統治、政治和領導 Ruling, leadership and leadership

…Don’t think foolishly, don’t let such foolish thoughts arise.

Thinking that you’ll be happy once you stop working — that’s ignorance.

Understand this clearly: working itself is happiness.

When the mind dwells on wholesome thoughts, when one abandons the sense of self — that is true happiness.

When one acts and speaks with good manners, free from ego — that too is happiness.

The happiness and the cessation of suffering for human beings exist only in the present moment.

When there is ignorance and misunderstanding, the mind keeps fabricating, creating endless problems for oneself and for others.

For example — the Revenue Department once came to give advice to Luang Phor about tax matters.

They said, “If you do it this way, you’ll pay less tax.”

Luang Phor replied, “But the government is already poor. Why should we add to their burden?”

We should find joy in working and in selfless giving.

If you are a civil servant, you must abandon self-importance — only then can you truly serve the people.

Otherwise, everything will collapse, just like the Auditor General’s Office building in Thailand.

Nowadays, when people see a government official,

it feels as if they’re looking at a thief.

When they see politicians — it’s even worse —

they think, “That’s not just a thief; that’s a great thief walking by.”

Even when seeing monks, people now see them as robbers in disguise.

Those ones are not real monks — their egos have made them mere “sami.”

The word sami (สมี) means a husband without registration —

someone pretending to be something he is not.

Anyone who clings to the self is ruled by desire —

their hearts are bound by craving for a husband or a wife,

bound by attachment to children or family.

We must understand this truth,

so that we can cultivate mindfulness and clear comprehension (sati-sampajañña).

The present moment is of utmost importance.

Take example from the Buddha, from Jesus Christ, from Nabi Muhammad,

or from our great teachers — all of whom renounced the self.

All religions, when seen deeply, teach the same thing.

Luang Phor has observed this well —

true religion means the abandonment of self.

Where there is self, there is no true religion;

only conflict and suffering arise.

It is good that you’ve come to stay at the monastery.

Here, may you find happiness,

and practice mindfulness and clear awareness.

Don’t believe that doing whatever pleases the mind will end suffering —

following desire only breeds new problems.

Look at those countries like England and France —

a century ago they were driven by greed,

fighting and seizing wealth and resources from other nations.

In the end, such ego-driven actions solved nothing.

Look also at Hitler —

he took self-importance as his guiding principle.

And though people think of him as German,

he was actually Austrian.

Anyone who takes self as the centre

will always fall into suffering.

But if we have right view, right understanding, and right practice,

we can reach the end of suffering — in every religion.

People often misunderstand and think that

the hell of Buddhists and the hell of Christians must be in different places.

That’s a mistake — we look too far away,

If we keep looking too far,

we’ll collapse like that Auditor General’s building.

Luang Phor says — isn’t that true? Isn’t that good?

不要愚痴地胡思亂想，不要讓這種糊塗念頭跑出來。

以為不工作就會快樂——這是無知。

要明白：工作本身就是一種幸福。

當心念專注於善念，當一個人放下自我——這才是真正的快樂。

當言行舉止得體，捨棄自我感——這也是快樂。

人的快樂與痛苦止息，只存在於當下這一刻。

因為無明和誤解，心就會不斷製造問題，給自己和別人帶來無盡問題。

舉個例子：稅務局曾來給龍婆提供節稅建議，

說：「這樣操作可以少繳稅。」

龍婆回答：「政府已經不寬裕了，我們何必再增加它的負擔？」

我們應該從工作和無私奉獻中找到喜悅。

如果你是公務員，就必須放下自我重要感——只有這樣才能真正服務百姓。

否則一切都會垮掉，就像泰國審計署大樓那樣。

現在人們看到政府官員，

感覺就像在看小偷。

看到政客更糟糕——

人們心想：「這不只是小偷，而是大盜走過。」

就連看到僧人，現在人們也覺得是偽裝的強盜。

那些不是真正的僧人——他們的自我執著讓他們成了「名義出家人」。

「สมี」這個詞指的是未經正式登記的丈夫——

假冒身份的人。

凡是執著於自我的人都被欲望控制——

他們的心被對配偶的渴求束縛，

被對子女和家庭的執著捆綁。

我們必須明白這個真理，

才能修習正念和正知。

當下這一刻最重要。

看看佛陀、耶穌基督、先知穆罕默德，

還有我們偉大的老師們——他們都放下了自我。

所有宗教，深入來看，教導的都是同一個道理。

龍婆看得很清楚——

真正的宗教意味著放下自我。

哪裡有自我，哪裡就沒有真正的宗教；

只會產生衝突和痛苦。

你們能來寺院居住是很好的。

在這裡，願你們找到快樂，

修習正念和正知。

不要以為隨心所欲就能結束痛苦——

放縱欲望只會產生新問題。

看看英國、法國這些國家——

一百年前他們被貪婪驅使，

爭奪他國的財富和資源。

最終，這種自我驅動的行為什麼問題都沒解決。

再看希特勒——

他把自我重要性當作行事準則。

雖然人們以為他是德國人，

其實他是奧地利人。

凡是自我中心的人，

終將陷入痛苦。

但如果我們有正確的見解、正確的明白和正確的修持，

無論在哪個宗教中，都能達到苦的止息。

人們常常誤解，

以為佛教的地獄和基督教的地獄不在同一個地方。

這是錯誤的——我們總看向太遠的地方。

如果總是望向遠方，

我們就會像審計署大樓那樣倒塌。

龍婆說——這話不對嗎？說得不好嗎？

Luang Phor Gunhah Sukhakamo

at Wat Pah Subthawee Dhammaram

Tuesday, 21 October 2025

english cred. to Kung Isarankura

有時看不同地方的議會辯論、質詢，非常具趣味性😂

為什麼？ 因為不同地方都有反對派

每逢官員出席議會時，反對派人士就會做出一些千奇百怪的事情來引人注意

譬如丟什麼什麼，拿一些模型來揶揄官員，破口大罵

但社會潛規則是，議員可以罵，但官員不能生氣或反擊

所以我們看到，做官一定要是高EQ 人士

如果EQ 低一點根本沒資格做官

其實根本不關是否三果聖者事，我們總愛為自己辯駁，說自己不是三果聖者，所以可以生氣、可以發脾氣

但事實上，如果我們能夠努力不憤怒、培養好的脾氣，那就會自然地流露出一種高貴性

中國有一句話就是‘清者貴’

內心清淨、少貪嗔癡的人，通常地位都是比較高的

去除貪嗔癡是提升人生格局的最快方法

Sometimes it's quite amusing to watch parliamentary debates and question sessions from different places. 😂 

Why? Because different places all have opposition parties. 

Whenever officials attend parliamentary sessions, opposition members often do all sorts of bizarre things to attract attention— 

like throwing things, using props to mock officials, or even shouting insults. 

But the unwritten social rule is: legislators can scold, but officials cannot get angry or retaliate. 

So we see that to be an official, one must have high emotional intelligence (EQ). 

If our EQ is even slightly low, we’re simply not qualified to hold such a position. 

In reality, it has nothing to do with whether one is a third-stage saint (Anagami) or not. We often make excuses for ourselves, saying, “I’m not an Anagami, so it’s okay for me to get angry, to lose my temper.” 

But the truth is, if we can strive not to give in to anger and cultivate a good temper, we will naturally radiate a kind of nobility. 

There’s a Chinese saying: “The pure are noble.” 

Those with a pure mind, free from greed, hatred, and delusion, often hold a higher standing in life. 

Eliminating greed, hatred, and delusion is the fastest way to elevate one’s life status. 

