現自己，有很多時候自己比任何人更加表現自己

一個人批評別人表現得很懂東西，有很多時候自己表現得比任何人更懂東西

一個人批評別人覺得知得比自己多，不虛心；有很多時候自己也是覺得自己知得比人多，比人好

為什麼會這樣？ 因為他們控訴的那件事情，很多時候本身就是自己執著的那樣東西。當別人也這樣做時，就會妒忌別人，說別人是非

世間的人都是這樣的....

所以當我們要論說別人的時候，要留意一下自己是否也一樣有那樣過失。通常都有的.....然後就會引人詬病 

A person's slander and accusations against others are often reflections of their own inner mind. 

This is especially true for ordinary beings in the world.

For example:

• When someone criticizes others for being selfish, they often have strong selfishness themselves.

• When a person points out that others gossip, they may be gossiping even more than the person they criticize.

• When someone accuses others of showing off; often, they display their own self-importance even more than anyone else.

• When a person accuses that others act like they know much , they themselves also usually present themselves as more knowledgeable than anyone else 

• When someone accuses others of lacking humility, they themselves often lack humiliy also .

Why does this happen? Because the issues they accuse others of are often the very things they are attached to themselves. When others behave similarly, feelings of jealousy arise, leading them to gossip about others.

People in the world are like this...

Therefore, when we are about to criticize others, we should check if we share those same faults. Usually, we do... and that invites criticism in return.

曾經有位泰國人和我聊天， 說起某個不太熟悉的大師父。

她問我： 那你和他說話舒服嗎？

我：舒服

她： 那就行啦!

有些智慧蘊含在裡面。

假如我們有觀察自心的習慣， 便會知道， 煩惱會在胸口的位置擴大， 然後會驅使我們說話和作出行為。

貪嗔癡很容易會在言談舉止間表露出來的。

一個人很暴躁很生氣， 我們離遠就感覺到了， 更不用說和他們聊天。

或者他都在說別人這樣不好、那樣不好， 在說是非， 言談間就感覺到妒忌、我慢和瞋心

或者他最近都在想色色的事情， 然後他所說的都會是色色的事情。

當一個人自我很大，我慢很重。我們聽他們說話都不會感到舒服， 言談間只會感覺到他在自我吹噓、自己讚自己，貶低他人。

或者說 “ 我真的很可憐” “我是全宇宙最可憐的人” 聽見也不會感到舒服。

當心中沒有煩惱， 說話所傳播的能量也是純潔的， 行為本身也是純潔的。

所以那位泰國人問我：你和他說話舒服嗎？

Some people complain about others gossiping, but they themselves are constantly gossiping. 😂

Some people criticize others for being selfish, yet they themselves have even a stronger sense of selfishness. 😂

The Buddha once lamented in a past life as Indra: "The faults of others are obvious, yet it is difficult to see one's own faults." (JaA.374)

Many times, we focus on looking outward and forget to examine ourselves.

Once we pay more attention to ourselves, we may find that our own unwholesomeness is even greater than that of others.

If we focus on eliminating our own greed, hatred, and delusion, all problems will be resolved.

有些人投訴別人說是非，但其實自己就是一直在說是非

有些人批評別人有私心，但其實自己也一樣有很強烈的私心

佛陀在過去世為帝釋天曾感嘆：‘別人的過錯顯然易見，卻難以看見自己的過錯。’（JaA.374)

有許多時我們只顧著向外看，忘了看自己

一旦多些留意自己，便會發現自己的不善甚至比人還要多

假如專注於滅除自己的貪嗔癡

所有問題都會被解決

隆波帕默曾經看過一個欄目，有人給本時代的阿羅漢進行排名。

隆波看到後忍不住大笑

隆波說：【用什麼標準來排名呢？用這些人自身的煩惱習氣來為阿羅漢排名——只能是痴人說夢、渾水摸魚。喜歡哪位出家人，就把他封為阿羅漢——這是不行的。】

如果我們是一般煩惱厚重的凡夫，基本上要知道誰修成什麼果位，是不太可能的。因為聖者的心靈水平比我們高，我們是分辨不到的。

如果聽到有人說--‘誒，我聽說有個聖者這樣這樣說。’ 那就要小心考量了，對方的說話是否符合佛陀的教導，三藏經的教導？不用認可，也不用否認

有些人自己是凡夫，沒有任何證量；但卻喜歡評定大師父：'他這樣是並未證初果的標誌。’ ‘他的教導是錯的’

我們又有什麼資格去否定或認可呢？

搞不好只會惹來一身惡業。

如果真的要評定，先讓我們自己成為了聖者、 阿羅漢比較好。

Luang Por Pramote once saw a segment where someone ranked the Arahants of this era. Upon seeing it, Luang Por couldn't help but laugh.

