我們都樂於有
有智慧的人卻樂於無
為什麼？有甚麼，就煩什麼
當擁有後，我們必然要照料他、守護他
付出精力、時間
又害怕失去
失去後又痛苦
無論我們把什麼當成是“我的”，那樣東西就為我們添加壓力
如果我們心中什麼都沒有，就什麼壓力都沒有
既輕鬆，又喜悅
所以那些能夠捨棄一切而出家的人，確實是人類中的精英份子
We all delight in having,
But the wise delight in having nothing.
Why? Because whatever we have, we worry about it.
Once we possess something, we inevitably have to care for it, guard it,
Expend energy and time,
And fear losing it.
And when we lose it, we suffer.
Whatever we consider "mine," that thing adds pressure to our mind.
If we hold nothing in our hearts, there is no pressure—
Only ease and joy.
Thus, those who can renounce everything and become monastics
Are truly the finest among humanity.
以前在香港，年輕人喜歡罵中老年人做廢老
中老年人喜歡罵年輕人做蟑螂
這樣罵不聰明
業力就是，我們罵什麼就變什麼
年輕人很快就會變老人家，當惡業成熟，就會變廢老
老人家很快就會死去，當惡業成熟，就會投生成為蟑螂
如果我們祝福別人做傑出老人呢，當善業成熟，我們就會變傑出老人
如果我們祝福別人做張良呢，當善業成熟，我們就會變得像張良一樣出色
In Hong Kong, young people used to call the elderly "useless old folks,"
while the elderly would call young people "cockroaches." (Zhang Lang in chinese)
Such name-calling isn't wise
Karma works this way: we become what we insult.
Young people will soon grow old—when their bad karma ripens, they'll become "useless old folks."
The elderly will soon pass away—when their bad karma ripens, they'll be reborn as cockroaches.
But if we bless others to become outstanding elders, when our good karma ripens, we'll become outstanding elders ourselves.
If we bless others to become Zhang Liang, when our good karma ripens, we'll become as exceptional as him
*(Zhang Liang was a brilliant strategist and statesman in ancient China, revered for his wisdom and virtue.)*
許多年前，許多香港人喜歡歧視中國內地人，說他們沒文化、 沒修養
這個業造下了，一直埋伏
當許多香港人移民到英國等地，就風水輪流轉了，反過來被英國人歧視了。
英國人覺得白人是最上的，其他膚色的人都是低等人
這個業造下了，一直埋伏
過了不久，他們也在家庭中、 工場上、 社會上遭受到不同程度的歧視....
噢～這就是業力，但沒人察覺到....
Many years ago, many people in Hong Kong liked to discriminate against mainland Chinese, saying they were uncultured and lacking refinement. This karma was created and planted.
When many Hong Kong people emigrated to the UK and other places, the tables turned, and they were discriminated against by the British. The British believed that white people were superior, while others with different skin colors were seen as inferior. This karma was created and planted.
Before long, they also faced various degrees of discrimination in their families, workplaces, and society...
Oh—this is karma, but no one notices...
《社會和寺院裡的問題》
不管是世俗人還是寺廟裡的和尚，都喜歡拉幫結派，事實上他們都是凡夫，一定是這樣的，儘管如此表現得令人討厭，這種人是不能成為社群的領袖的。
例如像那些雖然是寺廟統領僧眾的主事人，卻屬於某一陣營，不是真正的領袖，這樣導致了分裂和內訌而導致工作失敗。
如果主事人在寺廟中屬於不同的陣營，那麼工作就會停滯不前。寺廟中的小僧也應該避免這種情況，不應該分裂為不同的陣營。
人們應該互相關愛，重要的是必須建立在公義的基礎上，錯了就是錯，對了就是對，不要扭曲是非，不要因為不滿意而採取壞行為.
個人的事情應該放下，寺廟的事務要共同合作解決，內心如何是內心的事情，表露在外面要彼此懷有慈悲，彼此尊敬，彼此鼓勵，使一切都足夠好。
任何事物都可以教導我們，這是真的，例如遇到生氣的人發怒罵我們，我們不喜歡這樣，那就不要模仿
好心的人我們喜歡，因此可以去學著做好的事情....
看到行為或言語，如果我們認為那是不好的，而且結果會帶來真正的痛苦，我們就不要去追求；如果我們認為那是好的，而且結果會帶來快樂，我們就去追求。
別人做了令我們喜歡的事，產生快樂，但我們不去效仿，
或別人做了我們不喜歡的事，我們去批評，而批評的同時自己也這樣做，這些都是沒有用的。
某僧人總是去批評寺廟的學生，說寺廟的僧侶不好，經常欺負人.