執取有四種：第一種是「欲取」，即黏著於舒適與享受，渴望獲得。另一種稱為「見取」，即黏著於自己的看法與理想。例如，由於欲取，人們因想獲得更多物質而與他人競爭，國與國之間因此發生戰爭，不斷爭奪人口、土地。過去爭奪人口，現在則爭奪資源，這都是因為五欲與感官刺激。

另一類人則會因理想而殺害他人，因為執著於自己的見解與理想。例如，較粗糙、不那麼強烈的執著表現為：當他人看法與我們不同時，我們會生氣。以前，隆波有一位共事的領導，他喜歡問：「哎，你發表一下你的看法。」但實際上他並非真的需要我們發表意見，只是想讓我們認同他的觀點，因為他執著於自己的看法，認為自己的觀念已經圓滿。

我們爭吵是因為利益、五欲、感官刺激和利益衝突。對感官刺激的執著越深，與他人的衝突就越多，也會越執著於自己的看法、觀念和理想。例如，現在有些年輕人執著於自己的理想，執著於長輩灌輸的觀念，即使毫無快樂，也願意進監獄、甚至犧牲生命，一切都是為了理想。

那種理想真的存在嗎？民主社會真的平等嗎？完全自由、完全平等嗎？隆波出生時，國家的變革已歷經二十年，如今已百年，不斷學習這些東西，包括了解各國情況，但真正的民主從未真正存在過，一切都只是少數統治者的意志而已。例如，我們的政治家僅在投票時對我們合掌，其他時候則是市民對他們合掌，他們依然我行我素。因為執著於這種理想或民族理想，導致相互殘殺、多人死亡，這都是由於對自身理想與看法的執著。我們國家的孩子若與父母信仰不同也會爭吵，爭吵的原因是什麼？正是因為執著於自己的看法與理想。

還有一種執取：認為自己是世界的中心，以自我為中心看待一切，這稱為「我語取」——即認為自己是重點、最重要的，以自我為宇宙的中心。例如，過去有宗教宣稱地球是宇宙的中心，所有星球都圍繞地球運行，誰不同意就殺掉誰。在執著與抓取時，慢慢體會我們是否以自我為中心？或者有些國家自認為是世界的中心，例如中國古代的皇帝以為自己是世界的中心，但西方人一來，整個體系就垮掉了，因為跟不上時代。

我們都喜歡以自我為中心。好好體會與實踐：若一切以自己的眼光去看，就無法理解他人。例如，有時我們不滿意、不喜歡某人：為什麼他這麼想？為什麼他這麼做？更好的方式是「換位思考」，將他的心放到自己心裡，試著理解他為何這麼做。如果我們是他，在相同情況下也會像他一樣行動。一旦換位思考而非以自我為中心，我們就能理解他人，衝突也會減少。

家庭中也一樣，試著看待家人，不要只以自己為中心。例如，有的家庭中爸爸以自我為中心，所有人都必須聽話；有的家庭媽媽是老大；還有的家庭很有趣，隆波剛畢業時與士兵們共事，他們分享說每次長官來都很緊張，但有一個士兵不怕長官，回家卻因老婆看一眼就全身發抖。因為她以為自己是宇宙的中心，他回家後，她只要看一眼，他就害怕得不敢睡覺。隆波告訴女人們一個男人的秘密（有時在某些場合可用，並非對每個人都適用）：很多男人因為愛我們，才會輸給我們的抱怨，所以不要輕易罵他們。以前認識一位大人物，總是迎合太太，若不迎合她就嘮叨，最後他受不了說：「你要什麼都給你。」她沒看到先生找工作、賺錢有多難，她想要金戒指、金耳環，若不給就不停嘮叨，最後先生受不了。這就是以自我為中心，看不到別人的痛苦，這樣不好。

還有一類人執著於曾經習慣的規章制度、習俗與生活方式，認為只有這樣做才好，其他都不行。大部分老人都是如此，認為過去的方式才是好的，其他都不行，對孩子做什麼都不滿意、覺得不對，這些都是執著與抓取的表現。

若以出家人的語言來說，那些追求道果涅槃的人也有四種執取：欲取，執著於五欲與感官刺激；見取，執著於錯誤的見解；我語取，執著於看法，信仰自我真實存在；另一種是戒禁取，執著於規則，認為必須這樣做才好，其他都不行。

There are four kinds of clinging: The first is "clinging to sensual desires" (kāmupādāna), which is attachment to comfort and enjoyment, the desire to obtain. Another is called "clinging to views" (diṭṭhupādāna), which is attachment to one's own opinions and ideals. For example, due to clinging to sensual desires, people compete with others because they want to acquire more material possessions, leading to wars between nations, constantly seizing people and land. In the past, they seized people; now, they seize resources—all because of the five desires and sensory stimulation.

Another type of person may kill others because of their ideals, due to attachment to their own views, opinions, and some ideals. For instance, in a crude and less intense form, when we are attached to our own views and someone's opinion differs from ours, we get angry. In the past, Luang Por had a leader he worked with who liked to ask, "Hey, what's your opinion?" But in reality, he didn't actually need us to express our views; he just wanted us to agree with his opinion because he was attached to his views, believing his ideas were already perfect.

We argue because of interests, the five desires, sensory stimulation, and conflicts of interest. The more we cling to sensory stimulation, the more we conflict with others, and the more we cling to our views, our concepts, and our ideals. For example, some young people today are attached to their ideals, attached to the concepts taught by adults. They have no happiness, yet are willing to go to prison or even die, all for their ideals.

Does that ideal truly exist? Is this democratic society truly equal? Is it completely free and completely equal? When Luang Por was born, the country's changes had already been going on for twenty years; now it's been a hundred years. We keep learning these things, including understanding this country and that country, but true democracy has never truly existed. It's all just the will of a minority of rulers. For example, our politicians only join their palms in respect to us during elections; the rest of the time, it's the citizens who join their palms to them. They still do whatever they want. Because of clinging to this ideal, or this national ideal, it leads to mutual slaughter and the deaths of many people—all due to clinging to one's own ideals and views. In our country, if children have different beliefs from their parents, they argue. What is the argument about? It's about clinging to their own views and ideals.

There is another kind of clinging: thinking that one is the center of the world, viewing everything from a self-centered perspective, seeing everything through one's own eyes. This is called "clinging to a doctrine of self" (attavādupādāna)—meaning one considers oneself the focus, the most important, self-centered, thinking one is the center of the universe. For example, in the past, some religions claimed the Earth was the center of the universe, and all planets revolved around it. Those who disagreed were killed. While clinging and grasping, gradually reflect on whether we are self-centered. Or, some countries consider themselves the center of the world. For instance, the ancient Chinese emperors thought they were the center of the world. When Westerners arrived, the whole system collapsed because they couldn't keep up with the times.

We all like to be self-centered. Reflect and practice well: If we look at everything only from our own perspective, we cannot understand others. For example, sometimes we are dissatisfied or dislike someone: Why does he think that way? Why does he act like that? A better approach is "putting yourself in their shoes," trying to see why they act that way by placing their heart in your own. If we were them, we would likely act the same way; if we were in their situation, we would do just as they do. Once we practice empathy instead of being self-centered, we can understand them, and thus conflicts decrease.

It's the same at home. Try to look at your own family members, don't just be self-centered. For example, in some families, the father is self-centered, and everyone must obey; in some families, the mother is the boss; some families are quite amusing. Right after graduation, Luang Por worked with soldiers. They shared that whenever their commander came, they were very nervous. But one soldier wasn't afraid of the commander; however, when he went home, if his wife just glanced at him, he would tremble all over. Because she thought she was the center of the universe, and when he returned home, her mere glance would make him afraid, even too scared to sleep. Luang Por tells women a man's secret (sometimes useful in certain situations, not for everyone): Very many men, because they love us, yield to our complaints. Therefore, don't scold them casually. I once knew an important person who always accommodated his wife. If he didn't, she would nag. Finally, he couldn't take it anymore and said, "I'll give you whatever you want." She didn't see how difficult it was for her husband to find a job and earn money. She wanted gold rings, gold earrings, and if he didn't provide them, she would nag incessantly. Finally, the husband couldn't bear it. This is being self-centered, not seeing how others suffer. This is not good.

There is another type of person who clings to rules, regulations, customs, and ways of life they are accustomed to, thinking only this way is good, others are not. Most elderly people are like this, thinking the old ways are the only good ones, others won't do. They are dissatisfied with whatever the children do, thinking it's wrong. These are things they cling to.

In the language of monastics, those who seek the Path, its Fruits, and Nibbāna also have four kinds of clinging: Clinging to sensual desires, attachment to the five desires and sensory stimulation; clinging to views, attachment to wrong views; clinging to a doctrine of self, attachment to the view and belief that a self truly exists; and another is clinging to rules and vows (sīlabbatupādāna), attachment to rules, thinking one must do only this for it to be good, others won't do.

