統治和領導 Ruling and leadership

《Base on ego makes everyone argues with us》

If we base everything on our own ego,

Then things will not be okay.

Others won’t be okay either.

Even our children will argue with us.

And intellectuals will protest in the streets.

No one wants to argue with their parents.

No one wants to march in protest—but they do, when there’s no budget.

If we place the ego at the center, we lose sovereignty.

We must bring righteousness back.

Bring sovereignty back.

Bring Nibbāna back.

Bring peace back.

That is what we must understand.

---Luang Por Ganha

30-4-2025

<以自我為中心使每個人與我們爭論>

如果我們把一切建立在自己的自我之上，

那麼事情就不會好。

其他人也不會好。

甚至我們的孩子也會與我們爭論。

知識分子會在街頭抗議。

沒有人想與父母爭論。

沒有人想要參加抗議，但當錢不足時，他們會這樣做。

如果我們將自我置於中心，我們就會失去主權。

我們必須讓正義回歸。

讓主權回歸。

讓涅槃回歸。

讓和平回歸。

這就是我們必須理解的。

--- 隆波甘哈

2025年4月30日

<All Great people are givers>

Luang Phor is now going to walk around and take care of everyone.

All of you must also give warmth and care to others.

The Buddha is someone who gives.

Jesus is someone who gives.

Allah is someone who gives.

All the great kings are givers.

Government officials and politicians are supposed to be givers—people who are selfless.

Monastics are also givers, those who live with self-sacrifice.

If we do not give, if we are not selfless,

Then we are people without morality, without Dhamma.

Without morality, we cannot have stillness.

Without stillness, we have no wisdom.

We’re left only with ‘self’—clinging to ego.

----Luang Por Ganha 

April 30, 2025

《所有偉大的人都是施予者》

隆波現在要四處走動，照顧每個人。
你們所有人也必須給予他人溫暖和關懷。

佛陀是施予者。
耶穌是施予者。
真主是施予者。
所有偉大的國王都是施予者。
政府官員和政治家應該是施予者——無私的人。
出家人也是施予者，過著自我犧牲的生活。

如果我們不施予，如果我們不無私，
那麼我們就是沒有道德（戒）、沒有法的人的。
沒有戒，我們無法擁有定。
沒有定，我們就沒有智慧。
我們只剩下「自我」——緊緊抓住自我。

---- 隆波甘哈
2025年4月30日

耍官威是指政府官員借助自己的官職炫耀和表現自己的權力和地位，野蠻霸道

這真是愚蠢至極！

為什麼這樣說？

因為他們沒有考慮到誰是老闆

自己的薪水是人民交來的稅

吃人民的、喝人民的、穿人民的、住人民的

但卻認為自己是人民的老闆，比人民好

這是顛倒了

人民是他們的老闆

不是他們是人民的老闆

政府官員的責任是為人民服務

除此之外，別無其他

當政府官員不是為人民服務，

而是佔便宜：認為官位所帶來的名譽、地位、權力是‘我的’，然後覺得自己比人好----這是無恥

因為官位所帶來的名譽、地位、權力實際上是人民的，不是他們的

一旦官員不是來給人民好處，而是想從中取得什麼好處

他們已經不是人民心中的領袖了，也很快不再是官員了

"Abusing Official Authority" refers to government officials flaunting and displaying their power and status by leveraging their official positions, acting arrogantly and tyrannically.

This is utterly foolish!

Why do we say this?

Because they fail to consider who the real "boss" is.

Their salaries come from the people's taxes.

They eat, drink, wear, and live off the people's resources.

Yet, they act as if they are the bosses of the people, thinking they are superior.

This is completely backward.

The people are their bosses—not the other way around.

The duty of government officials is to serve the people.

There is no other purpose.

When government officials do not serve the people but instead take advantage—believing that the reputation, status, and power of their positions are "theirs" and that they are better than others—this is shameless.

Because the reputation, status, and power of their positions actually belong to the people, not to them.

Once officials stop benefiting the people and instead seek personal gain,

they are no longer leaders in the people's hearts—and soon, they will no longer be officials.

《Fortunate Singaporeans》

The people of Singapore are fortunate.

They had 'Lee Kuan Yew' as their leader.

'Lee Kuan Yew' developed both the material and the spiritual aspects.

That's why Luang Phor praises 'Lee Kuan Yew'.

About thirty years ago,

Luang Phor was riding in a car in Singapore.

Suddenly, the phone rang.

Luang Phor asked the driver,

'Why don't you answer it?'

The driver replied,

'We can't, Luang Phor.

On this road, it’s prohibited to answer calls.

If we do, they will know immediately.'

Hearing that, Luang Phor thought,

'Oh, this is excellent.'

Luang Phor reflected,

'In Thailand, even if it's forbidden,

people would still look left and right,

and if they don't see anyone, they'd pick up the call anyway.'

When the heart has a sense of self —

what they call a heart with a husband and a wife —

it cannot be restrained.

We must have Sīla (moral discipline) as our anchor,

to let go of selfhood.

Whatever is unwholesome, we must neither think, speak, nor act upon it.

Everyone must have righteousness as the abiding place for the mind.

People must have something to anchor themselves to.

We must have Sīla, Dhamma,

and the Constitution of Dhamma as our abiding place.

----Luang Por Ganha

April 28, 2025 

《幸運的新加坡人》

新加坡人是幸運的。

他們有李光耀作為他們的領導者。

李光耀發展了物質和精神兩個方面。

這就是為什麼龍坡讚美李光耀。

約三十年前，

龍坡在新加坡的一輛車裡。

突然，司機電話響了。

龍坡問司機，

「為什麼不接電話？」

司機回答，

「我們不能，龍坡。

在這條路上，禁止接聽電話。

如果接了，執法者立刻就會知道。」

聽到這裡，龍坡心想，

「哦，這真棒。」

龍坡反思，

「在泰國，即使被禁止，

人們還是會左顧右盼，

如果看不到人，就會接電話。」

當心中有自我感時—

他們所稱的有夫妻之心—

是無法被約束的。

我們必須以戒律作為我們的錨，

來放下自我。

對於任何不善之事，我們都不應思考、言語或行動。

每個人必須有正義作為心靈的安身之處。

人們必須有某種依靠。

我們必須有戒律、法、

以及法的憲法作為我們的依據。

——龍坡甘哈

2025年4月28日

一個有魅力的領袖

必然是一個能夠帶給別人許多好處的人

人人都喜歡‘著數’、 好處

如果沒有好處，為什麼要跟我們？

佛陀曾說，每個人最愛都是自己 (UD.41)

誰會跟著我們，僅僅只是為了給我們威？😂

想想是不是？

為什麼佛陀有那麼大魅力和影響力？

因為對一切眾生都有好處！

首先，佛陀有最高最圓滿的戒律

第二， 佛陀有卓越的智見。當他說知道、看到時，真的是知道、看到。佛陀以親身的證智、理由、根據而教法

第三，佛陀有最高的智慧。他不可能看不到未來別人駁斥的基礎 ；也不可能不以如法的折論來折服已生起的異論。佛陀不期待對弟子們教誡，弟子們一定期待佛陀的教誡

第四，眾生陷入苦，佛陀為他們說四聖諦。

第五，佛陀有能力教導所有的禪修方法（MN77）

誰對佛陀行善，都會得到無量的功德

正因為如此，人人才那麼尊重佛陀、 喜愛佛陀、搶著來服務佛陀。

有極少人--可能沒有--不是為了從佛陀那裡得到些什麼好處，就只是欣賞佛陀的美德。

但就連佛陀的美德，也是佛陀所帶來的好處。

為什麼？因為誰人見到佛陀的美德，內心都會喜悅。他們喜歡這種快樂，所以才喜歡佛陀。

也是愛自己啊！

所以如果誰人只是要威、只是要自我感覺良好；那他們永遠不能成功。

如果誰具足一切美德、無私地付出、為全世界帶來好處，他就是最值得尊敬的領袖

A charismatic leader is someone who can bring many benefits to others.

Everyone loves advantages and benefits from others. 

If there are no advantages, why would anyone follow us?

The Buddha once said that everyone loves themselves the most (UD.41).
Who would follow us just to let us feel impressive? 😂
Think about it~

Why does the Buddha have such great charisma and influence?
Because he benefits to all sentient beings!

First, the Buddha upholds the highest and most complete precepts.
 

Second, the Buddha possesses the highest wisdom. When he says he knows or sees, he truly does. The Buddha teaches based on his own realization, reasoning, and evidence.

Third, the Buddha has the highest wisdom. He cannot fail to see the basis for others' objections; he also cannot be swayed by wrong views without using proper reasoning to counter them. The Buddha does not expect his disciples to teach; rather, the disciples eagerly await his teachings.

Fourth, sentient beings are trapped in suffering, and the Buddha teaches them the Four Noble Truths.
 

Fifth, the Buddha has the ability to teach all methods of meditation (MN77).

Anyone who does good for the Buddha will receive immeasurable merit.

Because of this, everyone respects and loves the Buddha, eagerly wanting to serve him.

Very few people—perhaps none—appreciate the Buddha merely for his virtues without seeking some benefit from him.
But even the Buddha's virtues are benefits he brings.
Why? Because anyone who sees the Buddha's virtues feels joy in their heart. They enjoy this happiness, which is why they love the Buddha. It’s also about loving themselves!

So if someone seeks only power or just wants to feel good about themselves, they will never succeed.

But anyone who possesses all virtues, selflessly contributes, and brings benefits to the whole world is the most respected leader.

一個決策者，務必保持公正的心

公正的心將看見自己和別人的真正利益

利益自他

如此公正的決策者自然能得到所有人的尊重

怎樣可以成就公正的心？

就是去除內心的貪嗔癡。因為佛陀曾說，清淨的心將能看清自己和他人的利益（AN1.46)

Ajahn Golf 曾說，人都因四種原因而偏心：

1.貪 2.嗔 3.愚癡 4.害怕

別人可以向我們威迫利誘，激起我們的貪、 嗔、 癡和恐懼，蒙蔽我們的智慧和決策的公允

世俗的人可以用名譽、 地位、 權力、 財富、 便宜、 美女、來威迫利誘我們

有些人執著朋友、 親人、 感情，而被利用

佛教裡，他們可以用功德、 和大師父出行的機會、 親近大師父的機會來威迫利誘我們

也可以煽動我們的仇恨、 妒忌、 吝嗇之心

因此，一個人如果想要成為賢明的決策者，務必保持內心的清淨

無論行什麼事都不能為了自己的私利

絕不能發怒

要盡可能地獲取最多的資訊，去除自己的愚蠢. 也禪修去減少自心的散亂

去除‘自我’ 以克服任何恐懼

如此精明的決策者將戰無不勝，所向披靡！

A decision-maker must maintain a just mind.

A just mind will see the true interests of oneself and others.
With this understanding, a just decision-maker naturally earns the respect of everyone.

How can one achieve a just mind?
 

By eliminating greed, hatred, and ignorance from within. 

As the Buddha said, a pure mind can clearly see the interests of oneself and others (AN1.46).

Ajahn Golf once said that people are biased for four reasons:

1. Greed

2. Hatred

3. Ignorance

4. Fear

Others can use coercion or temptation to provoke our greed, hatred, ignorance, and fear, blinding our wisdom and fairness in decision-making.

Worldly people can use reputation, status, power, wealth, advantage, and beauty to coerce or tempt us.

Some become attached to friends, relatives, and relationships, and are then exploited.
 

In Buddhism, they may use merit, opportunities to accompany the master, or chances to get close to the master to coerce or tempt us.

They can also incite our hatred, jealousy, and stinginess.

Therefore, if one wishes to be a wise decision-maker, it is essential to maintain inner purity.

In all circumstances, one must not act for personal gain.
One must never become angry.
Gather as much information as possible and eliminate one's ignorance. Also meditate to reduce restlessness in mind.
Remove the 'self' to overcome any fear.

Such a shrewd decision-maker will be invincible and unstoppable!

有時看新聞，我們會看到一些國家在做一些很蠢的決策

一個國家所做的任何東西，不是應該深思熟慮的嗎？

似乎就不😂 

這證明，就算是一個國家的精英份子，依然是蠢人😂

其實蠢不蠢，和我們內心是否清淨有關

佛陀曾說，一顆渾濁的心，將不能知道自己和他人的利益（AN1.45）

一顆清淨的心，將能知道自己和他人的利益（AN1.46）

我們智商高不高，其實不用去做什麼測試

因為可能連制定這些測試的人，也是很蠢的人😂

我們只需回觀自己：一天下來，我沒有貪嗔癡的時間有多少？ 我有貪嗔癡的時間有多少？

一般人有貪嗔癡的時間，是佔了幾乎所有的時間的。

就如隆波帕默所說：‘不修行的人，一天只迷失唯一的一次，從醒來到睡著一直迷失’

我們期望世間大部份的人可以做些什麼明智的決策呢？

全部都只有傷害自己、 傷害別人、 傷害兩者

如果我們不是阿羅漢，就仍有許多愚蠢的成份在

就算是修行人，雖然有清醒和具有正念的時候，但也有許多散亂的時候

所以我們所做的決策，也不見得一定是最好的

誰是智慧圓滿的人？ 那就是佛陀和阿羅漢了

佛陀在當然問佛陀了，因為佛陀具有全知的智慧，將能提供最有利我們的建議

佛陀不在的話，就要問阿羅漢。

如果是佛陀，每一位位佛陀面對同一個處境，都只會給出同一個答案，因為位位佛陀都有一樣的一切知智

但有時阿羅漢之間可能對同一件事情有不同的看法，這是正常的。

然而，所有阿羅漢能夠給出的建議，都是利益自己、 利益別人、 利益兩者的。因為他們不會以煩惱來思維的

怎樣取捨就隨個人的智慧

所以每一位轉輪聖王，都會時常去諮詢那些獨覺佛、 阿羅漢：「大德！什麼是善的？什麼是不善的？什麼是有罪的？什麼是無罪的？什麼是應該被實行的？什麼是不應該被實行的？什麼是我做了後會有長久的不利、苦？又或，什麼是我做了後會有長久的利益、安樂？」（DN26）

現今世代，如果一個國家元首不這樣做，很自然就會傾向於愚蠢的決策。因為本時代的心靈水平不高

《Foolish Decisions of nations》

Sometimes when we watch the news, we see some countries making very foolish decisions. 

Shouldn't anything a country does be well thought out?

It seems not. 😂

This proves that even the elite of a country can still be foolish. 😂

In fact, whether we are foolish or not relates to the purity of our hearts. 

The Buddha once said that a defiled heart cannot know the interests of oneself and others (AN 1.45). 

A pure heart can know the interests of oneself and others (AN 1.46).

We don't need to take any IQ tests to determine our intelligence. 

Because the people who create these tests might themselves be quite foolish too. 😂 

We just need to reflect on ourselves: how much time do I spend without greed, hatred, and delusion in a day? 

How much time do I spend with greed, hatred, and delusion?

Ordinary people spend almost all their time in greed, hatred, and delusion. As Luang Por Pramote  said, “Those who do not practice are in a lost all day long, from waking to sleeping.” 

What wisdom can we expect from most people in the world when making decisions?

All they do is harming themselves, harming others, or harming both.

If we are not arahants, we still have many foolish portions within us. 

Even practitioners, though they have moments of clarity and mindfulness, also have many restless moments. 

Therefore, the decisions we make are not necessarily the best.

Who is the one with perfect wisdom? 

That is the Buddha and the arahants. 

We should ask the Buddha if he is here, as he possesses omniscient wisdom and can provide the most beneficial advice. 

If the Buddha is not present, we should ask the arahants.

If it is the Buddha, every Buddhas facing the same situation would give the same answer, because every Buddha possesses the same all-knowing wisdom. 

However, sometimes arahants may have different views on the same matter, which is normal. 

Nevertheless, all the advice given by arahants will benefit oneself, benefit others, or benefit both, as they do not think with defilements.

How to decide is up to one's own wisdom.

Thus, every Wheel turning monarch will consult those solitary Buddhas or arahants: “Venerable! What is good? What is unwholesome? What is sinful? What is not sinful? What should be practiced? What should not be practiced? What will lead to long-term disadvantage and suffering? Or, what will lead to long-term benefit and happiness?” (DN 26)

In today's world, if a country's leader does not do this, they will naturally tend toward foolish decisions, as the spiritual level of this era is not high.

如果有些國家，只是顧著私利；無視其他國家的利益

很自然會讓其他國家失去對他的尊重

大家都會覺得： Herrr ，只有你自己贏，我們不用玩啦！

帶著貪嗔癡的行為既傷害別人，也傷害自己；被說為是有過失、 不善、 不聰明的行為，而會被有智慧的修行人所指責（MN88）

真正有智慧的行為，是不帶著貪嗔癡的行為：既利益自己，也利益別人

這不僅會受到有智慧的修行人所稱讚，就算是一般人也會稱讚

例如香港的劉皇發先生，香港政府對他是讚美有加的。

源於他在處理政府和鄉民之間的矛盾時，總會擔任和事佬的角色。

他一方面會向村民解釋政策，令大事化小，免生誤會；另一方面，他也會因應村民的訴求和擔心，要求政府作出修改，以達至雙贏局面

政府也讚他有高度的智慧

這也契合了佛陀所說的道德原則

所以重點在於【雙贏】

如果是雙贏，就雙方也會喜歡和開心。

但如果是一輸一贏，就只會不斷得罪人

因為不認識劉皇發先生，所以不知道以上是否真確

如果是真確，那就隨喜讚歎

If some countries only focus on their own interests while ignoring the interests of others, it is natural for other countries to lose respect for them. 

People will feel, "Hey, if it's only about you winning, then we don't need to play!" 

Actions driven by greed, hatred, and ignorance harm both others and oneself; such behavior is considered flawed, unwholesome, and unwise, and will be criticized by wise practitioners (MN88).

Truly wise actions are those that do not arise from greed, hatred, and ignorance: they benefit both oneself and others. 

This will not only earn praise from wise practitioners but will also be recognized by ordinary people.

For example, Mr. Lau Wong-fat in Hong Kong is highly praised by the government. 

This is because he often acts as a mediator in resolving conflicts between the government and villagers. 

On one hand, he explains policies to the villagers, simplifying matters to avoid misunderstandings; 

on the other hand, he responds to the villagers' concerns and requests, asking the government to make modifications to achieve a win-win situation. 

The government praises him for his high level of wisdom. 

This aligns with the moral principles described by the Buddha.

Thus, the key point is win-win. When there is a win-win situation, both parties are happy and satisfied. 

However, if it's a win-lose scenario, it will only lead to continuous offense.

Since we do not know Mr. Lau Wong-fat personally, we cannot verify the above information. 

If it is indeed true, then may we  rejoice and commend it.

Image credit: 香港01

More about governance:

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E7%B5%B1%E6%B2%BB%E5%92%8C%E9%A0%98%E5%B0%8E-ruling-and-leadership 

這是衛星拍下來的照片

整片大陸都充滿著光明

為什麼有一片土地一點光都沒有？ 😂

哦，因為這片土地的’自我‘非常強

別的土地’自我‘沒那麼強

隆波間夏曾在開示中提到：’如果我們消除了自我，就會變得富有和繁榮。我們必須理解這一點。‘  2025.02.08（不是針對這個議題）

image cred .to The Wall Street Journal

This is a photo taken by a satellite.

The entire continent is filled with light.

Why is there a piece of land that has no light at all? 😂

Oh, it's because the "self" of this land is very strong, while the "self" of other lands is not as strong.

Luang Por Ganha once mentioned in a teaching: "If we eliminate the self, we will become wealthy and prosperous. We must understand this." (2025.02.08, not specifically addressing this topic)

Image credit: The Wall Street Journal

《Dhamma to rule 》

Everyone born into this world must live by Dhamma. Everyone must abandon the self. Everyone must let Dhamma lead their lives. We must pay taxes. We must make sacrifices.

The Buddha was one who gave everything. 

Jesus, the Prophet Muhammad, and all religious founders were those who sacrificed. 

As human beings, we must follow this example and live a life of selflessness. 

If we don’t, we end up as ego-driven legal entities—"self persons."

Governing a country must be built on individual acts of self-sacrifice.

All human consumption—of the four requisites: food, clothing, shelter, and medicine—must be taxed. Residence, occupation, transactions—everything is subject to tax. Those entering the country must contribute. Everyone must give.

If we live from a place of self, we won't be willing to give.

---Luang Por Ganha

26/3/2025

《以法管治》

每個出生在這個世界的人都必須遵循法。每個人都必須放棄自我。每個人都必須讓法引導他們的生活。我們必須納稅。我們必須犧牲。

佛陀是一位付出一切的人。

耶穌、穆罕默德先知以及所有宗教創始人都是那些願意犧牲的人。

作為人類，我們必須效法這個榜樣，過一種無私的生活。
 

如果不這樣，我們最終會變成以自我為中心的法律實體——「自我人士」。

治理一個國家必須建立在個體的自我犧牲行為之上。

所有人類的消費——四種必需品：食物、衣物、住所和醫療——都必須被徵稅。居住、職業、交易——所有一切都應徵稅。進入國境的人必須貢獻。每個人都必須付出。

如果我們從自我的立場出發，我們就不會願意付出。

---隆波甘哈
2025年3月26日

《Collapse of building reveals corruptions》

It’s like the government audit office building (OAG) in Thailand—when there is ignorance and misunderstanding, when people operate from the foundation of self-centeredness, corruption arises.

The word “corruption” essentially means self-view. The ego—the sense of ‘I’—is the root of corruption. Anyone who leads their life by what is wrong, who follows the self instead of Dhamma, is considered corrupt.

Such a person does not know the Four Noble Truths. They don’t know suffering, its cause, its cessation, or the path that leads to its end.

They take the self as the center of existence—that is what we call a corrupt person.

---Luang Por Ganha

8/4/2025

《大樓坍塌揭示了腐敗》

這就像泰國的政府審計辦公室大樓（OAG）——當存在無知和誤解，當人們以自我為中心來行事時，腐敗就會產生

“腐敗”這個詞本質上意味著自我的見解。自我——‘我’的感覺——是腐敗的根源。任何以錯誤的方式生活、跟隨自我而不是法的人，都被視為腐敗。

這樣的人不懂四聖諦。他們不知道痛苦、痛苦的根源、痛苦的滅除，或通往滅苦之道。

他們把自我視為存在的中心——這就是我們所稱的腐敗之人。

---Luang Por Ganha

8/4/2025

諺語有云:'英雄難過美人關'

很正常吖~

佛陀曾說,他不見還有像異性的物質身體那樣的物質持續佔據男女的心 

也不見還有像異性的聲音那樣的聲音持續佔據男女的心 

也不見還有像異性的氣味那樣的氣味持續佔據男女的心 

也不見還有像異性的味道那樣的味道持續佔據男女的心 

也不見還有像異性的觸感那樣的觸感持續佔據男女的心  (AN1.1-10）

所以有些人懂得玩弄政治，就會送個女人去色誘一些政要，控制他們，套他們機密

通常都會成功

因為就如佛陀所說，沒有能夠和異性相比的感官欲樂了

如果英雄過不到美人關，根本就不叫英雄

In chinese ,there is a proverb goes like this : "Even heros can be seduced by a beautiful woman."