一隻頭部腐爛的狗，有蛆在痛處蠕動，躺在一個地方，它不明白為什麼不舒服，因為它頭上的傷口很癢，但它認為是那個地方導致不舒服，所以它站起來，搖擺著頭，跑到另一個地方躺下，但還是很癢，它又認為那裡不好，又站起來，搖擺著頭，移動到另一個地方，不斷地這樣，沒有盡頭。
它認為哪個地方都不好，躺在哪裡都不舒服，但不是因為地方不好，而是因為頭部有蛆，所以才癢。如果治癒了頭部的傷口，不管躺在哪裡都會舒服。如果表現不好，無論身處何地都不會快樂.不是別人欺負
如果表現良好，無論在哪裡都會快樂。並不是有意冒犯任何人，這只是一種一般性的建議，如果他能做到的話，將成為令人尊敬的智者模範。
Somdet Phra Sangharaja Chao
拉达那哥欣王朝第十一任僧王
Judge翻译自泰语
《Problems in society and temples》
Whether secular people or monks in temples, they all like to form cliques; in fact, they are all ordinary beings, and this is invariably the case.
Nevertheless, they should not behave in such annoying manner; such people cannot become leaders of a community.
For example, there are those who, although they lead the monks in a temple, belong to a particular faction and thus are not true leaders.
Such instances lead to division and internal strife, resulting in failures in work.
If the leaders in the temple belong to different factions, then the work will stagnate. Young monks in the temple should also avoid such situations and should not split into different factions.
People should care for one another, and it is important to establish this on the foundation of justice—wrong is wrong, right is right. Do not distort right and wrong, and do not engage in bad behavior due to dissatisfaction.
Personal matters should be set aside; temple affairs should be cooperatively resolved. How one feels inside is a personal matter, but they should express compassion and kindness externally, respect each other, and encourage each other, ensuring everything is good enough.
Everything can be a teaching; this is true. For instance, if we encounter an angry person who curses us, and we do not like that, then we should not imitate it.
We appreciate kind-hearted people, so we can learn to do good things. ....
If we believe something is bad and that it will lead to real suffering, we should not pursue it; if we believe something is good and that it will bring happiness, we should pursue it.
If someone does something we like and brings us joy, yet we do not imitate them, or if someone does something we dislike and we criticize them, while simultaneously doing the same thing ourselves, that is useless.
A certain monk always criticizes the students in the temple, saying that the monks are bad and often bully others.
A dog with a rotting head, with maggots crawling in its painful spot, lies in one place. It does not understand why it feels uncomfortable; because its head is itchy, it thinks it is the place causing discomfort. So it stands up, shakes its head, and runs to another spot, but it still feels itchy. It thinks that spot is bad too, so it stands up, shakes its head, and moves to another place, continuously doing this without end. It believes no place is good, and it is uncomfortable no matter where it lies, but it is not because the place is bad; it is because it has maggots in its head, causing the itch.
If the wound on its head is healed, then it will feel comfortable no matter where it lies. If one does not perform well, they will not be happy wherever they are; it's not because others are bullying them. If one performs well, they will be happy no matter where they are. This is not meant to offend anyone; it is simply general advice. If one can achieve this, they will become a respected model of wisdom.
Phrachao Worawong Thee
Kromma Luang
Jinavorn Sirivaddhana
Somdet Phra Sangharaja Chao
Radhanakosin Dynasty Eleventh Monk King
Judge translated from Thai.
以往在香港，因為政見不合，
年輕人會叫年長的做‘廢老’
年長的會叫年青人做‘廢青’
其實廢不廢，從來不由別人的說話來定義
假如我們貪嗔癡厚重；那時心的質素和價值就下降貶值
假如我們貪嗔癡少，沒有貪嗔癡；那時心的質素和價值就上升高貴
這時我們不叫‘廢老’，而是叫‘傑老’
這時我們不叫‘廢青’，而是叫‘傑青’
Usually, when ribbons are mentioned, they carry political connotations.
If someone has a political stance, they tend to label themselves with ribbons of different colors
different factions
different wings.
However, these labels actually burden our hearts! They drag down our mental health.
What is behind the behavior of labeling oneself? It's conceit.
"I am this"—this elevates the self and allows ego to seep in.