Luang Por said: "What standards are being used for this ranking? Ranking Arahants based on these people's own defilements—this is just foolishness and fishing in troubled waters. If you like a certain monk, you declare him an Arahant—that's not acceptable."

If we are ordinary beings burdened by defilements, it's basically unlikely for us to know who has attained what level of realization. The spiritual level of the saints is higher than ours, and we simply cannot discern it.

If we hear someone say, "Hey, I heard a saint said this or that," we should be cautious and consider whether the person's words align with the teachings of the Buddha and the Tripitaka. There's no need to accept or deny it.

Some people are ordinary common wordlings themselves, with no realizations or attainments, yet they enjoy judging great masters: "His actions are not a sign of having attained stream-entry." "His teachings are wrong."

What qualifications do we have to deny or affirm that?

Doing so might just bring about bad karma.

If we really want to evaluate, it's better to first become a saint or an Arahant ourselves.

For more about observing oneself and others:

聰明的人他們沒有看別人，

聰明的人他們是看自己，

愚癡人喜歡看別人，喜歡批評別人，不喜歡批評自己，

聰明人喜歡批評自己，不喜歡批評別人。

Phra ajhan surchat

Bro teoh translate

《Ajahn Chah won't argue with you》

If you have confidence in and trust yourself, you can feel at ease. Both when people are criticizing you, and when they are praising you, your mind remains at ease. Whatever they say about you, you remain calm and untroubled. Why can you stay so relaxed? Because you know yourself. If other people praise you when you are actually worthy of criticism, are you really going to believe what they say? No you don't simply believe what other people say, you do your own practice and judge things for yourself. When people who have no foundation in practice get praised, it puts them in a good mood. They get intoxicated with it. Likewise, when you receive criticism, you have to look inwards and reflect for yourself. It might not be true. Maybe they say you are wrong, but actually, they are mistaken and you aren't really at fault at all. If so, there's no need to get angry with them, because they aren't speaking according to the truth. On the other hand, if what they say is true and you really are wrong, then again there's no reason to be angry with them. If you can reflect in this way, you can feel completely at ease, because you are seeing everything as Dhamma, rather than blindly reacting to your opinions and preferences. This is the way I practice. It's the shortest most direct way to practice. Even if you were to come and try to argue with me about theories of the Dhamma or Abhidhamma, I wouldn't join in. Rather than argue, I would just give you reasoned reflection.

(Ajahn Chah)

《阿姜查不會和你爭論》

如果你對自己有信心和信任，你就能感到心安。

無論別人在批評你，還是讚美你，你的心都能保持平靜。

無論他們對你說什麼，你都能保持冷靜和不受困擾。

你為什麼能如此放鬆？因為你了解自己。

如果別人在你實際上應該受到批評的時候讚美你，你真的會相信他們所說的嗎？不，你不會單純相信別人的話，你會進行自己的修行，並自行判斷事情。

當那些沒有修行基礎的人受到讚美時，這會讓他們心情愉悅。他們會沉醉於此。同樣地，當你受到批評時，你必須向內看，反思自己。這可能不是事實。

也許他們說你錯了，但實際上他們搞錯了，而你根本沒有錯。如果是這樣，那就沒有必要對他們生氣，因為他們並不是根據真理在說話。另一方面，如果他們所說的是真的，而你確實是錯的，那麼同樣也沒有理由對他們生氣。如果你能這樣反思，你就能感到完全的安逸，因為你將一切視為法，而不是盲目地對自己的意見和偏好做出反應。這就是我的修行方式。這是最簡單、最直接的修行方法。即使你來試圖和我爭論有關法或阿毗達摩的理論，我也不會參與其中。我會給你提供理性的反思，而不是爭論。

（阿姜查）

"Do not doubt others more than you doubt yourself.

If you become too attached to worldly matters, you will ultimately be destroyed by sorrow."

"不要懷疑他人勝過懷疑自己。

若對世事過於執著，最終會因悲傷而毀滅。"

---Luang Pu Khao 

《The Ability to Distinguish Good People from Bad People》

The Buddha said,

An unwholesome person cannot recognize an unwholesome person.