It's quite normal!

The Buddha once said that he did not see any physical bodies like the physical bodies of the opposite sex which can continuously occupying the hearts of men and women as such

The Buddha also said that he did not see any sound like the sound of the opposite sex which can continuously occupying the hearts of men and women as such

The Buddha also said that he did not see any scent like the scent of the opposite sex which can continuously occupying the hearts of men and women as such

The Buddha also said that he did not see any taste like the taste of the opposite sex which can continuously occupying the hearts of men and women as such

The Buddha also said that he did not see any touches like the touches of the opposite sex which can continuously occupying the hearts of men and women as such  (AN 1.1-10)

Therefore, some people who are keen on playing politics will always send a woman to seduce certain officials, controlling them and extracting confidential information.

This usually succeeds, because as the Buddha said, there is no sensory pleasure that can compare to that of the opposite sex.

If a hero cannot overcome the allure of a beauty, then they are not a hero at all.

翻譯： Pamela

佛陀在祇園精舍時，針對國王的勸誡講述了以下開示。本故事源自《鵪鶉本生經》（《本生經》334）。當時世尊說：『大王啊，古代賢明的君主們聽聞智者教誨後，以正法公正治國，最終成就天界之樂。 "應國王請求，佛陀繼續講述了過去世的因緣。

從前，當梵與王統治波羅奈時，菩薩誕生於一個婆羅門家庭。當他成年後，他學習了所有的技藝，出家為沙門。他發展了所有的神通和禪定成就，住在喜馬拉雅山一處幽靜的地方，以野果和樹根為食。 

此時，國王渴望了解自己的缺點，便四處詢問是否有人能指出他的過失。然而，他無論是在室內還是室外、城內還是城外，都未能找到批評他的人。於是他喬裝成普通人，四處漫遊，心想：「鄉間會是怎樣的情況？」然而，他在鄉間也沒有遇到任何批評他的人，聽到的全是對他的讚美。於是他又想：「那在喜馬拉雅地區又會是怎樣呢？」 

於是他進入森林，一路探尋，直到來到菩薩的修行處。他向菩薩致敬並友善地交談後，在一旁坐下。此時，菩薩正在吃一些他從樹林中採來的熟無花果，這些無花果香甜多汁，就像糖粉一樣。菩薩對國王說：「陛下，請享用這顆熟無花果，再喝些水吧。」

國王照做後，問菩薩：「尊者，為什麼這顆熟無花果如此甜美？」 

菩薩回答：「陛下，因為國王現在施政公平正義，所以它才這麼甜。」 

國王又問：「如果在一個不公正的國王統治期間，這果子會失去甜味嗎，尊者？」 

菩薩答道：「是的，陛下。在不公正國王統治的時代，油、蜂蜜、糖漿等物品，以及野生的樹根和果實，都會失去它們的甜味和香味。不僅如此，整個國度都會變得凋敝荒蕪。但當統治者賢明公正時，這些食物就會重新變得甜美多汁，整個國度也會恢復生機。」 

國王說：「這必然如此，尊者。」他並未透露自己的身份，向菩薩致敬後返回波羅奈城。國王為了驗證這位修行者的話，故意施行暴政，心想：「現在我就能了解其中的真相。」過了一段時間，他再次回到菩薩的修行處，向他致敬後，恭敬地坐在一旁。菩薩用與之前相同的話，遞給他一顆熟無花果，而這次的無花果卻是苦澀的。國王覺得果子苦澀，便將它吐出，說道：「尊者，這果子不甜無味道。」 

菩薩說：「陛下，這必然是因為國王不義的緣故。當統治者不依法治國時，森林裡的水果等都不甜無味。」隨後，菩薩吟誦了幾首偈句：

133.

公牛領頭者涉過洪水時，若行歪路， 

成群的牛群便會尾隨其後，偏離正道。 

134.

人間也是如此，最頂端的人

他假如行非法，更不用說其餘的人民了

舉國皆睡在苦之中，假如國王不義

135.

但若公牛選擇了一條直道行走， 

牛群便會緊跟其後，保持正道。 

136.

人間也是如此，最頂端的人

他假如行於法，更不用說其餘的人民了

舉國皆睡在快樂之中，假如國王正義。」

國王在聽取菩薩對真理的闡述後，向他表明自己的身份是國王，並說道：「尊者，以前是因為我一人，無花果先是甜的，後來變得苦澀，但現在我將使它們重新變得甜美。」隨後，他向菩薩致敬，返回宮中，以正義的方式治理國家，恢復了一切原本的和諧。

佛陀在結束教誨後，揭示了本生故事的身份：「當時，阿難是那位國王，而我自己則是那位修行者。」

本生經334中講述了一個故事，就是當一個國王正義、 施行仁政的時候，其餘的人都會變得如法，連森林中的水果也是甘甜多汁的。

當時國王好奇自己的行為是否真的能夠影響森林裡的水果，於是故意施行暴政一段時期。再去森林時，真的發現水果都變得苦澀無味。當時身為隱士的菩薩確認了這一個現象。

噢～所以我們看到，一個領導對於整個國家、 整個團體的影響是多大啊！

如果一個國家的領導崇尚‘自我’、 自私，整個國家的人民也會被影響，舉國的心靈素質都因此而下降。

崇尚自我有什麼表現？就是把全世界的東西也吸來自己那裡

當全國的人也不如法時，佛陀說會影響日月星辰、 年月的規律、 季節的規律、 正常的風雨。當天空不正常地下雨時，穀物的成熟便變得不正常。當人們吃下這些不正常的穀物時，就會短壽、醜陋、無力、多病（AN4.70）

隔了一兩年，我們再去那個國家，嚐嚐那裡的本土水果；然後就會發現它們苦澀得讓我們想吐出來了😂

The story in the "Jataka Tales" 334 tells that, when a king is just and practices benevolent governance, everyone else will follow suit, and even the fruits in the forest become sweet and juicy.

Curious about whether his actions truly affect the fruits in the forest, the king intentionally ruled with tyranny for a period. Upon returning to the forest, he discovered that the fruits had indeed turned bitter and tasteless. At that time, the bodhisattva, who was a hermit, confirmed this phenomenon.

Oh, so we can see how significant a leader's influence is on an entire nation or group! If a country's leader values 'self' and is selfish, the people of that nation will also be affected, leading to a decline in the overall spiritual quality of the country.

What are the manifestations of 'self'? we can see that  everything in the world will be drawn to oneself. 

When the entire nation is not following the Dhamma, the Buddha said it would affect the laws of the sun, moon, stars, and seasonal patterns, disrupting normal rain and wind. When the sky rains abnormally, the ripening of crops becomes irregular. When people consume these abnormal crops, it leads to shorter lifespans, ugliness, weakness, and illness (AN 4.70).

After a year or two, if we return to that country to taste its local fruits, we would find them so bitter that we might want to spit them out. 😂

曾經見過一個雇主，以我高你低的口吻來指令他的傭人

於是他的傭人雖是傭人，但還是以帶著刺的語氣諷刺：‘Yes SIR , SIR😒'

即使對方是我們的傭人也好，下屬也好，奴隸也好；他們依然是人

如果是人，必然有其自尊心，也就是我慢。

如果我們對他們不尊重，他們自然不會喜歡的

如果他們做工做得不開心，早晚會辭職不做的

如果我們的態度不改變，遲早我們的下屬也會走光，然後再也請不到別人替我們做事了

平靜地離去是最好的結果，但最怕他們會懷恨在心

例如把公司的機密流出去，轉投我們的競爭對手，幫我們的競爭對手對付我們

也聽過有傭人甚至會對雇主一家下那些巫術蠱毒等等

噢～所以對任何人尊重以待是最安全的做法

事實上，我們請回來的員工或者傭人，他們各自有各自的盤算

不然為什麼要來做我們的下屬被我們管？不然為什麼要那麼辛苦工作？

他們最想要的就是快樂。 透過什麼而獲得快樂呢？可能是工資、 完成工作的滿足感、 名譽、 地位、好的工作和生活平衡.....

每個人的側重點都不同，但所有人終究都想得到快樂，包括我們自己也是，不是嗎？

如果我們對他們不尊重，他們會感到被輕視，不會高興的

但當我們把心態一轉--我不是他們的老大，我們只是有相同目標的共同奮鬥者，我只是他們的協調者

誒～那麼整件事便變得很好看了

我們請來的員工只是一起完成目標的協作者而已

當這樣想時，和他們共處、 甚至是給予指令時就不會有我高你低的姿態，而是抱持尊重的態度

那麼任誰都喜歡替我們工作的

請來的傭人也會更賣力地照顧我們的家庭

整個家庭、 團體和公司就會邁向繁榮

There was once an employer giving orders to their servant in a condescending tone.

In response, the servant, though being a servant, sarcastically replied, "Yes SIR, SIR.😒"

Even if the other person is our servant, subordinate, or even a slave, they are still human. As humans, they naturally have their self-esteem, which is a form of conceit.

If we do not respect them, they will naturally dislike it. 

If they are unhappy with their work, they will eventually resign. 

If our attitude doesn’t change, sooner or later our subordinates will leave, and we won’t be able to find others to do the work for us.

A calm departure is the best outcome, but what we fear most is that they might harbor resentment. 

For example, they could leak company secrets to our competitors, helping them against us.

It is heard of that servants using black magic against their employers.

Oh—so treating everyone with respect is the safest approach.

In fact, the employees or servants we hire each have their own needs. 

Otherwise, why would they choose to work under us? Why would they work so hard? 

What they want most is happiness. 

How do they attain happiness? It could be through salary, the satisfaction of completing tasks, reputation, status, or a good work-life balance. 

Everyone has different priorities, but ultimately, everyone seeks happiness—including ourselves, right?

If we disrespect them, they will feel belittled and unhappy. 

However, when we shift our mindset to see ourselves not as their boss but as co-fighters with a common goal, merely as their coordinator, then everything changes for the better.

The employees we hire are simply collaborators in achieving our goals. 

When we think this way, interacting with them—even giving instructions—won’t carry an air of superiority, but rather a respectful attitude. 

Then anyone would enjoy working for us. 

The servants will also take better care of our households. 

The entire family, team, and company will then bound to thrive.

管神易過管人？我們以為啦！

天界是智商高人士的聚集地

因為佛陀說行為、 語言、 思想行惡就是蠢人

行為、 語言、 思想良善就是聰明有智慧的人（MN129)

善人死後都上到天界那裡。所以在天界大部份天神都是極度聰明的人來的。

現在在人間的總統、 國家元首，我們不太可能再在天界的領導層那裡看到他們。

因為有許多都是笨笨的，他們既傷害自己，也傷害別人。

傷害自己就是讓自己不開心，即讓煩惱在心中滋長

傷害別人即以貪嗔癡來讓別人受苦

就如佛陀所說，一顆渾濁的心，是不可能知道自己和別人的利益的。（AN1.45)

這是智商不高的表現。

就算給他們那麼好運在臨終時生起善心，上到天界；難道一眾天神會服他們嗎？ 天民的智商和德行比他們還好，為什麼自己要以他們為領袖？

但如果一個人現在在人間擁有很強的正念，他就很大機會可以躋身天界的政府管理層。

就如Ajahn Suchart 所說：‘每個層次的修行都依賴於不同正念的強度。
布施（Dana）可能不需要太多。
持戒（Sila）可能需要比施捨更多的正念。
更高的戒律需要更多的正念。
你需要更多的正念來遵守五戒。
你需要更多的正念來遵守八戒。
你需要正念來打坐。
然後，如果你要探索智慧，你也需要正念。來讓心導向無常（anicca）、不淨（asubha）或無我（anatta）。’

一個正念強的人，也必然是有德行的人

一個正念強的人，也必然是聰明有智慧的人

因為當一個人正念越密集，他的貪嗔癡就會越少；他因而會越清醒、 越清明、 記憶力會越好（AN5.193） 、工作能力越好（AN5.23)、越聰明、越有智慧(AN5.51)

如果這樣的善人、智者上到天界，一眾天神也會服

比如說，為什麼帝釋天能夠成為帝釋天？

佛陀說，他為人時曾遵守七條戒：

1.他一整生都奉養父母；

3.他一整生都說柔軟語；

4.他一整生都不挑撥離間；

5.他一整生都以離吝嗇之心居家，自在地施予，張開手掌，樂於捨離，有求必應，樂於布施；

6.他一整生都說真話；

7.他一整生都不發怒，假設他生起憤怒，也會迅速調伏

所以帝釋天過去為人時已經是正念非常強、 非常聰明、 非常有德行的人了。

當上到天界，他的正念更加提升，佛陀說他可以在剎那間思維一千件事情，因此被稱為千眼沙格（Sahassakkho）  （DhpA.30)

當遇到聽完佛陀宣說《帝釋所問經》後，他就此證得初果；正念再提升

據Luang Por Lersi Lingdam 所說，帝釋天現在已經是三果聖者了。而三果聖者不再黏住感官的快感了，他們的心非常清淨。

所以帝釋天在三十三天根本沒得輸。

他在德行和智慧都冠絕整個三十三天，天神們都不得不服

Is it easier to manage deities than to manage huma? No no no~

The Heavenly Realm is a gathering place for highly intelligent individuals. The Buddha said that those who commit unwholesome actions, speak ill, or think negatively are foolish.

In contrast, those who act, speak, and think well are wise (MN129).

Thus, good people ascend to the Heavenly Realm after death, meaning that most deities there are extremely intelligent.

Currently, the presidents and heads of state we see on Earth will not be found among the leaders in the Heavenly Realm. Many of them are foolish, harming both themselves and others.

Harming oneself means letting himself unhappy, allowing defilements to grow in his mind.

Harming others means causing suffering to them through greed, hatred, and ignorance.

As the Buddha said, a muddled heart cannot discern its own interests or those of others (AN1.45). This is a sign of low intelligence.

Even if they are fortunate enough to have  good intentions arisen at the end of their lives and ascend to the Heavenly Realm, will the deities respect them?

The intelligence and virtue of the heavenly beings surpass theirs; why would they accept them as leaders?

However, if a person possesses strong mindfulness now, he then has a great chance of joining the government in the Heavenly Realm.

As Ajahn Suchart said: "Every level of  practice relies on the intensity of mindfulness

Dana  (giving) maybe not as much

Sila (precepts) maybe need more mindfulness than Dana

The higher precepts need more mindfulness

You need more mindfulness to keep the five precepts

You need more mindfulness to keep the eight precepts

You need mindfulness to meditate

Then if you investigate for wisdom, you also need mindfulness. You need mindfulness to direct your mind :Asubha, anicca, or anatta."

A person with strong mindfulness must   be virtuous

A person with strong mindfulness must also be wise.

As one's mindfulness becomes denser, their greed, hatred, and ignorance diminish.

They become more alert, clearer-minded, with better memory (AN5.193), with high work capability (AN5.23), and greater wisdom (AN5.51).

If such good and wise individuals ascend to the Heavenly Realm, the deities will respect them.

For example, why could Indra become Indra? The Buddha said that in his past life, he observed seven precepts:

• He supported his parents throughout his life.

• He spoke gentle words all his life.

• He did not sow discord.

• He lived with a generous heart, freely giving, opening his hand, willingly letting go, and responding to requests joyfully.

• He spoke the truth all his life.

• He did not get angry; if anger arose, he quickly subdued it.

Thus, Indra was already a person with strong mindfulness, great intelligence, and virtuous conduct before.

Upon ascending to the Heavenly Realm, his mindfulness further increased. The Buddha said he could think of a thousand things in an instant, hence he is called Sahassakkho (the Thousand-Eyed One) (DhpA.30).

After listening to the Buddha's teachings in the "Questions of Indra," he attained the first stage of enlightenment, further enhancing his mindfulness.

According to Luang Por Lersi Lingdam, Indra is now a non-returner.

Non-returners no longer cling to sensory pleasures; their hearts are very pure.

Thus, Indra has no competition in the thirty-three heavens.

In virtue and wisdom, he surpasses all, all of  the deities must respect him.

<老闆選人>

如果我們是老闆，揀選來應徵的員工是非常簡單的事😂

他讀什麼名牌大學， 拿了多少個A， 全都不太重要

因為那已成過去

我們只關注他當下是否能辦事、為人聰明有智慧、不會對公司造成困擾

怎樣揀選呢？ 其中一關， 就是叫秘書在他面試前送一點點小禮物給他，可能一顆糖， 然後叫秘書標明：“ 這是老闆送的”

然後就等他入來時看他的反應

如果他進來時絲毫沒有表達任何感恩之情， 這個人大概不用請了

如果他進來時是懷著感恩之心的話， 這個人可以考慮

為什麼用這樣的標準？

因為佛陀曾說，

不善人的特點就是不知恩感恩

善人的特點就是知恩感恩(AN2.33)

善， 在巴利文來說叫做 kusala， 也是聰明的意思

不善， 在巴利文來說叫做 akusala， 也是蠢的意思

一個不知恩的人其實就是一個慾壑難填的人。 對別人的恩惠絲毫不感到知足與滿足。 那是煩惱非常厚重的人。

一個知恩的人是一個貪欲不太多的人。對別人的恩惠很容易就知足與滿足了。 那是煩惱比較輕薄的人

煩惱薄的人心清明， 知道自己的利益、他人的利益、兩者的利益(AN1.46) 只會利益自他。 因為正念強， 所以有責任感、記憶力強、心思細密、聰明有智慧、智商高

煩惱厚重的人心混濁，不知道自己的利益、他人的利益、兩者的利益(AN1.46) 只會傷害自他。 因為正念弱， 所以沒有責任感、健忘、不細心、愚蠢沒有智慧、智商低

就如佛陀所說， 那些恐懼、混亂和麻煩， 都是由愚人而起的， 而不是智者(AN3.1)

放個蠢人入來， 公司就會大亂。所以面試很簡短就可以了， 直接不取錄

而放個聰明有智慧的人入來， 只會讓整間公司氛圍良好， 效率高，充滿慈愛。再考慮多幾點， 就可以直接錄用他了。

<<Boss selecting applicants >>

If we are the boss, selecting employees from applicants is very simple 😂.

What prestigious university they attended or how many A's they got is not very important because that is in the past.

We only focus on whether they can do the job well right now, whether they are smart and wise, and whether they won't cause trouble for the company.

How do we select? One method is to ask the secretary to give a small gift to the applicant before the interview, perhaps a piece of candy, and have the secretary indicate, "This is from the boss."

Then we wait to see their reaction when they come in. If they show no expression of gratitude whatsoever, then this person  shouldn't be hired.

If they come in with a sense of gratitude, then this person can be considered.

Why use this standard? Because the Buddha once said, "The characteristic of bad people is that they do not know gratitude; the characteristic of good people is that they know gratitude" (AN2.33).

In Pali, "good/unwholesome" is called *kusala*, which also means clever. "Bad/Unwholesome" is called *akusala*, which also means stupid.

A person who does not know gratitude is essentially someone with insatiable desires. They feel no contentment or satisfaction with the kindness of others. Such a person has heavy defilements.

A grateful person, on the other hand, is someone with fewer desires. They easily feel content and satisfied with the kindness of others. Such a person has lighter defilements.

Those with lighter defilements have a clear mind, understanding their own interests, the interests of others, and the interests of both (AN1.46), benefiting themselves and others. Because they have strong mindfulness, they are responsible, have a good memory, are meticulous, intelligent,  wise; having high IQ

Those burdened with heavy defilements have a muddied heart, not understanding their own interests, the interests of others, or the interests of both (AN1.46), only harming themselves and others. Because their mindfulness is weak, they lack responsibility, are forgetful, careless, foolish, lacking wisdom, and have a low IQ.

As the Buddha said, "Fear, confusion, and troubles arise from fools, not from the wise" (AN3.1).

If a fool is let in, the company will be in chaos. Therefore, the interview can be very brief; just reject them outright.

On the other hand, if a wise and intelligent person is let in, they will create a positive atmosphere in the company, enhance efficiency, and fill it with kindness. After considering a few more points, they can be directly hired. 

Everyone can see the simple truth:

Responding to malice with malice will only breed more malice.

Even if Trump were to eliminate all armed factions, it does not mean he will be safe from then on.

The friends and family of those armed factions will surely hate Trump to the core.

A moment of negligence from security personnel could lead to his assassination.

Or, once his term ends and he no longer holds power or protection, he might be dealt with.

Even if he escapes in this life, he will not escape in the future.

If one is killed, how can they , as an ordinary person swallow that anger?

In the long cycle of samsara, they will come back to attack us, to kill us, and to cause destruction.

Oh—this is the danger of responding to malice with malice.

大家可以看到很簡單的道理

以惡意回敬惡意，只會衍生更多的惡意

就算特朗普真的消滅了所有的武裝份子，這並不表示特朗普自今以後就安全了

武裝份子的朋友、家屬相信會對特朗普恨之入骨

保安人員一疏忽，可能就被暗殺了

或者任期一完，沒有了權勢和保護，又被人料理了

就算今生逃得過，未來也不會逃得過

有人殺了自己，一般人怎麼嚥得下這道氣？

在往後漫長的輪迴中，他們一見到我們，又會來擊倒我們、殺害我們、來搞破壞

噢～這就是以惡意回敬惡意的過患了 

如果我們想做大人物， 是為了可以指令別人、滿足自己的權力欲

噢～ 那就太愚蠢了

隆波間夏曾說:

“讓我們想想佛陀是誰吧

佛陀是 一位 放下 的 人。

耶穌基督 是 誰？ 他 是 一位 放下 的 人。

先知 是 誰？ 他 是一位 放下 的 人。

已故的 泰王 普密蓬 是 誰？ 他 是一位 放下 的 人。

放下 讓 釋迦牟尼佛 成為 了佛陀。”

所有的宗教領袖、大人物， 無不是放下的人

他們去除了自我， 不會覺得自己很厲害、很重要、比人好， 更不會想要自私地指令別人

我們看看耶穌吧。 我們沒有聽過耶穌因為自己是天神之子而飄起來。 耶穌反而謙卑地為門徒洗腳， 服務大眾、利益大眾

佛陀和所有的阿羅漢， 全都根除了自私心。

佛陀雖然極具名望， 但卻竟然說“那耆多，我不要聲望，不要讓聲望到我這裏來！那耆多，聲望使人不易、不能隨心所欲取得出離之樂、遠離之樂、平息之樂、覺悟之樂，我現在容易、隨心所欲取得出離之樂、遠離之樂、平息之樂、覺悟之樂。利益、供養、聲譽是導向污穢之樂、昏昧之樂！”(AN5.30)

根據<<經集>>義註所記載， 佛陀一天只睡大約兩個小時;其他時間都用在禪修和幫助世人。

所有的大人物， 全部都不是從這個世界取得些什麼的， 而是去付出、去幫忙、去關愛。

如果我們想要獲得很大的權力， 能夠發司號令；這樣的願望永遠不能兌現， 因為這只是在滿足自我、自己的自私心。沒有人會欣賞的! 沒有人會信服的!

就算服從， 都只是表面順從， 內裡不爽。

這個世間每個人都是自我中心的。 我們的“自我”， 永遠都不及他們的“自我” 重要。

如果一個人能夠滿足全世界的自我， 那才是最大的人。 

If we want to be a big shot, just for the sake of commanding others and satisfying our desire for power. Oh, that is just too foolish.