---Luang Por Pramote

2024.04.21

如果是古代，許多國家會奉行專制、獨裁

到了現今社會，尤其是西方，會追求、奉行民主制度，痛恨獨裁者

其實不是所有情況底下，獨裁是差、民主是好

也不是所有情況底下，獨裁是好、民主是差

這大概未必有機會在現代發生

但如果我們閱讀佛經，就會知道在某些時代，會有轉輪聖王的誕生

因為是世襲的國王，所以....他是獨裁者

然而，所有人，包括現在痛恨獨裁者的人都會喜歡他的

為什麼？

轉輪王無私奉獻，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）

他們持守五戒十善業 （AP.1.411）不會傷害自己和他人。所以每逢他帶軍隊巡行到哪裡，那裡的國王都會心悅誠服地尊敬他，而臣服於他，成為他的臣王。他因此得以成為全世界的共主

但現代應該沒有，為什麼？他和佛陀的樣子幾乎一模一樣，具足32種偉人之相（DN30）

現在有誰的樣子是和佛陀一樣的？

就算不是轉輪王，也未必不能為大眾帶來大利益。

比方說，有一世，菩薩為王子，但因為見到全國人民樂於殺生祭祀。所以在登基後下令--如果誰自此犯下五戒十善業其中一條，就殺掉他們來祭祀！

結果菩薩在位期間，竟然沒有一人違反五戒十善業 （JaA.50）

結果是什麼？ 因為全國人人持戒，那肯定全國大部份人死後都投生善道。

他們可能在當下會不爽，但死後肯定會啼哭流淚地來感謝菩薩

但當這發生在現代，會發生什麼事情？ 肯定引起很大的迴響和反抗：你剝削了我的人權自由！你以言入罪！可惡的獨裁者！！

試想想哦，不能說謊、不能粗暴地罵人、不能分化、不能說廢話

現代有多少個人做到？

如果是獨裁制，就非常視乎獨裁者的素質，因為他擁有全權，如果他真的想做一樣東西，根本沒有人能停掉他

假如他的水平高，有戒有法，那整個國家也會因此而被治理得非常繁榮、人民會得到長久的快樂

但假如他的素質不佳，整個國家就會陷入毀滅

有頗大的風險

民主制被西方人描繪得很高尚，但不見得永遠是好的

為什麼？ 因為國家領袖是人民所推舉出來的，那很視乎那個國家的人的素質。

試想想，如果整個國家都是傻人，沒有戒、沒有法呢？

這個國家惹惱了我們，我們全民投票入侵他！

看！一樣會出事！

一個國家可以大部份人都贊同殺生、偷盜、邪淫、妄語、飲酒吸毒、離間語、粗惡語、閒雜語、貪婪、嗔害、邪見--這些不善法，然後一同做傻事，傷害自己和別人

假如國家領導人是賢明、有戒有法的人，雖然奉行善法，反對不善法；但見到群情洶湧，知道自己不能再代表人民了，那唯有請辭下台。

民主制度是否成功，則要看領袖和人民的整體素質。

所以民主或獨裁，並不是金科玉律

In ancient times, many nations practiced autocracy or dictatorship.

In modern society, especially in the West, there is a pursuit of and adherence to democratic systems, along with a hatred for dictators.

In reality, it is not the case that dictatorship is always bad and democracy is always good in all situations.

Nor is it the case that dictatorship is always good and democracy is always bad in all situations.

This following scenario likely has no chance of occurring in the modern age,

but if we read the Buddhist sutras, we know that in certain eras, a Wheel-Turning Monarch (Cakkavatti) would be born.

Since he is a hereditary king, well... he is a dictator

However, everyone, including those who hate dictators today, would like him!

Why?

The Wheel-Turning Monarch is utterly selfless and devoted, appearing in the world for the purpose of bringing benefit and happiness to people. Therefore, after his death, many people lament, and he is one worthy of having a stupa built for him, just like the Buddha, Arahants, and Paccekabuddhas (AN 2.53-56).

They uphold the Five Precepts and the Ten Wholesome Courses of Action (AP 1.411) and do not harm themselves or others. Therefore, wherever he travels with his army, the local kings respectfully and willingly submit to him, becoming his vassal kings. He thus becomes the sovereign ruler of the entire world.

But there probably aren't any in modern times. Why? He looks almost identical to the Buddha, possessing the 32 characteristics of a Great Man (DN 30)

Who today looks like the Buddha?

Even if not a Wheel-Turning Monarch, a ruler is not necessarily unable to bring great benefit to the masses.

For instance, in one past life, the Bodhisattva was a prince. Seeing that the people of the whole kingdom delighted in killing living beings for sacrificial rites, after ascending the throne, he decreed: "Anyone who, from now on, breaks even one of the Five Precepts or Ten Wholesome Courses of Action will be killed and used as a sacrifice!"

As a result, during the Bodhisattva's reign, surprisingly, not a single person violated them (Ja 50).

What was the outcome? Because everyone in the country upheld the precepts, it is certain that the vast majority of the population was reborn in fortunate states of existence after death.

They might have been unhappy at the time, but after death, they would surely come weeping with tears of gratitude to thank the Bodhisattva

But if this happened today, what would occur? It would definitely cause a huge backlash and rebellion: "You are depriving me of my human rights and freedom! You're criminalizing speech! Hateful dictator!!"

Think about it: not being able to lie, not being able to speak harshly, not being able to slander, not being able to engage in idle chatter.

How many people today can actually do that?

If it's a dictatorship, it heavily depends on the quality of the dictator. Because he holds absolute power, if he truly wants to do something, fundamentally no one can stop him.

If his caliber is high, possessing precepts and Dhamma, then the entire country will be governed very prosperously, and the people will attain long-lasting happiness.

But if his quality is poor, the entire nation will fall into ruin.

The risk is quite significant.

Democratic systems are portrayed as very noble by Westerners, but they are not always good.

Why? Because the national leader is elected by the people, so it greatly depends on the quality of the people in that country.

Imagine, if the entire country is full of foolish people, without precepts, without Dhamma?

"This country has angered us! Let's have a national vote to invade them!"

See? Things can still go wrong!

A country where the majority approves of killing, stealing, sexual misconduct, false speech, taking intoxicants like alcohol and drugs, divisive speech, harsh speech, idle chatter, greed, ill-will, and wrong view—these unwholesome deeds—and then together does foolish things, harming themselves and others.

If the national leader is virtuous and wise, possessing precepts and Dhamma, and although he practices the wholesome Dhamma and opposes the unwholesome, he sees the popular fervor and knows he can no longer represent the people, then he can only resign and step down.

The success of a democratic system depends on the overall quality of both the leaders and the populace.

Therefore, neither democracy nor dictatorship is an absolute, golden rule.

Interviewer: it is said that Buddhism  has to go into the bedrooms of the people

Ajahn Brahm : Yeah!

Interviewer:  so what else should we do?

Ajahn Brahm: As one person said in an interview, he was asking what Buddhism is doing about global warming, inequality, poverty, and the exploitation of gays or other minority communities. They say that Buddhism should also become more involved in those issues

Not in an aggressive way, but in a compassionate way; it's part of our duty to care for the society in which we live. As one Buddhist politician in Australia told me, Buddhism has an enormous amount to offer to the political process, but most politicians think that Buddhists are far too passive to worry about. Though we are inoffensive, we are therefore considered ineffectual and can be ignored.

That's a great shame because what Buddhism can offer in things like conflict resolution, forgiveness, and the way that wisdom and compassion is used in our world is enormous. So I think it's up to us not just to teach the people who come to our temples, but to take the message not just into the bedrooms, but into the boardrooms, into the parliament buildings, into the cabinet rooms, into the places where decisions are made which affect the lives of all the people in our world. 

We have a beautiful message of peace and forgiveness. We've been doing this for 25 centuries—living peaceful lives, learning how to forgive, having strategies to solve the hatred within people, to take down the boundaries and barriers between people. 

We've done it for 25 centuries so successfully, and now we really should share our great resources with the people whose decisions can create wars or peace, prosperity or poverty on our planet. It is up to you to do this, it is something which we should do, and once we do that, we'll get the greater respect of the people in the countries in which we live.

訪問者：有人說佛教必須進入人們的臥室

阿姜布拉姆：是的！

訪問者：那麼我們還應該做些什麼？

阿姜布拉姆：正如有人在訪談中所說，他問佛教正在為全球暖化、不平等、貧困，以及對同性戀者或其他少數群體的剝削做些什麼。他們說佛教也應該更積極地參與這些議題.

