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.