Why do we label ourselves? Because we want to show that we are better than others. If this political stance is not favorable, why still label ourselves as such? (laugh)
When we label ourselves and cling to such identities, many issues arise. If someone attacks the political stance we've labeled ourselves with, we might feel angry, inferior, dissatisfied, or sad.
If someone within our colored ribbon group does something foolish, we feel shame.
Conversely, if someone from our faction does well, we may become arrogant. Arrogant people are often unwelcome.
Thus, the pain of pride and inferiority mixes within us, weighing down our hearts and creating burdens.
But once we remove the different colors from our hearts, we feel immediately at ease.
Why? Because we no longer bear the weight of colors,
the burden of those who share the same color,
or the reputation associated with that color.
Our spirit becomes remarkably healthy.
通常如果講起絲帶，都帶有政治意味
如果有政治立場，都喜歡把自己標籤為不同顏色的絲帶
不同派
不同翼
但這些其實對我們的心造成負擔啊！是在拖低我們的精神健康。
把自己標籤的行為背後是什麼煩惱？就是我慢
‘我是這個’ --把自己抬起，讓自我感滲入
為什麼會標籤自己？因為想顯示自己比人好
如果這個政治立場不好，為什麼還會標籤自己是這個？（笑）
一這樣標籤自己，有這樣的執著，就有很多過患
如果有人攻擊自己所標籤自己的政治立場，就會生氣、自卑、不滿、傷心
自己絲帶顏色的人做了些傻事，也會感到很自卑羞恥
如果自己派系的人做得好，又會自大。而自大的人是不受歡迎的
所以滲雜了自大與自卑的痛苦在裡面
讓心沉重，生起負擔
但一旦把不同的顏色從心中鏟走
心立即輕鬆了
為什麼？因為不用背負著顏色，不用背負著擁有相同顏色的所有人，不用背負著這個顏色的名譽
精神立即變得很健康
《團體和社會中的敵意》
佛教團體本是心靈質素比人好的團體；但事實上有時比社會裡的團體還要差。
我們會互相吵架，互相敵對，互相傷害。
為什麼會這樣？
佛陀說，那是因為妒忌和吝嗇（DN21）
妒忌就是厭惡別人的好和幸福
吝嗇就是不希望對方和自己的擁有物有任何關係，排斥與對方分享，不想對方靠近
佛教團體和僧團裡，生起麻煩和敵對通常都是這兩個煩惱。
有時有外來的僧人來到一間寺院，其他沒有控制住自心的僧人會覺得他搶了自己的名聲、 供養、 尊重；於是厭惡他們的幸福--這是妒忌。不肯和他們分享自己的住處、追隨者、供養和利益、稱讚，不肯分享自己學得的佛法（AN5.115)；排斥厭惡他們，這是吝嗇。於是就會搞許多小動作，想要弄走對方。
在家人的佛教團體、 寺院裡，也是如此。覺得別人搶了自己的功德，或者厭惡別人比自己好，做功德做得比自己多--這是妒忌。不能忍受別人參與自己所做的功德--這是吝嗇。
在社會裡也是這樣。厭惡別人、 其他族群的昌盛--這是妒忌。 不能忍受別人分享自己的利益--這是吝嗇。
一旦被這兩種煩惱所纏繞；就會造成撕裂。會有什麼表現？會分化離間一個僧團、 團體、 社會。‘他這樣不好，那樣不好’，說是非以挑起仇恨和惡意，拉群結黨尋找支持者，意圖鏟走對方。這是蠢人的表現，因為傷害別人的同時，也在傷害自己，為自己帶來許多的是非、 麻煩、 厭惡、 惡業。
如果其他人被他煽動到，他們就是蠢人的手下和兵仔；帶頭的人就是他們的主人和老大。
因此如果要解決團體和社會中的分裂，很多時候只需要解決這兩種煩惱。尤其是一眾蠢人的主人，瓦解他的愚蠢。
"Hostility in Groups and Society"
Buddhist communities are supposed to be groups with better spiritual qualities than others; yet, in reality, they can sometimes be worse than societal groups.
We argue with one another, having malice towards each other, and cause harm to each other.
Why does this happen? The Buddha said it is due to jealousy and stinginess (DN21).
Jealousy is the aversion to the goodness and happiness of others. Stinginess is the unwillingness to share one's possessions with others, rejecting any connection of others with one's resources.