不是以激進的方式，而是以慈悲的方式；關懷我們所處的社會是我們的責任之一。一位澳洲的佛教政治人物曾告訴我，佛教能為政治進程提供非常多的貢獻，但大多數政治人物認為佛教徒過於被動而不需重視。儘管我們與世無爭，卻因此被視為軟弱無力而可以被忽略。

這實在非常可惜，因為佛教在衝突解決、寬恕之道，以及將智慧與慈悲應用於世間等方面能提供的貢獻是巨大的。所以我認為，我們不僅要教導來到寺廟的人，更應該將這訊息不僅帶進臥室，還要帶進董事會、議會大廈、內閣會議室，帶進所有影響世人生活的決策之地。

我們擁有關於和平與寬恕的美好訊息。二十五世紀來我們始終如此實踐——過著和平的生活，學習寬恕之道，掌握消除人們內心仇恨、打破人與人之間隔閡與障礙的方法論。

我們已成功實踐了二十五個世紀，現在確實應該將這些寶貴資源分享給那些能決定地球上的戰爭與和平、繁榮與貧困的決策者。實踐這個使命是你們的責任，也是我們應該做的事。當我們開始行動，我們終將贏得所在國家人民更深刻的尊重。

from:

https://www.youtube.com/watch?v=ArAsFMr6FlE

image cred. to Buddhist door Global

在香港，最高的官員是行政長官李家超

然後伴隨一大班局長、副局長

然後我們發現，其實大家都沒空認識誰是誰😂

行政長官也幾乎沒在大家餐桌上的話題中出現

所以我們看到，如果我們做官是為了威、為了受人仰慕

那不用做官了😂😂

就如佛陀所說，其實人人最愛的都是自己（Ud.41）不是我們啊！！😂

沒人有興趣看我們威、看我們比人好

他們只顧著自己而已

例如當某些政策觸及自己的利益時，他們才會理一下我們

除此之外？ 忙賺錢、忙談戀愛、忙養妻活兒😂😂

所以如果我們做官是為了威，那是傻的😂

如果做官是為了功德，那又不同

功德是什麼意思？佛陀說那是快樂的同義詞（AN7.62)

所以如果做官做得開心，那又不同

快樂從何而來？從無私付出、從清廉不貪污、從恪守戒律、從安住於禪定、從修習智慧而不執著官位所帶來的名譽、地位、權力而來

當我們能把大量快樂、利益帶給市民，我們的存在感才會大一點

不然他們想今餐吃什麼好過😂

image cred. to 林良堅

In Hong Kong, the highest-ranking official is the Chief Executive, Mr. John Lee, followed by a large team of bureau directors and deputy directors.

Yet, we've realized that nobody really has the time to learn who's who 😂. The Chief Executive hardly even comes up as a topic of conversation at the dinner table.

So, we see that if we enter public service to be impressive or to be admired, then don't bother 😂😂.

As the Buddha said, everyone's primary love is for themselves (Ud. 1.41) – it's not about us!! 😂

Nobody is interested in seeing us show off or be better than others. They are only preoccupied with themselves.

For instance, people only pay attention to us when certain policies affect their personal interests. Other than that? They're busy making money, busy with relationships, busy providing for their families 😂😂.

Therefore, if we take up an official post just to feel important, that's foolish 😂. It's different if one serves for the sake of merit (*puñña*). What does merit mean? The Buddha said it is synonymous with happiness (AN 7.62). So, if serving in office brings genuine happiness, that's a different matter.

Where does happiness come from? It comes from selfless contribution, from integrity and avoiding corruption, from adhering to ethical precepts, from abiding in stillness, and from cultivating wisdom without clinging to the fame, status, or power that a position may bring.

Only when we can bring substantial happiness and benefits to the citizens will our presence be felt a little more. Otherwise, they'd rather be thinking about what to eat for their next meal 😂.

Image cred. to 林良堅

我們常說‘玩政治’

所謂‘玩政治’，要玩得起才好去玩！

什麼為之玩不起呢？ 就是那些帶著貪嗔癡去玩的人

他們玩弄權術，為求滿足私慾、私怨而把人幹掉

常見手段是離間分化、賊贓嫁禍

有些則以公謀私，從公職中撈取錢財、利益、貪污舞弊

大家說，這樣玩法，怎會玩得長久？處處招惹敵人，人人恨不得暗殺我們、拉我們下來，關我們進監牢

如此目光短淺，所以這是低級‘玩政治’、傻人式的‘玩政治’

高級‘玩政治’一定是具備高度智慧去玩的

一段政治生涯要平安無事，對外對內也不能滲著任何貪嗔癡

做出的每個決定，都一定要慈悲和智慧並行，以大眾為本

當心清淨的時候，將會知道自己的利益、或他人的利益、或兩者的利益（AN1.46）

一位出色的公職人員永遠不能從這個職位中撈取些什麼，他坐上這個位置，只能付出和犧牲

當我們沒有因為貪嗔癡而傷害任何人、做錯任何事情，自然能夠得到民心

這樣包保長做長有，平平安安；誰妒忌我們也沒可能做到些什麼

如此目光遠大，所以這是高級‘玩政治’、高智商式的‘玩政治’

We often say "playing politics." 

To "play politics," one must be able to handle it well before engaging in it! 

What does it mean to be unable to handle it? It refers to those who play with greed, hatred, and delusion. 

They manipulate power and tactics to eliminate others for personal desires or vendettas. 

Common tactics include sowing discord, creating divisions, framing others, and shifting blame. 

Some abuse public office for personal gain, embezzling money, seeking benefits, or engaging in corruption and fraud. 

How can such ways of playing last long? They attract enemies everywhere; everyone wishes to assassinate them, pull them down, or throw them into prison. 

Such short-sightedness makes this low-level "politics-playing" or foolish-style "politics-playing." 

High-level "politics-playing" must be carried out with great wisdom. 

To have a political career free of troubles, one must avoid any trace of greed, hatred, or delusion in both external and internal affairs. 

Every decision must be made with both compassion and wisdom, prioritizing the public good. 

When the mind is pure, one will understand their own interests, others' interests, or the interests of both (AN1.46). 

An outstanding public official can never gain personal benefits from their position; they can only give and sacrifice while serving. 

When we avoid harming anyone or making mistakes due to greed, hatred, or delusion, we naturally win the people's hearts. 

This ensures long-term stability and peace; no one can do anything to us even out of jealousy. 

Such foresight makes this high-level "politics-playing" or high-IQ-style "politics-playing." 

布施是四攝法之一，即和人建立關係，維持良好關係的方法之一

也是被諸善人稱讚的善法之一

但是，小心不知不覺間翻轉成惡業，犯上貪污賄賂的罪行，然後被關進監牢哦😂

原來不止是政府、公營機構，私營機構也是如此

不能未經主事人的許可而能接受利益，從而在公事上回報對方

貪污和賄賂是不善法、惡業

為什麼？ 因為影響了一個人做決定時的公正性

心那時一定受貪、嗔、癡、恐懼所蒙蔽和動搖

例如如果我們報讀學校，於是帶了許多現金去校長那裡希望能夠取錄兒子。這已經構成賄賂了！ 因為校長只是學校的僱員和代理人，而不是主事人。向他提供利益而誘使他以職權作出回報，這便是行賄的行為

過時過節送大閘蟹、鮑魚、山珍海味等等給兒子的老師以表謝意，不會有問題吧？不一定哦！如果向老師送禮是為了讓子女在學校獲得老師的特別照顧或優待，已經可能違法。

吶吶吶，那些茶樓裡塞錢給侍應的行為啊，其實都可能違法的😂

別人請我們吃飯也要小心。例如我們是政府部門的員工，在代表部門接受供應商和承辦商過分奢華的款待，雖然未必違法，但已經讓部門尷尬，有機會要接受紀律處分的。

我們是私營公司的員工，然後那些承辦商和我們交朋友，然後邀請我們吃大餐；違不違法是一回事，但應不應該又是另一回事😂

不怕招人話柄嗎？😂

所以有時是非是自己的貪嗔癡---尤其是貪心造成的😂

當然，每個國家的法律也不一樣

但貪污仍是惡業，無關法律

佛教徒應以初果聖者、二果聖者、三果聖者、阿羅漢作為榜樣

他們是太陽，不是黑洞

只是給出去，而不是吸進來的

尤其是政府官員，心靈素質不高，沒有戒沒有法真的不要做了

因為名譽地位權力越升得高，一跌下來會死人的，要自殺的！

我們看啊，有多少高官因為貪小便宜，貪污受賄，而鋃鐺入獄

政府官員永遠都只能施，不能受的！

如果以布施付出、持戒、禪修為樂；那將很穩妥

更多內容請參考 ICAC

https://www.icac.org.hk/icac/smart/tc/index.html

Giving (Dāna) is one of the Four Methods of compilation (Saṅgahavatthu)—a way to build and maintain good relationships with others. 

It is also one of the wholesome deeds praised by many virtuous people. 