Luang Por Ganha once said:

"Let’s think about who the Buddha is. The Buddha is a person who has let go. Who is Jesus Christ? He is a person who has let go. Who is the prophet? He is a person who has let go. The late King Bhumibol of Thailand? He is a person who has let go. Letting go is what made Siddhartha Gautama become the Buddha."

All religious leaders and big figures are people who have let go. They have removed the sense of  self and do not consider themselves important, superior, or better than others, nor do they selfishly want to command others.

Let’s look at Jesus. We have never heard of Jesus becomes self-inflated just  because he is the Son of God. Instead, Jesus humbly washed the feet of his disciples, serving and benefiting the public.

The Buddha and all arahants have completely eradicated selfishness.

Although the Buddha was highly esteemed, he said, " do not let reputation come to me! Fame makes it difficult for one to attain the pleasures of liberation, the pleasures of distancing , the pleasures of tranquility, the pleasures of awakening. I wish to attain the pleasures of liberation, distance, tranquility, and awakening easily and freely. Benefits, offerings, and reputation lead to impure pleasures and ignorant joys!" (AN5.30)

According to the scriptures, the Buddha slept only about two hours a day; the rest of the time was spent on meditation and helping others.

All great figures do not gain something from this world; instead, they give, help, and love.

If we desire to gain great power and issue commands, such wishes will never be fulfilled because they only satisfy the self and our selfishness. No one will appreciate it! No one will be convinced! Even if they obey, it will just be superficial compliance, with inner dissatisfaction.

In this world, everyone is self-centered. Our "self" will never be as important as their "self."

If a person can satisfy the "self" of the entire world, then that is the greatest person. 

民主制和專制，都不是問題

但都可以是問題

因為實際上一個國家能否治理得好；

如果是專制，就取決於統治者

如果是民主制，就既取決於統治者，也取決於人民

如果專制國家元首的質素不好；貪嗔癡非常厚重，非常自私，他將不能知道自己的利益、 他人的利益，兩者的利益（AN1.45) 這是愚蠢的表現，整個國家很快就會走向衰敗

但如果都是行專制，但國家元首是轉輪聖王；他貪嗔癡非常輕薄，非常無私，具足五戒十善業；所以他知道自己的利益、 他人的利益，兩者的利益（AN1.45) 不傷害自他，只會利益自他；這是有智慧的表現

那麼整個國家和世界只會走向繁榮

如果一個國家行民主制，也不見得會非常好，因為也取決於人民的素質。一樣，如果一個國家大部份人貪嗔癡非常厚重，非常自私，他們將不能知道自己的利益、 他人的利益，兩者的利益（AN1.45) 所以大部份人都是愚蠢的。

就算是一人一票去決策每一件事項，整個國家依然傾向於衰敗

真正有效的民主制，只適用於當大部份人都有良好的心靈品質的時候。如果大部份人貪嗔癡都是輕薄的，傾向於無私，他們將能知道自己的利益、 他人的利益，兩者的利益（AN1.45)

這是有智慧的表現。

此時一人一票，就真的有意思了。

Democracy and autocracy are not the problem,
but they can also be a problem.

In reality, whether a country can be well governed
depends on the rulers in the case of autocracy
and on both the rulers and the nationals in the case of democracy.

If the leader of an autocratic country has poor qualities—
heavy with greed, hatred, and delusion, very selfish—
he will not be able to discern his own interests,
the interests of others, or the interests of both (AN1.45).
This is a manifestation of foolishness, leading the entire country to decline quickly.

But if it is still an autocracy, yet the leader is a Wheel-Turning Monarch;
light with greed, hatred, and delusion, and very selfless,
upholding the Five Precepts and the Ten Wholesome Deeds;
then he understands his own interests, the interests of others, and the interests of both (AN1.45).
He does not harm himself or others, but benefit both;
this is a manifestation of being wise.
In this case, the entire nation and world will prosper.

However, a country with a democratic system may not necessarily be good,
as it also depends on the quality of the people.
If most people in a country are heavy with greed, hatred, and delusion, and very selfish,
they will not be able to discern their own interests,
the interests of others, or the interests of both (AN1.45).
Thus, most people are foolish.
Even if every decision is made by one person, one vote, the entire country will still tend toward decline.

True effective democracy only applies when most people possess good mental qualities.
If most people are light in greed, hatred, and delusion, and tend toward selflessness,
they will be able to discern their own interests,
the interests of others, and the interests of both (AN1.45).
This is a manifestation of being wise.
At this point, one person, one vote, truly becomes meaningful.

Once a country becomes too self-centered, considering only its own interests while disregarding the feelings of other nations, it will face protests and disdain from other countries, and it will lose their respect.

Similarly, when we are self-centered and prioritize our own interests, constantly calculating how to gain from others without caring for their well-being and feelings, we will also be met with disdain from everyone and lose their respect.

一旦一個國家過於自我中心， 只考慮自己的利益而不考慮別國的感受，將會受到其他國家的抗議和厭惡， 別國也會失去對他的尊重

同樣地， 當我們自我中心；只把自己的利益放在首位， 不斷盤算著怎樣從別人那裡取得些什麼， 絲毫不在乎別人的福祉與感受；我們也將會受到所有人的厭惡， 也會失去別人對我們的尊重

如果有人殺了我們的家人，我們會怎樣反應？

咒他下地獄嗎？

這是一般人的反應，這個咀咒卻很可能會成真

因為殺人的確是很重的惡業

這偏偏是現代人很容易犯的，但一般人並沒有為意

最簡單，我們意外懷孕，養不起孩子。有許多人就會去墮胎。這個其實是殺人了

執行墮胎的醫生，雖然是職業；但一樣在殘害嬰兒的生命，這也是殺生，也要承擔業力

世俗人認為軍人殺敵是無罪的。但事實卻不是這樣，千萬不要被政客所洗腦。 無論理由多麼堂皇正義；當殺螞蟻是殺生時，殺人也是殺生。 也要承擔那個惡業

最大件事是那些總統、 國家元首。有些人會覺得剿殺恐怖份子是應該的，但就算是壞人，也依然是人。

一旦以什麼原因發動戰爭，再不是殺一兩個人的事了，而是殺數以萬計人的事。

數以億萬計的人之所以喪生，數以億萬計個家庭之所以被毀壞，全因為我們。

大家覺得造下這樣的業，死後會去哪裡？

就算被侵略國家的元首派兵抵抗，其實也即是在指令殺害敵方軍人的生命。業還是有的。

佛陀在MN61 教導的道德原則就是不傷害自己，不傷害別人。

就算別人傷害我們，也不該傷害他們。

一旦我們回擊過去，必然會讓敵方士兵失去生命，也讓自己的士兵失去生命；更讓許多人流離失所。

受苦的還是自己的人民

但沒多少人是這樣想的

雖然是不傷害自他的做法，依循佛法的做法，但幾乎沒有人、 甚至是我們的國民會支持我們的

所以如果我們是國家元首，我們會怎樣做？

Ajahn Brahm 笑著說：‘我會辭職然後出家’

智者不會讓自己雙手沾滿鮮血的，也不會因任何人而讓自己沾滿罪業 

If someone killed our family member, how would we react? Would we curse them to hell? This is a common reaction, but such a curse is likely to come true because murder is indeed a serious bad kamma.

This is something modern people easily commit, yet most do not take it seriously. The simplest scenario is an accidental pregnancy when one cannot afford to raise a child. Many people would choose to have an abortion, which is essentially killing.

The doctors performing abortions, though acting due to their own profession, are still taking the life of a baby; this is also killing which carries its own karmic consequences.

In the eyes of the secular world, soldiers killing enemies are often seen as innocent. However, this is not the case; one should not be brainwashed by politicians. Regardless of how noble the reasons may seem, killing ants is still killing, and so is killing a person. The bad karma must present.

The biggest issue involves presidents and heads of states.

Some might think that eliminating terrorists is justified, but even if they are bad people, they are still human.

When wars are waged for any reason, it is not simply about killing one or two people; it translates into the deaths of tens of thousands. The billions of lives lost and the countless families destroyed are all due to us.

What do you think will happen after creating such karma?

Even when the leaders of an invaded country send troops to resist, they are effectively ordering the killing of enemy soldiers. The karma still exists.

The moral principle taught by the Buddha in MN61 is not to harm oneself or others.

Even if others harm us, we should not retaliate.

Once we strike back, it will inevitably lead to the loss of lives on both sides, causing many to become homeless. The ones who suffer are still our own people. Yet, very few think this way.

Even though it is a non-harmful approach, aligned with Buddhist teachings, hardly anyone, even our own citizens, would support us. So if we were heads of state, what would we do?

Ajahn Brahm humorously said, "I would resign and become a monk."

The wise will not allow their hands to be stained with blood, nor will they let themselves be burdened with sin for anyone. 

《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.

老子的《道德經》說：【江海所以能成為許多河流所匯往的地方，因為它善於處在低下的地位，所以能成為許多河流所匯往。

所以聖人要為人民的領導，必須心口一致的對他們謙下】

誠然，當我們對別人謙卑；別人就會感到受尊重，會喜歡我們，以我們為領袖。

老子繼續說：【要為人民的表率，必須把自己的利益放在他們的後面。所以聖人居於上位而百姓不感到負累；居於前面而百姓不感到受害。所以天下人民樂於推戴而不厭棄。】

當我們無私，為了民眾的利益而奉獻犧牲；如果以我們為領袖，他們自然會感到心安，因為知道我們只會為了他們的利益而行事，不會有任何私心，不會傷害他們。

老子說：【因為他不跟人爭，所以天下沒有人能和他爭。】

我們去除我慢，不和任何人競爭，想勝過任何人。那麼別人自然也不會有意欲和我們競爭比賽。

就算他們想和我們比賽，我們處處謙讓，他們也必然會被我們打動，放下戰勝慾。

我們不和任何人爭奪利益，那自然沒有人有機會和我們爭奪利益。心總是處於平靜具有正念的狀態

Laozi's Tao Te Ching says:

"The rivers and seas can become the destination for many streams because they are good at being in a lower position, thus they can become the destination for many streams.

Therefore, if a sage  wants to be a leader of the people, he must treat the people with humble words"

Indeed, when we are humble towards others, they will feel respected and will like us, choosing us as their leaders.

Laozi continues:

"To be a model for the people, one must place their own interests behind those of the people. Thus, a sage can hold a high position without burdening the citizens; they can lead without causing harm. Consequently, the people of the world are happy to support and do not reject them."

When we are selfless and sacrifice for the benefit of the community, if they regard us as leaders, they will naturally feel at ease, knowing that we act solely for their interests, without any selfish motives or harm towards them.

Laozi states:

"Because he does not compete with others, no one in the world can compete with him."

When we eliminate arrogance and do not seek to compete or surpass anyone, others will naturally have no desire to compete against us. Even if they wish to compete, our continuous humility will move them, causing them to let go of their desire to win.

When we do not fight for benefits, then naturally, no one will have the opportunity to compete for those benefits. Our hearts will always remain in a calm and mindful state.

《無為而治》

這個世界，其實沒有人喜歡被管的😂 

要不然為什麼西方世界，總是說‘自由’ ，‘民主’ ？

任何眾生都不希望受人管束，任何眾生都希望自己做主

如果想弄到一個人發脾氣，非常簡單～

完全管束他所有的一切

他想這樣做，就偏叫他那樣做

他想那樣做，就偏叫他這樣做

他想做，就偏不讓他做

他不想做，就偏要他做😂

如果他是我們兒子，很快他就和我們脫離關係了 😂

如果他是我們下屬，很快他就辭職不做了😂

如果他是我們的國民，很快他就移民去了😂

所以大家可以看到，沒人喜歡貪權的人的。

貪權就是貪於控制別人，掌控別人

什麼都管一餐

一旦給這樣的壓迫感別人，別人離遠見到我們都走人了😂

根本不想靠近我們

所以老子的‘無為而治’ 實在高明！

我們看似不做，其實已經在做了

這個人有這樣的才能，就把他放在這個崗位上

那個人有這樣的才能，就把他放在那個崗位上

給予大方向，但細微的工作就放任給他去做；不必事事親力親為

我們沒有過多的干預，讓他作主，自由發揮；他肯定會愛上和我們合作的

結果他效率又高，又工作得開心；整個團隊的效能又高，氣氛又好

一個良好的領導並不是操控者，而是協調者。

善待每個人，把他們的福祉和才能完全放大

把自我縮小，不會自我中心

這樣才受歡迎，別人才喜歡受我們領導的

Ajahn Brahm 曾說過一個故事。就是中國皇家軍隊的將軍，曾被皇帝問到：‘為什麼他的士兵會有如此完美的紀律，但其他軍隊卻沒有？’ 他就回答：‘我的軍隊總是順從我，因為我總是叫他們做他們已經想做的東西了！’😂

Ajahn Brahm 說，這不只是笑話，這揭示了領導的秘密。秘密就是動力。  整個軍隊被這位將軍良好地施予動力，以致於當他們被將軍命令要長久苛刻地訓練時，他們本身已經想這樣做了。

所以如果在管理上，我們要求別人做一些他們不想做的東西時；這已經是失敗的管理了。

高層管理者，假如有效地讓下屬有動力，他們就會賣力地自願工作。

管理者務必要騰空自己，讓自己看清全局。

《三國志》中諸葛亮說：“君逸臣勞國必興，君勞臣逸國必衰”

意思是，身為君主每天很辛苦，臣子很清閒的話，這個國家就將走向消亡。反之，如果君主很清閒臣子很努力做事的話，這個國家就會興旺發達。

這是因為治理者得以讓自己騰空出來，看清全局，就如船手能夠專心地把整艘船的大方向把握好。

假如自己都被瑣事所佔據，過份干涉下屬；那麼自己將看不清全局，整個團體很快就會步向衰敗

"Govern Without Action"

In this world, no one really likes to be controlled. 😂

Otherwise, why does the Western world always talk about "freedom" and "democracy"?

No sentient being wishes to be constrained; everyone wants to be their own master.

If we want to make someone throw tantrum , it’s very simple—

completely control everything about them.

If they want to do this, make them do that.

If they want to do that, make them do this.

If they want to do something, prevent them from doing it.

If they don’t want to do something, force them to do it. 😂

If they are our child, they will quickly sever ties with us. 😂

If they are our subordinate, they will soon resign. 😂

If they are our citizen, they will likely emigrate. 😂

So, it’s clear that no one likes people who are greed for power.

Greed for power means desiring to control and dominate others.

Once they feel oppressed, they will avoid us. 😂

They won’t want to be close to us at all.

Thus, Laozi’s idea of "governing without action" is truly profound!

It seems we do nothing, yet we are already doing a lot.

If someone has a certain talent, place them in that role.

Give a general direction, but let them handle the details freely; there’s no need to micromanage.

By not over-interfering and allowing them to take charge, they will surely enjoy working with us.

As a result, their efficiency will increase, and they will work happily; the entire team will be effective and have a positive atmosphere.

A good leader is not a controller but a coordinator.

By treating everyone well, we magnify their welfare and talents,

while minimizing our own ego, not being self-centered.

That way, we are more welcomed, and others will be willing to follow our lead.

Ajahn Brahm once shared a story. A general of the imperial army was asked by the emperor, "Why do your soldiers exhibit such perfect discipline, while others do not?" He replied, "My army always obeys me because I always command them to do what they already want to do!" 😂

Ajahn Brahm said this is not just a joke; it reveals the secret of leadership. The secret is motivation. The entire army is well-motivated by this general, so when they are ordered to endure rigorous training, they already want to do it.

Therefore, if we require others to do tasks they do not want to do, that is already a failure in management.

If higher-level managers effectively motivate their subordinates, they will willingly work hard.

Managers must elevate themselves to gain a clear view of the whole picture.

In "Records of the Three Kingdoms," Zhuge Liang stated: "If the ruler is at ease while the ministers toil, the state will surely perish; if the ruler works hard while the ministers are at ease, the state will surely perish."

Because if the ruler is at ease, this allows him to step back and see the larger picture, just as a helmsman can focus on steering the entire ship.

If they are bogged down by trivial matters and excessively interfere with subordinates, they will lose sight of the bigger picture, leading the entire group to decline quickly. 

《雄才和霸才》

什麼是雄才，什麼是霸才？

霸才是指把自我利益放在一切之上，比較會用權術對待部屬的領導。權術就是我們所謂的’搞政治‘了

雄才則是把別人利益放在自我利益之上，真誠對待部署，不會玩弄權術的領導。

霸才是魔王的教徒，因為崇尚‘自我’

雄才則是佛教徒，因為崇尚‘無我’

霸才是愚蠢的，因為貪嗔癡厚重，造作許多惡行，既傷害自己，也傷害別人；為自他帶來許多痛苦

雄才是聰明有智慧的，因為空於貪嗔癡，造作許多善行，既利益自己，也利益別人；為自他帶來許多快樂

如果做霸才真的那麼好，有智慧的人就都一窩蜂做霸才了。正正是因為看到作為霸才的過患，所以才會選擇當雄才。

中國清朝名臣曾國藩早年帶兵時，就曾走上霸才路線，用了一些權術，後來發現有反效果。

他就反思人為何要玩弄權術呢？「人之所以玩弄權術，一定是有私心雜念，不敢告訴別人，只好編造假話來騙人，如果心中沒有私心雜念，又何必欺騙別人呢？」

他在寫給弟弟曾國荃的家書中也曾說，「我自認是篤實之人，只是看慣世道人心，飽經各種事變，稍稍加了些權謀手段……，其實效果根本不如人意，白白惹人笑話，令人遺憾而已。……老弟你在外帶兵，也需要迫切地把篤實的面目恢復過來，千萬不要走入機巧這一路去。」

曾國藩總結他的領導和人生哲學說，「惟天下之至誠，能勝天下之至偽，惟天下之至拙，能勝天下之至巧。」

假如我們的領導玩弄權術、 搞政治；玩弄部下、 分化部下、 欺騙部下；我們喜歡嗎？

怎會服這個領袖？ 只會是表面順服，暗地裡怨恨，密謀做反。

帶有私心的人誰人喜歡？

當部下心裡不服，士氣低迷；實在很難再領導下去。

整個團體也很難有很大的作為，只會一起毀滅

但如果霸才學習佛法，洞察到五蘊身心內實際上沒有一個自我；就會因為智慧的力量而把私心去除；成為雄才。

雄才對所有人真誠，以德服人。他們無私不為自己，照顧下屬，尊重下屬，利益所有人。

假如我們的領導是這樣，我們會不服嗎？

這麼具魅力的領導，只會人見人愛，誰人都願意受他的領導

這樣的團體是很團結，效能很高的，只會像火箭般迅速提升

所以霸才實際上是傻人來的，以為用手段謀取私利會真的得到利益；但實則上更不如人意

雄才沒有想從任何人身上得到任何東西；但反而能更吸引一切美好的東西。這是非常有智慧的人

"Heroic Talent and Tyrannical Talent"

What is heroic talent, and what is tyrannical talent?

Tyrannical talent refers to leaders who place their self-interests above everything else, using manipulative tactics to manage their subordinates. This is what we call "playing politics."

Heroic talent, on the other hand, prioritizes the interests of others over self-interests, treating subordinates sincerely without resorting to manipulative tactics.

Tyrannical talent is a follower of the demon king, as it emphasizes "self."

Heroic talent is a follower of Buddhism, as it emphasizes "non-self."

Tyrannical talents are foolish, as they are burdened by greed, hatred, and delusion, committing many evil acts that harm both themselves and others, bringing much suffering to themselves and others.

Heroic talents are wise and intelligent, as they are  free from greed, hatred, and delusion, performing many good deeds that benefit both themselves and others, bringing happiness to all.

If being tyrannical is truly so good, then wise people would all rush to be tyrannical. It is precisely because they see the shortcomings of being tyrannical that they choose to be heroic.

In ancient China, the famous statesman Zeng Guofan, when leading troops, initially took the path of tyrannical talent, using some manipulative tactics, but later realized the negative effects.

He reflected on why people resort to politics: "Those who manipulate do so out of selfish intentions, not daring to tell others the truth, and must fabricate lies to deceive. If the heart is free of selfish thoughts, why would one deceive others?"

In a letter to his brother Zeng Guoqiang, he also said, "I consider myself to be a sincere person. However, having seen the ways of the world and experiencing various events, I have slightly added some political tactics... but the results are far from satisfactory, merely inviting ridicule and regret. Brother, when you are leading troops, you also need to urgently restore sincerity; never walk the path of cunning."

Zeng Guofan concluded his leadership and life philosophy by stating, "Only the utmost sincerity in the world can overcome the utmost falsehood; only the utmost clumsiness can overcome the utmost cunning."

If our leaders manipulate and play politics; deceive, divide, and exploit subordinates, would we like it?

How could we respect such a leader? It would only lead to superficial compliance, while harboring resentment and plotting against them in secret.

Who likes someone with selfish motives?

When subordinates feel discontent, morale will plummet; it becomes very difficult to lead effectively.

The entire group also struggles to achieve anything significant and may collectively face destruction.

However, if tyrannical leaders learn Buddhism and realize that the five aggregates of body and mind actually possess no self; they can remove their selfishness through the power of wisdom and become heroic leaders.

Heroic leaders treat everyone sincerely, winning people over with virtue. They are selfless, not acting for their own gain, but care for their subordinates, respecting them, and benefiting everyone.

If our leaders are like this, would we resist them?

Such charismatic leadership would be adored by all, and everyone would be willing to follow their guidance.

Such a group would be united and highly effective, soaring like a rocket.

Thus, tyrannical talent is essentially foolish, believing that using schemes to gain personal benefits will truly yield rewards; but in reality, it often does not.

Heroic talent does not seek to gain anything from anyone; instead, it naturally attracts all good things. This is the mark of a truly wise person. 

《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.

"The Method of Successfully Implementing Policies"

If we are leaders of the government and want to implement an unprecedented policy, how should we proceed?

In DN5, the Buddha referred to a grand sacrifice he organized in a past life as a king.

[Addressing Internal Issues]

At that time, the Brahmin priest suggested to the Bodhisattva that internal issues should be addressed first. The country was plagued with many thieves; simply punishing them would not solve the fundamental problem, as the escaped thieves would continue to harm the nation. Instead, incentives should be created to encourage the people to work. For those capable of farming, seeds, livestock, and other resources should be provided. They need what they require to work, enabling them to become self-sufficient and find satisfaction, rather than resorting to theft.

After implementing these measures, everyone in the country could live happily, with their doors open.

Thus, we can see that mere punishment does not solve problems; rather, we should confront and address the core issues. Only then can a community or government achieve lasting peace and happiness.

[Gaining Support from Influential Figures]

The priest further taught the Bodhisattva that support from influential individuals is crucial; for example:

1.Local royalty

2.Ministers

3.Wealthy Brahmins

4.Affluent homeowners

Therefore, we can infer that to successfully govern, one must gain the support of influential people in society. In modern times:

1.Convince powerful local leaders to support your cause

2.Gain the confidence of government officials

3.Win the favor of wealthy individuals

4.Earn the trust of key opinion leaders (KOLs)

5.Attract the support of celebrities

With their backing, everything becomes much easier.