An unwholesome person cannot recognize a wholesome person.

A wholesome person may recognize a wholesome person.

A wholesome person may recognize an unwholesome person. (AN 4.187)

Why?

Because the Buddha said that bad people are foolish, while good people are wise (MN 129).

The Buddha also said that a muddied heart does not know its own benefit or the benefit of others.

What does that indicate? At that time, the heart is foolish.

Conversely, a pure heart will know its own benefit and the benefit of others (AN 1.45).

That indicates that the heart is wise at that time.

Therefore, the worse a person's heart is, the more  greed, hatred, and delusion he has , the more lacking they are in virtue, stillness, and wisdom;  they are more foolish.

While the better a person's heart is, the less greed, hatred, and delusion he has; the more virtue, stillness and wisdom he has; the wiser he becomes.

Foolish people cannot distinguish right from wrong and naturally do not know who the true good person and the true bad person are. They may mistake good people for bad people and bad people for good people.

On the other hand, wise and intelligent people understand how to discern right from wrong, and thus know who the true good person and the true bad person are. They accurately recognize good people as good and bad people as bad.

For example, Ajahn Golf once said: "When we uphold precepts and meditate, as we become better and we are  uplifted, we will start to recognize who keeps the precepts well and who truly observes the precepts."

If a person's heart is very pure, their heart is very keen. They have purified themselves from all defilements, so they recognize all defilements. They know who has certain defilements, and they know who does not have certain defilements. Thus, their ability to distinguish good from bad is exceptional.

《分辨好人壞人的能力》

佛陀說，

不善人不可能會知道不善人

不善人不可能會知道善人

善人有可能會知道善人

善人有可能會知道不善人(AN4.187)

為什麼？

因為佛陀說，壞人就是蠢人

好人就是聰明人，有智慧的人（MN129）

佛陀也說，一顆混濁的心是不會知道自己的利益，別人的利益的

那表示什麼？那時心是愚蠢的

反之，一顆清淨的心，將會知道自己的利益，他人的利益（AN1.45）

那表示那時心是聰明有智慧的

因此，當一個人的心越壞，越多貪嗔癡，越沒有戒定慧；他就越蠢

當一個人的心越好，越少貪嗔癡，越多戒定慧；他就越聰明有智慧

蠢人是非黑白也分不清，自然不知道誰是真正的好人，真正的壞人了。他們會把好人當成壞人，壞人當成好人

而聰明有智慧的人懂得分是非黑白，自然知道誰是真正的好人，真正的壞人了。好人他們如實知道是好人，壞人他們如實知道是壞人

例如Ajahn Golf 曾說：【當我們有持戒，有禪修的時候，我們越來越好，內心越來越提升的時候，我們就會開始認識到誰有持好戒，誰是有持到戒律。】

如果一個人的心非常清淨，他的心是很敏銳的。他從一切煩惱中淨化過來，所以他認識一切煩惱。誰人有什麼煩惱，他知道；誰人沒有什麼煩惱，他也知道。所以他分辨好壞的能力是超群的。

《佛教的‘面相學’》

面相的真實性存在嗎？ 存在～

在DN30中，佛陀就提到自己和轉輪王的32偉人相，各代表著人生會有什麼樣的福報顯現。僅僅提到這32相

但我們是誰？反正不會有就是了（笑）所以沒有什麼實用性

現在這裡分享真正有用的‘面相學’ ，專門能夠讓我們分辨出一個人修行修得好不好的。

隆波帕默曾說：【隆波的眼神是很快的，隆波看到這張照片，就知道——

心並沒有禪定，僅僅只是擺個姿勢欺騙他人，稱自己有禪定。】

為什麼隆波帕默能這麼厲害知道？ 隆波能夠知曉別人內心的能力，這個人人都知道了。但有時他會避開而說：‘這不是什麼他心通，有時看面就知道了’

為什麼看面會知道？

Por Khao Wanchart yimme (白父) 曾說：【如果那個人修是爲了放的話，看他的臉，他會精神飽滿、會微笑出來。不是一些人有精神問題，而是他很鬆、很舒服

……

所以你去觀察這兩類情況，越捨、越放的人，修行爲了捨、爲了放，這些人會比較輕、臉色也會比較好】

修行好的人，都有一個特徵，就是面色會明淨乾淨。 好像佛陀常常被普通人讚說他‘諸根明淨,膚色清淨’ （AN3.64,MN26）

有一次，佛陀見舍利佛尊者感官（或者說面色）那麽明亮、膚色那麽清净，便問他多住在怎麽樣的住處？

啊，原來舍利佛尊者剛進入完空住處 （義註說是以無我角度進入的阿羅漢果定）(MN151)