However, be careful not to unknowingly turn it into bad karma by committing acts of corruption and bribery, which could land us in jail 😂. 

Turns out, this doesn’t only apply to government and public institutions—private organizations are no exception. 

We cannot accept benefits without the permission of the principal and then reciprocate in official matters. 

Corruption and bribery are unwholesome deeds—bad karma. 

Why? Because they compromise a person’s impartiality when making decisions. 

The mind, in such moments, is certainly clouded and swayed by greed, hatred, delusion, or fear. 

For example, a mother brought a lum sum of money to the principal, hoping he would accept her son. 

But this already constituted bribery! 

Because the principal is merely an employee and agent of the school, not the principal authority. Offering him benefits to induce him to use his authority in return is an act of bribery. 

What about giving gifts l to our child’s school teacher during holidays to express gratitude? Is that okay? 

Not necessarily! If the purpose is to gain special treatment or favors for our child at school, it might already be illegal. 

And hey, those acts of slipping money to waitstaff in Chinese Restaurants? They might actually be illegal too 😂. 

A chef orders meat from a supplier, and when the supplier delivers the goods, he gives the chef some money, hoping to secure continued business. 

This is already problematic! If we want to accept benefits, we must obtain our employer’s consent. 

Moreover, if business depends on bribery, and stops when no money is given, it’s unfair to other suppliers. 

We also need to be cautious when others treat us to meals. 

For example, if we are civil servants and accept excessively lavish hospitality from suppliers or contractors on behalf of our department, it may not necessarily be illegal, but it could embarrass the department and lead to disciplinary action. 

If we are employees of a private company, and contractors befriend us and invite us to fancy dinners—whether it’s illegal is one thing, but whether it’s appropriate is another 😂. 

Aren’t we afraid of giving people something to talk about? 😂 

So sometimes, gossips are arisen by our own greed, hatred, and delusion—especially greed 😂. 

Of course, laws vary from country to country, 

but corruption remains bad karma, regardless of the law. 

Buddhists should take inspiration from the Stream-enterers, Once-returners, Non-returners, and Arahants— 

They are like the sun, not black holes. 

They only give, not take. 

Especially for government officials—if our mental qualities are not high, and we lack precepts and Dharma, it’s better not to take the job. 

Because the higher we climb in fame, status, and power, the harder we fall—it can be deadly, even leading to suicide! 

Look how many high-ranking officials have ended up in prison because they  engaged in corruption, or accepted bribes. 

Government officials should always give, never receive! 

If we find joy in giving, observing precepts, and meditation—that will keep us safe. 

for more information, please take referece to  ICAC 

https://www.icac.org.hk/icac/smart/tc/index.html 

當你在國家擔任高位時，不要沉迷於權力。如果你犯了錯，沒有人能幫助你。無論做什麼，都要遵守泰國的法律框架。不要以為一旦掌權，就可以無視政府機構為所欲為。當你失敗時，沒有人會伸手相助。  

最終，你只能獨自承受後果，獨自面對死亡。一旦權力消失，一切都會化為烏有。再多的財富也無法拯救你。  

因為……並非每隻雞都吃米。有些雞善良、有道德、公正，受過良好的教導。  

即使是人，也應當保有尊嚴，不為小利所動。尊嚴與誠信至關重要。即使面臨死亡威脅，我們寧願死也不願為邪惡犧牲原則。寧可死亡，也不毀掉自己的尊嚴。  

這是一個提醒：無論你是村長、區長、省長、政治家，甚至是僧侶或宗教人士，都應當以純潔和公正的態度履行職責。  

一旦卸下權力，沒有人能傷害你，因為你沒有做錯事——沒有貪污公款，也沒有受賄。國家的財富屬於泰國人民。  

When you hold a high position in the country, do not be intoxicated by power. If you make a mistake, no one will be able to help you. Whatever you do, stay within the framework of Thai law. Do not think that once you are in power, you can act without regard for government agencies. When you fail, no one will extend a hand to help.  

In the end, you die alone and bear the consequences alone. Once power is gone, everything disappears. Even great wealth cannot save you.  

Because... not every chicken eats rice. Some chickens are good-natured, virtuous, and fair, having been excellently trained.  

Even as humans, we must uphold dignity and not be swayed by trivial sums of money offered to us. Dignity and integrity are paramount. Even if threatened with death, we would rather die than sacrifice our principles to evil. We would prefer death over destroying our own dignity.  

This is a reminder: whether you are a village head, district chief, governor, politician, or even a monk or religious figure, perform your duties with purity and fairness.  

Once you step down from power, no one can harm you because you have done no wrong—you have not embezzled public funds or accepted bribes. The nation’s wealth belongs to the people of Thailand.  

————————————  

Luang Por Somkiat Chitmaro  

Wat Pa Tham Phra Thep Nimit, Udon Thani  

September 10, 2025  

Thai cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

佛教團體的管理者要有足夠的智慧，才能勝任

要明白，我們每個人最愛的都是自己 （Ud.31）

別人來到我們的團體、寺院要什麼？ 要功德！

因此如果我們是佛教團體的管理者，仍然饑渴於功德而和團體成員爭奪功德

那為何別人要認我們做領袖，為何別人要來我們的團體？

他們都得不到自己所渴求的事物

因此如果要把一個佛教團體領導得好，應該要超越一般人的層次，追求更高尚和巨大的功德

那是什麼？禪修的功德

比起捐一億給無數個凡夫、供養一位聖者、供養佛陀、供養僧團、為四方僧團起建住處

我們修習慈心一秒鐘的功德已經大過以上許多倍

最大的功德是修習一秒鐘的無常認知 （AN9.20）

為什麼？功德是快樂的同義詞（AN7.62)

慈心本身就會讓心滋潤、快樂

無常的認知讓我們放下執著，讓心清爽自在

別人爭來爭去，但我們只需要一秒鐘已經能KO 他們了😂 

別人要做就不和他們競爭和爭奪

沒有人做時我們才補上

這樣就不容易和人發生衝突了。

如果我們仍和人爭奪，肯定會有人不爽我們的

當發生不公平的事情時，我們也不能公正地處理，因為我們自己都在爭奪功德

那我們很自然就不適合當上佛教團體的管理者，只適合當參加者

就算我們做參加者，試著和人爭奪？一樣會招惹許多敵人和妒忌的

如果我們能與世無爭，不和人爭奪功德

當別人做了我們原本想做的功德時，我們 'sadhu! （善哉！）'

這樣保證我們能長做長有，一直平安存活😂 

而且， Luang Por Lersi Lingdam 說我們一隨喜，其實已經有他90% 功德了 

別人要功德，就給他們賺一下，分一點給他們。就算我們有需求，也不自私

這樣的人會受人歡迎

The leaders of Buddhist organizations must possess sufficient wisdom to be competent.

It is important to understand that every one of us loves ourselves the most (Ud.31). 

What do people come to our organizations or temples for? They come for merit!

Therefore, if we, as leaders of Buddhist organizations, are still greedily craving merit and competing with members for it, 

why would others recognize us as leaders? Why would they join our organizations? 

They are not obtaining what they truly seek!

Thus, to lead a Buddhist organization effectively, one must transcend the ordinary and pursue higher and greater merit. 

What is that? The merit of meditation.

Compared to donating billions to countless ordinary people, making offerings to a noble one, to the Buddha, to the Sangha, or building dwellings for the fourfold Sangha, 

the merit generated by practicing loving-kindness for just one second far surpasses all of these many times over. 

The greatest merit comes from cultivating the perception of impermanence for just one second (AN9.20).

Why? Because merit is synonymous with happiness (AN7.62). 

Loving-kindness itself nourishes and brings joy to the mind. 

The awareness of impermanence helps us let go of attachments, making the mind refreshed, happy  and carefree.

While others are busy competing, we only need one second to outdo them all 😂. 

If others are already doing certain merits, we avoid competing or fighting for it. 

We step in only when no one else is doing it. 

This way, we minimize conflicts with others.

If we still compete with others, it will inevitably make people resent us. 

When unfair situations arise, we cannot handle them justly because we ourselves are caught up in the struggle for merit. 

Naturally, this makes us unfit to be leaders of Buddhist organizations—we are only suited to be participants.

Even as participants, if we try to compete with others, we will attract many enemies and provoke jealousy. 

If we can remain detached from worldly competition and avoid fighting for merit, 

when others accomplish the merits we originally intended to pursue, we simply say, "sādhu! (Excellent!)." 

This ensures that we can continue our existence peacefully and thrive in the long run 😂. 

