如果誰想立即解決俄烏戰爭、伊朗問題

非常簡單

對這五位仁兄說五取蘊的集起、滅沒、樂味、過患、出離：

五蘊是什麼？

身體、感受、認知、意志、覺知

身體是怎樣來的？ 就是從父母的精卵而來的

當我們100年內死去時，身體就滅沒了

身體為我們帶來什麼樂味？ 就是當看到好看的影像、聽到好聽的聲音、嗅到好嗅的氣味、嚐到好嚐的味道、接觸到好的所觸；然後就會為我們帶來快感

但這一切有什麼過患？就是都是無常的啊！而且我們都會因為這個身體而遭受老、病、死、愛別離、碰見不喜愛的、求不得之苦啊！

怎樣出離這個身體？ 看見它的過患然後不執著它

感受是怎樣來的？就是從感官接觸外境而生起的

感受怎樣滅沒？就是當某個感官不再接觸外境，感受就會退散

感受有什麼樂味？ 就是快樂的感受、在禪定中中捨的滿足感

但感受有什麼過患？ 就是它是無常的

怎樣可以出離感受？  看見它的過患然後不執著它

認知是怎樣來的？是條件組合而來的，當我們接觸到某些資訊後，就會生起某些界定、看法。當我們碰見某些條件時，我們也會自行記起某些記憶。

它自己生起，也會自己滅去，不斷在改變。

認知有什麼樂味？ 就是憶起能引起快樂的一些記憶

但認知有什麼過患？ 就是它是無常的，抓不住的

怎樣可以出離認知？  看見它的過患然後不執著它

意志，或者說我們的思想念頭和情緒，它們整天都在自行生起，自行滅去

意志有什麼樂味？ 就是能生起帶來快樂的一些想法

但意志有什麼過患？ 就是它是無常的，抓不住的

怎樣可以出離意志？  看見它的過患然後不執著它

覺知是怎樣生起的？

就是當眼睛看到影像，我們會生起眼識

當耳朵聽到聲音，我們會生起耳識

當鼻子嗅到氣味，我們會生起鼻識

當舌頭嚐到味道，我們會生起舌識

當身體接觸到所觸時，我們會生起身識

當心接觸到目標時，我們會生起意識

當它們履行了自己的職責時，它們就會滅去，整日不斷生滅。

覺知有什麼樂味？ 就是可以覺知到我們喜歡的東西

覺知有什麼過患？ 就是會覺知到我們不喜歡的東西，而且它們是無常的

怎樣可以出離覺知？就是 看見它的過患然後不執著它

請這五位仁兄好好地思維以上的道理

如果他們能夠如實地知道以上的內容

他就被佛陀稱為入流者、不墮惡道者、確定者、未來肯定會得到正覺（證悟涅槃）（SN22.109）

入流者是不會破五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒吸毒）的（SN55.1， SNA55.1）

當國家領導人們不殺生，戰爭將會立即終止

If anyone wants to immediately resolve the Russia-Ukraine war and the Iran issue, it is very simple.

Speak to these five gentlemen about the arising, cessation, gratification (taste), danger (drawback), and escape (renunciation) of the five aggregates:

What are the five aggregates?

Body, feeling, perception, volition (mental formations), and consciousness.

How does the body arise? It comes from the sperm and egg of the parents.

When we die within 100 years, the body ceases.

What gratification does the body bring us? When we see beautiful forms, hear pleasant sounds, smell fragrant odors, taste delicious flavors, or touch agreeable objects, it brings us pleasure.

But what is the danger? Everything is impermanent! Moreover, because of this body, we all suffer from aging, illness, death, separation from what we love, encountering what we dislike, and not getting what we desire.

How to escape from the body? See its dangers and not cling to it.

How do feelings arise? They arise from the contact between the senses and external objects.

How do feelings cease? When a particular sense no longer contacts its object, the feeling fades away.

What gratification do feelings bring? Pleasant feelings and the sense of satisfaction from equanimity in meditation.

But what is the danger of feelings? They are impermanent.

How can one escape from feelings? See their dangers and not cling to them.

How does perception arise? It arises from the combination of conditions. When we encounter certain information, certain definitions and views arise. When we meet certain conditions, we also spontaneously recall certain memories.

It arises on its own and ceases on its own, constantly changing.

What gratification does perception bring? Recalling memories that can bring happiness.

But what is the danger of perception? It is impermanent and cannot be grasped.

How can one escape from perception? See its dangers and not cling to it.

Volition, or our thoughts, ideas, and emotions, arise and cease by themselves all day long.

What gratification does volition bring? Thoughts that can bring happiness.

But what is the danger of volition? It is impermanent and cannot be grasped.

How can one escape from volition? See its dangers and not cling to it.

How does consciousness arise?

When the eyes see forms, eye-consciousness arises.

When the ears hear sounds, ear-consciousness arises.

When the nose smells odors, nose-consciousness arises.

When the tongue tastes flavors, tongue-consciousness arises.

When the body touches tangible objects, body-consciousness arises.

When the mind contacts mental objects, mind-consciousness arises.

When they have performed their duties, they cease — constantly arising and ceasing throughout the day.

What gratification does consciousness bring? Being able to be aware of things we like.

What is the danger of consciousness? It makes us aware of things we dislike, and it is impermanent.

How can one escape from consciousness? See its dangers and not cling to it.

Please ask these five gentlemen to carefully contemplate the above principles.

If they can truly know and see the above content as it really is,

they will be called by the Buddha a Stream-Enterer, one who does not fall into the lower realms, one who is fixed in destiny, and one who is bound to attain perfect enlightenment (realize Nibbāna) (SN22.109).

A Stream-Enterer will not break the five precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) (SN55.1, SNA55.1).

When national leaders do not kill, war will immediately cease.

我們對任何同修都要尊重、有禮貌、不以任何邪惡的動機相對

為什麼？

在本生經記載，在無佛時代，有一任的帝釋天為了剷除潛在的繼位者；便指令天女去誘惑他性交。

當時天女很害怕，因為她說，有許多冒犯仙人的人，都墮入地獄，然後永遠沉溺愚痴的輪迴，單單想一想都讓自己害怕。

但因為帝釋天指令，所以唯有硬著頭皮去干。

後來成功後，帝釋天要賞賜天女。天女便請求帝釋天，不要再叫她去誘惑仙人了。（JaA.523）

之所以天女怕冒犯仙人，是因為佛陀說，單單對一位離欲樂的外道作布施，已經有萬億倍的果報了。

我們對一位修習禪定、遠離欲樂的外道造惡業，那個惡業已經是非常非常大了。

而在佛教裡，我們可以找到已進入體證入流的道路者 、入流者、已進入體證二果的道路者、二果聖者、已進入體證三果的道路者、三果聖者、已進入體證阿羅漢果的道路者、阿羅漢聖者。

佛陀說，單單只是布施給已進入體證入流的道路者，已經有無量倍的果報了。

什麼是已進入體證入流的道路者呢？ 義注解釋，一位已經三皈依的在家人，已經算了。

如果是一位入流者，我們對他們造業，那個果報更加更加大。

誰是入流者呢？

雖然道果還未在他們心中生起，但只要他們對三寶有不壞的信心，而且具備慷慨布施或五戒清淨其中一個特質，他們已經屬於入流者了（SN55.6，AN5.179）

更不用說那些真的在心中生起了道果的初果聖者、二果聖者、三果聖者。

在家人是可以成為三果聖者的！

而出家人？甚至可以是阿羅漢的！

因此，來到佛教，要非常小心謹慎，對誰都要尊重、有禮貌、保持善意。

那些無佛時代的天神已經那麼怕冒犯仙人、而要墮入地獄了，如果我們對佛教同修們沒有慚愧之心，那麼我們就欠缺智慧了

We must respect every fellow practitioner, be courteous, and harbor no malicious intentions toward them. 

Why? 

The *Jātaka* records that in an era without a Buddha, there was a Sakka (king of the devas) who, in order to eliminate a potential successor, ordered a celestial maiden to seduce him into sexual intercourse. 

At that time, the celestial maiden was terrified. She said that many who had offended ascetics had fallen into hell and were forever trapped in the cycle of delusional samsara. Even the thought of it filled her with fear. 

But because Sakka had given the order, she had no choice but to proceed with great reluctance. 

Afterward, when Sakka wanted to reward her, the celestial maiden begged him never to command her to seduce an ascetic again. (JaA.523) 

The reason the celestial maiden feared offending ascetics is that the Buddha taught that even offering alms to an ascetic who has renounced sensual pleasures yields immeasurable merits. 

If we commit unwholesome actions toward an ascetic who practices meditation and renounces sensual pleasures, the resulting bad karma is immense. 