At this point, it’s essential to understand the Dhamma that all things arise from numerous conditions and do not truly belong to us. Therefore, do not consider ourselves having any importance; instead, treat others humbly and earn their support with respect.

[Personal Qualities]

The Brahmin priest then advised the Bodhisattva that to succeed as a king, he should possess eight excellent qualities, which include:

1.Noble lineage (pure blood)

2.Good appearance

3.Wealth

5.strong and loyal army

5.Confidence in giving and doing good deeds

6.Extensive knowledge

7.Understanding of various principles

8.Intelligence and wisdom to contemplate various matters

In modern times, people no longer focus on lineage. Instead, they look at whether a person has maintained a good record, demonstrated integrity, and engaged in socially-acceptable professions.

Moreover, appearance matters; as the saying goes, "Your face, your fate." 😂 So the second point holds some truth.

To become attractive, we don't need plastic surgery; just cultivate loving kindness and compassion, and our face will shine with clarity (AN11.15), making us charming and likable.

If we practice, develop mindfulness, virtue, stillness, and wisdom, our heart will naturally lean towards letting go. 

As Por Khao Wanchart yimme said, such a person "will appear vibrant and always smile." Even if someone is not conventionally having a good appearance, being  bright and  frequent smiling will make them more appealing.

The qualities of wealth and military strength also depend on whether one governs wisely; if governance is effective, people will naturally respect and obey us.

Points six to eight are equally important; when we are knowledgeable and deeply understand the people's needs and the various situations in the country, we can consider matters more thoroughly, gaining the trust of others.

How to Cultivate Wisdom?

To be intelligent and wise, one must keep the heart pure and free from pollution. Defilements can obstruct the mind and weaken wisdom. When wisdom weakens, one cannot discern their own and others interests (AN5.51).

For example, when greedy, we may engage in inappropriate actions and miss essential opportunities.

When angry, jealous, or resentful, we might also act wrongly and overlook important tasks.

When lethargic or lazy, we may miss critical actions.

When our mind are uncertain and filled with doubt, we risk making poor choices and missing valuable opportunities.

This leads to the loss of reputation, followers, and happiness (AN4.61).

However, when the heart is pure and still, wisdom will arise.

Additionally, seek guidance from those whose hearts are entirely pure, such as arahants or great masters; their hearts are purer than ours, leading to greater wisdom. Ask them what to do, what not to do, what is good, what is evil, what brings lasting happiness, and what leads to enduring suffering. This is also a reason for wisdom to arise (MN135).

Once we possess these qualities, we will significantly gain the support of the people.

[Appointing Implementers]

The priest also advised that a Brahmin priest should possess four excellent qualities:

1.Noble lineage (pure blood)

2.The requisite knowledge of Brahmins

3.Moral conduct and virtue

4.Wisdom

Similarly, those appointed to implement policies must:

1.Have a good record and engage in socially -acceptable professions

2.Possess the necessary knowledge

3.Exhibit moral integrity

4. Demonstrate wisdom

[Avoiding Regret]

The Brahmin priest then counseled the Bodhisattva to avoid regret before, during, and after giving. Sometimes, individuals who engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, resentment, jealousy, or disbelief in Kamma may come to receive the offerings.

However, the Bodhisattva should not mind and let them be! For those of good character who receive the offerings, find joy in giving to them!

Similarly, once thoroughly considered and confirmed that the policy will bring maximum benefits to the people, there should be no regret during its implementation; remain steadfast.

Even when facing public opinion or ridicule, assess whether their points are valid. If they are, adapt accordingly; if not, do not dwell on them and cause ourself suffering.

[Success]

After the Bodhisattva king accepted the priest's advice, he successfully conducted the grand sacrifice. After completing the great offering, he was reborn in the heavenly realm.

In the same way, when rulers successfully implement policies that benefit the people, both they and the populace seem to dwell in a paradise on earth.

《成功推行政策之法》

如果我們是政府的領導人，我們想推行一件前所未有的政策；我們會怎樣做？

在DN5中，佛陀就曾引用自己過去世身為國王舉辦過的一場大祭祀

【平定內患】

當時祭司婆羅門經菩薩的請教，就建議應先處理內患。那時國家有許多盜賊，假如只是懲罰他們，那些逃脫的盜賊便會繼續傷害國家，這並沒有解決根本問題。所以應該製造誘因讓人民能夠熱衷於工作；能耕作的就給他們種子、牲畜等等……他們需要什麼來工作，就給他們那樣東西；讓他們有能力自立更新，獲取滿足感；並不需要去偷去搶。

這樣做了之後國家裡人人便得以家不閉戶、活在快樂之中

因此我們可以看到，單單只是懲罰並不能解決問題；反而應該正視並處理問題的核心；這樣一個團體或者政府才能一勞永逸地得到安樂

【得到大影響力的人支持】

之後祭司教導菩薩，應該得到具有影響力的人，他們的支持；例如

1. 地方的王族

2. 大臣

3. 富有的婆羅門

4. 富有的屋主

所以我們也可以參考；假如要施政成功；必須得到社會上有影響力的人的支持。

如果是現代；

要讓那些雄踞一方的領袖信服，取得他們的支持

要讓政府內部的官員信服，取得他們的支持

要讓那些大富豪信服，取得他們的支持

要讓那些KOL信服，取得他們的支持

要讓那些明星信服，取得他們的支持

有他們的支持；一切就容易得多。

這時要明白佛法；一切東西都是由條件組合而成的，並不真的屬於我們的。因此不要覺得自己很厲害、很重要；應該謙卑地對待他們，以尊重的態度贏得別人的支持。

【自己的因素】

之後；祭司婆羅門教導菩薩，作為國王要祭祀成功，應該要具備八種優良的特質；包括

1.好的出身（清净的血統）2.好的容貌 3.富有 4.有力量、軍隊忠誠 5.是有信心的佈施作福者 6.多聞 7.知道明白各種道理 8.聰明、有智慧，能思考各種道理

如果是現代，大家都不看出身了。但就看這個人是否一直以來都記錄良好，是否清廉，是否品行良好，以往從事的職業是否清白。

誒～而且大家都會看樣子，所謂 Your face your fate 所以第二點是有些道理的

如果想變得英俊美麗；並不需要去韓國整容

只需要心慈悲；就能面容明淨明亮（AN11.15）； 變得有魅力、受人喜愛。

如果有修行，具有正念，戒德，定力和智慧；心就會傾向於放下。 Por Khao Wanchart yimme 就說，這樣的人【看他的臉，他會精神飽滿、會微笑出來。】 如果一個人常常笑、面容明亮，就算本身不是型男索女，也會看起來順眼好看。

別人也容易喜歡我們，順著我們的意思去做

第三第四點的國富兵強，也就看平時自己是否夠賢明去把國家治理得好；如果真的治理得好，大家都會尊重服從我們的

第六至第八點也是重要的；當我們多聞，非常了解人民的訴求、國家各方面的情況，就自然能夠考慮事情考慮得周全；讓大家信服

而怎樣能夠聰明、有智慧？ 就是讓自己內心清淨，遠離污染。因為煩惱會障礙心，讓智慧減弱。當智慧一弱，將不能知道自他的利益（AN5.51）

例如當貪心時，我們會做不應做的事情，錯過應該做的事情

心憤怒妒忌怨恨時，我們會做不應做的事情，錯過應該做的事情

當心昏沉懶惰時，我們會做不應做的事情，錯過應該做的事情

當心散亂充滿後悔時，我們會做不應做的事情，錯過應該做的事情

當心搖擺不定，充滿疑惑沒有信心時，我們會做不應做的事情，錯過應該做的事情

就這樣讓名聲、追隨者和快樂流走（AN4.61）

但當心清淨有定力的時候；就能讓智慧生起。

而且也能請教那些心完全清淨的阿羅漢、大師父；因為他們的心比我們清淨,所以會比我們有智慧；應該問他們什麼應該做、什麼不應做、什麼是善、什麼是惡、什麼做了之後會帶來長久的快樂、什麼做了之後會帶來長久的痛苦；這也是讓智慧生起的原因之一(MN135)

當自己具備這些條件之後；就能很大程度地獲得民眾的支持了

【委任的實行者】

祭司之後也建議，一位祭司婆羅門應該具備四種優良特質：1.好的出身（清净的血統） 2.各種婆羅門應有的知識 3.有戒有道德 4.有智慧

同樣地，我們委任負責施行這一政策的官員；必須1.有良好的記錄，以往從事的職業是否清白 2.掌握應有的知識 3.有道德 4.有智慧

【驅除後悔】

祭司婆羅門之後勸諫菩薩，在布施前、中、後；都不要後悔

有時會引來那些殺生、偷盜、邪淫、妄語、離間語、粗惡語、閒雜語、貪求別人東西、怨恨妒忌、不信因果的人來接受布施

但菩薩也不要介意，就隨他們吧！對於那些品行良好的接受者，就為此布施而喜悅吧！

同樣地，一旦考慮周全，確定政策能夠為人民帶來最大利益後；在施行政策的前、中、後；也不要後悔，要堅定。

就算面對輿論、嘲笑；就看看他們是否說得有道理，如果有道理就跟隨改變；如果沒有道理就不要放在心裡，讓自己痛苦。

【成功】

當菩薩國王接受了祭司的建議後；便順利舉辦了大祭司。在做完大布施後便往生天界。

同樣地，一旦統治者順利推行政策，成功惠及人民；自己和人民都彷彿處於人間天堂

這個佛像大有來歷啊

話說這是香港南傳佛教的先驅之一—文尊者，捐贈給衍空法師的圓通寺的。

文師父是誰?就是稀師父和耀師父的師父囖!

以下內容衍空法師說是可以分享出來的。因為都已經過去了，大家都放下了。

當時附近的村民知道法師要安放這尊佛像後，竟然大力反對，不斷用不同途徑滋擾了寺院和法師。

衍空法師因此以佛法來擺平這一件事。

怎樣擺平？

衍空法師笑說，他當時用了共產黨‘統一戰線‘ 的策略。

他邀請那些村民一起坐下來吃飯。

誰要面子，就給他面子囖

誰有什麼問題顧慮，那麼就從別人的角度幫他們解決囖

衍空法師說，是不可以用對立的方式來處理的。

佛陀教導無我，慈悲。這些其實幫了衍空法師解決此事。

面對問題，我們不生氣，不敵對；心中不起情緒。

而是慈悲地站在別人的角度辦事，帶給他們快樂。

那很自然地，村民的態度最後也軟化了，這尊佛像也成功發揮了他的價值。

佛法是否很酷？

"size"

The underworld is very stylish and powerful, right?

Alas, but in most places around the world, they are not more powerful than the police 😂😂

When they see the police, they run away to avoid being caught and thrown into jail.

Even if they are the leaders of the underworld, they cannot overpower the government.

Everything must be done secretly to avoid exposure.

Why is this so? Because the leaders of the underworld largely harm themselves and society. For example, they engage in drug trafficking, bringing destruction of mindfulness, bodily and moral decay to society.

They fight among themselves, injuring not only themselves but also others.

Some organizations are involved in the sex industry, bringing greed, corruption, and suffering to society.

Some operate gambling establishments, causing everyone who gambles to lose everything, leading to families being broken apart.

The underworld only treats their subordinates well, caring for them.

There is a little good, but the evil far outweighs the good.

That is to say, there is a little wisdom, but the foolishness greatly exceeds the wisdom.

Thus, their size is small.

For the governments of ordinary countries, they serve the interests of the people.

While benefiting the people, they also benefit themselves.

However, in pursuing their own interests, they harm and exploit other countries.

In harming other countries, they also harm themselves.

There is moderate good and moderate evil.

That is to say, there is moderate wisdom and moderate foolishness.

Thus, their size is intermediate.

In the era when the Wheel-Turning Monarch appears,

the Wheel-Turning Monarch restrains himself with five precepts and ten wholesome deeds.

He does not harm himself or anyone else.

He benefits all the people of the world, bringing them happiness.

He possesses immense good and no evil.

That is to say, he has immense wisdom and no foolishness.

All the countries of the world submit to his rule.

Thus, his size is large enough to encompass the entire world. 

<<格局>>

黑社會很型很威， 對嗎?

唉， 但在世界各地大部分地方，他們威不過警察😂😂

一見警察拔腿就跑， 免得被抓進監牢

就算是黑社會老大， 也威不過政府

一切都要秘密地進行， 免得曝光

為什麼會這樣? 因為黑社會老大大程度上傷害自己、傷害社會。 例如組織販毒， 把迷亂、身心敗壞帶給社會

他們互相打鬥， 傷害自己也傷害別人的身體

有些組織色情行業， 把貪婪、墮落、痛苦之火帶給社會

有些營運賭場， 讓所有進去賭博的人都輸清光， 家破人亡

黑社會只對自己的手下好，愛護他們。

善有一點點，但惡大過善許多

也即是智慧有一點點， 但愚蠢大過智慧許多

所以格局小

一般國家的政府來說，他們利益人民

在利益人民的同時，也在利益自己。

但因為自己的利益， 所以會傷害和剝削其他國家

在傷害其他國家的同時， 也在傷害自己

有中等的善，也有中等的惡

也即是有中等的智慧， 也有中等的愚蠢

所以格局中

在轉輪王出現的時代

轉輪王以五戒十善業克制自己

他不傷害自己， 也不傷害任何人

他利益全世界的人， 為他們帶來快樂

他有極大的善， 沒有惡

也即是有極大的智慧， 沒有愚蠢

全世界的國家的歸順於他的統治之下

所以格局大到全世界都是 

現代有一句， 是諷刺別人自私， 說別人 “講金不講心”， 只說利益， 不說情誼

其實我們自己也一樣自私。

就如佛陀所說， 每個人最愛的自己(UD.41)

和一般人說無私？ 說無私的愛？

沒有人會聽您的。

就好像街邊有個不認識的人請您做問卷， 阻您一個小時的時間， 您會理睬他嗎？

但如果他說：“先生， 請您幫我做一份問卷吧， 送給您二百元超市禮券” ---這又不同。

一般人都是有利益， 才會去做。

佛陀也是用這個策略去教化眾生(AN4.111)。

佛陀會對某些人說:假如您想好的、說好的、做好的， 您就會有善的果報， 您就會生天或者繼續做人

對另一些人說：假如您想壞的、說壞的、做壞的， 您就會有不好的果報， 您就會下地獄、做畜生、做餓鬼

會對另一些人說以上兩者，軟硬兼施

但如果他也不聽， 無法教導， 佛陀就會“殺了他”。 怎麼為之殺了他？就是放棄與他說話 ， 放棄教導他了。

其實佛陀的哲學也可以應用到日常生活中。

假如要讓人做某一樣東西，就掛著蘿蔔在他面前吧! 展示其利益和好處

假如不想某人做一樣東西  ， 就嚇嚇他吧! 展示這樣做會有什麼壞處。

想人行善？ 以功德福報來利誘--假如您行善呢， 你會得到這樣這樣， 您會富有， 您會英俊美麗， 您會事業有成， 您會娶得好老婆…假如您行善呢， 您會有好的名譽 ， 您會得人喜歡，您會有自信。他要什麼， 就給他什麼。 好像給孤獨長者那樣， 他某一個兒子一開始也對親近佛陀沒有興趣。 但後來， 給孤獨長者就利誘他: nah! 如果您去佛陀那裡背到一句偈的話， 我就給錢您!

他的兒子於是便去佛陀那裡學習。

佛陀知道後， 就用神通讓他偏偏記不住， 誘導他證初果。 當他證初果後 ， 他的善行便自動自發了， 他也對之前自己的觀念羞恥。 許多人行善了， 得到快樂後 ， 根本不再需要誰的督促利誘， 他自己就會自動做了。 但如果不以慾勾之， 他根本不會做

想人不要作惡？ 也可以， 學佛陀那樣 ， 說作惡的壞處：如果您作惡的話， 您要什麼就偏偏得不到那樣東西。 您會有不好的名譽， 您會受人厭惡， 您會沒有自信…那他自然就不會做了

管理一間公司， 管理一個國家， 也是這樣。 有時也要利用人性的自私， 威迫利誘， 達到良善的目的。

如果我們看到兩群人；

然後其中一群侵略另一方的地盤，殺了對方的人(殺生），搶了對方的資源和領土（偷盜），然後雙方持續激戰（互相殺生）；大家會不會譴責？😂 

雷瓦達尊者說：‘我從來沒有遇過喜歡被譴責的人’  大家也有看過喜歡被譴責的人嗎？

如果有人譴責我們：‘你這個侵略者！’ ‘你這個恐怖份子！’ ‘你這樣實在是最大惡極了！’

想必我們會怒髮衝冠，像雞泡魚漲起來

你想和我談判？我偏不談！

你想我停止？ 我偏不停止！

你想和解？我偏不和解！---對嗎？😂 

在日常生活中；我們譴責，有時純粹是為了發洩，有時是出於傲慢之心---覺得自己重要、 比他們好；才會去譴責

對整件事的推進、 對雙方並沒有重大的意義和利益，反而是反效果

事實上，佛陀在AN5.167中教導；我們要具備五個條件，才好去責備人：

1.在適當的時機說 （這屬於不閒雜語戒）

2.說事實 （要先搜尋確定自己的資訊是否正確；同時持守不妄語戒）

3.柔軟不粗暴地說 （不粗惡語戒）

4. 希望他利益而說 （這屬於不閒雜語戒）

5. 以慈心而不是生氣著去說

Ajahn Brahm 曾教導，我們應當以良好的動機去說，就是說他五樣好的東西，才說他一樣不好的東西；這樣他們就不會感到被厭棄和生氣；這樣，他們就會感到被欣賞，同時也知道自己有進步空間。

Ajahn Brahm 也曾經和所謂的恐怖份子聊天，Ajahn Brahm 便說：「你不是恐怖分子，你只是有強烈動機想要解決這個世界的問題。你不是恐怖分子。」--誒，如果我們是‘恐怖份子’，這樣一聽，立即覺得自己受人尊重，有人理解自己，和自己一起；也比較容易敞開心扉而接受對方的意見，對嗎？

也聽過有精神科教授；他人緣特別好。他似乎從不責備任何人。但其實他已經責備了😂  他想責備你的話，會先讚你20句，然後才說一樣不好；然後再讚你20句。讓你根本不知道他在責備你！😂

如果有人具備這些條件和我們說話，想必我們也較容易接受。

If we see two groups of people, and one group invades the territory of the other, kills their people (killing), and snatch their resources and land (stealing), while both sides continue to fight (mutually killing ); would we condemn this? 😂

Ven. Revata says: "I have never encountered anyone who enjoys being condemned." Have you ever seen someone who likes to be condemned?

If someone accuses us: "You invader!" "You terrorist!" "What you're doing is the worst!" Surely we would become furious, like a Pufferfish inflating .

You want to negotiate with me? No way!

You want me to stop? No way!

You want reconciliation? No Way!—right? 😂

In daily life, we condemn others, sometimes purely to vent our anger, and sometimes out of conciet—want to feel important, feeling better than them; then, we condemn.

This serves no significant benefits for the situation or the parties involved; it often leads to backfires.

In fact, the Buddha teaches in AN 5.167 that we should possess five conditions before admonishing others:

1.Speak at the appropriate time (this pertains to the precept of not engaging in idle chatters).

2.State the facts (first verify that our information is correct; simultaneously uphold the precept of not lying).

3.Speak gently, not harshly (this pertains to the precept against harsh speech).

4.Speak with the intention of benefiting them (this pertains to not engaging in idle chatters).

5.Speak with loving-kindness rather than in anger.

Ajahn Brahm teaches that we should speak with good intentions, 'keep to the standard formula of five instances of praise to every instance of criticis'; 'That way, the person being admonished will see their failure in perspective. They will not feel rejected and angry. Instead, they will feel appreciated but with room for improvement. This is called positive feedback and psychology.'

Ajahn Brahm has also spoken with so-called terrorists, saying:  ‘you are not terrorist, you are highly motivated with your ideas for solutions with this world. You are not a terrorist ‘ If we are not negatively  labeled,  hearing this may make us feel respected and understood, making it easier to open our hearts and accept their opinions, right?

It is  heard that a psychiatrist who had particularly good interpersonal relationships  seemed to never blame anyone.

But in reality, he did blame! 😂 If he wanted to blame you, he would first praise you twenty sentences, then mention one bad thing, and then praise you again with twenty sentences. You would never even realize he was blaming you! 😂

If someone speaks to us with these conditions, we would likely find it easier to accept. 