Moreover, Luang Por Lersi Lingdam said that when we rejoice in others' merits, we actually receive 90% of their merit.

If others seek merit, let them earn it and share a portion with them. Even if we have needs, we should not act selfishly.

Such individuals will be widely welcomed.

《女修行者請求出家剃度》

當一位女修行者（泰國白衣女居士）來向隆波（尊貴的長老）請求慈悲收留，希望留在寺院修行時：

...隆波根本還不清楚她的品性是否適合留下。各位在家眾，你們覺得呢？隆波連她是不是善人都無法確定。通常有人請求常住時，必須有人擔保——為她的行為作保證。大家同意嗎？

對隆波而言，唯一的證明就是個人的實修。你們認同嗎？因為戒德本身就是證明。

那位女居士問隆波：「您願意讓我留下嗎？」隆波回答：「如果妳修得好，就可以留下；如果修得不好，就不能留。」這樣合理嗎？

現在很多女居士變得像「薩米」（非正式伴侶）——連出家眾也有這種情況。明白嗎？「薩米」指的是未經正式結合，卻仍貪戀世俗的伴侶。當一個人處處以自我為中心時，她的心就不是真正的修行者之心，根本還是牽掛丈夫孩子的世俗心。

隆波出家56年來，從未為自己動用過一分錢。每日只進一餐，不看報紙、不聽廣播、不看電視，沒有手機、不用通訊軟體、不上網、不玩社群媒體。這樣的生活——無論隆波（我）到哪裡，人們都希望我長住。

沒有人會無故輕視他人。但如果一個人喜怒無常，總被情緒牽著走，就會給別人帶來痛苦。不是嗎？

治理國家必須有罰款、監禁，甚至死刑。同意嗎？管理必須包含這三種手段。

要先能管好自己，才能管理他人。對吧？如果只會管別人，一切都會崩壞——就像泰國審計廳的潰散。

隆波直言——泰國比不上韓國。韓國關過三位總統，泰國卻連一位總理都沒法送進監獄。

有慈心，也要有同等智慧；有平靜心，更要有智慧。認同嗎？治理之道也是如此。

有人曾問佛陀：「該如何治理？」回答是：罰款、監禁，乃至處死。再問：「佛陀真會處死嗎？」答案是：會——但不用武器。所謂處死是指：若有人出家卻不守戒律，佛陀就命他穿回俗褲、不准剃頭、不得披袈裟。這就是佛法中的「處決」。

早年隆波在丹猜駐錫時，有位現在已年邁的女居士（她比隆波更早出家，是阿姜查大師的知名弟子）。因為隆波規矩嚴——飯菜全混成一缽。她受不了，偷偷做辣椒醬和青木瓜沙拉。隆波說：「這不合標準，妳還俗吧。」修行40年的人照樣得離開。達不到標準，就去其他道場。這裡只持戒律。

修行與戒律必須堅定。隆塔·馬哈布阿大師更嚴格：有人犯戒就直接說「立刻離開，一分鐘都不准多待」。

從前隆塔大師分派食物時，我觀察到大約12分鐘後他就會喊「夠了夠了！」趕比丘們停止用餐。他說：「不然只會養出肥肚子。」

真正出家者，除非重病，不該動輒跑醫院麻煩醫生。那只是自我貪圖舒適。不修心，只求外緣調整。女白衣往往自我意識過剩——有時兩個人同住，竟能為一瓶魚露吵架。...

隆波·甘哈·蘇卡卡莫

於瓦巴蘇塔威達摩蘭寺

2025年8月16日 星期六

english and image cred. to Kung Isarankura

《Mae Chee requesting for ordination》

When a maechee (female renunciant) comes to ask for compassion from Luang Phor, requesting to stay at the monastery for Dhamma practice:

…Luang Phor don’t even know yet whether her character is good enough to allow her to stay. Do you agree, laypeople? Luang Phor still don’t know if she is a good person or not. Usually, when someone comes to request to stay, there must be someone to vouch for them—to guarantee their conduct. Do you agree?

As for Luang Phor, the only certificate is one’s own practice. Do you agree? Because virtue itself is the certificate.

The maechee asked Luang Phor: ‘Will you allow me to stay?’ Luang Phor answered: ‘If you practise well, then you may stay. If you do not practise well, then you cannot stay.’ Do you agree?

Nowadays, many maechees become like ‘Samī’—and many monks too. Do you agree? ‘Samī’ means a partner without even registering, still attached to worldly desires. When one bases everything on self, the heart is not truly that of a maechee. The heart is still that of someone with a husband and children.

For Luang Phor, it has been 56 years since ordaining. Since ordaining, Luang Phor have never taken even a single baht for personal use. Luang Phor eat only one meal a day. Lung Phor do not read newspapers, doel not listen to the radio, do not watch television. Luang  Phor have no mobile phone, no Line, no internet, no Facebook. Living like this—wherever Luang Phor (I) go, people want me to stay.

There is no one who despises another without reason. But if a person is very temperamental, always following moods and emotions, then they cause suffering for others. Do you agree?

In governing a country, there must be fines, imprisonment, and even death penalty. Do you agree? Governance must include fines, imprisonment, and execution.

One must first govern oneself, only then govern others. Do you agree? If one only governs others, everything collapses—like the crumbling Office of the Auditor General in Thailand.

Luang Phor admit—Thailand cannot compare to South Korea. South Korea has imprisoned three of its presidents. Thailand has never once jailed even a single prime minister.

If we have loving-kindness, we must also have wisdom in equal measure. If we have tranquillity, we must also have wisdom. Do you agree? Governance too must be carried out in this way.

They once asked the Buddha: ‘How should governance be done?’ The answer: fines, imprisonment, and even execution. They asked, ‘Did the Buddha ever execute?’ The reply: Yes, he did—but not with weapons. Execution meant: if someone took ordination as a monk but did not practise properly, then the Buddha told him to put on trousers, not to shave his head, not to wear robes. That was the meaning of execution in the Dhamma sense.

When Luang Phor was staying at Denchai in the early years, there was a maechee, elderly now, from that generation. Because Luang Phor was strict—everything was mixed together, sweets and curry all in one pot, served together. She could not endure it and secretly made chilli paste and papaya salad. Luang Phor said: ‘This is not up to standard. You should disrobe.’ She had been ordained for 40 years, yet still had to disrobe. If one cannot follow the standards, then one must go stay at another monastery. Here, we uphold the monastic discipline.

This maechee was well-known, a disciple of Ajahn Chah, ordained even before me.

Practice and discipline must be strong. Luangta Maha Bua was even stricter: if someone broke the rules, he would say, ‘Leave the monastery immediately. Not even an hour more.

In the past, when Luangta Maha Bua was serving food, I observed that after about twelve minutes he would say, ‘That’s enough, that’s enough!’—and chase the monks to stop eating. He said, ‘Otherwise you’ll just grow fat.

For those who ordain, unless they are truly ill, they should not run to the hospital and trouble the doctors. That is just the self craving for comfort. They don’t cultivate the mind; they only try to fix things externally. Maechees often have too much self—sometimes just two of them staying together, and they end up quarrelling over a bottle of fish sauce. ...

Luang Phor Gunhah Sukhakamo

At Wat Pah Subthawee Dhammaram

Saturday, 16 August 2025

cred. to Kung Isarankura

曾俊華先生是2017年特首候選人

雖然最後在選舉落敗了

但他的人氣和民望仍為人津津樂道

為什麼他那時那麼受歡迎？😂

除了個人因素外，其中一個原因是他的公關團隊做得非常好

出來選特首，想成為全香港的領導人

當然要氹掂（哄好）香港人

怎樣哄？當然要說香港人喜歡聽的話😂😂😂😂

這是什麼？四攝法中的愛語（好聽的話）咯~

公關其實不難做好，簡單來說，就是要切中對象的貪慾和需求，看他們想要些什麼，然後迎合他們

永遠不能傲慢以自我為中心，以為自己是大佬

要謙遜以大眾作為中心，大眾做我們大佬😂

這樣公關才會做得好

image cred. to on.cc 東網／東方日報

Mr. John Tsang was a candidate in Hong Kong's 2017 Chief Executive election.

Though he ultimately lost the race,

his popularity and public appeal remain legendary.

So why was he so well-liked back then? 😂

Beyond personal charisma, a big reason was his top-notch PR team.

Running for Chief Executive—aiming to lead all of Hong Kong—

means you have to win over the people.

And how do we do that? By saying what Hongkongers want to hear! 😂😂😂😂

At the same time, it's crucial to speak the same language and stand shoulder to shoulder with Hongkongers—"Hong Kong people, let's move forward together!"