Within Buddhism, we can find those who have entered the path to stream-entry (*sotāpatti-magga*), stream-enterers (*sotāpanna*), those on the path to once-returning (*sakadāgāmi-magga*), once-returners (*sakadāgāmi*), those on the path to non-returning (*anāgāmi-magga*), non-returners (*anāgāmi*), those on the path to arahantship (*arahatta-magga*), and arahants. 

The Buddha said that even offering alms to one who has entered the path to stream-entry brings immeasurable times of rewards. 

Who is considered to have entered the path to stream-entry? According to the commentary, a layperson who has taken the Three Refuges already qualifies. 

If the person is a stream-enterer, the karmic consequences of our actions toward them are even greater. 

Who is a stream-enterer? 

Even if the noble path and fruit have not yet arisen in their minds, as long as they possess unshakable faith in the Triple Gem and embody either the quality of generous giving or the purity of the Five Precepts, they are considered stream-enterers (SN 55.6, AN 5.179). 

This is even more true for those who have genuinely realized the noble path and fruit as stream-enterers, once-returners, or non-returners. 

Lay practitioners can attain the stage of non-returners! 

And monastics? They can even become arahants! 

Therefore, within the Buddhist community, we must be extremely cautious, respectful, courteous, and maintain goodwill toward everyone. 

If even celestial beings in non-Buddhist eras feared offending ascetics and feared falling into hell, it would be unwise for us to lack a sense of shame and caution toward our fellow Buddhist practitioners. 

我們常常向父母投訴：你窮就不是生BB啦！

對嗎？

投什麼訴！😂

如果我們的福報真的是好的，就不會投生到這裡啦，而是會投生到首富家中啦😂

我們會投生到這裡，是應該的

業力只是在給予我們相應的東西而已

如果我們埋怨父母、對父母沒禮貌、不尊重父母，那麼....這個惡業會導致這生未來的日子更差

然後下輩子比現在更差😂

但如果現在我們肯尊重父母、孝敬父母、贍養父母、不頂撞父母；那麼未來就改變了....

We often complain to our parents: "If you're poor, then don't have children!" 

Right? 

What is there to complain about! 😂 

If our karma were truly good, we wouldn't have been born into this family—we would have been born into the home of the wealthiest person instead 😂. 

That we were born here is exactly as it should be. 

Karma is simply giving us what corresponds to us.

If we blame our parents, are impolite to them, or disrespect them, then... this bad karma will cause our future in this life to become even worse, 

and our next life will be even worse than the present one 😂.

But if now we are willing to respect our parents, honor them, support them, and not talk back to them, then the future will change....

所謂‘律己以嚴，待人以寬’

修行人對其他人，就寬容些😂

為什麼？

佛陀曾說：‘人類中只有少數能抵達彼岸，而其餘的人都奔波於此岸’(Dhp.85)

彼岸是什麼？涅槃

此岸是什麼？ 輪迴~

涅槃是完全空掉貪嗔癡

只要還有一絲煩惱，我們都會繼續輪迴

所以事實上，能夠抵達涅槃的人少之又少

佛陀時代，佛陀已經這樣說了，何況現在？

貪嗔癡是什麼？ 心靈上的缺陷囖！不善囖！

但事實上，我們人人都有

就連初果聖者、二果聖者、三果聖者都有

完美的人只有佛陀、獨覺佛和阿羅漢

所以如果我們挑別人毛病，是挑不完的

我們一挑，別人就反過來挑我們更大堆的毛病了😂😂

所以如果我們盡量以好的角度去看待別人，會少了許多煩惱

The saying goes: "Be strict with oneself, and lenient with others." 

As spiritual practitioners, we should be more forgiving towards others. 😂 

Why? 

The Buddha once said: "Few among humans reach the far shore, while the rest run along this shore."  (Dhp.85)

What is the far shore? nibanna. 

What is this shore? Samsara (the cycle of rebirth). 

nibanna means the complete emptiness of greed, aversion, and delusion. 

As long as even a trace of defilement remains, we will continue in the cycle of rebirth. 

So, in reality, very few people can attain nibanna. 

Even during the Buddha's time, he said this—how much more so now? 

What are greed, aversion, and delusion? Flaws in the mind! Unwholesomeness! 

But the truth is, we all have them. 

Even Stream-enterers, Once-returners, and Non-returners still have them. 

Only Buddhas, Paccekabuddhas, and Arahants are perfect. 

So, if we keep finding faults in others, there will be no end to it. 

The moment we criticize others, they will turn around and point out even more flaws in us! 😂😂 

Therefore, if we try our best to view others from a positive perspective, we will have much less trouble. 

有些人參與小學、中學、大學的辯論隊，起初他們會覺得自己很型、很威

他們會四處找人去辯論、吵架，爭個勝負

但後來，他們會發現根本就不是那回事；沒有人覺得他們很型、很威，而在現實生活中都會選擇迴避他們

為什麼這樣？因為大家社交其實只是圖個為了開心而已。沒有多少人想成天吵架、爭勝負。就好像一對夫妻，如果他們天天都吵架，會發生什麼事情？保證很快離婚！

真正會帶來裨益的口才，就是為自己和他人帶來快樂的口才。活在這個世間，大家都只是想開心，不想要痛苦。當我們能夠把快樂帶給別人時，我們所說的每一句話反而變得更有份量和有意義

Some people join debate teams in primary school, secondary school, and university. At first, they might think they look cool and impressive.

They might seek out debates and arguments everywhere, striving to win.

But later, they realize that's not the case at all. Nobody actually finds them cool or impressive, and in real life, people tend to avoid them.

Why is that? Because social interaction is ultimately about seeking happiness. Very few people want to argue and fight all the time. It's like a married couple; if they argue every day, what will happen? It's almost guaranteed they'll get divorced quickly!

The kind of eloquence that truly brings benefits is the kind that brings happiness to oneself and others. Living in this world, everyone just wants to be happy and avoid suffering. When we can bring happiness to others, every word we say instead carries more weight and meaning.

So we see that we've come together. We've gathered as a group and we've come from many countries, many places, many families. And so we have different thoughts from one another, different ways of thinking. But we practice not to find fault with one another, but instead to have harmony, to live together as one. So this quality of harmony is important. Finding fault it's an obstacle in dharma practice. So there's one occasion it was a disciple of Venerable Ajahn Mun. So he had this habit of fault finding and when they were on alms round Venerable Ajahn Mun taught that this quality of fault finding it's an obstruction to seeing Nibbana. It's an obstacle. And so hearing this teaching, this individual had mindfulness arise. And so he changed himself to no longer find fault with others.

So in terms of dharma practice, this finding of fault, it's an obstruction to realizing peace and collectedness, to realizing samadhi. The samadhi doesn't gather. And when the samadhi doesn't gather then wisdom does not arise. So therefore in the beginning we have to change our minds, change our habits. So we practice not to have bad intentions or wishing to harm. So we're in society and we look at the present day society. There's a lot of wishing to harm, a lot of ill intent. But at least on this retreat, we strive for goodness and wholesomeness. We strive not to have unwholesome behavior, not to seek out hurt or harm, but instead striving to make our minds peaceful, peaceful and collected in samadhi.

是故當知，我們雖來自不同國土、不同地方、不同家族，如今卻能共聚一堂。各人思想各異，觀念有別，但我們修行不是為了相互指責，而是為了成就和合，如一體般共同生活。這種和合的特質至關重要——指責挑剔實為修行路上的障礙。

昔時阿姜曼有一位弟子，習氣慣於挑剔是非。當他們托缽行腳時，尊者開示：「這種挑剔習氣是證悟涅槃的阻礙，是修道的絆腳石。」聞此教誨，此人正念頓生，從此改變自己，不再苛責他人。

就修行而言，挑剔過失會阻礙我們體證寧靜與禪定，障礙禪定的成就。若禪定無法凝聚，智慧便無從生起。是故初修之時，即當轉變心念，革除舊習。我們修行不應懷抱惡意或損人之心。觀現今社會，處處可見惡意氾濫、害心橫流。但至少在這次禪修期間，我們要努力踐行善法，培養清淨心，避免一切不善行持，不尋釁傷人，專注令自心安住於三昧的寂靜與安定之中。

---Ajahn Anan

29 July 2025 Morning.

from:

https://www.youtube.com/watch?v=MGrcETlcP4Q

我們仇恨、輕視某種膚色的人、某個群體的人、某個國家的人

甚至去傷害、破壞別人

其實是很不智的

為什麼？ 生命不是固定的，生命是呈現流動性質的！

我們現在死去，可能就投生為我們過去仇恨、輕視那種膚色、群體、國家的人

例如我們現在隨喜自己國家炸別人隨喜得那麼爽，有沒有想過下生就投生去那裡？😂

We harbor hatred and contempt for people of a certain skin color, a certain group, or a certain nation,  

and even go so far as to harm or destroy others.  

This is truly unwise.  

Why? Because life is not fixed; life is characterized by flux!  