佛陀時代的帕辜那尊者臨死時面色很明淨，那些人便好奇為什麼會這樣？

佛陀便反問尊者帕辜那怎會諸根不明淨呢?他已經成為三果聖者了(AN6.56)

又有一次,舍利弗尊者問阿那律尊者: 你的諸根明淨，臉色清淨、皎潔，現在你多以什麼住處住呢？

尊者便答原來是安住於四念住當中（SN52.9）

也曾有天神問佛陀為什麼那些住在林野的比丘們面色那麼明淨呢？

佛陀便回答說，他們：

不悲嘆過去、不渴望未來

透過現在的而滋養，因此容色明净

渴望未來，悲嘆過去

愚人枯萎，就如綠蘆葦被切割（SN1.10）

所以我們可以看到，一個真正修得好的人，會容光煥發，精神飽滿，容易笑出來。相反，假如煩惱厚重，就會如隆波間夏所說：‘這個自我比肚子痛更大壓力。我們修行佛法弄到面好像你有肚子痛那樣’

因此，有時看面就知道了！但看別人就不太好，看自己的面，或者多多看看自己的心會更好（笑）

"The 'Physiognomy' of Buddhism"

Does the reality of physiognomy exist? Yes, it does.

In DN30, the Buddha mentions the 32 marks of a great man that he shares with the Wheel-Turning King, each representing the good things one will manifest in life. But the buddha only mentions these 32 marks, not any more.

But who are we? In any case, we won't have them, right? (laugh), so there's not much practicality in that.

Now, I will share the truly useful 'physiognomy' that can help us discern how well a person has cultivated their practice.

Luang Por Pramote once said: "Luang Por's gaze is quick; when I sees this photo, I know—

the mind is not in stillness; it’s merely posing to deceive others, claiming to be in meditation."

How does Luang Por Pramote know this so well? His ability to understand others' inner thoughts is known to everyone. But sometimes he will avoid trouble and says, "This isn’t some kind of telepathy; sometimes you can tell just by looking at the face."

Why can Luang Por know by looking at the face?

Por Khao Wanchart Yimme once said: "If a person practices to let go, look at their face—they will be energetic and smiling. It's not that some have mental issues; rather, they are relaxed and comfortable.

...

So you observe these two types of situations: the more one lets go and the more one practices for the sake of letting go, these people tend to look lighter and have better complexions."

Those who practice well share a common trait: their faces are bright and clean. It’s like how the Buddha is often praised by ordinary people for having 'pure sense faculties and a clear complexion' (AN3.64, MN26).

Once, when the Buddha saw Ven. Sariputta's complexion being so bright and clear, he asked him what kind of dwelling he resided in.

Ah, it turns out Ven. Sariputta had just entered a dwelling of emptiness (interpreted as entering the jhana of fruit of Arahantship  with the perspective of non-self) (MN151).

In the Buddha's time, Ven. Pakkuna had a very clear complexion at the moment of his death, prompting curiosity among others about why this was so.

The Buddha then asked how Ven. Pakkuna could not have pure sense faculties ? since he had already become a non-returner (AN6.56).

Another time, Ven. Sariputta asked Ven. Anuruddha: "Your sense faculties are pure, your complexion is clear and radiant; which dwelling do you now reside in?"

Ven. Anuruddha replied that he was dwelling in the Four Foundations of Mindfulness (SN52.9).

There was also a celestial being who asked the Buddha why those monks residing in the wilderness had such clear complexions.

The Buddha replied that they do not lament the past nor crave the future; they nourish themselves through the present, thus their appearance is clear.

Craving the future and lamenting the past leads the foolish to wither, just like green reeds being cut (SN1.10).

So we can see that a truly well-practiced person has face that radiates with vitality, is energetic, and easily smiles. Conversely, if one is weighed down by worries, as Luang Por Ganha said, "This self is more stressful than a stomachache. Practicing Dhamma with a face that looks like you have a stomach ache."

Therefore, sometimes you can tell just by looking at the face! But it's not good to look at others; it’s better to observe our own face or to look more at our own mind (laugh).