What’s this strategy called?

It’s "loving speech" (pleasant words)—one of the Four Bases of good relationship (Saṅgaha-vatthu) in Buddhism!

Good PR isn’t actually that hard.

At its core, it’s about understanding people’s desires and needs, then catering to them.

Never act arrogantly, thinking we’re the big boss.

Stay humble, make the public the center—let them be the boss! 😂

That’s how we nail PR.

(Image credit: on.cc 東網／東方日報)

As human beings, we normally uphold the Five Precepts in our daily lives.

If we don’t keep the Five Precepts, we cannot truly be called “human.”

We are merely “people.”

“People” are those who walk a step forward and then turn back —

they go nowhere, stuck in the same place as before.

To be truly human means one deliberately lets Dhamma guide their life.

Whatever is unwholesome — don’t even think it.

Whatever is unwholesome — don’t speak it.

Whatever is unwholesome — don’t do it.

There will be joy, happiness, and one-pointedness in practice

because we move forward with righteousness.

But if we let unrighteousness guide our lives,

it will become a trap waiting for us up ahead.

If we develop only science without Dhamma alongside it,

we remain merely “people.”

Letting the ego guide our lives —

that becomes war.

It is unrest, not peace.

Now, Thailand and Cambodia are in conflict

because they let ego lead their actions.

They’re not led by peace and wisdom.

Only peace and wisdom can elevate humanity.

I, Luang Phor, think this:

Hey, Mr. Trump —

you rely only on science.

You don’t take heart and mind along with it.

If that continues, the world will face serious problems.

I also say:

Hey, Mr. Xi Jinping —

you must take the inner path too,

not just the scientific one.

Only by going both routes together

can real problems be solved.

If we live like this,

our lives will be filled with happiness.

We will attain peace and insight.

Our lives will be joyful,

full of “Wow! Wow! Wow!”

A super life —

not a tragic accident of a life.

We don’t need to be foolish like Thailand and Cambodia arguing.

Look at that —

those Westerners with long noses,

in ancient times,

they colonized India.

Luang Phor say : Lee Kuan Yew —

he was a good man.

He developed both the heart and science.

Lee Kuan Yew did well.

If we follow his way, we’ll bring righteousness back to India.

Do you agree?

Let us cultivate mindfulness and clear awareness.

Breathe in — feel happiness.

Breathe out — expel impurities and carbon dioxide.

Try to let peace and wisdom guide your life.

Then we will have precepts (sīla), stillness (samādhi), and wisdom (paññā).

All Buddhas —

they attained Enlightenment and perfected their perfections in India

because India has a foundation

of developing science and the inner heart in tandem.

India is a country that abstains from wrongdoings.

It has abolished many things that are unjust.

That’s why everyone loves the Indian people.

Only crazy people don’t love Indians.

Most of the arahants living in Thailand today

have had past lives in India…

作為人類，我們通常在日常生活中遵守五戒。

如果不遵守五戒，則無法真正稱為「人類」。

我們只是「人們」。

「人們」是那些向前邁一步又退回來的人——

他們無法前進，仍然停留在原地。

真正的人意味著故意讓法引導生活。

對於一切不善——甚至不要去想。

對於一切不善——不要說出來。

對於一切不善——不要去做。

在修行中會有喜悅、快樂和集中，

因為我們以正義向前進。

但如果讓不義引導我們的生活，

前方就會成為陷阱。

如果我們只發展科學而不與法並行，

我們仍然只是「人們」。

讓自我主導生活——

這就成了戰爭。

這是動盪，而不是和平。

現在，泰國和柬埔寨因為衝突而不安，

因為他們讓自我主導行動。

他們不是由平靜與智慧引導的。

只有平靜與智慧才能提升人性。

我，Luang Phor，認為：

嘿，特朗普先生——

你只依賴科學。

你沒有將心靈與之結合。

如果這樣下去，世界將面臨嚴重問題。

我也說：

嘿，習近平先生——

你必須走內心之路，

而不僅僅是科學之路。

只有兩者並行，

才能真正解決問題。

如果我們這樣生活，

生活將充滿幸福。

我們將獲得平靜和洞察。

生活將充滿快樂，

充滿「哇！哇！哇！」

一種超凡的生活——

而不是悲劇的事故。

我們不需要像泰國和柬埔寨那樣爭論。

看看那些——

那些長鼻子的西方人，

在古代，

他們殖民了印度。

Luang Phor 說：李光耀——

他是一個好人。

他發展了心靈和科學。

李光耀做得很好。

如果我們遵循他的道路，就能將正義帶回印度。

你同意嗎？

讓我們培養正念和清晰的覺察（正知）。

吸氣——感受快樂。

呼氣——排出雜質和二氧化碳。

試著讓平靜與智慧引導你的生活。

然後我們就能擁有戒（sīla）、定（samādhi）和智慧（paññā）。

所有的佛陀——

他們在印度獲得了覺悟並完善了自己的圓滿，

因為印度有一個基礎，

同時發展科學和內心的修行。

印度是一個戒除錯誤行為的國家。

它已經廢除了許多不公義的事情。

這就是為什麼每個人都喜愛印度人民。

只有瘋子才不愛印度人。

今天大多數在泰國生活的阿拉漢，

在過去的生命中都曾生活在印度……

----------Luang Phor Ganha Sukhakamo

Wat Pah Subthawee Dhammaram, Monday 28 July 2568 (2025)

政府官員，本就不該飲酒😂 

尤其是高官

試想像，一個極權國家的領袖，譬如金正恩召集核心文武百官一起宴會時喝醉酒😂

然後突然把所有官員當作是敵國的間諜：來人！把他們全殺掉🤯😂 

那些警衛：🥶🥶 臣領旨🫡 

又例如，別國收買了特朗普的朋友

約出來用餐時：嘿，兄弟，我們啤一啤🍻 

喝到差不多時，特朗普就自己爆了所有機密出來😂

這些只是假設，不是真的😂 也不是說特朗普是極權，不然一會兒特朗普會控告這裡 ‘fake news（假新聞）’

一個喜歡喝酒的人根本就靠不住，我們永遠不會知道他何時會對什麼人爆什麼秘密出來

就算是一點點，不醉得多，都醉得少

一旦一個人喝醉酒，整顆心黑暗、 不斷散亂，根本就不適合工作

所以不用搞什麼‘政府效率部’了

搞個‘政府禁酒部’就行了😂

不過只是說笑而已

不然一會兒又會被人說是矯枉過正、干涉國家內政了😂

Government Officials Shouldn’t Drink Alcohol in the First Place😂 

Especially high-ranking officials. 

Imagine the leader of an authoritarian country—say, Kim Jong-un—hosting a banquet for his inner political circle and getting drunk. 😂 

Then, in his drunken haze, he suddenly accuses all his officials of being foreign spies: *"Guards! Execute them all!"* 🤯😂 

And the guards, frozen in fear: *" 🥶🥶As you command, Your Excellency.🫡 "* 

Or take another scenario—what if a foreign power bribes one of Trump’s buddies? 

They meet up for drinks: *"Hey buddy, let’s grab a beer! 🍻  "*

After a few rounds, Trump might just spill all the state secrets himself! 😂 

(Purely hypothetical, of course—not saying this actually happened. And definitely not calling Trump authoritarian, or else he might sue here for "Fake News!" 😂)* 

The truth is, we can never trust someone who drinks. we never know when they might blurt out secrets to the wrong person. 

Once they consume alcohol, even not being drunken much, they bound to be drunken little

If someone gets drunk, their mind turns dark and restless—completely unfit for work. 

So forget about setting up a *"Department of Government Efficiency."* 

Just create a *"Department of Alcohol Prohibition"* instead! 😂 

*(Just kidding, of course. Otherwise, people might accuse here of going overboard or interfering in  state affairs. 😂)* 

一般民選的國家元首， 必然有過人的善德，

才能被選為國家元首

至起碼， 他要為了國家、人民好，才深得民心

但很多時候，上任後就變壞

為了自己多過人民

就算為了人民多過自己，

仍會傷害、壓榨其他國家的人民

利益一批人，但傷害另一批人

一班人喜歡他，另一班人不喜歡他

這就是一般國家元首和轉輪聖王的分別咯

轉輪聖王以正法為戒律，持守五戒十善業（ Ref. ANA5.131)

所以全世界都喜歡他，主動歸降

An ordinary elected head of state must possess extraordinary virtues 

to be chosen for such a high position. 