When we die now, we might be reborn as one of those very people we once hated, despised—belonging to that skin color, group, or nation.

For example, if we now rejoice and take pleasure when our country bombs others, have we ever considered that in our next life we might be reborn there? 😂

我們人人都有自己的弱點、缺點---除了阿羅漢或像他們的人

我們大家都有自己的執著和貪求，實在沒有誰比誰好

譬如說，隆波帕默曾在開示說，那些想做總理的人啊，想做老大哦

對嗎？

我們去選總統、爭取做國家領導人，發心是什麼？

哎！

除非是別人求我們去做，不然我們說不貪權、不貪名，多數都是假的

不過如果上任後做得好，不傷害自己、不傷害別人，多數人都不會說什麼，隻眼開隻眼閉而已

我們笑他們想做老大，但我們在公司裡、團體裡、家庭裡有想當老大嗎？ 哈哈！ 我們許多人不也是一樣？

我們不貪權，但可以貪利。

有誰敢說自己不貪錢的？哈哈哈哈！試試僅僅留下我們日常所需，捐出其餘所有，幫助有需要的人吖！

我們不貪利，也可以貪名

我們會不會想要別人的讚美？

我們不貪名，但有貪圖別人的尊重嗎？

這其實是我慢來的，想要變得重要

我們不貪尊重，但貪求別人認同我們、理解我們嗎？ 這一樣是貪

我們有誰是不好色的？

誰敢說自己沒有關在房間裡看A 片、打飛機（手淫）？

誰敢說自己沒有性慾？

如果不認自己衰、自己壞的人，那麼我們有生氣、有沮喪、有不開心嗎？

第二聖諦：渴愛是痛苦的原因

我們肯定是在貪求些什麼，不然怎可能會有嗔心？

就算我們自稱為好人，我們有貪功德、執著自己的戒行和禪修而覺得自己比人好嗎？ 我們有貪禪悅嗎？

雖然目標是善法，但我們一樣在貪，哈哈哈哈！

所以呢，大家其實都一樣，實在沒有誰比誰更好

如果要互數對方不是的話，說不完的！

**We all have our own weaknesses and flaws—except for Arahants or those like them.** 

We all have our attachments and cravings; truly, no one is better than anyone else. 

For example, Luang Por Pramote once said in a teaching: Those who want to be prime minister—they want to be the boss

right? 

We elect presidents or strive to become national leaders—what is our underlying intention? 

Ah! 

Unless others beg us to take the role, if we say we aren’t craving power or fame, it’s mostly untrue. 

However, if we perform well after taking office, without harming ourselves or others, most people won’t say much—they’ll turn a blind eye. 

We laugh at them for wanting to be the boss, but do we also want to be the boss in our companies, communities, or even families? Haha! Aren’t many of us just the same? 

If we don’t crave power, we might crave profit. 

Who dares to say they don’t crave money? Hahaha! Try keeping only what we need for daily life and donating the rest to help those in need! 

If we don’t crave profit, we might crave fame. 

Do we want others to praise us? 

If we don’t crave fame, do we crave respect from others? 

This is actually conceit—wanting to feel important. 

If we don’t crave respect, do we crave others’ approval and understanding? This is still craving. 

Who among us is free from lust? 

Who dares to say they’ve never locked themselves in their room to watch porn or masturbate? 

Who dares to claim they have no sexual desires? 

If we won’t admit our flaws or bad tendencies, do we at least admit to feeling anger, frustration, or unhappiness? 

The Second Noble Truth: Craving is the cause of suffering. 

We must be craving something—otherwise, how could suffering arise? 

Even if we call ourselves good people, do we crave merit? Are we attached to our precepts and meditation, feeling superior to others? Do we crave the bliss of meditation? 

Even though the object is wholesome, we are still craving—hahaha! 

So, in the end, we are all the same. Truly, no one is better than anyone else. 

If we start pointing out each other’s faults, it will never end! 

'打他！打他！打他！打爆他！‘

看見國家與國家之間要發生戰爭時，我們是這樣的嗎?😂 

我們大部份人啊，打嘴炮就厲害，但實際上都像渣男那樣不負責任

如果我們那麼喜歡打仗，應該去參兵以表支持

應該把自己的家人捨出去以表支持

應該把全副身家捐過去以表支持

為什麼？因為那些在打仗國家的人民，就是要承受這些

當士兵不夠時，他們被政府強迫要去參軍

被襲擊時，他們斷水斷糧斷網絡

被襲擊時，他們失去所有資產

被襲擊時，他們失去了至親：伴侶、 父母、 兒女、 朋友、 親戚

被襲擊時，他們失去了肢體

被襲擊時，他們連生命也沒了

我們細心留意一下，當國家打仗時；有許多人民都逃走了

為什麼？因為自己的資產親人、自己的生命，比國與國之間的意氣之爭重要

我們吃花生當然爽，我們身為將領、 國家元首做指揮當然爽

因為不是自己下戰場打嘛！

我們最捨不下的東西，戰爭會強迫我們捨下

我們隨喜得那麼開心，當戰爭燒到我們這裡時我們就不開心了

"Beat him! Beat him! Smash him to pieces!"

This is how we react when we see nations on the brink of war, right? 😂

Most of us are great at talking tough, but in reality, we’re as irresponsible as trashy playboys.

If we love war so much, we should:

Enlist in the military to show our support.

Send our own family members to the front lines to show our support.

Donate our entire life savings to fund the war effort.

Why? Because this is exactly what people in war-torn countries endure.

When troops run low, their governments force them to enlist.

When attacked, they lose water, food, and internet.

When attacked, they lose all their possessions.

When attacked, they lose their loved ones—spouses, parents, children, friends, relatives.

When attacked, they lose limbs.

When attacked, they lose their very lives.

Take a closer look—when war breaks out, many people flee their country.

Why? Because their assets, their loved ones, and their own lives matter more than nationalistic pride.

Of course, it’s easy to sit back and enjoy the show like we’re snacking on peanuts.

Of course, it’s easy for generals and heads of state to give orders—because they’re not the ones on the battlefield!

War forces us to give up what we cling to most.

We cheer so gleefully now, but when the flames of war reach us, we won’t be laughing anymore.

如果我們是出家人，千萬不要被別人的說話所影響

他們說我們是大食懶喔，只吃不做哦

是否真的？

當然不是！我們有持好戒、 我們有禪修

就如佛陀所說：‘傷害他人不是出家人，讓人苦惱者不是沙門 ’(DN14)

我們努力淨化自己的心、 去除煩惱和自私心；不傷害自他，對一切眾生都懷有慈悲心

這已經是功德無量的一件事情了。因為無論是誰，遇見我們都不會因此而受到傷害，我們成為了所有人的依靠，帶給他們安全感

我們教導他們四聖諦，讓他們去除苦憂

所有有智慧的人看見我們都會感到喜悅，所以我們絕對不是大食懶哦

如果我們是在家禪修者，我們履行完自己的義務和責任

辭去工作，獨處努力禪修

我們也不是社會的負累

為什麼？ 所有人類都有貪嗔癡和自私心

一旦我們能夠禪修不斷去除自己的自私心，煩惱和痛苦；往後無論誰遇見我們，都會因為我們的思想、 話語、 行為而感到喜悅。

當內心有快樂時就很自然能把它傳播出去

所以修行人並不是大食懶，他們是對人類社會很有價值的一群人

If We Are Monastics, We Must Never Be Swayed by Others’ Words

They may call us lazy freeloaders who only eat and don’t work—

But is that true?

Of course not! We uphold the precepts, we meditate.

As the Buddha said:

"One who harms others is no monastic,

One who troubles others is no true ascetic." (DN 14)

We strive to purify our minds, to uproot defilements and selfishness.

We harm neither ourselves nor others,

Instead, we hold boundless compassion for all beings.

This alone is an immeasurable merit—

Because whoever encounters us will never suffer harm from us.

We become a refuge for all, offering them safety.

We teach them the Four Noble Truths, freeing them from sorrow.

All wise people rejoice upon seeing us,

So we are certainly not lazy freeloaders!

If We Are Lay Practitioners

Even if we leave our jobs to meditate in solitude after fulfilling our duties and responsibilities,

We are not a burden to society.

Why? Because all humans struggle with greed, hatred, and delusion.

Through meditation, we continually dissolve our selfishness,

Our defilements, our suffering—

So that whoever meets us in the future

Will find joy in our thoughts, words, and deeds.

When the mind is joyful,

That joy naturally radiates outward.

Thus, spiritual practitioners are not idle parasites—

They are among the most valuable members of human society.