《我們能帶給別人多少價值？》

以下這篇文字是由前香港中文大學醫學院院長寫的：

【上星期我應邀到吉隆坡出席一個醫學論壇，一位我認識超過廿年的前輩於數個月前不幸離世，主辦單位便為他舉辦追悼晚會。不少本地及海外教授都紛紛出席，當晚賓客陸續上台懷緬這位故人，大家所分享的重點並不只是他對醫學所作出的貢獻，而是他那份令人敬佩的領袖風範。

這位故人是馬來西亞華僑，多年來努力不懈，最終成為當地醫學界的一位領袖，以一名華人能夠有此出色成就並非易事。他的成功並不是靠聰明才智 ，而是待人誠懇、沉實工作。還起得我第一次認識這位教授的時候，自己只不過是一個初出茅廬的年輕醫生。他竟然親自帶我到當地的夜市吃榴槤，並介紹一班追隨他的小伙子給我認識。轉眼間便過了廿年，當年識於微時的小伙子們如今都已成為醫學界的重要人物。那晚我們再次聚首一堂，大家都憶起這位已故老師令人尊敬的行事為人。

在我們心目中，他並非那種光芒四射、鶴立雞群的領袖。相反，他是謙遜有禮，經常為他的下屬遮風擋雨，甘願作他們的後盾卻從不邀功的巨人。他最令人津津樂道的，就是他如何出心出力栽培後人，讓他們有出頭之日，而自己卻隱藏在幕後。環顧今天，爭名奪利者比比皆是，可是像這位故人如此謙謙君子的領袖又有幾人？不禁想起「有容乃大，無欲則剛」。

終有一天，我們都會回歸塵土。可否想過自己在别人心中將會留下什麽印象？在墓碑上又會給刻上什麼值得紀念的事蹟呢？】（寫於2023.8.21 cred. to 陳家亮 ）

我們在別人心目中的地位，僅僅是建立於我們的德行，和我們能為他們所帶來的快樂和價值。

沒有人會欣賞自私自利，只顧自己的人

當我們沒有貪嗔癡，空掉自我自私，像阿羅漢般致力於幫助別人，成就別人，提攜別人；那麼任誰都會尊重我們，喜歡我們的

隆波間夏就說：【我們要去去除自我感。假如我們能去除自我，就連一隻狗都會愛我們的。但假如我們執著於自我，我們就不能和任何人，甚至是人類相處】

佛陀又在《經集．第1 品．第10 經》《阿喇瓦咖經》中說：

【信賴、聆聽能證得涅槃的阿羅漢之法；不放逸、明察，則可獲得智慧。】

阿羅漢們都在教導什麼？噢，這個世間是無常，苦，無我的；這個身心也都是無常，苦，無我的；應當捨去對他們的執著。

當我們能捨棄對一切的執著時，便能如以上這位已逝的醫學領袖那樣「有容乃大，無欲則剛」的廣大心量

佛陀再說：【所作適當、負責任，勤奮能得到財富。

真實能贏得稱譽。

饋贈能聯結朋友。】

那位醫學領袖因為待人以誠而獲得稱譽。

因為沉實工作等等的條件，而獲得了很高的地位和財富

他帶陳家亮教授到當地的夜市吃榴槤，並介紹一班追隨他的小伙子給他認識。因為施捨饋贈而聯結了許多後輩朋友

佛陀再說：

【有信仰的居家者，若有此四法：

1.真實

2.如法

3.堅定

4.施捨，

他過世就不會憂愁。】

噢，相信那位已故的醫學領袖以平靜不憂愁的心過世了～

Ajahn Brahm 曾經寫了一篇關於領導學的開示，這裡將它總結出來，並輔以延伸解釋。

【領導的技巧】

1.以身作則

作為一個領導者，要讓人服，首先要以身作則。我們作為公司老闆，要求員工全部都要準時。結果開會自己卻遲到，想想員工們看到後有什麼感受？（笑）

不會服的！ 

2.以權威來領導

權威性是別人給的。一定是別人認可您，您才有權威性。例如一個地方全民投票，誒，這個候選人票數最多。 這樣的情況，就算那些反對的人也不得不服了---他有最大的權威性！

另一種權威的建立，就是以能力來建立。

例如在僧團中，有比丘修到四禪八定、六神通、斷除了一切煩惱，同時具備最佳的辯才。那麼就算他是戒臘比較小的比丘，其他比丘都會敬畏他，向他學習，讓他領導教導自己的修行。

在世俗裡，如果一個人有才能、有才華、智慧超群，那別人也不得不推舉他為領袖了。

第三種權威，是透過武力和計謀去奪取的。但其實認受性就不大，搶回來的，大家怎會服？

3.以善意來領導

一個成功有效的領袖，是精於讓人生起動力的。如果別人根本不想做，但我們卻指令他做，他表面屈服，但心底里卻是恐懼、不滿、埋怨和怨恨；這有什麼用？這樣的領導早晚被人推翻。

Ajahn Brahm 說，最成功有效讓人生起動力的方法，就是透過善意。

Farrelly Facilities and Engineering這間英國公司的經理，就施行仁政，廢除所有加班工作。這樣的措施一出，他們的業績立即上升了兩倍。員工們甚至形容：’我們是地球上最快樂的一群‘

領導者必須為團體帶來快樂，滿足他們的需要，他們才會喜歡我們、服我們。

一旦我們以慈悲心來作為一切思想、語言和行為的先導，那麼自然能凝聚到大眾。一個充滿慈愛的團體一定是融洽團結的（MN48）這樣的領導才有效

【做決定的技巧】

一個決定要做得好，一定要避免被以下幾個要素干擾偏離。這個Ajahn Golf 也有提到，人都因為這四樣東西而偏心

1.自私貪心

假如我們自私貪心，凡事都自我中心，只想到自己；便不能有效地為大局著想了。我們顧自己多過顧這個團體，那麼所做的決定必然是讓整個團體導向衰敗的。

這不是一個好的領袖

2.惡意

佛陀在《法句經》中說，我們永遠不能透過憎恨來平息憎恨的，唯有以不憎恨平息憎恨。

假如我們的決定是想傷害別人的，對方只會更怨恨我們，更加不合作。這樣的領導是無效的。

3.愚癡

當我們貪心的時候，我們傾向只看到好

當我們有惡意的時候，我們傾向只看到別人的不好

我們缺乏全面的知識來做決定的話，這是危險的

因此應當在做決定前盡可能地獲取資訊。

我們都不是全知的佛陀，永遠不能知道一切的東西。所以應當保持謙卑，聽聽別人是怎樣看、怎樣想、怎樣做，才好去判斷做決定。

4.恐懼

一個領導者的心要強大，不要怕！

Ajahn Brahm 說，有許多政府都被傳媒所囚禁。

他們太過害怕傳媒和別人的眼光了

一被恐懼所左右，原本是正確的，都不敢去做。

是錯誤的，卻因為害怕而被迫做

這樣的決定並不是一個好的決定

【解難】

[1.給反饋意見]

一個好的意見反饋一定是及時的。不然問題只會越積越大，到最後要開除對方時對方只會大惑不解：‘你又不早說？‘

一個有效的意見反饋，必須先自省是否具備以下條件

1. 自己有沒有也犯上對方的錯，或類似的錯？如果犯了，那麼他根本就不會服的

2. 自己是否真的精通自己所說的那個領域？ 

然後就準備以下的條件才好去說：

1. 是否適當的時機和場地？ 如果大庭廣眾地說，讓對方尷尬，對方肯定會不高興和憤怒的！ 如果對方正在忙，他根本不會聽得進耳朵的。唯有是當他放鬆的時候，才會比較聽得進去

2. 我們說的是否事實？我們是否真的全盤了解那件事？

3. 我們是否柔軟，而非粗暴地說話？如果粗暴地說話，對方肯定會反感的

4. 我們說的話是否有理由，是否合理的？

5. 我們是否以慈心而說的？是否為了對方好？還是只是純粹發洩？ （Ref. AN5.167)

[2.接受意見]

有一次，佛陀的上首弟子舍利佛，被一位沙彌說他穿衣不當。

當時舍利佛的地位就好像Google 公司的副CEO ,而那個沙彌就好像剛入職的員工。

但舍利佛竟然沒有罵他，而是檢查自己的袈裟，發現那個沙彌的正確的。於是便調整了自己的衣服，然後多謝那個沙彌，稱他為自己的老師。

如果我們樂於接受意見，其實是有利自我提升的。

如果那個意見是對的，我們就跟隨

如果那個意見或者批評是不對的，我們就不必理會

接受意見需要謙遜和勇氣

有時需要走出舒適區，探究局外人是怎樣看的，這樣才有利自己的成長

[3.大方向]

好像中國那樣，他們會每五年一次制定國家未來的方向。然後整個國家便跟著實行了。

一間公司開會也是這樣的，他們也一定有一個議程，大家跟著去討論，這樣才有效率和齊整。

領導者必須說服大眾，這個方向是有意義，伴隨利益，有價值的；而且以身作則，這樣才能讓人信服

《Art of Leadership》

Ajahn Brahm once wrote a teaching on leadership, which I will summarize here with additional explanations.

【Leadership Skills】

1.Lead by Example

As a leader, to gain respect, we must first lead by example. If we, as company owners, require all employees to be punctual but arrive late for meetings ourselves, how do you think the employees feel? (laugh) They won’t respect us!

2.Lead with Authority

Authority is given by others. we can only have authority if others recognize us. For example, in a public election, if a candidate receives the most votes, even those who opposed them must acknowledge their authority.

Another way to establish authority is through ability. In a monastic community, if a monk has attained deep meditative states, possesses great wisdom, and has overcome all defilements, even if he is relatively junior, other monks will respect him and look to him for guidance.

The third type of authority is taken by force or selfish strategy. However, such authority lacks legitimacy; people won’t genuinely respect someone who seizes power.

3.Lead with Goodwill

A successful and effective leader inspires motivation in others. If someone doesn’t want to do something but is commanded to do it, they may appear compliant but will harbor fear, dissatisfaction, resentment, and anger. This kind of leadership will eventually be overthrown.

Ajahn Brahm states that the most effective way to motivate others is through goodwill. For example, the manager of the UK company Farrelly Facilities and Engineering abolished overtime, which led to a doubling of their performance. Employees even described themselves as "the happiest group on Earth."

Leaders must bring happiness to the group and meet their needs; only then will they like and follow us. 

When we let loving kindenss and compassion guide our thoughts, words, and actions, we naturally unite the community. A loving group will always be harmonious (MN48), making such leadership effective.

【Decision-Making Skills】

To make good decisions, we must avoid being swayed by the following factors, as Ajahn Golf also mentioned that people are biased due to these four things:

1.Selfishness and Greed

If we are selfish and think only of ourselves, we cannot make effective decisions for the greater good. Prioritizing our own interests over those of the group will lead to decisions that ultimately lead the entire group to failure. This is not the mark of a good leader.

2.Malice

The Buddha said in the Dhammapada that hatred cannot be quelled by hatred; only love can do that. 

If our decisions aim to harm others, they will only resent us more and be less cooperative. Such leadership is ineffective.

3.Ignorance

When we are greedy, we tend to see only the good. When we harbor malice, we only see the faults in others. 

Making decisions without comprehensive knowledge is dangerous. Therefore, we should gather as much information as possible before making a decision.

None of us are omniscient like the Buddha; we can never know everything. We should remain humble and listen to how others think and act before making judgments.

4.Fear

A leader must have a strong heart and not be afraid! Ajahn Brahm mentions that many governments are imprisoned by the media, allowing fear of public opinion to dictate their actions. When fear controls them, they become hesitant to act on what is right, often making wrong decisions out of fear.

【Problem-Solving】

[1.Provide Feedback]

Good feedback must be timely. Otherwise, problems will only escalate, leading to confusion when someone is eventually dismissed: "Why didn’t you say anything earlier?"

Effective feedback requires self-reflection on whether we possess the following qualities:

1.Have I committed the same or similar mistakes?

2.Am I truly knowledgeable in the subject I’m addressing?

Also prepare the following conditions before delivering feedback:

1. Is it an appropriate time and place? Public criticism can embarrass the other person, leading to resentment.

2.Is what I’m saying factual? Do I fully understand the situation?

3.Am I speaking gently rather than harshly? Harshness will lead to resentment.

4.Is my reasoning sound and reasonable?

5.Am I speaking out of compassion for the other person’s benefit, rather than merely venting?

[2.Accepting Feedback]

One time, the Buddha's foremost disciple, Sariputta, was corrected by a novice about his attire. 

Sariputta's  status is like to assistant CEO of Google, while the novice monk is like a new employee of Google

Despite of Sariputta's high status, he did not scold the novice but instead checked his robes and found the novice was correct. He adjusted his clothing and thanked the novice, calling him his teacher.

Being open to feedback can greatly enhance self-improvement. If the feedback is valid, we should follow it; if it is invalid, we can disregard it. Accepting feedback requires humility and courage, sometimes necessitating stepping out of our comfort zones to understand external perspectives for personal growth.

[3.Big Picture]

Countries like China set national directions every five years, and the entire nation follows suit. Similarly, companies have agendas for meetings to ensure efficiency and coherence.

Leaders must persuade the public that the direction is meaningful, beneficial, and valuable, and they must lead by example to earn trust.

We are actually very easily defeated

What we cling to becomes our weakness, which anyone can use to bring us down.

For example, if we boast about our reputation, status, power, influence, beauty, health, longevity, partners, family, wisdom, religion, abilities, or achievements,

others will know what we are attached to.

They can simply devise a way to take away those things we cling to or hire a group of people to insult and slander us online or in public every day.

Then we can become depressed, right?

Unable to eat, unable to sleep, and our mental state can deteriorate, making us vulnerable.

If the mind is so weak, it is difficult to achieve anything significant, and we cannot become a refuge for others.

If a national leader is defeated in this way, the whole country can be brought down.

If a group leader is defeated in this way, the whole group can be brought down as well.

But if a person learns and effectively practices the Dharma,

they  become strong.

They see that attachment leads to suffering.

Thus, they examine what they are attached to: reputation, status, power, influence, beauty, health, longevity, relationships, family, wisdom, religion, abilities, achievements.

When they discover their attachments, they strive to cut them off,

severing their weaknesses.

When they are not attached to good or bad,

no matter how others attack them, they will not be defeated,

their inner strength becomes immense.

In the past, Luang Por Pramote was also systematically attacked by others,

who aimed to bring him down.

They organized attacks from all sides and even induced the law enforcement to investigate him.

But Luang Por said he was “not shaken at all. He had no disturbance regarding reputation, because that belongs to the worldly realm; he had no interest in praise, criticism, gain, loss, or whether others offered him anything.”

He continued to eat, sleep, and teach as usual.

As a result, he quickly weathered the storm of attacks and returned to tranquility.

Maggandiya, who was enraged by the Buddha having used her as an example of bodily impurity, instructed a group of servants, workers, and laborers to insult and humiliate the buddha when he entered the city, attempting to drive him away. Those with wrong views had no faith in the Triple Gem; they followed the Buddha into the city, continuously insulting him: “You thief, fool, idiot, camel, cow, horse, hell-bound being, animal! You will not be reborn in a good realm; you can only fall into an evil realm.”

But the Buddha remained completely unmoved, with a calm and joyful heart, and continued his routine as usual.

After seven days, the insults ended.

Dhamma empowers people.

Anyone who wants to harm those who have the Dhamma in their hearts cannot succeed

Those with strong minds can achieve great things, just like the Buddha and those esteemed monks.

我們其實是很容易被人擊垮的

我們執著什麼，那個就是我們的弱點，誰都可以用來擊倒我們

例如我們炫耀自己的名聲，地位，權力，影響力，美貌，健康，長壽，伴侶，妻兒，智慧，宗教，能力，成績

別人便知道我們執著了它們

只要用計謀來奪走我們所執著的那些東西，或者聘一群人來天天當街或者在網上侮辱謾罵我們

那我們可以患抑鬱症了，對嗎？

吃又吃不下，睡又睡不著，精神也可以出現問題，不堪一擊

如果心這麼軟弱，是很難有什麼大的作為的，也不能作為別人的依靠

如果是國家領導人，一被這樣擊垮，那就整個國家也被擊垮

如果是團體領導人，一被這樣擊垮，那就整個團體也被擊垮

但如果一個人有學習佛法，有有效地修習佛法。

他將能成為強者

他看到執著的結果就是苦

因此檢查有什麼自己是執著的：名聲，地位，權力，影響力，美貌，健康，長壽，異性，妻兒，智慧，宗教，能力，成績

當發現自己執著的時候，便設法斬斷它們

將自己的弱點斬斷

當他不執著好，也不執著壞的時候，

無論別人怎樣攻擊他，他也不會被擊垮

內心極之強大

隆波帕默過去也曾經被人組織性地攻擊，他們就是為了擊垮隆波

他們組織了四方八面的攻擊，也誘導執法部門來調查

但隆波說，他‘沒有任何動搖。對於名譽沒有任何動搖，因為那是屬於世間的，四面八方的讚譽、批評、得與失、別人是否供奉，隆波沒有任何興趣。‘

飯照吃，覺照睡，法照說。

結果很快便渡過了攻擊的浪潮，回復平靜

因為被佛陀借來做身體不淨的例子而憤怒的馬甘迪婭，就曾指使一幫奴僕、工人和傭人，在導師進入城中時去辱駡、羞辱他，企圖把他趕走。 那些持邪見者對三寶沒有信仰，他們進入城中尾隨在導師後面不斷地辱駡:“你這個強盜，愚人，蠢人，駱駝，牛，馬，墮地獄者，畜牲，你不會投生善趣，你只有墮落惡趣。”

結果佛陀完全不為所動，心中平靜快樂，照常一切作息

過了七天，辱罵便結束了

佛法讓人強大。誰人想要傷到心中有法的人，是不可能的

內心強大的人將能夠像佛陀和高僧大德那樣成就偉大的事業。

《真正的名譽，地位和權力》

真正的名譽，地位和權力，是自然而來的，不是搶回來的

那是透過布施，持戒和禪修而自然得來的

一個有慈悲心，喜歡幫助別人，喜歡饋贈布施的人；他很自然就會得到別人的喜愛。大家都會在他背後說他好話，讚美他，尊重他。 當他需要什麼，一號召，很多人自然會響應號召來幫助他。這是真正的名譽，地位和權力

一個有良好戒德的人，他不會傷害自己，傷害別人。他會給到別人厚厚的安全感，因此大家都喜歡他，尊重他。因為他有良好的品格，大家都服他。這是真正的名譽，地位和權力

一個有禪修的人，他的心平靜穩定，煩惱薄弱。他不會貪婪，不會生氣，不會吝嗇，不會妒忌，不會自大，不會自卑。和這樣的人一起，真的很舒服。他自然會得到別人的喜愛和尊重。 假如一個完全沒有自我的人，例如是佛陀，阿羅漢，請求你幫忙，你會不幫嗎？這是真正的權力

所以不用去爭，不用去搶，不用去買回來。

假如我們透過不正當的途徑，例如詆毀對方，不擇手段，賄賂收買而獲取這個職位，這個權力；但毫無美德。表面上大家唯唯諾諾，不敢違犯。但其實大家背後都很痛恨我們，在飯桌上都在說我們是非；貶低我們；一起策劃如何去反抗我們，取締我們。

這不是真正的名譽，地位和權力；這是假的

得民心者得天下，當我們有一切美德，就會得到全世界。但當我們有想得到全世界的慾望，就是一個沒有美德的人。

#圣喜长老

#法的管理

世俗的管理工作之所以会有许多的问题、许多的困扰是因为它是基于贪、瞋、痴。而佛陀，阿罗汉尊者们的管理则是基于法。

有一天，Ajasattu 国王去见佛陀。他看见佛陀，还有其他许多的尊者们都很平静的在修行、互相帮忙以及服从佛陀。他感觉很特别，于是问佛陀：“您是如何管理尊者们的？”因为在国家的管理上，通常是以处罚、责备…这些方式来管理的。他问佛陀是如何的管理这么多、上千的尊者们。

佛陀回答说是法！

当法有在的时候就是不一样的。如果法不在，那就是贪、瞋、痴、贪爱、错见、慢…这些在那里。那就会有许多的问题。可是法，总是制造祥和的。

摘自《圣喜长老法语开示录2》

【聖喜長老答生問】閃亮素質

🔴在某一個場合，學生問：老師，在這裡[錫蘭]的這段時間，學生深深的佩服老師的管理智慧。

要管理道場、教禪以及處理這麼多的人事，可是一切都進行得這麼順利。這是怎麼做到的呢？

⭕導師謙虛地回答：〝其實是法在管理。

當一切都跟隨法時，很自然的就會有好的管理了。 〞

在這當中，主要有幾個需要具備的素質 - 就是:

放棄、忍辱、訓練無我、訓練我們的心。

我們得一直不斷的訓練。

這些都是很重要的素質。

佛陀在一首偈誦裡提到：

khantī paramaṁ tapo titikkhā

nibbānaṁ paramaṁ vandanti Buddhā, nahi pabbajito parūpaghātī, samano hoti paraṁ vihethayanto.

意思是：諸佛說涅槃最上，忍辱為最高熱忱，害他實非出家者，惱他不名為沙門。

可是有時我們只是念誦而已，而沒有去學習、實踐。

我們就只是念而已，可是卻沒有忍辱。

若只是念而沒有去實踐，那也是沒有用的。

就像禪修。

禪修只是一件事情而已。

在禪修當中，我們還需要許多素質來支柱它的。

若只是把課程修完，可是卻沒有具備其它的素質，這樣的話，我們的修行是不會燦爛的、閃亮的。

我們的生命是不會燦爛、閃亮的。

若在禪修上，同時也具備這些素質，那生命才是閃亮的。

🔴學生又問：在幫助他人的時候，應該要有怎麼樣的心態呢？

有時會吃力不討好。

🔴導師答：我們應該要平等的幫助每一個人。

要有平等的心。

不要因為這個人好，我們就幫。

那個人不好，我們就不幫。

我們要平等的幫助每一個人。

當他人需要幫助時，不應該拒絕。

平等的幫助每一個人是需要有的素質。

若你不平等的話，其他人也會散播對你不好的印象。

通常，我們在幫助他人時，我們都會期望結果一定是正面的。

若結果是負面的、不好時，我們就會不開心，就會受到影響。

正確的做法是，無論結果好或不好，我們都接受。

我們只是盡自己的責任而已。

就只是做好我們的工作，結果好與壞，都接受。

當具有這些的素質時，修行才是燦爛，生命才是閃亮的。

不久前，有一位國際品牌的管理人來這裡禪修。

過後，他說:在這裡，我看到了一個很好的管理。

因為他看不到有一個主要在管事的人，可是道場的一切卻是很順利的一直在操作著。

這是個很好管理。

他說。

其實，當我們做任何事時，我們不需要張揚是自己做的。

要不然，你一直認為是自己做的，慢慢的你會受影響。

當別人不跟從的時候，你就會不開心、有情緒、等等的...所以，學習謙虛、不張揚自己也是一個很重要的特質。

在幫助的同時，我們也應該要一直的守住自己的目標 – 就是想要得到心的解脫、體證涅槃。

就是每一天都發願：〝願這所有的功德，讓我可以解脫所有的煩惱，體證涅槃！〞

🟡🟡🟡🟡🟡🟡🟡🟡🟡🟡🟡🟡

其實，以上的這番話，只是導師與學生之間的普通交談而已。

可是導師的回答是如此的震撼人心。

學生（我Sayalay Kalyani）一直都謹記在心裡，而且也由衷的體會到導師的辛苦。

這一切都只為了讓佛法住世，讓更多的眾生利益。

放棄、忍辱、訓練無我、訓練有素、謙虛、平等的幫助每一個人... 這些的素質都是在導師的身上可以看到。

一次，一位同修到我房裡。

她看到我在牆上所貼的（以上的素質）導師的話，她心裡讚歎的說：這不就是我們的導師自己本身在實踐的嗎?

是的，導師所教導的與他自己所表現的是一樣的。

在龍樹林裡，大家對導師的身教言行無話可說。

每當在談話中若提及導師時，都是對導師的讚嘆。

一次，一位學生告訴導師：老師，謝謝您的慈悲教導。

謝謝您從來不責備我們、不給我們壓力。

導師含蓄的笑著，然後幽默的說：嗯... 好的，我會讓你看到我的真面目。

我會開始罵你！這番話把大家都逗得哈哈大笑的，整個禪堂充滿著祥和、快樂的氣氛。

每一次小參的結束，學生們都會從導師那裡帶著滿滿的法喜、力量以及鼓勵，然後繼續她們與煩惱的抗戰。

自Kalyani學生 2012

"Shattered to Pieces"

Born into this world, if we have not yet escaped danger or suffering; we must be very careful to restrain our greed, hatred, and delusion.

Why? A cunning and clever political or military figure can easily eliminate anyone, except for saints or those like saints.

Whoever has strong greed can be brought down to destruction and shattered into pieces by exploiting their greed.

Whoever has strong arrogance can be similarly brought down.

Whoever has strong anger can be brought down to destruction.

Whoever is deeply deluded can also be brought down.

Who is free from greed, hatred, and delusion?

Therefore, it is very easy for them to eliminate us.

If a country is filled with foolish people—those thick with greed, hatred, and delusion—they will elect a fool as president.

And then it becomes easy to topple the entire nation.

But this is just a matter of shatter into pieces; it only belongs to the cunning of ordinary people, capable of ruining the whole life or several decades.

The more insidious politicians are the spirits or demons of the demonic realm. They can easily send anyone into the deepest hell , almost to the point of never being reborn.

They can create conditions that lead us to commit the five heinous crimes:

1.Killing one’s father

2.Killing one’s mother

3.Killing an Arahant

4.Spilling the blood of the Buddha (Ajahn Golf mentioned that destroying Buddha statues or stūpas falls into this category)

5.Creating schisms in the Sangha.