In Buddhist communities and monastic groups, troubles and hostility usually arise from these two defilements. Sometimes, when an outsider monk arrives at a temple, other monks who have not controlled their minds may feel that he has taken away their reputation, offerings, and respect; thus, they resent his blessings—this is jealousy. They refuse to share their living space, followers, offerings, and benefits, and are unwilling to share the Dharma they have learned (AN5.115); they reject and resent him, which is stinginess. Consequently, they engage in petty actions to try to drive him away.
The same is true in lay Buddhist groups and temples. There are feelings of having one's merits usurped, or resenting others for being better or doing more merits than oneself—this is jealousy. They cannot tolerate others participating in the merits they perform—this is stinginess.
In society, it is the same. Resenting the prosperity of others or different groups—this is jealousy. Not being able to tolerate others sharing in one's benefits—this is stinginess.
Once entangled by these two defilements, it leads to division. What are the manifestations? There will be divisions within a monastic community, group, or society. "He is bad at this, he is bad at that," gossiping to incite hatred and malice, forming cliques to seek supporters with the intention of driving out the other. This is the behavior of fools because in harming others, they also harm themselves, bringing upon themselves much trouble, resentment, and bad karma.
If others are incited by them, they become the fools' subordinates and lackeys; the instigator is their boss.
Therefore, to resolve the divisions within groups and society, often it is sufficient to address these two defilements. Particularly, to dismantle the foolishness of the boss of the fools.
These days, news often spreads about monks doing this or that improper thing, followed by people pressuring them to disrobe.
That means they are more impressive than the Buddha himself.
Actually, their actions did not reach the level that necessitates disrobing.
Arbitrarily forcing them to leave the monastic life based on our own whims creates heavy bad karma for ourselves. Their mistakes are not that serious—they haven’t crossed that line yet.
現在經常有新聞，說出家人做這個不好的事，做那個不好的事，然後被抓著去還俗。
這個比佛陀更厲害了。他所做的並不是來到必須要還俗的階段。
我們無緣無故隨心所欲地捉著他還俗，這個是為自己造了很重的惡業。這個還未嚴重到那種程度，並沒有錯到那種程度。
— Luang Por Pramote
2024.11.17
佛陀說啊, 這個世界有四個讓人對宗教師生起信心的原因
第一種,是因為宗教師英俊好看而生起信心
第二種,是因為宗教師的聲音甜美好聽而生起信心
第三種,是因為宗教師生活粗陋簡樸 ,而生起信心
第四種,是因為宗教師的教導而生起信心.
只憑樣貌和聲音而判斷的人,被佛陀評為蠢人,他們既不看內在的德行,也不看外在的德行,而因為貪欲被帶走
至於那些有智慧的人,則既看外在,也看內在,而不會被隨便帶走 (Ref. AN4.65)
如果一個出家人生活粗陋簡樸， 例如只吃很簡單的食物，只穿很便宜的衣物，住戶外，只吃便宜的成藥；那麼的確會讓人生起信心，人人都會覺得他少欲知足，無欲無求。
然而，這並不是衡量宗教師的最重要因素。最重要是什麼？ 他心靈的品質，他所流露出來的教導。
就算一個宗教師生活粗陋簡樸，他依然可以是為了得到名譽、 得到信徒、 得到尊敬而這樣做。所以我們依然可以被騙。
就算一個宗教導師不簡樸、有許多供養、 信徒、 恭敬、 名譽；他也不一定是邪師。
舉佛陀為例。 佛陀曾說過，
如果論吃得少，有弟子只吃半杯的份量，但佛陀有時會吃滿鉢、甚至更多的食物哦