我們看到，連一個國家都可以沉沒

實際上，我們現在身處的國家，所站立的大陸，在許久以前或許是一片汪洋， 也可能和其他地方連在一起。

現在我們的這個國家，過去都不是這個名字，都不是現在的領導層。國家內所有人民和環境都呈現流動的狀態，不斷在變

什麼國什麼國，僅僅是暫時且無常的概念

不應執著

對於任何國家的人也應該平等地慈悲

佛陀也曾說,如果要讓心取得平靜，適合工作，甚至是作為證得神通的基礎

首先應該捨棄身口意的粗糙惡行

其次應該捨棄想要享受感官欲樂、惡意、傷害別人的想法

之後要捨棄執著親友、國家或地方、想不被輕視的想法

之後要去除讓心散亂、失控、關於法的思維

之後，強大的定力將能生起，把定力導向任意一個神通都能證得（ Ref AN3.102)

We have seen how even entire nations can vanish beneath the waves.

The very ground we stand upon today

Was likely ocean in some ancient time,

Or part of some forgotten continent.

Our "nation" had another name before,

With different rulers in the past.

Its people, landscapes - all in flux,

An endless dance of change.

This  nation that nation -

These are but fleeting concepts,

Empty and impermanent.

Why cling to them?

Let equal compassion flow

To all beings in all lands.

The Buddha taught the path to stillness and psychic power(AN 3.102):

is to first abandon course harmful acts through body, speech and mind.

Next release:

• The chase for sensual pleasures

• Thoughts of hate and harm

Then let go attachments to:

• Family and friends

• Homeland and borders

• not wanting to be disrespected

Finally, still the restless and uncontroleed mind that wanders from the Dharma's contemplation.

Thus stillness grows profound,

A power we may direct

Toward any spiritual attainment and psychic power

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.

在家人們、出家人們，

如果他們在佛法上有一定的體悟、認識、學習

就會知道不是所有僧人都具足正見、所說所教、言行舉止都是正確的了

就如佛陀所說，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）

不過有時沒有說誰對誰錯，僅僅只是大家觀點和角度不同而已

就好比如說，曾經有大長老勸導隆波帕默，類似這樣說：帕默！不要教在家人禪修啦，只教導他們布施和持戒就好了

隆波帕默是不同意的，但因為出於對大師父的尊敬；所以沒有當面反駁，而是類似‘嗯...嗯..好的’ 這樣應對

後來？隆波帕默繼續教在家人禪修；已經讓許多在家人見法了；有些還當上了隆波帕默派系的指導老師

按照僧俗倫理來說，

戒臘較高的出家人比戒臘較低的出家人地位高

出家人的地位比在家人高

在家人要尊敬出家人

戒臘較低的出家人要尊敬戒臘較高的出家人

但其實依照佛陀的教法，我們對誰人都應尊重。

為什麼？ 佛陀的教法是破除我慢的教法；任何人能完全體證佛陀的教法，都能捨棄我慢；尊重任何眾生--就算對方是好是壞、是聰明是笨、是對是錯。

就連佛陀本人，對著在家人說法，都是抱持尊重的態度來說法的

曾經有有修證的法師教導，對方（僧人）要comment（評論） ；就由對方comment 吧；如果我們和他吵，就是我們的錯。

有一次,佛陀叫比丘們不應爭論

1. 你不了知這法、律,我了知這法、律

2. 你了知這法、律什麼!

3. 你是邪行者,我是正行者

4. 應該先說的你後說,應該後說的你先說

5. 我的是一致的,你的是不一致的

6. 你長時間熟練的是顛倒的

7. 你已被論破,請你去救理論

8. 你已被折伏,或請你解開,如果你能夠。

-那什麼原因呢?這些談論是不伴隨利益的,非梵行的基礎,不轉起厭、離貪、滅、寂靜、證

智、正覺、涅槃。

-當他們談論時,應他談論

1. 『這是苦』

2. 『這是苦集』

3. 『這是苦滅』

4. 『這是導向苦滅道跡』。

-因為這是伴隨利益的,時梵行的基礎,轉起厭、離貪、滅、寂靜、證

因此在四聖諦上, 努力應該被作 （SN56.9）

Laypeople and monastics,

If they have a certain level of realization, understanding, and learning in the Dhamma, 

they will know that not all monastics are endowed with right view, and that what they say, teach, and their words, deeds, and conduct are not necessarily all correct.

As the Buddha said, an unwholesome person cannot know who is a wholesome person or an unwholesome person, whereas a wholesome person may know who is a wholesome person or an unwholesome person (AN 4.187).

However, sometimes it is not about declaring who is right or who is wrong; it is merely that everyone has different views and perspectives.

For example, there was once a senior elder who advised Luang Por Pramote something like this: “Pramote! Don’t teach laypeople meditation! Just teach them generosity and keeping the precepts!”

Luang Por Pramote disagreed, but out of respect for the senior master, he did not refute him to his face; instead, he responded with something like “Hmm… hmm… okay.”

Later? Luang Por Pramote continued to teach laypeople meditation; he has already helped many laypeople realize the Dhamma; some have even become guiding teachers in the Luang Por Pramote tradition.

According to monastic and lay ethics,

Monastics with higher ordination seniority have higher status than monastics with lower ordination seniority. 

Monastics have higher status than laypeople. 

Laypeople should respect monastics. 

Monastics with lower ordination seniority should respect monastics with higher ordination seniority.

But in truth, according to the Buddha’s teachings, we should respect everyone. 

Why? The Buddha’s teachings are the path to eradicate conceit; anyone who can fully realize the Buddha’s teachings can abandon conceit and respect all beings — whether the other person is good or bad, intelligent or foolish, right or wrong.

Even the Buddha himself, when teaching the Dhamma to laypeople, always did so with an attitude of respect.

There was once a realized teacher who taught: if the other party (a monastic) wants to comment, then let them comment. If we argue with him, it is our fault.

Once, the Buddha instructed the bhikkhus not to argue about the following:

1. “You do not know this Dhamma and Vinaya, I know this Dhamma and Vinaya.” 

2. “What do you know of this Dhamma and Vinaya!” 

3. “You are one who practices wrongly, I am one who practices rightly.” 

4. “What should be said first, you say later; what should be said later, you say first.” 

5. “Mine is consistent, yours is inconsistent.” 

6. “What you have long practiced skillfully is inverted.” 

7. “You have been refuted in debate; please go and rescue your theory.” 

8. “You have been subdued, or please resolve it, if you are able.”

— Why is that? These discussions are not accompanied by benefit, are not the foundation of the holy life, and do not give rise to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna.

— When they discuss, they should discuss: 

1. “This is suffering” 

2. “This is the origin of suffering” 

3. “This is the cessation of suffering” 

4. “This is the path leading to the cessation of suffering.”

— Because this is accompanied by benefit, is the foundation of the holy life, and gives rise to disenchantment, dispassion, cessation, peace, direct knowledge…

Therefore, effort should be made regarding the Four Noble Truths (SN 56.9).

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. 

大家有沒有留意到前幾天《如實知見》這裡創立了《佛門警訊（佛理版）》，後來又整個群不見了？

其實是有原因的

小編怕閻羅王來找我啊😂

翁靜晶的《佛門警訊》裡面很多人出事

為什麼？

因為其實佛教是很大的

有南傳、漢傳、藏傳

譬如南傳的，喜歡用南傳的戒律去量度其他漢傳、藏傳的僧人。出事囖！造惡業囖！

漢傳的喜歡用漢傳的戒律去量度其他南傳、藏傳的僧人。出事囖！造惡業囖！

藏傳的喜歡用藏傳的戒律去量度其他南傳、漢傳的僧人。出事囖！造惡業囖！

就算是南傳啊，比丘有227條戒，我們又知道多少呢？

最慘是在家人一知半解，然後就肆意去攻擊僧人，然後造業

南傳的話，就算真的是破了戒，只要不是犯了斷頭戒：

1.殺人

2.偷東西觸犯地方法例

3.與異性（包括動物）行淫

4.不實地自稱有上人法（神通、禪那、果位）

還有懺悔改過的可能性，不用還俗的。

犯斷頭戒以外的比丘，那時他還是比丘，還有227-1=226條戒

我們去冒犯有戒德的出家人，那個惡業是很大的

所以翁靜晶的《佛門警訊》裡面很多人出事，去地獄的都有

小編創立《佛門警訊（佛理版）》，就是因為小編 確保了自己不會再下惡道，而且熟讀三藏，有明辨分析的能力。

除非任何人有如小編的能力，不然會出事的!

一般在家人去批評出家人，那個惡業是很大的

為了不要帶壞風氣，送人去地獄，然後累到閻羅王要跑來教訓小編；小編趕忙刪群

如有冒犯，在這裡向所有僧眾道歉🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️

現在，小編希望帶回尊敬出家人的風氣

由小編帶頭

之前有兩位法師曾經批評過小編

小編有作出反駁

如有冒犯，敬請尊敬的法師原諒🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️ 

Have you noticed that a few days ago,  "Knowing and Seeing the truth" created "Buddhist Alert (Dharma Version)", and later the entire group disappeared?