Those who are thick with greed, hatred, and delusion, like Devadatta; just need to make them see or hear certain things, perceive certain things, and they will follow the 'order' of demons, falling into hell with infinite years before they are released.

Another simple method is to make us offend the saints.

Which saint would trumpet their own holiness?

So how would ordinary people know who is a saint and who is not?

Monks, nuns, novice monks, novice nuns, laymen, laywomen—

whichever group we tend to disrespect, conditions are created for us to encounter them by spirits.

If we were given a five-year-old novice Arahant, wouldn’t we be completely destroy ourself without knowing?

The "Path of Purification" states that slandering saints bears the weight of the heinous crimes:, for nearly any sutra that mentions divine eyes also discusses how slandering saints leads to immeditately reborn into  hell or other lower realms in the next life.

Pak Auk sayadaw cited suttas that says if someone criticizes a saint and does not apologize, they cannot attain any stage of enlightenment in that lifetime; if a lower level saint criticizes a higher level saint and does not apologize, they cannot attain a higher realization in that lifetime.

In fact, it’s not even necessary to mention enlightenment. Ajahn Hei once said that in Thailand, someone merely criticized a saint in their heart, and afterward, they could no longer enter into deep meditation.

What seems like a small act can lead to falling into great hell, and after being released, one may suffer misfortune for hundreds or even countless lifetimes. Those demon kings and spirits might have perished, but our kamma is not yet exhausted, and we continue to suffer; it can be said to be the degree of 'never reborn.'

Not to mention us, even monastics can self-destruct.

There have been a case where a monastic saw a lay practitioner living in the monastry who was a great practitioner. And without deeper inquiry, he fiercely condemned him as a false teacher, in a tone which was very formidable and fierce—

sorry~ but no one can help that monk. No one can help~

As ordinary people, we do not know who has cultivated to what level. Therefore, we should respect everyone, every deity, and every sentient being; do not harm any sentient being.

Ajahn Golf once taught: "How formidable people are outside is not important. If we hear how formidable others are, we can just acknowledge it and let it go; there's no need to believe or refute.

If we choose to believe and encounter a deceiver, we will be deceived.

But if we immediately refute and the person we meet is genuine, we will also suffer.

So what is worth believing? The Buddha taught us to use mindfulness and wisdom to discern; we should only believe what we truly feel. Because belief and disbelief are our freedoms.

Some people may try to scare you with strange and supernatural means, but there’s no need to be afraid. As long as we have mindfulness, nothing can manipulate us.

Ajahn hopes everyone can be wise and rational, avoiding superstition and blind belief in things."

Regarding the unknown and uncertain, Ajahn Golf also said: "If you believe, you are a fool; if you do not believe, you are also a fool.

So there’s no need to believe or disbelieve; just let it go."

This way, we will be safe.

Is everyone safe now? 

《粉身碎骨》

生在這個世界，還未脫險，還未離苦；我們要非常小心，限制自己的貪嗔癡啊～

為什麼？ 一個陰險聰明的政治、軍事人才可以不費吹灰之力把任何人鏟起，除了聖者或像聖者的人。

誰貪心重，就利用他的貪心把他打至落花流水、粉身碎骨

誰我慢重，就利用他的我慢把他打至落花流水、粉身碎骨

誰嗔心重，就利用他的嗔心把他打至落花流水、粉身碎骨

誰痴心重，就利用他的愚癡把他打至落花流水、粉身碎骨

誰沒有貪嗔癡？ 所以他們要解決我們是輕而易舉的～

如果一個國家多蠢人，即貪嗔癡厚的人；他們就會選一個蠢人當總統。

然後也可以輕易地把整個國家鏟起

但這只是落花流水、粉身碎骨的程度而已；還只是屬於凡人的陰險才幹；最多毀掉一個人一生、或者幾十年

更陰險的政治家是魔界的精靈或魔眾。他們也可以輕易地把任何一個人打進無間地獄，近乎永不超生的程度。

他們可以製造條件讓我們造下五逆罪：

1. 殺父

2. 殺母

3. 殺阿羅漢

4. 出佛身血 （Ajahn Golf 說破壞佛像、破壞舍利塔都是屬於這一類）

5. 分裂僧團

誰貪嗔癡非常厚，像提婆達多那麼厚；只需要給他們看到一些東西、聽到某些東西、感知到某些東西；他們就會順著邪魔的意思去做了；掉進無間地獄後近乎永不翻身；經過很長的時間後才能出獄。

另一個簡單方法就是讓我們冒犯聖者。

哪個聖者會到處大喇叭地說自己是聖者呢？

所以一般人怎會知道誰是聖者、誰不是？

比丘、比丘尼、沙彌、沙彌尼、男居士、女居士

哪一種我們是傾向不尊重的，就製造條件、安排讓我們遇上他們

給一個5歲沙彌阿羅漢給我們，我們還不死得不明不白？

在《清淨道論》裏面講到，誹謗聖者的業重如無間罪，因爲幾乎任何一段經文，只要講到天眼智的時候，他都會講到因爲誹謗聖者而墮入地獄去了鬼道等等。

帕奧禪師引用經典說，若有人批評聖者又不道歉， 他就不能在那一世證悟任何道果； 若果位較低的聖者批評果位較高的聖者又不道歉， 他就不能在那一世證悟更高層次的道果。

其實不用說道果。稀師父說過，在泰國曾有人僅僅只是在心中批評聖者，過後原本能夠入禪，突然入不到了

看似小小的舉動，死後墮入大地獄，出獄後再倒大霉幾百世至無量世。那些魔王、精靈可能已經死了，但我們業還未消完，還在受苦；可謂‘永不超生’

不要說我們，出家人都可以自我毀滅。

試過就有出家人見到一個白衣大修行人，然後還沒有深究，就凶狠地罵他邪師、邪說，好像很有氣勢～

幫不到哦，沒有人幫到他哦～

作為一般人的我們是不會知道誰修到怎樣的。所以應當尊重任何人、任何天神、任何眾生；不要傷害任何眾生

Ajahn Golf 曾給予開示：【外面的人怎樣厲害是不重要的。如果我們聽到外面的人怎樣厲害我們聽了就算，放在耳仔就可以了。不用去信或反駁

如果我們去相信的話，如果撞到騙子的話就被騙了。但如果一下立即反駁，如果遇到的是真的，我們也會倒霉。

那怎樣才值得去相信呢，佛陀就説我們用正念智慧去思維，我們真正去感受到了，才去相信。因爲信和不信是我們的自由

有些人用神神怪怪的方式去嚇你，是不用怕的。只要我們有正念的話，就沒東西可以作弄你

Ajahn 就希望大家做一個有智慧、有理智的人，不要迷信，盲目去相信一些東西。】

對於我們未知、不確定的東西，Ajahn Golf 也說：【如果大家相信，你們就是笨蛋

如果你們不相信的話，你們也是笨蛋。

所以不用相信，也不用不相信，把它丟掉就好了】

這樣我們就安全了。

大家安全了沒有？ 

《為正義而戰》

我們常說：為正義而戰，為正義而戰。

為正義而戰？傻啦～ 這個世界只有為邪惡而戰。

什麼是戰爭？互相傷害就是戰爭(笑）

有人來攻打自己國家的人，抱著守護保衛自己國家人民的心來嚇一嚇對方，趕走對方，那就可能不是惡業。

好像维哒毒跋王子因為要報仇，而攻打釋迦族。

釋迦族的士兵們都是善於射箭的，但他們都想：‘我們不會為了自己而奪取他人的生命的，我們要展示自己的箭術然後趕走他們。’ 於是便穿上戰衣去迎戰。

但就故意射不中敵方，旨在嚇走對方。

法句經就說，佛陀的親屬都是不殺生的。

這裡懷疑可能出去迎戰的有些是聖者。

就如Ajahn Brahm 所說：生活中，有時候連聖者也要處於好意，而像蛇般發出嘶嘶聲去嚇唬人，但沒有人是必須真的咬人的。

在SN6.4 中， 巴迦梵天考問佛陀自己過去世有什麼美德？

佛陀就說了許多他過去的戒德和善法，其中之一就是這位大梵天的前世在恒河的水流之中，以武力擊退想要抓走他同伴的兇惡之龍。

這個被佛陀歸類為善業。

法句經190義註也記載，神通第一的目犍連尊者就曾和龍王比武，像要馴服龍王。當時他們一起噴火，兩者的火焰都直達梵天界。兩者的火都不能觸惱到目犍連尊者，但目犍連尊者噴的火卻觸惱到龍王。 最後還弄到龍王的整個身體好像著火般呢。

阿羅漢就不會造惡業的。 阿羅漢也不會傷害別人的。只是出於好意讓別人提升和改善而已。

但假如我們傷害了對方的身體，殺害了對方。說為正義而戰就難些喔~

這是自私---為了自己的國家，自己的親族，為了自己的薪水；而去傷害別人。 讓對方的親屬傷心生氣，剝奪了對方這生可能日後改過自新的機會，剝奪了對方日後的幸福快樂。難些是善業哦～

現代的戰爭就沒有所謂的為正義而戰，只有為邪惡而戰。

打經濟戰就好過動槍動劍要人流血出來。

比經濟戰更好的是你好我又好，互利互贏，不用打架，不用戰爭

"Fighting for Justice"

We often say: fight for justice, fight for justice.

Fight for justice? Silly~ In this world, there's only fighting for evil.

What is war? Hurting each other is war (laughs).

When someone attacks their own country, with the intention of protecting their people, scaring off the enemy, that may not be bad karma.

It’s like Prince Vidhura attacking the Shakya clan for revenge. The soldiers of the Shakya clan were skilled archers, but they thought: "We will not take lives for ourselves; we would showcase our archery skills and drive them away." So they donned their armor to face the battle.

But they intentionally missed the enemy, just aimed to scare them off.

The Dhammapada states that the Buddha’s relatives do not kill.

Here, it’s possible that some of those going to battle were saints.

As Ajahn Brahm said: In life, sometimes even saints must act with goodwill, hissing like a snake to scare people, but nobody must actually bite.

In SN 6.4, Brahma Baka questioned the Buddha about his past virtues. The Buddha spoke of many of his past moral and good deeds, one of which involved this great Brahma using force to repel a fierce dragon that wanted to capture his companion in the waters of the Ganges.

This was classified by the Buddha as good karma.

Dhammapada verse 190 also records that the foremost disciple in psychic powers, Moggallana, once competed with the dragon king, trying to tame him. At that time, they both breathed fire, reaching the Brahma realm. Neither flame could harm Moggallana, but the fire he breathed troubled the dragon king, eventually making it seem as if the dragon king was on fire.

An Arahant will not commit evil deeds. An Arahant does not harm others. They only wish to help others improve and elevate themselves.

But if we harm another's body, killing them, saying it's for justice, it is erm, too difficult to be said as good karma......

This is actually selfishness—doing it for one’s own country, one’s own kin, for one’s own salary; while harming others. This causes their relatives' sadness and anger, depriving our enemy of the opportunity to change to be a better person and find happiness in the future.

This is just too difficult to classify as good karma.

Modern wars have no concept of fighting for justice; there is only fighting for evil.

Fighting economic wars is better than using guns and swords to make people bleed.

Better than economic wars is mutual benefit, where both sides win, without the need of fighting or wars.

"The Philosophy of Problem-Solving by the Buddhas"

Every Buddha is dedicated to helping sentient beings liberate themselves from all suffering and attain the highest happiness. They all teach the Four Noble Truths: the Truth of Suffering, the Truth of the Cause of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering.

The Buddha said that suffering should be understood. What is suffering? All negative emotions are suffering; aging, illness, and death are suffering; all unfortunate experiences are suffering; being born into this ever-changing, decaying, and burdensome body and mind is suffering—this fact should be acknowledged.

The cause of suffering should be eliminated. What is the cause of suffering? It is craving: wanting something, wanting to become something, and not wanting certain things.

The cessation of suffering should be realized. What is the cessation of suffering? It is the complete and permanent cessation of this craving.

The path to the cessation of suffering should be practiced. What is the path to the cessation of suffering? It is the Noble Eightfold Path, which can be summarized as ethical precepts, stillness of mind, and wisdom.

By not harming oneself or others (ethics), one feels no regret and experiences joy.

Because of this joy, the mind becomes nourished and calm (meditation).

Due to the mind's nourishment and calmness, one sees clearly that all conditioned phenomena are filled with the suffering of change, decay, and uncontrollability. Therefore, one lets go of everything, no longer crave for anything, and attains a state of complete satisfaction and happiness. This is the path to the cessation of suffering.

The philosophy of problem-solving by the Buddhas can be applied to daily life.

For example, if a country suddenly experiences a significant decrease in its population, the problem should be identified early. "Hey! There are fewer people." Oh, it turns out they have migrated—this issue should be acknowledged.

Why did they migrate? It turns out that the government does not respect the people's wishes, causing them to be unhappy living here. This problem should be addressed—the root cause of the problem should be severed.

The government's goal is to keep the people here—this goal should be achieved.

The method to keep the people here is to respect public opinion and ensure they are happy living here—this way to achieve the goal should be implemented.

No matter what the problem is, the philosophy of problem-solving by the Buddhas can be applied.

《諸佛解決問題的哲學》

每一位佛陀都致力讓眾生解脫一切苦，得到最高的快樂。

他們都教導四聖諦：苦聖諦，集聖諦，滅聖諦，道聖諦。

佛陀說，苦應被知道，什麼是苦？一切負面情緒是苦，老病死是苦，一切不好的遭遇是苦， 出生而得到這個不斷變異、會敗壞、是沉重負擔的身心是苦---應該知道這個事實。

苦的原因應該被斷除。什麼是苦的原因？就是渴求，想要什麼，想要成為什麼，不想要些什麼。

苦的滅應被體證。什麼是苦的滅？就是這個渴求的完全永久止息

苦滅之道應被修習。什麼是苦滅之道？就是八聖道，簡而言之，就是戒定慧。

透過不傷害自他（戒），而不後悔，生起喜悅

因為喜悅而心會滋潤平靜（定）

因為心滋潤平靜，而看清一切條件組合的事物都充斥住變異之苦，敗壞之苦，無法被掌控之苦。於是放下一切，不會再渴求不滿，而呈現滿足極之快樂的狀態。

這就是苦滅之道。

諸佛解決問題的哲學都可以應用在日常生活之中。

例如一個國家突然人少了許多。

這時應該及早發現問題。誒！人少了。哦，原來是走去移民了---問題應被了知

為什麼會移民走人？原來因為政府不尊重人民的意願，人民在這裡活得不開心。這個問題應被對治---問題的根源應被切斷

政府的目標是讓人民留在這裡---目標應被達成

讓人民留在這裡的方法，就是尊重民意，讓他們在這裡活得開心—達致目標之道應被實行。

無論什麼問題，都可以套用諸佛解決問題的哲學。

如果沒有正義，政權是什麼？不過是有組織的強盜罷了。

——奧古斯丁

正義就是法。不義就是非法

法就是大自然的特性

一切條件組合的事物，就算是我們的身心，都是無常，苦，無我的，因此不值得抓取

這樣看的人鬆開對身心和世間的執著，空掉自我，沒有私心，不會拿東西去到自心當中。

如果這樣的人成為政府的管理層，只會利益別人，同時為自己帶來清涼快樂

如果人心被非法佔據，就會看不到世間和身心的無常，苦，無我。緊抓著世間的一切不放，不是為了別人的福祉而行事，而是把一切拿來給自心，這就是我們所謂的自私了。

如果這樣的人成為政府的管理層，那是什麼？不過是有組織的強盜，掠奪人民的所有而滿足私慾而已。

"If there is no justice, what is regime? It is nothing but organized robbery."

— Augustine

Justice  is Dhamma. Injustice is non-Dhamma.

Dhamma reflects the characteristics of nature.

All things that arise from a combination of conditions, including our body and mind, are impermanent, suffering, and not-self; thus, they are not worth clinging to.

Those who see this will let go of their attachment to the body and mind, empty themselves of ego, and act without selfishness, not taking things into their own hearts.

If such a person becomes part of the government’s management, they will only serve the interests of others, bringing coolness and happiness to themselves as well

When the human mind is occupied by non-Dhamma, it fails to see the impermanence, suffering, and not-self of the world and the body and mind. Clinging tightly to everything in the world, acting not for the benefit of others but to satisfy one’s own desires, this is what we call selfishness.

If such a person becomes part of the government’s management, what are they? They are nothing but organized robbers, plundering the people's resources to satisfy their own desires.

"Capacity for Endurance"

There's a story that goes like this—it didn't happen in Buddhism.

In a group, there was a very obedient and helpful person.

No matter what the leader wanted, he would do it for him.

He referred to the leader as "boss" and completely obeyed him.

Everyone thought he was great and praised him, but he remained unaffected, humble and neutral.

Later, at the end of the year, everyone sat down to review their performance. Curious, they asked him why he was so good.

He said: "Power leads to corruption, and I want to watch you all become corrupt." 😈

LOL

It's true. Because the leader was treated with such respect and obedience, he began to feel superior and became arrogant. His desire for power grew stronger.

What is power? The ability to control.

In simple terms, it means an increasing desire to control.

If you want to uproot a person completely, it’s quite simple.

Just give them all the best things, completely obey them, flatter them, and be their dog; they will end up committing suicide.

How will they do that?

Because they become increasingly arrogant, the people around them begin to dislike, envy, and reject them.

Their growing desire for control makes others feel more and more dissatisfied: "Do you really want to control this too?" Then they start to hate him and distance from him.

As their defilements grow heavier, their hearts become more painful and chaotic.

Due to a lack of mindfulness, stillness, and wisdom, they fail at work and become inefficient; they get scolded.

Their relationships suffer, leading to constant arguments; partners threaten to break up or divorce.

Plus, with poor interpersonal relationships, no one wants to be close to him with a bad character.

They lose everything, effectively uprooting themselves, leading to self-destruction.

Ordinary people simply cannot handle too much goodness, cannot bear others' praise, respect, or benefits;

their capacity for endurance is insufficient.

But if a person is as noble as the Buddha or the Arahants, it’s different.

Everyone shows them absolute respect.

They are offered plenty of food, clothing, shelter, and medicine.

Yet their hearts remain calm and stable; they don’t feel superior or cling to anything worldly.

People acknowledge them as leaders and humbly serve them,

but they don’t feel important or superior, nor do they think of themselves as above others.

They don’t selfishly try to control us.

Their capacity for endurance is limitless. Even if you gave them the entire universe, they could handle it.

So—as the head of a household, a group leader, a community leader, or a national leader; do we feel powerful, thinking of ourselves as the boss and feeling superior to others? 😈 

《承擔力》

有個故事是這樣的～不是在佛教這裡發生

有一個團體裡有一個很順從，很樂於助人的人

無論隊長要什麼，他都為他做

他叫隊長做老大，完全遵從他

大家都覺得他很好，讚美他。但他都不為所動

後來這一年完了，大家坐下來檢討。好奇問他為什麼那麼好啊～

他說：‘權力讓人腐化，我想看著你們腐化😈’

LOL

真的。隊長被他這樣恭敬，這樣順從；便覺得自己比人好，變得囂張跋扈了。權力慾越來越強。

權力是什麼？控制的力量。

簡單來說就是控制欲越來越強

如果想把一個人連根拔起實在太簡單。

把一切最好的東西送給他，完全順從他，恭維他，做他的狗；他就會自殺了

怎樣自殺？

因為越來越囂張驕傲，所以周圍的人都開始討厭他、妒忌他、排斥他

因為控制欲越來越強，讓周圍的人越感不滿：‘這樣你都要管？’ 然後開始討厭他，遠離他

當煩惱越來越厚重的時候，他的心便越來越痛苦與混亂。

因為缺乏正念，定力與智慧。

所以工作做不好，沒有效率；被人訓斥

愛情維繫得不好，天天吵架；伴侶吵著要分手離婚

加上人際關係不好，沒有人想親近品性惡劣的他

他失去了一切，自己把自己連根拔起，自我了斷

一般人根本受不起太好的事，受不起別人的恭維，尊重，利益；

承擔力根本不夠

但如果一個人像佛陀和阿羅漢那麼高尚，又不同

人人對他們絕對地尊重

供養他們許多的食物、衣服、住處、藥物

但他們的心都不會動盪起伏，不會覺得自己比人好，不會執著世間上任何東西

人人認他們做老大，謙卑恭敬地服侍他們

但他們不會覺得自己重要，心裡面不會覺得我高你們低

不會想要自私地操控我們

他們的承擔力是無限大的。就算給他們整個宇宙，他們都受得起

所以～作為一家之主、團體的領袖、社會上的領袖、國家的領袖；我們有覺得自己很厲害、心裡覺得自己真的是老大、覺得自己高別人低嗎？😈 

《戰爭》

如果我們是國家元首，有人來攻打我們的國家，我們會怎樣做？

其實戰爭是件很愚蠢的事情來的。

為什麼要打別人？

通常因為貪心，想得到別國的資源，別國的人力，別國的財產，別國的領土。

也可以是因為嗔心或者傲慢：要報復，要降伏別人，讓別人順從自己的意思，做自己的手下

這其實是殺生和偷盜來的。都不是你的國土，但卻強硬地搶來。透過什麼來搶？殺人來搶

這些行為是在傷害自己、傷害別人、傷害兩者。打仗不僅是傷害敵國，還在損耗自己的經濟、人民的生命、人民的快樂。想想如果我們的親人被召去打仗，然後沒了，我們會怎樣？想想如果屬於我們國家的那艘裝著黃金的大船，被人搶去，我們會怎樣？

這些違背道德的行為，很自然就會被智者所譴責。那些有智慧的其他國家元首當然就譴責和杯葛反對他們啦。那些沒有智慧的國家元首就會贊同這樣的行為，僅僅因為大家是朋友，或者關乎到自己的利益而已。

所以看到，傷害自己，傷害別人的行為；是會帶來苦的結果的。

哪些行為是帶來苦的結果呢？ 就是帶著苦惱和煩惱的行為

什麼是帶著苦惱煩惱的行為呢？ 就是帶著貪心，憤怒，愚癡的行為。當心是這樣，難道會快樂清涼嗎？不～一定是不舒服的。

既然對自己和別人都不好，所以這些行為就是有過失的行為

有過失的行為就是不善、不聰明的行為，所以就自然被有智慧的人所指責了（MN88）

哪些人會自己做、勸導，認可，稱讚這些偷盜、殺生的行為？ 佛陀說是蠢人（AN10.233）他們維持自己被傷害的困境，造了許多不好的業。

《孫子兵法》中，孫子是這樣說的。使到敵人的全國、全軍、全團降服是上策；用武力擊破就次一等。上等的軍事行動是用謀略挫敗敵方的戰略意圖或戰爭行為，其次就是用外交戰勝敵人，再次是用武力擊敗敵軍，最下之策是攻打敵人的城池。‘所以，百戰百勝，算不上是最高明的；不通過交戰就降服全體敵人，才是最高明的‘

所以說侵略打仗的行為是否蠢？

但假如我們被人侵略，那怎麼辦？

《獨覺佛傳》中記載了一個故事：【有一個大威力的國王，他在閉關禪修的時候，他大臣和皇后通姦了。 後來他知道後，雖然被其他大臣慫恿要處決他，但他既沒有處決他，或使用暴力，也沒有要了他的命，充公他的財產。 因為他想：‘假如我要了他的性命，那就是殺生。假如我充公他的財產，這就是偷竊’ ，所以最後只是驅逐他出境。