如果論穿的， 有弟子穿糞掃衣等粗陋衣服，但有時佛陀會穿在家人佈施的高級衣服哦
如果論食物， 有弟子只從事乞食，但有時佛陀會受邀請而去別人的家或餐廳用餐哦
如果論床臥，有弟子只住露地、樹下等地方，但佛陀有時住在屋中哦
如果論獨住， 有弟子只住荒地，每半個月才回僧團那裏頌戒，但有時佛陀會被僧衆、外道、國王、大臣等圍繞哦（MN77）
所以佛陀就曾經引來一些挑毛病的天神找渣😂
他們指控佛陀是騙子，為什麼說一套，卻做一套。讚揚弟子們要知足於簡單的四資具，但自己卻奢華地過活
佛陀便解釋，自己不只是說，而是能夠堅定地走在這條解脫之道上，並已經去除所有對世間的執著了。（SN1.35）
佛陀已經根斷一切自私心，所以無論想什麼，說什麼，做什麼；都是無私的去做，沒有半點私心。
所以真正決定性的因素，是心，而不是外表。
當一位修行人的心已經撲滅了一切煩惱，無論他吃什麼，穿什麼，住什麼；他都完全不會執著，都不會當作是‘我的’。享用完便立即放下。這是完全無私的表現。
就算一個人苦行，斷食、 不睡覺、 住墳場；但他仍然可以很自私。他依然可以覺得自己比任何人都優勝、 比任何人都好，囂張跋扈；想做老大或者什麼的。就算他享用最低劣的食物、 衣物、 住處、 藥物；但他依然可以執著它們，把它們當作是‘我的’ ，依然可以很飢渴，時時想著它們，心裡像被火燒的。
所以真正的衡量標準是心。
好像阿難尊者那樣，他曾被佛陀委派去王宮教導茉莉皇后和瓦思芭刹帝利女佛法。
哇，出家人入皇宮哦，坐皇家座椅哦。
但請留意，阿難尊者當時已經是初果聖者了。
現在這個世界，有多少人是聖者？ 絕大部份人僅僅只是凡夫而已....( DhpA.51-52)
還有記得佛陀時代的無比布施嗎？佛陀和500位比丘僧團一起接受了皇室和民眾最奢華的布施。僧團進入皇宮時，波斯匿王命人用優質的娑羅樹木板為五百比丘在內圈建造一個坐的天篷，其餘人則坐在外圈。命人建造五百把白傘蓋，讓五百頭大象站著拿著它們舉在五百比庫頭頂。請人建造八或十條赤金船，把它們放在天蓬中間。每兩位比庫之間坐一個研磨香的公主（剎帝利少女）。每兩位比庫之間，站一個拿扇子的給他們搧風。其餘的公主將研磨好的香拿去丟進金船裡。她們當中的一些公主拿一束青蓮花攪拌丟進金船的香，令香氣能被聞到。（DhpA.177）
是這麼的奢華啊，如果發生在現代，很可能就會被人公審。
但當佛陀沒有出聲的時候，在家人們又有什麼資格指控比丘們呢？
戒律由佛陀制定的，佛陀比我們任何人都要聰明和有智慧；在對僧俗兩者都最有裨益的情況下確立戒律。所以只要不違反戒律，比丘們並沒有過失。
比丘的戒律非常多和複雜，有許多細節。假如不去研究；根本不會了解清楚。
當我們疑似看到比丘破戒，最安全的做法是交由對方的直屬的導師，或精通律藏的長老審理。
時移世易，不同傳承的戒律也已經有所不同了。佛陀本來制定的戒律，在傳到不同地方時，也經過修改或增減。
我們很有機會因為門戶之見，在戒律方面，把自己的標準硬套到別人那裡。
假如在家人不經考證而批判公審，不僅傷害了自己，也傷害了別人，也傷害了佛教。
傷害自己是因為自己在造惡業。
傷害別人是因為帶別人一起造惡業，也傷害了無辜的僧人
傷害佛教是因為讓許多人對佛教失去信心。
"Luxurious Monks?"
The Buddha taught that there are four reasons people develop faith in religious teachers:
Because the teacher is handsome or beautiful.
Because the teacher’s voice is sweet and pleasant.
Because the teacher lives a harsh and austere life.
Because of the teacher’s teachings.
Those who judge solely based on appearance and voice are called fools by the Buddha—they neither examine inner virtue nor outer virtue, and are carried away by desire.
But the wise examine both inner and outer qualities and are not easily swayed. (Ref. AN 4.65)
If a monastic lives austerely—eating only simple food, wearing cheap robes, sleeping outdoors, taking only basic medicine—it can inspire faith. People will think, "He has few desires, is content, and free from craving."
But this is not the most important factor in judging a religious teacher. What matters most? The quality of their mind and the teachings they embody.
Even if a teacher lives austerely, they might do so for fame, followers, or respect—so we can still be deceived.
Conversely, a teacher who isn’t austere, who receives abundant offerings, devotion, and fame, isn’t necessarily a false teacher.
Take the Buddha as an example. He once said:
Food: Some disciples ate only half a bowl, but the Buddha sometimes ate a full bowl—or even more.
Robes: Some wore rag-robes, but the Buddha sometimes wore fine robes given by laypeople.
Meals: Some only begged for food, but the Buddha sometimes accepted invitations to homes or restaurants.
Lodging: Some slept under trees, or on open ground; but the Buddha sometimes stayed in buildings.