There's actually a reason.

The editor is afraid that King Yama will come after me 😂

In Weng Jing-jing's "Buddhist Alert (international)", many people ended up in trouble.

Why?

Because Buddhism is actually very broad — there are Theravada, Chinese Mahayana, and Tibetan Vajrayana traditions.

For example, Theravada practitioners like to use Theravada precepts to judge monks from Chinese Mahayana or Tibetan traditions. That leads to trouble! They create bad karma!

Chinese Mahayana practitioners like to use Chinese Mahayana precepts to judge monks from Theravada or Tibetan traditions. That leads to trouble! They create bad karma!

Tibetan practitioners like to use Tibetan precepts to judge monks from Theravada or Chinese Mahayana traditions. That leads to trouble! They create bad karma!

Even within Theravada, there are 227 precepts for a bhikkhu — how much do we really know about them?

The worst is when laypeople have a superficial understanding and then recklessly attack monks, creating bad karma.

In Theravada, even if a monk breaks a precept, as long as he hasn't committed a parajika offense (the "head-off" precepts):

1. Killing a human being

2. Stealing something that violates local law

3. Having sexual intercourse (including with animals)

4. Falsely claiming superior human states (psychic powers, jhana, stages of enlightenment)

...there is still a possibility to confess and reform — he doesn't have to disrobe.

A bhikkhu who breaks a precept other than the parajikas is still a bhikkhu, still bound by the remaining 226 precepts (227-1=226). If we offend a virtuous monastic, the  bad karma is very heavy.

That's why many people featured in Weng Jing-jing's "Buddhist Alert (international) " ended up in trouble — some even went to hell.

The editor created "Buddhist Alert (Dharma Version)" because the editor can handle it — confident that he won't descend to a lower realm, having thoroughly studied the Tripiṭaka and possessing the ability to discern and analyze.

Unless anyone has the same ability as the editor, trouble will follow!

For ordinary laypeople to criticize monastics, the bad karma is very heavy.

To avoid corrupting the atmosphere, sending people to hell, and causing King Yama down there to come scold the editor — the editor hurriedly deleted the group.

So, if any offense has been caused, I hereby apologize to all members of the Saṅgha 🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️

Now, the editor hopes to restore a culture of respect toward monastics.

Starting with me.

Previously, two venerable monastics criticized the editor.

The editor responded with rebuttals.

If I have caused any offense, I respectfully ask for the forgiveness of those venerable monastics 🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️

ทุกคนสังเกตไหมว่าเมื่อไม่กี่วันที่ผ่านมา ในกลุ่ม "รู้เห็นตามความเป็นจริง" ได้มีการสร้าง "ข่าวเตือนภัยในวงการพุทธ (ฉบับหลักธรรม)" ขึ้นมา แต่ต่อมากลับหายไปทั้งกลุ่ม?

จริงๆ แล้วมันมีเหตุผลนะ

ผู้ดูแลกลัวว่าพระยมจะมาเอาตัว😂

ใน "ข่าวเตือนภัยในวงการพุทธ" ของคุณหญิงหยิงจิง มีคนเจอเรื่องราวร้ายแรงมากมาย

ทำไม?

เพราะจริงๆ แล้วพระพุทธศาสนานั้นกว้างใหญ่ไพศาล

มีทั้งเถรวาท มหายานจีน และวัชรยานทิเบต

ยกตัวอย่างเช่น ชาวเถรวาทชอบใช้พระวินัยของเถรวาทไปวัดพระสงฆ์ฝ่ายมหายานจีนหรือทิเบต เจอเรื่องราวร้ายแรงแน่! สร้างกรรมชั่วแน่!

ชาวมหายานจีนชอบใช้พระวินัยของมหายานจีนไปวัดพระสงฆ์ฝ่ายเถรวาทหรือทิเบต เจอเรื่องราวร้ายแรงแน่! สร้างกรรมชั่วแน่!

ชาววัชรยานทิเบตชอบใช้พระวินัยของทิเบตไปวัดพระสงฆ์ฝ่ายเถรวาทหรือมหายานจีน เจอเรื่องราวร้ายแรงแน่! สร้างกรรมชั่วแน่!

แม้แต่ในเถรวาท ภิกษุมีสิกขาบท 227 ข้อ แล้วเรารู้จักแค่ไหน?

ที่แย่ที่สุดคือฆราวาสรู้เพียงครึ่งเดียวแล้วก็บุกโจมตีพระสงฆ์ตามอำเภอใจ สร้างกรรม

ในฝ่ายเถรวาท แม้จะขาดสิกขาบทจริงๆ แต่ถ้าไม่ใช่การต้องอาบัติปาราชิก:

1. ฆ่าคน

2. ลักทรัพย์ผิดกฎหมายท้องถิ่น

3. เสพเมถุนกับเพศตรงข้าม (รวมถึงสัตว์)

4. อวดอุตริมนุสสธรรม (ฤทธิ์ ฌาน ผล)

ก็ยังมีโอกาสสำนึกผิดและแก้ไขตัวได้ ไม่ต้องสึก

ภิกษุที่ต้องอาบัติอื่นนอกจากปาราชิก เวลานั้นเขาก็ยังเป็นภิกษุอยู่ ยังมีสิกขาบทอีก 227-1 = 226 ข้อ

การที่เราไปล่วงเกินพระสงฆ์ผู้มีศีลนั้น กรรมชั่วนั้นหนักมาก

ดังนั้นใน "ข่าวเตือนภัยในวงการพุทธ" ของคุณหญิงหยิงจิง คนมากมายเจอเรื่องร้ายแรง บางคนตกนรก

ผู้ดูแลสร้าง "ข่าวเตือนภัยในวงการพุทธ (ฉบับหลักธรรม)" ขึ้นมา ก็เพราะผู้ดูแลรับไหว มั่นใจว่าตัวเองจะไม่ตกไปในอบายภูมิ และอ่านแตกฉานในพระไตรปิฎก มีความสามารถในการวิเคราะห์แยกแยะ

เว้นแต่ใครจะมีความสามารถเท่าผู้ดูแล มิฉะนั้นจะเจอเรื่องร้าย!

โดยทั่วไปแล้วฆราวาสจะไปวิจารณ์พระสงฆ์ กรรมชั่วนั้นหนักมาก

เพื่อไม่ให้สร้างกระแสที่ไม่ดี ไม่ส่งคนไปนรก แล้วไปทำให้พระยมต้องมาสั่งสอนผู้ดูแล ผู้ดูแลจึงรีบลบกลุ่ม

หากล่วงเกินประการใด ขออภัยต่อคณะสงฆ์ทั้งปวง ณ ที่นี้🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️

ตอนนี้ ผู้ดูแลหวังที่จะนำกลับมาซึ่งกระแสความเคารพต่อพระสงฆ์

ขอให้ผู้ดูแลเป็นผู้นำ

ก่อนหน้านี้มีพระอาจารย์สองรูปเคยวิจารณ์ผู้ดูแล

ผู้ดูแลได้โต้ตอบกลับไป

หากล่วงเกินประการใด ขออภัยต่อพระอาจารย์ที่เคารพด้วยครับ🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️🙇‍♂️

心比較中立，不以信心為主導的在家人

很容易會看見僧人的過失、貪嗔癡

然後對僧人有不好的觀感、心念

但這其實是不好的

因為雖然僧人可能真的有過失、貪嗔癡

但他們仍是僧人，他們有比在家人更高的戒德

呵斥他們，會為我們自己帶來許多罪業的

因此，有智慧的人會嘗試努力去除內心對僧人的不滿

我們可以這樣想：

雖然他可能真的有過失，但其實我們不也是一樣？ 只要我們還不是阿羅漢，就一定還有貪嗔癡在，所以我不應以阿羅漢的標準來呵斥他

出家人能夠成為出家人其實是不簡單的

他捨去了一切美好的在家生活

丟下五欲來出家

他過午不食

不能娛樂：唱歌、跳舞、看戲

不能裝飾身體

不能持有金錢

不只是一天是這樣，而是天天是這樣

這是我們在家人不能做到的

因此任何出家人，其實都是值得尊敬的

有智慧的人這樣思維，如此就能去除內心的不滿，生起清涼快樂的心

Laypeople whose minds are relatively neutral and not dominated by faith 

can easily see the faults, greed, aversion, and delusion in monks. 

Then they develop negative perceptions and thoughts toward the monks.

But this is actually unwholesome. 

Because even though a monk may indeed have faults, greed, aversion, and delusion, 

they are still monks. They possess a higher precepts (sīla) than laypeople. 

Reprimanding them can bring much unwholesome kamma (bad karma) upon ourselves.

Therefore, a wise person will try to make an effort to remove inner dissatisfaction towards monks. 