後來那位大臣慫恿鄰國國王來攻打他，想佔有他的王國。但當敵國軍隊來到時，他便叫將軍不要打了，放棄這個城市吧。敵國國王得寸進尺，一連以相同的模式奪取了許多其他城市。

然後大臣告訴國王‘ 大王，讓我們打他。‘ 但他禁止他們，說：’這會讓我摧毀生命。‘

大臣說：‘大王，我們會活捉他，然後帶他來這裡。’就這樣，他們用各種方法，他們說服國王，然後準備離開說：‘來吧，大王。’

國王說：‘假如你們不殺害，打擊，或掠奪任何眾生，我就會離開。’

大臣回答：‘我們不會這樣做，大王。我們會嚇唬他們，然後驅趕他們。’ 然後，他們召集了四個部門的軍隊，然後把燈放入鍋，他們在晚上出發。那天，敵方國王奪取了一個近Bārāṇasī 的城市。在晚間，想到現在沒有什麼可以擔憂後，拿下盔甲，變得粗心，他和他的軍隊都入睡了。就這樣，大臣們，帶了Bārāṇasī 的國王，去到敵方國王的營地。把燈從所有鍋中拿出來，讓整個軍隊看似一團光，然後製造噪音。當敵方國王的大臣看見大軍隊後，他變得害怕。他去到自己的國王那裡然後大喊：‘起床，吃沒有蒼蠅的蜜糖吧！’ 大臣這樣做了兩三次。敵方大王被噪音吵醒，變得害怕。然後外面過百人傳來大喊聲。整晚他都在胡亂說話，說：‘我相信了那位大臣的說話，然後現在落入我敵人的手中了。’

第二天，他這樣考慮：‘這位國王是正直的，不會做出任何傷害。讓我去他那裡，然後道歉吧。’ 他去到Brahmadatta那裡，跪下然後說：‘ 大王，原諒我吧，是我的過錯。’ Brahmadatta王勸告了他然後說：‘起來，我原諒你。’ 當國王這樣說，敵方國王感到完全地放鬆了。他被這位正直的國王那裡賦予鄰國的統治權，然後他們兩個成為了好朋友。

然後當Brahmadatta看見兩隊軍隊合二為一，歡迎彼此，他想：‘因為我可以保護一個人的心—我自己的—這一大群人沒有滴下甚至是一滴血讓蒼蠅去舔。太好了！太絕倫了！願所有眾生快樂，無敵意，無苦惱。’ 就這樣，他證得慈心禪那，然後以此為基礎，他探究條件組合的事物，然後成為了獨覺佛】

所以大家可以看到，這是聖賢的處理方式。聖賢不會傷害任何人的。

一個成功的國家元首，一定是一個能夠帶給所有人民快樂的偉人。好像轉輪聖王那樣，他具備德行和智慧，為一切眾生帶來安全感和快樂。所以就算是敵國都紛紛歸順於他的領導之下。

如果一個國家元首真的做得好，治理得成功，勵精圖治，甚至具備卓越的德行和智慧。就算鄰國作勢要打他，他不用出來迎戰， 作為正義超人的其他大國自然就會來擁護，譴責惡行者。自己國家和世界各地的人民也會憤怒地加以譴責。就算是敵國之內，也不會得到民眾很大的支持。但前提是那個國家元首真的要做得好，完全無私。

他真的要打怎麼辦？學孫子所建議那樣用謀略挫敗敵方的戰略意圖或戰爭行為，或者用外交戰勝敵人囖～

如果他派兵來，那就給他囖·～

我可以殺你們但不殺你們—這樣便得到敵軍敵國的民心，挫敗對方的戰爭意圖和意氣。讓對方遭受輿論的壓力和譴責。

如果我們真的治理得好，根本不用怕。那就全世界共同監視在這個你想要攻佔或已攻佔的地方來一場投票，錢當然你出，因為是你想要（笑）。假如我們真的帶給了這裡的人民很大的快樂的話，就算他們被威迫利誘，也不會轉投敵國的，誓死要粘著我們，因為我們為他們帶來了工作機會，房屋，錢財，穩定的經濟，良好的治安，良好的教育；他們必然會很感激我們的。好像Ajahn Brahm 舉過一個例子，有個中國古代的將領，被皇帝問，為什麼他的士兵們有那麼完美的紀律，其他將領的卻不是？他就回答，當然，因為我只會命令叫他們做他們已經想做的東西！Ajahn Brahm 就說，這其實不是笑話，這其實顯示了有效領導學的秘密，那就是動力！

如果我們真的以善待人，帶給別人快樂和動力；那麼他們當然不會離開我們，一直以我們作為領袖。

如果他們投票是想轉投敵國，那就讓給敵國囖～表示什麼？ 表示我們治理得不夠好，沒有能力去獲取他們的歡心，得到民心。那死纏爛打也沒用。好像老婆如果真的要出軌，你怎樣監控阻止，其實也阻不住的。

沒有東西是真正屬於我們的，他們都是由條件組合，無法被我們任意控制的。

隆波間夏曾說：‘如果有人被任命為政府官員或政治家，這些都是世俗的職位。他們被任命是為了在無私中找到快樂。’

如果他們只圖自己的利益和領土，這並沒有盡好自己的職責，那個管治是沒效的。作為國家元首，他們的責任是付出、犧牲、為自己的國家和全世界帶來快樂。 

"War"

If we were heads of state and someone attacked our country, what would we do?

In fact, war is a foolish thing. Why should we fight others? Usually, it is out of greed, wanting to seize another country's resources, labor, property, and territory.

It can also stem from anger or arrogance: seeking revenge, subjugating others, and making them obey our will.

These acts are essentially killing and stealing. The land does not belong to you, yet you forcibly take it.

How do you seize it? By killing.

These actions harm both ourselves and others. War not only injures the enemy nation but also depletes our own economy, the lives of our people, and their happiness. Think about how we would feel if our loved ones were sent to fight and never returned. Consider how we would react if a ship laden with gold belonging to our nation were seized.

Such immoral actions will naturally be condemned by the wise. Other wise heads of state will certainly denounce and boycott those who act wrongly. Those who lack wisdom will support such actions, merely because they are friends or because it serves their own interests.

Thus, we see that actions that harm both ourselves and others will result in suffering.

What actions bring about such suffering?

Those that are accompanied by defilements and agitation.

What are actions accompanied by defilements and agitation? They are actions driven by greed, anger, and ignorance.

When the mind is in this state, can one be happy? No, it must be uncomfortable.

Since these actions are detrimental to both ourselves and others, they are considered faulty actions.

Faulty actions are unwholesome and unwise, and thus are naturally criticized by the wise (MN 88).

Who engages in, encourages, agree with or praises such acts of theft and killing? The Buddha says they are fools (AN 10.233) who maintain their own predicament of being harmed and create much unwholesome karma.

In The Art of War, Sun Tzu says that making the enemy's entire nation, army, and forces submit is the best strategy; using military force to defeat them is second best. The highest military action is to use strategy to thwart the enemy's invasive  intentions or actions.

Next is to triumph over the enemy through diplomacy, and lastly, to defeat the enemy’s forces. The lowest strategy is to attack the enemy's cities. "Thus, winning every battle does not signify the highest intelligence; subduing the entire enemy without fighting is the highest form of wisdom."

So, is aggressive warfare foolish?

But what if we are invaded?

In the Chronicles of the Enlightened One, there is a story: 【A powerful king, while in seclusion meditating, discovered that his minister and queen were having an affair. When he learned of this, although other ministers urged him to execute the offending minister, he neither executed him nor used violence, nor confiscated his property. He thought, "If I take his life, that would be killing. If I confiscate his property, that would be theft." So, he only exiled him.

Later, that minister encouraged the king of a neighboring country to attack, wishing to seize his kingdom. But when the enemy's army arrived, he instructed his general to not fight and to abandon the city. The enemy king, taking advantage of this, captured many other cities in the same manner.

Then the minister told the king, "Great King, let us fight him." But he forbade them, saying, "That would destroy lives."

The minister said, "Great King, we will capture him alive and bring him here." Thus, they used various methods to persuade the king and prepared to leave, saying, "Come on, Great King."

The king replied, "If you do not kill, strike, or plunder any beings, I will leave."

The minister responded, "We will not do that, Great King. We will scare them and then drive them away." They gathered troops from four divisions and set out at night. That day, the enemy king captured a city near Bārāṇasī. That night, feeling no longer worried, he removed his armor and became careless, falling asleep along with his troops. The ministers took the king of Bārāṇasī to the enemy king's camp, removed the lamps from all the pots, making the entire army appear as one bright light, and then created noise. When the enemy king's ministers saw the large army, they became frightened. The evil minister went to their king and shouted, "Wake up, enjoy honey without flies!" He did this two or three times. The enemy king woke up from the noise, terrified. He then babbled all night, saying, "I believed that minister's words and have now fallen into the hands of my enemies."

The next day, he thought, "This king is righteous; he will not do any harm. Let me go to him and apologize." He approached Brahmadatta, knelt, and said, "Great King, forgive me; it was my fault." King Brahmadatta advised him and said, "Get up; I forgive you." When the king said this, the enemy king felt completely at ease. He granted the neighboring king rulership over a piece of land, and they became good friends.

Then, when Brahmadatta saw both armies merge and welcome each other, he thought, "Because I can protect one person's heart—my own—this large group of people has not shed even a drop of blood for flies to lick. Wonderful! Magnificent! May all beings be happy, without hostility or suffering." Thus, he attained the meditation of loving-kindness, and with this foundation, he explored the nature of conditionality and became a solitary buddha.】

So, everyone can see this is the approach of the wise. The wise do not harm anyone.

A successful head of state must be a great leader who brings happiness to all people. Like the Wheel-Turning Monarch, he possesses great virtue and wisdom, providing security and joy to all beings. Thus, even enemy nations willingly submit to his leadership.

If a head of state truly excels in governance, diligently working for the nation and displaying exceptional virtue and wisdom, even if neighboring countries threaten to attack, he need not confront them directly. Other great powers with justice, will naturally come to support and condemn the wrongdoers. People from his own country and around the world will also express their anger against such actions. Even within enemy nations, there won’t be significant public support for the aggression. But the prerequisite is that the head of state must genuinely act selflessly.

What if he must fight? Following Sun Tzu’s advice, he could use strategy to thwart the enemy’s strategic intentions or warfare, or triumph over them through diplomacy.

If they send troops, then let it be.

I can kill you but choose not to kill you—this would win the hearts of the enemy's soldiers and undermine their war intentions and morale, subjecting them to public pressure and condemnation.

If we truly govern well, there’s nothing to fear. We could hold a vote in the area they wish to invade or have invaded, with the funding provided by them, because it is them who desire the land  (laugh). If we genuinely bring great happiness to the people there, even if they face coercion or temptation, they won’t switch allegiance to the enemy. They would pledge loyalty to us because we provide them with job opportunities, housing, wealth, a stable economy, good security, and quality education; they would surely be grateful to us.

Ajahn Brahm once cited an example of an ancient Chinese general who, when asked by the emperor why his soldiers exhibited such perfect discipline compared to others, replied, "Of course, because I only command them to do what they already want to do!" Ajahn Brahm noted that this isn’t merely a joke; it reveals the secret to effective leadership: motivation!

If we treat people well and bring them happiness and motivation, they certainly won’t leave us, consistently seeing us as their leader.

If they vote to switch allegiance to the enemy, then let them go—what does that indicate? It shows that we haven’t governed well enough and lack the ability to win their hearts. Clinging stubbornly is futile. Just like a wife who truly wants to stray, no amount of monitoring can prevent it.

Nothing truly belongs to us; everything is conditioned and cannot be controlled at will.

Luang Por Ganha once said: "If someone is appointed as a government official or politician, these are worldly positions. They are appointed to find happiness in selflessness."

If they seek only their own interests and territory, they have not fulfilled their responsibilities effectively. As heads of state, their duty is to give, sacrifice, and bring happiness to their own country and the world. 

《特朗普和習近平之間的友誼》

在2024年10月，特朗普表示：“我和他有非常強的關係。”特朗普這樣說習近平。“他實際上是一個非常好的人，我不想說是朋友——我不想顯得愚蠢，‘他(過去)是我的朋友’——但我和他相處得很好。”

是的，他們之前是好朋友，也許以後也會是。

如何維持友誼？佛陀說有四種方式。（AN 4.32）

1. 給予（布施）

2. 親切的話語

3. 利他的行為

4. 平等

【布施和利他的行為】

在2017年，習近平總統訪問美國時，特朗普為習近平安排了一場國宴，對他表示尊重、慷慨和仁慈。

作為回報，習近平給唐納德·特朗普帶來了一份大禮，可在推特上展示的——中國公司在美國的投資計劃，為美國帶來70萬個工作機會，還有許多其他的禮物。

【好聽的說話】

特朗普在媒體面前總是讚揚習近平：“他是一個非常特別的人。”

特朗普曾在習近平身邊說：“我對你的感覺非常溫暖。”“正如我們所說，我們彼此間有很好的化學反應，我認為我們將為中國和美國做很多了不起的事情。”

特朗普表示，他在2017年對習近平說過“皇帝”這個稱呼，並且這位共產黨領導人似乎欣賞這一稱呼。

在華盛頓的全國共和黨國會委員會春季晚宴上，特朗普表示，習近平否認自己是皇帝，但是是中國領導人：“他說，‘但我不是皇帝，我是國家領導人。’

我說，‘不，你是終身總統，因此你就是皇帝。’”特朗普對觀眾說，這引發了笑聲。“他說，嗯。他喜歡這個。我和他相處得很好。”

在2019年，習近平也稱特朗普為朋友。

【平等】

每次兩位總統互相訪問時，他們都會以平等和尊重的態度對待彼此。他們會一起用餐，相處融洽。

他們經常通過電話互相聯繫，交流意見。

特朗普在2024年表示：“習近平尊重我，並且他知道我很瘋狂。’”

特朗普在2019年也評論道：“我對中國總統習近平有很大的尊重。”

在2017年，特朗普為了使習近平開心和感受尊重，便安排自己的孫女在習近平及其夫人彭麗媛訪美時，唱出中國著名兒歌《我們的田野》驚艷四座。她不僅唱歌，還背誦《三字經》和詩人李白的名詩《早發白帝城》

他們彼此尊重，因此之前有著良好的關係。

《The friendship between President Xi and Donald Trump》

In 2024 Oct, Donald Trump said that ,“I had a very strong relationship with him,” Trump said of President Xi. “He was actually a really good, I don’t want to say friend - I don’t want to act foolish, ‘he was my friend’ - but I got along with him great.”

Ya, they were good friends before, may be later as well.

How to sustain a friendship? The buddha says there are four ways. (AN4.32)

1.Giving ( Dana)

2.dear words

3. beneficent conduct

4.equality

【Giving and beneficent conduct】

In 2017, when President Xi visited the USA, Donald Trump had arranged a state bouquet to Xi. Treating him with respect, generosity and benevolence.

In return, President Xi had brought Donald Trump a big gift readily shown on twitter--- Chinese companies investment plans in the USA, bringing 700 thousands job opportunities to the US. And also many other presents.

【Dear words】

Trump always praise President Xi in front of the media :’he is a very special man’

"My feeling toward you is an incredibly warm one," Trump said, standing beside Xi once said.

"As we said, there's great chemistry, and I think we're going to do tremendous things, both for China and the United States," Trump said.

Donald Trump said he called Chinese President Xi Jinping a “king” during a state visit to Beijing in 2017 and that the Communist Party leader appeared to appreciate the remark.

Speaking at the National Republican Congressional Committee spring dinner in Washington, Trump said Xi had denied he was a king but the China leader insisted.

“He said, ‘But I am not king, I am president.’

I said ‘No, you’re president for life, and therefore you’re king’,” Trump told his audience, prompting laughter.

“He said, huh. He liked that. I get along with him great.”

In 2019 , President Xi also calls Donald Trump as friend.

【equality】

Every time both presidents visit each others, they will treat each others with equality and respect.

They will have meals together, get along with each other, c

Many a time, they call each others via phones, exchanging their opinions

Donald Trump in 2024 says that ‘President Xi “respects me and he knows I’m [expletive] crazy”.’

Donald Trump in 2019  also commented: I have great respect for Chinese President Xi Jinping

In 2017, to make Xi Jinping happy and feel respected, Trump arranged for his granddaughter to sing the famous Chinese children’s song "Our Fields" during Xi Jinping and his wife Peng Liyuan's visit to the United States, which amazed everyone. Not only did she sing, but she also recited the "Three Character Classic" and the famous poem "Early Departure from Baidi City" by the poet Li Bai.

They respect each other, so they have good relationships before.

photo cred. to China Daily

《轉輪聖王》

一個還在享受感官欲樂的在家人，指的是那些享受以下的人：

悅意的影像

悅耳的聲音

好嗅的香味

好味道的飲食

好摸的觸感

在這類在家人當中，最頂尖的是誰？轉輪王～

轉輪王實在不簡單，他和佛陀的樣子幾乎一模一樣，具足32種偉人之相（DN30）

在享受感官享樂的在家人當中，他的智慧是最高的（DN30）他的說話讓人信納（DN30），總總條件聚在一起，讓他魅力四射

不論是王族、祭祀階級、出家人，還是在家人；一見到他就會喜悅，也會因爲他所説的話而喜悅。當轉輪王沉默時，他們就會不滿足 （DN16）

轉輪王施行仁政，他以正法而非非法去保護所有人。

凡是貧窮的人就會佈施給他們。

轉輪王也會去找那些戒絕我慢，不覺得自己重要、戒絕對不善法疏忽大意、保持警覺與正念、忍辱和柔順、平息貪嗔癡的修行人，問他們什麽是善、不善等，讓他們作為自己的顧問，然後實行他們的教誡

轉輪王行五戒十善業

五戒是：

1. 不殺生

2. 不偷盜

3. 不邪淫

4. 不妄語

5. 不飲酒吸毒

十善業是：

1. 不殺生

2. 不偷盜

3. 不邪淫

4. 不妄語

5. 不離間語，讓人關係破裂

6. 不粗惡語、說話尖酸刻薄讓人心痛

7. 不閒雜語、說廢話來浪費別人時間，說話有利益，有節制，不會讓人不滿意或難受

8. 不會貪求佔有別人的東西

9. 不會怨恨別人

10. 擁有因果業力的正見

也具備五個條件

1.他有超群的智慧知道什麼是有益、什麼是有害自他的。因此總能為別人帶來安樂和喜悅

2.他知道佛法，知道無常、苦、無我，因此不會過於執著任何事物

3.他知道什麼是適當的懲罰措施

4.知道何時是適當的時候去享受王權之樂、決策、遊歷國家

5.也知道不同的對象，怎樣去說話，怎樣去應對他們（AN5.131）

一旦有人有上面提到的三十二相，然後在繼承王位時施行以上的條件；在某個月第十五布薩日去到最高樓上，天上的輪寶可能會出現。

如果真的出現了，他就是轉輪王了（DN26）

那個輪寶會引導轉輪王召集軍隊後來到四方。每一方的敵對國王看見他後，竟然會因為轉輪王的威力，而自動降服，歸於轉輪王統治。轉輪王便會教導他們持五戒，他們便成為了轉輪王的附屬小王了

當為轉輪王征服四方後，那個輪寶就佇立在轉輪王的內宮門上，美化著轉輪王的內宮門

之後，象寶就會出現。那隻象是全白的、身體七處都是齊整的、有神通的、能在空中行走的，很容易就能被轉輪王調御。

馬寶也因為轉輪王的福氣而顯現，那是全白的、黑色頭的、毛如文闍草的、有神通的、空中行走的絕頂馬匹

轉輪王在午前都會騎著馬寶或象寶巡視國土，然後回到宮殿中用餐。

珠寶也為轉輪王顯現。那是美麗的、純正的、八個切割面的、作工細緻的、清澈的、明淨的、不混濁的、全部行相具足的琉璃寶珠。那個珠寶的光明完全地遍滿方圓一由旬（多過十公里），讓轉輪王也能在夜晚行軍出發。

女寶也因為轉輪王而出現靠近。他極之美麗、端正、好看、不過高者、不過矮者，不過瘦者、不過胖者，不過黑者、不過白者、超越一般人的美貌，但未達到天女的標準。 她的身體摸起來柔軟如綿絮，在寒冷時身體溫暖，在炎熱時身體涼快。她的身體散發著檀香的氣味，嘴巴散發出青蓮的氣味。她總是比轉輪王先起床、後就寢。任何行為都順從轉輪王，任何行為和說話都讓讓轉輪王滿意。她不曾以思想違犯轉輪王，更不用說說話和行為了

另外，屋主寶也會來侍奉轉輪王。他具有天眼，可以看到那些無主人的寶藏，專為轉輪王搜尋這些寶藏，然後獻給他。

守護轉輪王的主兵臣寶也會出現。他非常聰明有智慧，審視一個人是否能夠接近轉輪王，審視什麼應被確立施行的能者。他就負責管理和教誡軍隊和皇室，是轉輪王的顧問

轉輪王比任何其他人都要英俊、長壽、健康；受到所有人的喜愛，他也喜愛所有人。這是他的四項成就（MN129）

轉輪王是世間很稀有的。他無私奉獻，是為了帶給世人利益和快樂而出現於世的。因此他死後都會有許多人悲嘆，也是和佛陀、阿羅漢、獨覺佛一樣值得為他建塔的人（AN2.53-56）

他具備德行，智慧高超；因此雖然享受五欲但不會沉迷五欲

他通常會在每半月的第八日、第十四、第十五日持八戒，節制感官、保持內心的清淨（MN83）

雖然他也有女寶妻子，為他生下一千個具有勇氣、具有英雄特質、能摧毀敵軍的兒子； 但轉輪王不會執著妻子。

例如他們總是會在晚年出家修習禪定和梵行（MN83），如果不是，則會在家修梵行，就如佛陀前世那樣（DN17）

甚至可以幾千年都不見一次皇后

在菩薩當轉輪王那一世，他不執著的程度，強到就算皇后叫他不要死，要生起對生命的依戀，他也沒有因此而動搖，教導皇后要跟自己說：「陛下！與一切所愛的、合意的分離、別離吧。陛下！你死時不要有期待，死時有期待是苦的，死時有期待是應該被呵責的。』等捨棄對生命執著的話。之後了無執著地往生梵天界

因此轉輪王實是享受五欲的在家人之中的典範。

《The Wheel Turning King》

A householder who is still enjoying sensory pleasures refers to those who indulge in the following:

Pleasing images

Pleasant sounds

Good scents

Tasty food

Pleasant touches

Among these householders, who is the greatest? The Wheel Turning King.

The Wheel Turning King is indeed remarkable; he resembles the Buddha almost exactly, possessing the 32 marks of a great man (DN30).

Among householders who enjoy sensory delights, his wisdom is the highest (DN30). His words are trustworthy and always accepted (DN30), and all the conditions combine to make him charismatic.

Whether among royalty, the priestly class, monks, or laypeople, everyone feels joy upon seeing him and is pleased by what he says. When the Wheel Turning King is silent, they feel dissatisfied (DN16).