佛陀在AN6.44 中說，這個世間有六種人。大家看看自己是哪一種？

第一種人，他們是柔和的，有著良好的德行，捨棄惡行，周圍的人都喜歡和他一起住。但是，他並沒有聽聞佛法，沒有修習止觀。

這種人可能是看到不善法的過患，例如自大，吝嗇，妒忌，生氣，貪婪等等會帶來不好的名譽，或者單純覺得這些煩惱讓自己很難看，或者一直的慣性都是這種好的性格，所以他們有良好的德行。

第二種人，他們也是柔和的，有著良好的德行，捨棄惡行，周圍的人都喜歡和他一起住。但他們有聽聞佛法，也有修行，修習止觀。

這種人有這樣的性格，有部分也是上述的原因，另一部分的原因就是他們透過止禪和觀禪淨化自己的心，削減了自己的煩惱。他們的清淨是自然流露的

第三種人，他們憤怒、傲慢，時時生起貪。但他們沒有修行聞法。

這個傲慢就是我慢，覺得自己很重要，就是這個‘我’，‘自我’。 一有這個自我就會把可意的東西拉來給自己，這是貪。

當遇到不可意的東西，就會推開，這是嗔。

所以這三種煩惱是連在一起的。

我們有多麼自我，就有多麼的貪婪

我們有多麼貪婪，就有多憤怒或玻璃心。

第四種人，他們憤怒、傲慢，時時生起貪。他們卻有修行聞法

是可以的，一個有修行的人不代表他是阿羅漢，他只不過是意識到‘這是不好’ ，然後努力透過止觀的修行削減它們，但他們依然可以顯現為很多煩惱，有時控制不到自己，沒有正念。有些人意識不到這樣有問題，這是煩惱，但依然有修習正念，止觀。有許多修行人也是這樣的。

第五種人，他們憤怒、傲慢，時時說話，交談。他們沒有修行聞法。

他們也和第三種人一樣，只不過他們的執著顯現為喜歡發表，喜歡表達意見，心的散亂。不說話的話不安樂，想剎也剎不停

第六種人，他們憤怒、傲慢，時時說話，交談。他們有修行聞法。

也和第四種人一樣，他意識到‘這是不好’ ，然後努力透過止觀的修行削減它們，但他們依然可以顯現為很多煩惱，有時控制不到自己，沒有正念。有些人意識不到這樣有問題，這是煩惱，但依然有修習正念，止觀。有許多修行人也是這樣的。

​佛陀說，除了佛陀以外，誰知道第一第二；第三第四；第五第六種人的分別呢？

曾有一位精神科教授分享：

有時病人來看病，他接二連三遭到別人的排擠，厭惡。

一個是這樣

兩個是這樣

三個也是這樣

精神科教授說，一兩個這樣的話或許不需要太在意，當三個也是這樣的話，你就要反省一下自己是否有問題了

他說，有些病人對自己沒有信心，也對別人沒有信心。進入群體的時候很有防備心，黑口黑面。大家會主動走過來和他聊天嗎？不是別人刻意要排擠他，而是他自己造成的局面。

有些人專橫霸道，進入群體的時候一定要別人聽從他的意思，有他說沒有別人說。假如別人不聽，他就會發脾氣。於是去到哪一個群體也不會受人歡迎

有些人喜歡說別人是非，這個人不好那個人不好。於是去到哪個團體，別人都怕了他，厭惡他。

佛陀在MN61中教導羅喉羅，他的兒子，說，我們應該觀察再觀察後，才應該做出行為，說話，或思考。怎樣觀察呢？

1.       這會不會傷害自己？（會否讓自己生起不好的名譽？被智者指責？良心受到責備？）

2.       會不會傷害別人？

3.       會不會傷害雙方？

4.       會生起苦的果報嗎？

如果違反了以上四項，便應該竭盡所能不做、捨棄這些行為，說話和思想。

假如做了不善的行為和說了不善的語言，就應該向別人懺悔，在未來自制。

假如沒有違反到以上四項，自己具備善法，則應該在日夜喜悅地繼續學習培育善法。

假如想了不好的東西呢？就應該對它厭惡，在未來自制。

佛陀說，過去、現在、未來净化身口意業的人，他們全都像這樣一再觀察而净化的。

假如我們這樣反思後認為自己對，但整個世界的人都說我們錯呢？

問Ajahn Golf ， Lunag ta siri ,Ajahn Suchart, Ajahn Anan ,隆波帕默；或者如他們的人

假如他們說沒有問題，那就不用擔心囖。