We can reflect like this: 

Although he may indeed have faults, aren't we the same? As long as we are not yet Arahants, we definitely still have greed, aversion, and delusion. So I should not reprimand him by the standard of an Arahant. 

It is not easy for a person to become a monastic. 

He has renounced all the pleasures of lay life, 

abandoned sensual desires to ordain. 

He does not eat after noon. 

He cannot engage in entertainment: singing, dancing, watching shows. 

He cannot adorn his body. 

He cannot hold  money.

Not just for one day, but every single day. 

This is what we laypeople cannot do.

Therefore, any monastic is actually worthy of respect.

A wise person who reflects in this way can thereby remove inner dissatisfaction and give rise to a mind that is cool and at ease.

Luang ta siri:我們要好好地正思維，作為一個出家人，有時他們有好，有時他們都有犯錯的時候。因為出家人本身也是由凡夫過來，也是由在家人來出家的，所以作為出家人也有很多好，也有很多壞，也會有的。

他們出家不是天人來出家，他們都是凡夫來出家；所以他們也有不小心犯錯的時候，或是有犯錯的時候；所以有時我們也不需要太計較

翁靜晶：但我們可以去報警或揭發嗎？

Luang ta siri:如果他真的犯戒，是可以報警的。在泰國，甚至有人報警捉他們還俗的

翁靜晶：那報警的人，會否因為報警而下地獄呢？

Luang ta siri:這個情況是不一定的。有時有些人去報警或捉他們還俗，但在還沒有弄清出家人是否真的犯錯之前去這樣做的話，萬一有些出家人原本沒有犯，或者是好好的；然後我們去趕出家人 …

翁靜晶：當然是真的。就譬如說收了善款，善款失踪，或者做了一些真的壞的事。有證據確鑿。那麼報警的人會下地獄嗎？

Luang ta siri: 這個就是要看那個因由，要看個人因果，這個很難去答你。因為業力我們看不到。 所以我們其實要防禦這些出家人去做壞事

翁靜晶：但防禦是需要一個制度的。泰國有法律和僧團去保護制度。在沒有這個保護制度的情況之下，受害人是否把這件事公開，而不讓更多人受害呢？

Luang ta siri : 在泰國也有很多出家人騙錢的，然後被人們趕，去還俗的也有很多。但在泰國有長老的僧團團體去管理

翁靜晶：在泰國是很完善的，但有些地方不完善，所以沒辦法。

Luang Ta Siri: We need to think correctly. As monks, sometimes they do good, and sometimes they make mistakes. Monks come from ordinary people; they are not celestial beings. So as monks, they have many good qualities but also have flaws and can make mistakes.

Mary Jean Reimer: But can we report them to the police or expose them?

Luang Ta Siri: If they really violate the precepts, it's possible to report them. In Thailand, there are cases where people have reported monks who then returned to lay life.

Mary Jean Reimer: Will the person who reports them end up in hell?

Luang Ta Siri: This situation is not certain. Sometimes people report or catch them, but if they do so without confirming whether the monk has really made a mistake, then if some monks were not in the wrong or were actually doing well, and we drive them away...

Mary Jean Reimer: Of course, it must be true. For example, if they collected donations and the donations went missing, or if they did something truly bad, with solid evidence. Will the person who reports them go to hell?

Luang Ta Siri: That depends on the reason and individual karma, which is hard to answer. Because karma is not visible. So we actually need to prevent these monks from doing bad things.

Mary Jean Reimer: But prevention requires a system. Thailand has laws and a monastic community to protect the system. Without this protective system, should the victim make the matter public to prevent more people from being harmed?

Luang Ta Siri: In Thailand, many monks have scammed money and have been driven away, returning to lay life. But there are elder monastic groups managing this.

Mary Jean Reimer: In Thailand, it is quite comprehensive, but in some places, it is not perfect, so there’s nothing that can be done.

僧俗之間的關係必須建基於尊重、禮貌

有些在家人很不尊重出家人，甚至請求出家人辦事但沒有禮貌和尊重、甚至像老大般指令出家人

如果有在家人這樣對我們，我們會怎麼辦？

我們可能想不順從，但在家人可能會呵斥我們自我很大、有我慢哦，對嗎？

其實不用擔心，我們參考佛陀的做法

佛陀時代的安玻德學生婆羅門（Ambaṭṭha）就是對佛陀沒有禮貌。

當時他帶著許多其他學生婆羅門去見佛陀。大家互相問候後，大家都坐下來，唯獨安玻德站著、走著和正在坐著的佛陀聊天。

修行人不可以有我慢，所以不能提出對方的不尊重？

不是的。

佛陀怎樣做？佛陀便對他說： 「安玻德！你與年長、高齡的婆羅門們、老師與師公一起交談是這樣的嗎---像這樣走動、站立地與坐著的我交換某些某些友好的交談嗎？」

安玻德便說：　「喬達摩尊師！這確實不是的。喬達摩尊師！婆羅門適合走著與走著的婆羅門一起交談；婆羅門適合站著與站著的婆羅門一起交談；婆羅門適合坐著地與坐著的婆羅門一起交談；婆羅門適合躺臥著與躺臥的婆羅門一起交談。喬達摩尊師！但那些卑俗的、黑的、親族腳子孫的禿頭假沙門，與他們在一起，我才這樣交談，就好像我和喬達摩尊師那樣。」

佛陀怎樣回答？ 大家猜猜？ 佛陀直接不客氣、不給面子了

佛陀說：「安玻德！如果你來這裡懷有目的，那麼，你們就為了那個目的而該好好留心。然而，這位安玻德學生婆羅門卻是（目標、修行）未完成，卻以為自己已經完成了的傲慢者，他除了未完成之外還有什麼呢！」

然後安玻德便生氣了，攻擊佛陀釋迦族的血統。佛陀並沒有什麼反應，只是問釋迦族是否惹惱了他？

安玻德便提到有一次去到釋迦族人那裏時孩童們只顧著玩耍、嬉笑，但卻不讓座，覺得他們在嘲笑自己，並且再次呵斥釋迦族的種姓和釋迦族人不尊重婆羅門。

佛陀再和解，說即使鵪鶉的小鳥在自己的鳥巢中也是會欲喋喋不休的。這迦毘羅衛是釋迦族人的家，因此不值得為這些小事而生氣。

然後安玻德再次攻擊佛陀的種姓，說剎帝利、毘舍、首陀羅的種姓都必須侍奉婆羅門，作為他們的侍者

佛陀見他不斷羞辱釋迦族，便不客氣地和安玻德談説他們祖先的由來，揭穿他的祖先—黑—是歐葛葛王和有位名叫方位的婢女所生的。而釋迦族的祖先則是當時的王子們。

佛陀以此質問安玻德，並且說出如果不回答的嚴重結果：‘安玻德！這個對你有理由、不想要的、應該被回答的問題已來到，如果你不回答、轉向無關的話題、保持沈默，或走開，就在此處，你的頭將破裂為七片。安玻德！你怎麼想？當老年、老師與師公婆羅門們說這些時，你是否聽聞過：黑路是從哪裡起源的？以及黑路的祖先是誰？’

安玻德保持沉默。

佛陀再質問，安玻德再次保持沉默

到問第三次時，佛陀嚴厲地警告：「安玻德！現在請你回答，現在不是你沉默的時候。安玻德！凡任何有理由的問題，假如被如來問到第三次不回答者，就在這裡他的頭就會裂成七片。」

當時，金剛手夜叉拿起熾然燃燒的發紅大鐵槌，站在安玻德學生婆羅門的上空想：「如果這位安玻德學生婆羅門，對佛陀有理由的問題問到第三次卻不回答，我就在這裡把他的頭打劣成七片！！！。」

佛陀和安玻德學生婆羅門都看見那位金剛手夜叉。

當時安玻德害怕了，便重新再問佛陀問了什麼，最後也承認了自己的祖先歷史。

當時圍觀的人聽到後，便變得非常吵鬧、大聲，開始攻擊安玻德的出身了。

佛陀此時見他們過份地攻擊安玻德，便幫助安玻德，讓他脫離。 佛陀帶出後來‘黑‘成爲了一位偉大的仙人—以此來保護安玻德。

最後不斷教訓他，說他並沒有具足明與行，也沒有貼近它們。 也說明他老師的過錯、顯露三十二相，最後安玻德才離開。 （DN3）

所以如此像佛陀的處理方式，並沒有過失。

Luang Por Somkiat 也曾教導：

‘有些地方的鬼非常頑固， 力量強盛； 頑固的就呵斥， 強悍的就以力制力， 善良的便施予慈悲， 兇惡的則厲聲降伏。 修行禪定的僧侶無所畏懼， 未親見真相前絕不退卻！ ’

不同性情的人，當然以不同的方式應對。像大師父那樣，它們當然不害怕自己的面子和形象了。

好像另一位大師父，當他在開示時，有人過份干擾了開示多次。大師父便嚴厲地呵斥訓示。

當有人試圖操控大師父，大師父也會嚴厲應對。

當有人屢勸不改，也會嚴厲地呵斥。

有時我們向大師父提出請求，他們不想接受，也會斷然拒絕的。

可以參考隆波敦的故事：有一次，一位來自曼谷的女士，帶來一條精致的毯子送給隆普，供他在冷季使用。幾個月後，在熱季當中，她碰巧又來拜見。她請隆普把那條毯子拿出來，放在他的身邊一起照相，因為上次她供養時忘記照相了。隆普不肯，溫和地說︰ 「沒有必要。」即使她請了第二次，第三次，他還是說 「沒有必要。」

她離去時，我感到不安，於是問隆普︰ 「您有沒有注意到她有多麼不滿嗎？」

隆普微笑了，然後說︰

「我知道。她不滿，是因為她有一顆不讓她滿意的心。」

所以作為出家人或者修行人，雖然我們可能慈悲，但並不一定要順從別人的要求--尤其是當對方沒有尊重和禮貌時。

在家人對出家人是要有應有的尊重的。

The relationship between monastics and laypeople must be founded on respect and courtesy. 