The Wheel Turning King practices benevolent governance; he protects everyone through righteousness & Dhamma rather than through illegality. He will distributes wealth to the poor as an act of charity.

He also seeks out those who are humble, do not see themselves as important, avoid negligence regarding unwholesome deeds, maintain vigilance and mindfulness, forbearing , and are gentle, asking them what is good and unwholesome, making them his advisors, and then implementing their teachings.

The Wheel Turning King practices the Five Precepts and the Ten Wholesome Deeds.

The Five Precepts are:

Not killing

Not stealing

Not engaging in sexual misconduct

Not lying

Not consuming alcohol or drugs

The Ten Wholesome Deeds are:

1.Not killing

2.Not stealing

3.Not engaging in sexual misconduct

4.Not lying

5.Not sowing discord among people

6.Not speaking harshly, causing pain to others

7.Not engaging in frivolous talk that wastes others' time, speaking with purpose and restraint, not causing dissatisfaction or discomfort

8.Not coveting others' possessions

9.Not harboring resentment against others

10.Possessing right view of kamma

He also possesses five qualities:

1.He has exceptional wisdom to know what is beneficial and what is harmful, thus always bringing happiness and joy to others.

2.He understands the Dhamma, knows impermanence, suffering, and non-self, and thus does not cling to anything excessively.

3.He knows what appropriate punitive measures are , and to what extent should they be implemented

4.He knows when it is proper to enjoy the pleasures of kingship, make decisions, and travel the country.

5.He knows how to speak and respond appropriately to different people (AN5.131).

Once someone possesses the thirty-two marks mentioned above, and applies these conditions upon inheriting the throne; on the fifteenth day of a certain month, if he goes to the highest tower, the divine Wheel Gem may appear. If it truly appears, he will be the Wheel Turning King (DN26).

That Wheel Gem will guide the Wheel Turning King to summon an army to the four directions. Upon seeing him, the enemy kings in each direction will automatically surrender due to the Wheel Turning King's power, submitting to his rule. The Wheel Turning King will then teach them to uphold the Five Precepts, and they will become subordinate kings under him.

After the Wheel Turning King conquers the four directions, the Wheel Gem will stand at the entrance of his inner palace, beautifying it.

Afterward, the Elephant Gem will appear. This elephant is completely white, has a well-proportioned body, possesses supernatural powers, and can walk in the air, making it easy for the Wheel Turning King to command.

The Horse Gem will also appear due to the Wheel Turning King’s merit. It is completely white, has a black head, and fur like the finest grass, possessing supernatural powers and the ability to walk in the air.

The Wheel Turning King will ride the Horse Gem or Elephant Gem to patrol his territory before returning to the palace for meals.

Jewel Gem will also manifest for the Wheel Turning King. It is beautiful, pure, with eight facets, finely crafted, clear, pristine, and untainted, possessing all auspicious signs. The radiance of this  jewel completely fills a radius of one yojana (more than ten kilometers), allowing the Wheel Turning King and his army to march at night.

A female Gem will also appear for him. She is extremely beautiful, well-proportioned, not too tall, not too short, not too thin, not too plump, not too black, not too white, surpassing ordinary beauty of humans but not reaching that of celestial maidens. Her body feels soft like cotton, warm in cold, cool in heat. She emits the fragrance of sandalwood, and her mouth has the scent of blue lotus. She always rises before the Wheel Turning King and goes to bed after him. All her actions obey the Wheel Turning King, and everything she does and says pleases him. She has never entertained any thoughts against the Wheel Turning King, much less spoken or acted against him.

Moreover, a treasure-seeking servant will come to serve the Wheel Turning King. He possesses divine vision, capable of seeing unowned treasures, seeking these treasures specifically for the Wheel Turning King, and presenting them to him.

The chief minister protecting the Wheel Turning King will also appear. He is very wise, assessing who is worthy to approach the Wheel Turning King and discerning what should be established and implemented. He is responsible for managing and teaching the army and the royal ministers, serving as an advisor to the Wheel Turning King.

The Wheel Turning King is more handsome, long-lived, and healthy than anyone else; beloved by all, he also loves everyone. These are his four accomplishments (MN129).

The Wheel Turning King is rare in the world. He selflessly dedicates himself to bring benefit and happiness to the world. Therefore, after his passing, many will mourn him, and he is worthy of having stupas built for him, just like the Buddha, arahants, and solitary Buddhas (AN2.53-56).

He possesses virtue and profound wisdom; thus, though he enjoys the five desires, he does not become attached to them. He usually observes the Eight Precepts on the eighth, fourteenth, and fifteenth day of each half-month, restraining his senses and maintaining inner purity (MN83).

Although he has a jewel-like wife who bears him a thousand sons with courage and heroic qualities capable of destroying enemy armies, the Wheel Turning King does not cling to his wife.

For instance, they may always ordain and practice meditation and Brahmavihara in their old age (MN83), and if not, remain at home practicing Brahmavihara, just as the Buddha did in his past lives (DN17).

He might not see his queen for thousands of years.

In the life when  bodhisattva  became the Wheel Turning King, his non-attachment was so strong that even when the queen asked him not to die and to develop attachment to life, he remained unshaken, teaching the queen to say to him: "Your Majesty! Separate from everything you love and desire. Your Majesty! When you die, do not have expectations; having expectations at death is suffering and should be reproached." Afterward, he passed away without attachment to the Brahma realm.

Thus, the Wheel Turning King is indeed a paragon among householders enjoying the five desires.

無論是什麼組織、什麼城市、什麼國家的領導人；小心哦～

一個極度聰明，但沒有智慧的政治家可以很輕易地把您連根拔起哦～

一看到這個領導人很火爆，很急躁，脾氣很壞；就知道他煩惱非常厚重，正念不夠，定力不夠，是一個蠢人。

政治家招募那個國家100個當地的人，告訴他們：

‘你們親近他，完成任務後，你要多少錢我就給你多少錢。任務是什麼？做他的狗。你們100個人要非常接近他，天天都讓他接觸到，天天都侍奉他。

他叫你sit, 你就sit

他叫你扮狗叫，你就扮狗叫

他叫你hand hand，你就給他hand hand

他叫你幫他遞水，你就遞水

一見到他就當他皇帝拜，叩頭

他叫你做什麼，你就做什麼。

如果你們有一絲不敬不順從，薪金就扣90%

再給我知道你們不順從，再扣90%

如此類推，4年後我就給你們工資。‘

通常100個，100個都會給他玩到凋謝

為什麼？智慧不夠。

當人人當他神般祭拜，他很自然就會自我膨脹，然後覺得自己比人好。

一旦我慢滋生，其他煩惱，例如貪婪與嗔恚

煩惱越重，表示正念越弱

正念越弱，表示定力越弱

定力越弱，表示智慧越弱

然後他將會不知道自己的利益，也不知道別人的利益（AN1.45)

然後把整個組織、整個城市、整個國家搞到一團糟

他就可以下台了，或者整個國家被人吞掉，或者滅掉

一個極度聰明，但沒有智慧的政治家可以很輕易地把任何人連根拔起

不知不覺間，不被任何人—就算是被他聘請的人--發現地啃到別人連骨頭都不剩

但一個極度聰明，但有大智慧的人不會這樣做，因為他既不意圖加害自己，不意圖加害別人，也不意圖加害兩者。當思維時，他只思維自己的利益，別人的利益，全世界的利益（AN4.186）因為任何傷害別人的念頭，在帶給別人痛苦前，首先是帶給自己內心的痛苦。而且死後會墮落痛苦的地方

怎麼樣？領導人們小心哦～

無論是什麼組織、什麼城市、什麼國家的領導人；小心哦～

一個極度聰明，但沒有智慧的政治家可以很輕易地把您連根拔起哦～

一看到這個領導人很火爆，很急躁，脾氣很壞；就知道他煩惱非常厚重，正念不夠，定力不夠，是一個蠢人。

政治家招募那個國家100個當地的人，告訴他們：

‘你們親近他，完成任務後，你要多少錢我就給你多少錢。任務是什麼？做他的狗。你們100個人要非常接近他，天天都讓他接觸到，天天都侍奉他。

他叫你sit, 你就sit

他叫你扮狗叫，你就扮狗叫

他叫你hand hand，你就給他hand hand

他叫你幫他遞水，你就遞水

一見到他就當他皇帝拜，叩頭

他叫你做什麼，你就做什麼。

如果你們有一絲不敬不順從，薪金就扣90%

再給我知道你們不順從，再扣90%

如此類推，4年後我就給你們工資。‘

通常100個，100個都會給他玩到凋謝

為什麼？智慧不夠。

當人人當他神般祭拜，他很自然就會自我膨脹，然後覺得自己比人好。

一旦我慢滋生，其他煩惱，例如貪婪與嗔恚也會暴增

煩惱越重，表示正念越弱

正念越弱，表示定力越弱

定力越弱，表示智慧越弱

然後他將會不知道自己的利益，也不知道別人的利益

然後把整個組織、整個城市、整個國家搞到一團糟

他就可以下台了，或者整個國家被人吞掉，或者滅掉

一個極度聰明，但沒有智慧的政治家可以很輕易地把任何人連根拔起

不知不覺間，不被任何人—就算是被他聘請的人--發現地啃到別人連骨頭都不剩

除非那人是阿羅漢，或者像阿羅漢的人

但一個極度聰明，但有大智慧的人不會這樣做，因為他既不意圖加害自己，不意圖加害別人，也不意圖加害兩者。當思維時，他只思維自己的利益，別人的利益，全世界的利益（AN4.186）因為任何傷害別人的念頭，在帶給別人痛苦前，首先是帶給自己內心的痛苦。而且死後會墮落痛苦的地方

怎麼樣？領導人們小心哦～ 

No matter what organization, city, or country the leader is from; be careful!

An extremely clever politician, but lacking wisdom, can easily uproot you!

Once you see that this leader is hot-tempered, impatient, and has a bad temper; you know he is burdened with heavy worries, lacks mindfulness, and has weak concentration—he is a foolish person.

The politician recruits 100 locals from that country and tells them:
"You get close to him, and after completing the task, I'll pay you whatever amount you want. What is the task? To be his dog. You 100 people need to be very close to him, making contact with him every day, serving him every day.
If he tells you to sit, you sit.
If he tells you to bark like a dog, you bark like a dog.
If he tells you to give him a hand, you give him a hand.
If he asks for water, you bring him water.
When you see him, treat him like an emperor, bow down.
Whatever he tells you to do, you do.
If you show any disrespect or disobedience, your salary will be cut by 90%.
If you show me that you are disobedient again, another 90% will be cut.
And so on. After four years, I will give you your wages."

Usually, all 100 leaders will be played to their end.
Why? Because of a lack of wisdom.
When everyone worships him like a god, he will naturally become inflated with self-importance and feel superior to others.

Once arrogance breeds, other defilements, such as greed and anger, will also increase.

The heavier the defilements, the weaker the mindfulness.
The weaker the mindfulness, the weaker the stillness.
The weaker the stillness, the weaker the wisdom.
Then he will not know his own interests or others' interests（AN1.45) , and he will ruin the entire organization, city, or country.
He can step down, or the whole country can be swallowed up or destroyed.

An extremely clever but unwise politician can easily uproot anyone, unnoticed by anyone—even by those he hires—leaving the victim no bones behind.
Unless that person is an Arahant or like an Arahant.

But an extremely clever person with great wisdom would not act this way, because he intends neither to harm himself nor to harm others, nor to harm both. When he thinks, he only considers his own interests, others' interests, and the interests of the whole world (AN4.186), because any thought of harming others brings pain to his mind before it brings pain to others. Moreover, after death, it leads to a place of suffering.

What do you think? Leaders, be careful!

<<領導者的準則>

十王法、轉輪聖王的五原則、國王的四個原則、四種非正義

對於大地之主，也就是國家領袖或統治者，無論是皇帝（maha jakkapat）、國王（racha/raja）還是一般行政人員，他們應該具有以下品格和行為準則（raja dhamma十王法）

1 Dana布施 ：懂得與民眾分享，他給予恩惠而不是索取，他用心管理服務，為人民提供援助和福祉，保障他們的福利、便利和安全，他扶危濟困給予人民支持。

2 Sila 戒：他保持良好的品行，行為舉止沒有過失，克制自己的言語和行為，並且只做善行，用心維護他的威望，他為人民樹立了榜樣，因此贏得了人民的尊重，人們沒有任何輕視的理由。

3 Paricciga捨棄：無私工作， 為了人民的利益和國家的和平與穩定，他能夠犧牲個人的舒適，甚至犧牲自己的生命。

4 ajjava正直：他誠實地工作，沒有隱瞞且堅持真理，他沒有欺騙，他是真誠的並且不欺騙人民。

5 溫和maddava：他態度溫和、平易近人，舉止不傲慢、粗魯、苛刻，且不自負，他具有建立在禮貌和溫和態度基礎上的高貴和尊嚴，贏得人們的尊重和忠誠，但並非沒有畏嚴。

6 Tapa精勤：他拒絕放縱，斷除了煩惱和貪愛，不讓它們控制自己的心，他能控制自己的心，不讓它迷失在肉慾和放蕩中， 他的生活方式簡單而規律，全心全意地履行職責。

7 Akkodha 斷除嗔恚：他堅持理性，不輕易發怒，不以憤怒做判斷或判斷，他有一顆善意的心，時刻壓抑憤怒，他以一種充滿智慧和平靜的心來判斷和處理事務。

8 Avihimsa非暴力：他透過非暴力帶來安寧，他不會利用自己的權力來鎮壓他的人民，他為人仁慈，不為了報復或仇恨而進行懲罰。

9 Khanti忍辱：他以耐心克服困難，雖然承受著繁重的工作，但不被疲憊擊倒，無論工作多麼困難或令人沮喪，他都不會屈服， 無論他受到多少挑釁或嘲諷，或用什麼粗暴的言辭，他也不會放棄，他只是堅持正確的事。

10 Avirodhana不阻礙：他不做偏離正道的事，以不違反人民和國家的福利、幸福以及正義作為公共行政原則的基礎，他不阻礙人民合理的願望，不妨礙那些有益於共同利益的項目，他堅定不移地保持正直，在悅耳和傷人的言語、得與失、受歡迎的和不受歡迎的情況下都堅定不移，他堅定地建立在正義的原則上，不偏離或顛覆正義與真理，無論是在司法方面，即公正地執法，在監管方面遵守法規、手續和行政原則，也包括社會善良風俗和傳統文化。

[履行轉輪聖王的職責]

他履行最高統治者的五項職責，稱為cakkavatti vatta

1 Dhammadhipateyya: 持法至上，他以真實、正義、善良、智慧、理性、正法作為準則，他重視和擁護真理及正義，並確保自己據此實踐。

2 Dhammikarakkha： 提供正義的保護，他為這片土地上的所有人群都提供公平的保護，即皇室成員、軍隊、行政官員、公務員、學者和各種職業的人，比如商人和農民、農人和邊境居民，也包括崇尚道德的僧侶和牧師，甚至包括需要保護的動物和鳥類。

3 Ma adhammakara: 禁止不正當行為； 他設定預防和應對措施，不允許在其統治地區發生不正當行為，包括剝削、壓迫、腐敗或動亂，他鼓勵人民堅守美德，並建立了懲惡揚善的制度。

4 Dhananuppadana：他向窮人分配資源，確保土地上沒有貧窮人口，使到所有人都有機會過上富足的生活。

5 Paripuccha請教佛法：沒有放棄向僧侶尋求諮詢，特別是有學問、品行端正、不放縱的導師，以幫助他擁有智慧與美德，他為了智慧與美德的進步而接近僧侶和智者，詢問他們以尋求知識、善良和真理，定期和在適當的時候與他們討論各種問題，以此提升自己，確保正確地履行職責，從而帶來為自身和所有人民帶來真正的福利。

[raja-sangaha-vatthu 國王的四個原則]

Sassamedha: 他努力促進農業的收成，他擁有豐富的農業知識，推動政策以協助農業活動，從而帶來豐富的收成。

Purisamedha：不忽略政府官員的福祉，制定政策以照顧官員和公務員福利，善於提拔有能力和敬業的官員

Sammapasa：善於團結人民，他制定政策以幫助人民生計，例如，提供資金供窮人借貸，協助其經商或創業，以消除造成人民內部裂痕的巨大經濟差距

Vajapeyya：關乎言辭能力，可以發表令人印象深刻的演講，懂得說話的藝術，給予有建設性和帶來利益的建議， 他熱衷於問候各個階級的人民並向他們打聽關於民生福利，說話有理有據，充滿學問和智慧，發言很有道理，導向建設性行動、解決問題、增進和諧以及相互理解、信任和尊重的道路。

統治者在履行職責時，應小心以避免被四種非正義影響

Chandagati 因個人喜好而偏離正義

Dosagati 根據自身的厭惡而偏離正義

Mohagati 根據自身的錯誤理解和無知偏離正義

Bhayagati 根據恐懼和膽怯而偏離正義

——————————

Somdet Phra Buddhakosajarn博士（P.A. Payutto）, Wat Nyanavesakavan

泰國僧伽最高委員會大宗派長老

曾於美國賓州大學、泰國摩訶朱拉隆功大學（佛學院）等高府學院教授佛學及巴利文

Cred. To Judge 

"Guidelines for National Leaders"

The Ten Royal Laws, the Five Principles of the Wheel-Turning Monarch, the Four Principles of Kingship, and the Four Types of Injustice.

For the lords of the earth, that is, national leaders or rulers, whether emperors (maha jakkapat), kings (racha/raja), or ordinary administrative officials, they should possess the following qualities and codes of conduct (raja dhamma, the Ten Royal Laws):

1. Dana (Generosity): Understanding the importance of sharing with the people. He provides benefits rather than taking, manages services with care, offers assistance and welfare to the people, ensuring their well-being, convenience, and safety, and supports those in need.
   
   

2. Sila (Moral Conduct): He maintains good character, his actions are without fault, he restrains his speech and behavior, and only performs good deeds. He upholds his reputation with integrity, setting an example for the people, thereby earning their respect with no reason for disdain.
   
   

3. Paricciga (relinquishment): Working selflessly for the benefit of the people and the peace and stability of the nation, he is willing to sacrifice personal comfort, even his own life.
   
   

4. Ajjava (upright): He works honestly, without concealment, and adheres to the truth. He does not deceive and is sincere, not misleading the people.
   
   

5. Maddava (Gentleness): He has a gentle and approachable demeanor, not arrogant, rude, or harsh, and does not possess pride. He embodies nobility and dignity based on politeness and gentleness, earning respect and loyalty from the people, but not without a sense of seriousness.
   
   

6. Tapa (Diligence): He refuses indulgence, eliminating defilements and desires, not allowing them to control his mind. He can control his heart, preventing it from being lost in sensual pleasures and debauchery. His lifestyle is simple and disciplined, fully committed to his duties.
   
   

7. Akkodha (Absence of Anger): He maintains rationality, does not easily get angry, and does not make judgments based on anger. He possesses a kind heart, always suppressing anger, making decisions and handling matters with a wise and calm mind.
   
   

8. Avihimsa (Non-Violence): He brings peace through non-violence, does not use his power to oppress his people, and is compassionate, punishing not out of revenge or hatred.
   
   

9. Khanti (Patience): He overcomes difficulties with patience. Although burdened with heavy work, he is not defeated by exhaustion. No matter how challenging or frustrating the work is, he does not yield, regardless of how much he is provoked or mocked, or the harsh words he faces; he simply persists in doing what is right.
   
   

10. Avirodhana (Non-Obstruction): He does not act in ways that deviate from the right path, basing public administration principles on the welfare, happiness, and justice of the people and the nation. He does not obstruct the reasonable desires of the people and does not hinder projects beneficial to the common good. He steadfastly maintains integrity, remaining unwavering in pleasant and hurtful words, in gains and losses, and in popular and unpopular circumstances. He firmly establishes himself on the principles of justice, not deviating from or subverting justice and truth, whether in judicial matters, executing laws fairly, or adhering to regulations, procedures, and administrative principles, including social good customs and traditional culture.
    
    

[Fulfilling the Responsibilities of a Wheel-Turning Monarch]
He fulfills the five responsibilities of the supreme ruler, known as cakkavatti vatta:

1. Dhammadhipateyya: Upholding the Dhamma above all, he bases his conduct on truth, justice, kindness, wisdom, rationality, and the right Dhamma. He values and advocates for truth and justice, ensuring he practices accordingly.
   
   

2. Dhammikarakkha: Providing just protection, he offers fair protection to all groups on this land, including royal family members, military personnel, administrative officials, civil servants, scholars, and people from various professions, such as merchants, farmers, and border residents, as well as virtuous monks and priests, and even animals and birds that need protection.
   
   

3. Ma adhammakara: Prohibiting wrongful acts; he sets preventive and responsive measures, not allowing misconduct in his realm, including exploitation, oppression, corruption, or unrest. He encourages the people to uphold virtue and establishes a system to punish evil and promote good.
   
   

4. Dhananuppadana: He allocates resources to the poor, ensuring there are no impoverished populations on the land, so everyone has the opportunity to live a prosperous life.
   
   

5. Paripuccha: Seeking counsel from the Dhamma; he does not hesitate to consult monks, especially learned, upright, and disciplined teachers, to help him acquire wisdom and virtue. He approaches monks and sages for the advancement of wisdom and virtue, asking them to seek knowledge, goodness, and truth, regularly discussing various issues with them at appropriate times to better himself and ensure he fulfills his responsibilities correctly, thereby bringing true welfare to himself and all the people.
   
   

[Four Principles of Kingship (raja-sangaha-vatthu)]

1. Sassamedha: He strives to promote agricultural yields, possessing rich agricultural knowledge and implementing policies to assist agricultural activities, leading to bountiful harvests.
   
   

2. Purisamedha: He does not neglect the welfare of government officials, formulating policies to care for the welfare of officials and civil servants, being adept at promoting capable and dedicated officials.
   
   

3. Sammapasa: He is skilled in uniting the people, formulating policies to help the livelihoods of the people, such as providing funds for the poor to borrow, assisting them in business or entrepreneurship to eliminate the vast economic gaps that cause internal divisions among the people.
   
   

4. Vajapeyya: Concerning eloquence, he can deliver impressive speeches and understands the art of speaking, giving constructive and beneficial advice. He is keen on greeting people from all walks of life and inquiring about their welfare, speaking logically and knowledgeably, with wisdom, leading to constructive actions, problem-solving, and promoting harmony, mutual understanding, trust, and respect.
   
   

As rulers fulfill their responsibilities, they should be careful to avoid being influenced by the four types of injustice:

• Chandagati: Deviating from justice due to personal preferences.

• Dosagati: Deviating from justice based on personal aversions.

• Mohagati: Deviating from justice due to misunderstandings and ignorance.

• Bhayagati: Deviating from justice out of fear and timidity.

——————————
Somdet Phra Buddhakosajarn, Dr. P.A. Payutto, Wat Nyanavesakavan
Elder of the Supreme Sangha Council of Thailand
Former professor of Buddhism and Pali at the University of Pennsylvania and Mahachulalongkornrajavidyalaya University (Faculty of Buddhism) in Thailand

Cred. To Judge

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