Solitude: Some lived in wilderness, returning only twice a month for recitation, but the Buddha was often surrounded by monks, ascetics, kings, and ministers. (MN 77)
This led some pickier devas to accuse the Buddha of hypocrisy! 😂
They said, "You praise simple living, yet you live luxuriously!"
The Buddha explained: I didn’t just preach—I walked the path fully, having eradicated all worldly attachments. (SN 1.35)
The Buddha had uprooted all selfishness, so whatever he thought, said, or did was completely selfless.
Thus, the decisive factor is the mind, not external appearances.
When a practitioner’s mind has extinguished all defilements, no matter what they eat, wear, or where they live, they do not cling—they use things and let go immediately. This is true selflessness.
Even if someone fasts, avoids sleep, or lives in graveyards, they can still be deeply selfish—thinking themselves superior, craving status, or clinging to their meager possessions as "mine." Their mind may still burn with hunger or crave for recognition.
【The True Standard Is the Mind】
Take Venerable Ānanda, who was sent by the Buddha to teach Queen Mallikā and the noblewoman Vāsabhā in the royal palace.*(DhpA. 51-52)*
Yes—a monk entering a palace, sitting on royal seats!
But remember: Ānanda was already a stream-enterer (sotāpanna).
In today’s world, how many are true saints? Most are just ordinary people.
And recall the "Unparalleled Almsgiving" in the Buddha’s time:
The Buddha and 500 monks accepted lavish offerings from royalty and the public.
The king had precious sal-wood platforms built for the monks.
500 white parasols were held over them by elephants.
Golden boats were placed in the pavilion, filled with incense.
Princesses ground perfume between every two monks.
And fanned them while scattering flowers into the boats. (DhpA. 177)
If this happened today, people would cancel them online!
But if the Buddha did not object, who are laypeople to accuse the monks?
The monastic rules were set by the Buddha—far wiser than any of us—for the benefit of both monastics and laypeople.
As long as monks don’t break the rules, they are not at fault.
The Vinaya is vast and intricate. Without study, no one fully understands it.
If we suspect a monk has broken a rule, the safest approach is to let their teacher or Vinaya experts judge.
Over time, different traditions have adapted the rules. What was originally set by the Buddha has been modified in different cultures.
If laypeople rush to judge based on their own understanding to precepts, they risk:
Harming themselves (creating bad karma).
Harming others (leading them into slander and hurting innocent monastics).
Harming Buddhism (causing people to lose faith).
只要一個人出家，其實已經很值得在家人尊敬了
為什麼? 我們看看啊，大部份人啊，都捨不下性愛。每隔一會兒就和伴侶行房，沒有伴侶的話就關上門手淫
但出家人是要自此以後戒絕手淫和性愛
一個在家人啊，一日三餐一餐不少，有時也會吃零食；一天下來都不知道已經多少餐了。但出家人自此便要斷絕過午不食
在家人天天都可以睡在軟綿綿的床上；但出家人只能簡陋而睡，有時睡在地板上，有時睡在硬繃繃沒有床褥的床上
在家人天天都可以聽音樂，唱歌，跳舞，看電影；但出家人卻要戒絕這些
在家人可以Gel 頭、 美髮；但出家人連頭髮都沒有
他們實在做了難做之事
因此，就算我們看見頑劣比丘；還是應該尊敬的。如果我們肯合掌頂禮，證明什麼？證明我們是真修行人，懂得捨去自己的傲慢之心
Just the act of becoming a monastic already makes one worthy of respect from laypeople.
Why? Let’s think about it—most people can’t give up sexual pleasure. They regularly engage in intimacy with their partners, and if they don’t have one, they close the door and masturbate. But monastics must abstain from both masturbation and sexual activity from that point onward.
Laypeople eat three full meals a day, sometimes even snacking in between—who knows how much they consume in a single day. But monastics must refrain from eating after noon.
Laypeople sleep every night on soft, comfortable beds, while monastics sleep simply—sometimes on the floor, sometimes on hard beds without mattresses.
Laypeople can listen to music, sing, dance, and watch movies whenever they want, but monastics must renounce all these entertainments.
Laypeople can style their hair, get haircuts, and groom themselves, but monastics don’t even have hair.
They truly undertake what is difficult.
Therefore, even if we encounter a misbehaving monk, we should still respect them. If we can bow and pay respects with folded hands, what does that prove? It proves that we are true practitioners, capable of letting go of our own pride.