Some laypeople show great disrespect towards monastics, even  making request from monastics without courtesy or respect, sometimes even ordering them around like bosses. 

If laypeople treat us this way, how should we respond? 

We might think of not complying, but then the layperson might scold us, saying we have a big ego or are arrogant, right? 

Actually, there’s no need to worry. We can refer to how the Buddha handled such situations.

During the Buddha’s time, the Brahmin student Ambatṭha behaved disrespectfully towards the Buddha. 

He once went to see the Buddha with many other Brahmin students. After exchanging greetings, everyone sat down—except Ambatṭha, who remained standing, walking around while speaking to the seated Buddha.

Should a practitioner not have ego, and therefore not point out the other’s disrespect? 

Not necessarily. 

What did the Buddha do? The Buddha said to him: 

“Ambatṭha, when you converse with elderly, senior Brahmins, teachers, or teacher's teachers, do you speak to them while walking or standing, as you are now doing with me while I am seated?”

Ambatṭha replied: 

“Venerable Gotama, certainly not. Venerable Gotama, a Brahmin should speak with a Brahmin while both are walking; a Brahmin should speak with a Brahmin while both are standing; a Brahmin should speak with a Brahmin while both are seated; a Brahmin should speak with a Brahmin while both are lying down. But as for those lowly, dark, offspring of the feet of kinsmen—those bald-headed false ascetics—it is with them that I speak in this manner, just as I am now speaking with Venerable Gotama.”

How did the Buddha respond? Can you guess? The Buddha was direct and did not spare his feelings.

The Buddha said: 

“Ambatṭha, if you came here with a purpose, then you should pay attention to that purpose. Yet, this Brahmin student Ambatṭha is arrogant, thinking he has achieved what he has not. What else is he but unaccomplished?”

Enraged, Ambatṭha then attacked the Buddha’s Sakyan lineage. The Buddha did not react much but simply asked if the Sakyans had offended him. 

Ambatṭha recounted an incident where Sakyan children were playing and laughing, not offering him a seat, which he took as mockery, and he again disparaged the Sakyan caste and their disrespect towards Brahmins. 

The Buddha reconciled, saying that even a quail chick will chirp in its own nest. Kapilavatthu is the home of the Sakyans, so such small matters are not worth anger.

Ambatṭha again attacked the Buddha’s caste, claiming that Kshatriyas, Vaishyas, and Shudras must all serve Brahmins as their attendants.

Seeing Ambatṭha repeatedly insulting the Sakyans, the Buddha firmly addressed Ambatṭha’s own ancestry, revealing that his ancestor, Kaṇha, was born from King Okkāka and a slave woman named Disā, while the Sakyan ancestors were princes of that time.

The Buddha questioned Ambatṭha and warned of grave consequences if he did not answer: 

“Ambatṭha, this reasonable question has been put to you. If you do not answer, evade it, remain silent, or leave, your head will split into seven pieces right here. Ambatṭha, what do you think? Have you heard from elderly Brahmins, teachers, or teacher's teachers  where the Kaṇha lineage originated and who their ancestors were?”

Ambatṭha remained silent. 

The Buddha questioned again, and Ambatṭha remained silent once more.

When asked a third time, the Buddha sternly warned: 

“Ambatṭha, answer now. This is not the time for silence. Ambatṭha, whoever does not answer a reasonable question put by the Tathāgata for the third time will have their head split into seven pieces right here.”

At that moment, the yakkha Vajira-pāṇi appeared in the sky above Ambatṭha, holding a red-hot iron hammer, thinking: 

“If this Brahmin student Ambatṭha does not answer the Buddha’s reasonable question when asked a third time, I will smash his head into seven pieces right here!!!”

Both the Buddha and Ambatṭha saw the yakkha Vajira-pāṇi.

Terrified, Ambatṭha asked the Buddha to repeat the question and finally admitted the truth about his ancestry.

The onlookers, upon hearing this, became noisy and loud, beginning to attack Ambatṭha’s origins.

Seeing them excessively attacking Ambatṭha, the Buddha intervened to help him, pointing out that Kaṇha later became a great sage—thus protecting Ambatṭha.

Finally, the Buddha taught him, saying he had neither knowledge nor conduct, nor was he close to them. He also pointed out the faults of Ambatṭha’s teacher and revealed the thirty-two marks of a great man. Only then did Ambatṭha leave. (DN3)

Thus, handling matters in the manner of the Buddha is without fault.

Luang Por Somkiat once taught: 

“Some local spirits are very stubborn and powerful. The stubborn are admonished, the powerful are subdued with strength, the kind are treated with compassion, and the wicked are sternly tamed. A monastic who practices meditation fears nothing and will not retreat before seeing the truth!”

People of different temperaments should, of course, be dealt with in different ways. Like great masters, they certainly do not fear for their own image or reputation.

For example, another great master, while giving a discourse, was repeatedly disrupted by someone. The master sternly admonished and instructed them. 

When someone tried to manipulate the master, the master responded firmly. 

When someone repeatedly refused to heed advice, they were sternly rebuked.

Sometimes, when we make requests of great masters, if they do not wish to accept, they will firmly decline.

Consider the story of Luang Pu Dune: Once, a woman from Bangkok brought an exquisite blanket as an offering for Luang Pu to use in the cold season. Months later, during the hot season, she happened to visit again. She asked Luang Pu to bring out the blanket and place it beside him for a photo, as she had forgotten to take a picture when she offered it. Luang Pu refused, gently saying, “There’s no need.” Even when she asked a second and third time, he still said, “There’s no need.” 

When she left, the person felt uneasy and asked Luang Pu, “Did you notice how displeased she was?” 

Luang Pu smiled and said: 

“I know. She was displeased because she has a mind that does not allow her to be content.”

Therefore, as monastics or practitioners, although we may be compassionate, we are not obligated to comply with others’ requests—especially when they lack respect and courtesy. 

Laypeople should show due respect to monastics.

如果說，以在家人的身份修行有什麼好處

就是，我們一定要禮敬、尊重出家人

這真的是好處！😂

傲慢的我們，對於一般人、其他同修可能會不尊重

但對出家人？一定要尊重！

如果我們不尊重出家人，一給其他佛教徒看見了，就肯定會呵斥我們、說我們是非

就算那個僧人可能很不好，我們可以不認同，但一樣要尊重；因為他們比我們遠離五欲的程度要多

所以就訓練囖~

對我們覺得是最壞的僧人，比如說提婆達多，能夠打從心底裡尊重嗎？

做到就了不起了

這是作為在家居士的一個良好的修煉點

If there is any benefit to practicing as a layperson, 

it is that we must respect and honor monastics. 

This is truly a benefit! 😂 

We, in our arrogance, may disrespect ordinary people or other fellow practitioners, 

but when it comes to monastics? We must show respect! 

If we disrespect monastics and other Buddhists see it, 

they will surely rebuke us and criticize our behavior. 

Even if a particular monastic may not be exemplary, we can disapprove him , but we should still respect them— 

because they have renounced sensual pleasures more than we have. 

So, it’s a practice. 

For those we consider the worst monastics, like Devadatta— 

can we genuinely respect them from the bottom of our hearts? 

Achieving that would be remarkable. 

This is a valuable point of cultivation for lay practitioners. 

在泰國，有些泰國佛教徒可能比任何地方的人更加挑毛病

他們對僧侶任何證果的宣稱、擁有禪那的宣稱、顯露神通的跡象非常敏感，會抓住不放追擊下去

許多泰國大師父為了避免這些麻煩，會特意推開這些，讓自己顯得普通

比如說，他們開示的時候會說：

‘我們凡夫’  ---吶吶吶，他們並不是說自己是凡夫，是說‘我們’是凡夫，聽眾是凡夫😂

不要抓著那句然後覺得大師父是凡夫，他們是阿羅漢都有可能

我們一輕藐然後說錯東西那個惡業就很大了，這是誹謗聖者之德

他們有時也會說‘我們這個時代的人想太多，比較難進入禪那’

同樣地，是說‘我們’，不是大師父自己😂

然後也有聽過一位隆波大概說關於性慾：‘隆波並沒有說自己很厲害，只不過現在老了，荷爾蒙已經沒多少了’ --其實大師父許多時只是怕惹上麻煩而已。 就好像贊念長老那樣，為什麼戴那麼多佛牌在身上？就是因為怕別人以為他是阿羅漢，然後迫他還俗之類的。

他們見我們那麼麻煩，說到這些敏感東西乾脆不直接自己說了，而是引用其他大師父的話來說。 ‘這是聽來的’ 、 ‘誰誰誰是這樣說的，不要找隆波麻煩，要找麻煩就找高僧大德吧’

然後我們就不要隨意批評：‘不知道就不要道聽途說！’

有些大師父可能用了他心通來讀我們的心

但怎會對在家人說用了？

他們會怎樣說？

‘師父並沒有什麼厲害，只是看臉厲害’

‘你怎樣知道的？’ ‘看你的臉囖’😂

然後我們回到去就說：‘噓~沒什麼厲害，什麼神通都沒有~’--出事囖！

果位、禪那、神通這些上人法，比丘比丘尼一般是不能向非比丘比丘尼顯示的

但這些都展示了深邃的禪修境界、德行，我們亂說話那個惡業是很大的，因為是在誹謗大師父--有說成沒有

事實上，任何出家人都值得尊敬

對於不確定的東西保持中立，就是對自己最好的保障

In Thailand, some Thai Buddhists can be more critical and fault-finding than anyone else. 

They are extremely sensitive to any claims by monks about attaining enlightenment, entering Jhanas, or showing signs of psychic powers—clinging to such matters and pursuing them relentlessly.

To avoid these troubles, many senior Thai masters deliberately downplay such things, presenting themselves as ordinary.

For example: 

When giving teachings, they might say, "We ordinary people—blah, blah, blah..." Note—they are not saying they themselves are ordinary; they are saying "we" are ordinary, meaning the listeners are ordinary 😂. 

Don’t latch onto that phrase and assume the masters are ordinary—they could very well be arahants. 

If we carelessly disrespect them or speak wrongly, the bad karma is immense—this is slandering the virtue of the noble ones.

They may also say, "People in our time think too much; it’s hard to enter Jhanas" 

Similarly, they mean "we," not themselves 😂.

Then, I’ve also heard one Luang Por speaking about sexual desire, roughly saying: 

“Luang Por isn’t claiming to be extraordinary—it’s just that now he’s old, there isn’t much hormone left.” 

In truth, many senior masters are simply trying to avoid trouble.

Just like Venerable Jamnian, for example—why does he wear so many amulets on his body? 

It’s precisely because he’s afraid others might think he is an arahant, and then pressure him to disrobe or cause similar trouble.

Seeing how troublesome we can be, when it comes to sensitive topics, they avoid speaking directly. Instead, they quote other masters: "This is what I heard," or "So-and-so said this—don’t blame Luang Por; if you have a problem, take it up with the great monks." 

Then we shouldn’t casually criticize by saying, "If you don’t know, don’t spread hearsay!"

Some masters may use telepathy to read our minds—but why would they admit it to laypeople? 

How would they say it? 

"Luang Por isn’t anything special—just good at reading faces." 

"How do you know?" "By looking at your face, of course!" 😂 

Then we go home and say, "Hah—nothing special, no psychic powers at all!" — Big trouble!

Enlightenment, Jhanas, and psychic powers—these superior human qualities—are generally not to be displayed by monks or nuns to non-monastics. 

But these qualities reflect deep meditative attainment and virtue. If we speak carelessly, the bad karma is great, because we are slandering the masters—denying what truly exists.

In truth, any monastic deserves respect. 

When unsure, maintaining neutrality is the best protection for oneself.

「對比丘辱罵、斥責、說壞話是很重的惡業。切勿互相跟隨辱罵僧人。

因為我們不了解真相。死後，他們將墮入無底深淵和地獄。這實在得不償失。

與其如此，不如從容地跟隨我們所信任的比丘修行佛法。」

——隆普曼

"It is very heavy kamma to curse, rebuke, or speak ill of bhikkhus (monks). Do not join others in insulting monastics.

Because we do not know the truth. After death, they will fall into bottomless abysses and hell realms. This is not worth it.

Take your time; it's better to practice the Dhamma with bhikkhus we trust."

- Luang Pu Mun

cred. to Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老

小看僧人是不好的，對每位僧人我們都要有應有的尊重

因為有很多僧人，實際上是深藏不露的

自己有美德、修行成就而不欲人知，被佛陀稱讚為‘少欲’（AN8.23）

有些僧人教導得很簡單，就是我們要多些覺知呼吸，多看呼吸就會得到內心的飽滿，每次都這樣教導。 如果誰無知的話，去看扁他們、對他們沒有禮貌，這是在殘酷地傷害自己。誰知道他們修到哪裡？是否阿羅漢？

他們修到哪一個層次，並不需要完全地告訴、教導我們，因為我們連看呼吸都做不到

有些僧人沒有研讀經典，有時可能會不懂得許多名相、經典知識。我們就去看扁他們？ 實修的僧人比研讀經典的僧人更加可怕，因為他們有很深層的戒、定、慧，我們永遠不能摸清他們的底

有些僧人可能自己有很高的成就，但不太通曉言語、沒有很好的辯才，致使他們不太懂怎樣向我們解釋。我們又去看扁他們了？

有些僧人開示時會說‘我們凡夫’、‘我們怎樣怎樣’，我們真的以為他們是凡夫嗎？我們真的以為他們怎樣怎樣壞嗎？然後去看扁他們？ 有些被認為是修到終點的了，只不過出於少欲的緣故、更親近我們的語言、或者只是為了教導和說給聽眾聽，而這樣說而已

有些僧人，其實是有神通的，什麼都知道；但是不會說給我們聽的

事實上，佛陀當初制戒，不允許比丘和比丘尼向未受具足戒（非比丘、比丘尼）宣稱自己擁有上人法（禪那、神通、道果）的，就算自己真的擁有，也犯了輕戒

再者，有些年紀輕輕的僧人也不可以輕視。佛陀時代甚至出現過只有五歲的阿羅漢（AP1.26） 

我們怎會知道僧人們修到哪裡？

如果我們不小心謹慎，冒犯了他們，有時造下了巨大的惡業而不自知.....

It is not good to look down upon monastics. We should accord each monastic the respect they deserve.

This is because many monastics actually conceal their depths within. Those who possess virtues and spiritual attainments yet do not seek others' knowledge of them are praised by the Buddha as having "few desires" (AN8.23).

Some monastics teach very simply, often just advising us to be more aware of the breath, saying that observing the breath will lead to inner fulfillment. They teach this way every time. If someone, out of ignorance, looks down on them or treats them disrespectfully, that person is cruelly harming themselves. Who knows to what level they have cultivated? Couldn't they be Arahants? They don't necessarily need to fully inform or teach us about the level they have attained, especially when we can't even manage to observe the breath properly.

Some monastics may not have studied the scriptures extensively and might sometimes lack knowledge of many technical terms or scriptural knowledge. Should we then look down on them? Monastics who focus on actual practice can be even more formidable than those who study scriptures, because they possess profound precepts, stillness, and wisdom. We can never fully gauge their depth.

Some monastics might have very high attainments themselves but aren't very articulate or lack great eloquence, which makes them less skilled at explaining things to us. Do we then look down on them too?

When some monastics give talks and say "we ordinary people" or "we are like this or that," do we really think they are ordinary people? Do we really think they are as flawed as they say? And then look down on them? Some who are considered to have reached the endpoint of the Path might speak this way simply due to having few desires, to use language closer to ours, or purely for the purpose of teaching and speaking to the audience.

Some monastics actually possess psychic powers and know everything, but they won't tell us about it.

In fact, when the Buddha originally established the monastic rules, he did not allow bhikkhus (fully ordained monks) or bhikkhunis (fully ordained nuns) to declare their possession of superior human states (such as jhāna, psychic powers, noble Path, and Fruit) to those who are not fully ordained (non-bhikkhus/bhikkhunis). Even if one truly possesses them, declaring it constitutes a minor offense.

Furthermore, young monks should not be underestimated. During the Buddha's time, there were even arahants as young as five years old (AN1.26). 

How could we possibly know to what level monastics have cultivated?

If we are not careful and cautious, and we offend them, we might sometimes create tremendous bad kamma without even realizing it...

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.