At the very least, they must genuinely care for their nation and people 

to win such deep public support. 

Yet often, after taking office, they become corrupted— 

prioritizing themselves over the people . 

Even if they do care more for the people than themselves, 

they may still harm or exploit citizens of other nations, 

benefiting one group while harming another. 

Some may love them, while others despise them. 

This is precisely what sets ordinary rulers apart from a *Wheel-Turning Monarch* (*Cakkavatti*). 

A Wheel-Turning Monarch governs by *Dharma*, upholding the **Five Precepts** and **Ten Wholesome Deeds** (Ref. ANA 5.131). 

Thus, the **entire world** admires him and submits willingly. 

自由、民主，聽起來很好聽

為什麼？😂

答對了！因為順從我們的煩惱習氣

民主背後挑起的煩惱是什麼？我慢、貪權

‘我很重要’、我在這裡佔一席位’--如此想要尊重，是為我慢

我有權裁決、決策、話事！---是為貪權

所以是空虛的口號

如果是佛教徒的話，不是民主，而是‘法主’，以正法來做我們的主人，而非以‘自我’作為主人

這個決定是否含有貪嗔癡？有沒有傷害到自己和別人？

這就是以正法作為主宰

如果是‘法主’，是獨裁還是民主都沒關係

自由也很好聽，為什麼？😂

因為沒人想被管（Ud.19）

所有人都想隨心所欲，以自我為中心，滿足自己的貪嗔癡

這樣就死啦！如果這個世界真的沒有任何約束，會變成怎樣？

您在銀行裡的存款立即消失給您看

您的伴侶立刻被人搶走或強姦

您的死對頭隨時拿槍射死您

我們爭取自由到最後，反而會被自由所害😂

佛教式的自由，是讓心自由於貪嗔癡、自私心

貪慾再不能做我們的老闆了

這反而是真自由

如果整個世界有真自由和‘法主’；就天下太平~

**Freedom and democracy sound wonderful.**  

**Why?** 😂  

**You got it! Because they pander to our defilements.**  

**What defilements does democracy stir up?**  

1. **Conceit (māna)** - "I'm important," "I deserve a seat at the table" — this craving for respect is conceit.  

2. **Lust for power (issā)** - "I have the right to judge, decide, and call the shots!" — this is greed for power.  

**So these are just empty slogans.**  

**For Buddhists, it's not about democracy, but "Dhammocracy" — letting the true Dhamma be our master, not the "self."  

- Does this decision contain greed, hatred, or delusion?  

- Does it harm ourselves or others?  

**This is what it means to let the Dhamma rule.**  

Under "Dhammocracy," whether it's authoritarian or democratic doesn't matter.  

**Freedom also sounds great. Why?** 😂  

**Because no one wants to be controlled (Ud.19).**  

Everyone wants:  

- To follow their desires  

- To be self-centered  

- To indulge their greed, hatred, and delusion  

**This is deadly!** If the world truly had no restraints, what would happen?  

- Your bank savings would vanish instantly.  

- Your partner would be snatched away or assaulted.  

- Your enemies would shoot you on sight.  

**In the end, chasing absolute freedom only destroys us with freedom.** 😂  

**Buddhist freedom is about liberating the mind from greed, hatred, delusion, and selfishness.**  

When craving can no longer be our boss — **that is true freedom.**  

If the whole world had **true freedom and "Dhammocracy"** there would be universal peace.  

每逢看到別人打仗，哎呀，真的讓人荷包痛啊😂

如果deepseek 的資料正確，射一枚短程導彈夠許多人過世了😂

為什麼不送給我們，讓我們財富自由；反而要射出去破壞和殺害別人呢？

打仗是最傻的事情

總會傷害自己，又傷害別人

我們當權者最喜歡包裝成為了人民，但實際上我們看啊，是為了自己多過人民；是傷害人民多過利益人民

Every time we see people going to war, oh man, it really hurts the wallet! 😂

If DeepSeek’s data is correct, firing just one short-range missile could’ve made so many people achieve financial independence already! 😂

Why not give that money to us and make us financially free? Instead, they shoot it away to destroy and kill others.

War is the dumbest thing—it always ends up hurting both ourself and others.

Those in power love to package it as ‘for the people,’ but let’s be real—it’s more about themselves than the people. It harms the people far more than it benefits them."

就如佛陀所說，一顆渾濁的心（帶有貪嗔癡的心），是不會知道自己和他人的利益的（AN1.45)

不知道自己的利益就是消錢、承受輿論壓力、不得民心、增加仇敵怨恨、被人反攻襲擊、被破壞建設、造成自身的人員傷忙和危險

不知道他人的利益，就是漠視了對方的生命和價值、未能尊重對方、傷害對方

而一顆清淨的心，將知道自己和他人的利益（AN1.46）

As the Buddha taught, a defiled mind (one filled with greed, hatred and delusion) cannot discern what is truly beneficial for oneself or others (AN1.45).

Not knowing one's own benefit leads to:

Financial losses

Suffering public criticism

Losing popular support

Increasing enemies' resentment

Facing counterattacks and assaults

Having one's constructions destroyed

Endangering one's own personnel and safety

Not knowing others' benefit means:

Disregarding others' lives and worth

Failing to respect others

Harming others

Whereas a purified mind clearly understands what is beneficial for both oneself and others (AN1.46).

王和帝 ，是有分別的

在中國古代，帝的地位高於王，帝是天下共主，而王則是地方統治者，或是臣服於帝的國家領導。 

例如過去有些人喜歡開玩笑說美國是 ‘美帝’ 😂 為什麼？因為美國的綜合國力促使他能夠影響全世界的格局，掌控了許多國家的命脈。

當然’美帝‘這只是部份人的戲稱

事實上，如果談到‘帝’ ，則是依循道德、以民為子的高尚領袖。之所以能夠成為天下共主，必然要有崇高的德行。為什麼？要讓人心悅誠服地尊敬我們，才能成為共主。 不然的話，諸王掌握著自己地方的大權，佛陀也說：‘每個人最愛的都是自己’ (Ud.41) ； 他們每個人都野心勃勃、各懷鬼胎，想自己當老大，為什麼要聽我們說？ 為什麼要認我們做老大？ 

所以要讓天下都臣服，必然要非常無私、具備至高的德行，帶給他們許多利益，才堪任‘帝’

‘帝’的佼佼者是誰？ 沒錯，其實就是轉輪王。佛陀說，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）

轉輪王自己受持五戒十善業，施行仁政，他以正法去保護所有人；凡是貧窮的人就會佈施給他們。

因此，就算他不用武力，諸王都心悅誠服地歸順他，然後被轉輪王授予五戒。

如果一個人德行不夠高，只堪為王，不堪為帝。

如果只有王之德，而以暴力或強硬的手段為帝，也不會長久的。

為什麼？ 別人都不服，早晚會推倒我們的

"King" (王) and "Emperor" (帝) Are Not the Same

In ancient China, an Emperor (帝) held a higher status than a King (王). The Emperor was the supreme ruler of the entire realm, while Kings were regional rulers or leaders of vassal states who submitted to the Emperor.

For example, some people jokingly refer to the U.S. as "American Emperor" (美帝) 😂 Why? Because America’s comprehensive national power allows it to influence the global order and control the fate of many nations.

Of course, "American Emperor" is just a playful nickname used by some.

In truth, a true Emperor is a noble leader who upholds virtue and treats the people as his own children. To become the supreme ruler of the realm, one must possess exalted moral character. Why? Because only when people willingly respect and submit to us can we become the sovereign. Otherwise, as the Buddha said: "Every person loves themselves most" (Ud. 41). Each regional king holds great power in their own domain—they are ambitious, scheming, and want to be the top leader themselves. Why would they listen to us? Why would they acknowledge us as their leader?

Thus, to make the whole world submit, one must be utterly selfless and possess supreme virtue, bringing great benefits to all. Only then is one worthy of being called "Emperor."

Who Is the Greatest Emperor?

Indeed, it is the Wheel-Turning Monarch (轉輪王, Cakkavatti). The Buddha said that Wheel-Turning Monarchs are extremely rare in the world. They appear solely to benefit and bring happiness to humanity, (ruling with selfless dedication). That is why, upon their death, many mourn them. 

Just like the Buddha, an Arahant, or a Paccekabuddha—a wheel turning monarch are worthy of having stupas built in their honor (AN 2.53-56).

A Wheel-Turning Monarch himself uphold the five precepts and ten wholesome deeds,  governs with benevolence, protecting all people through righteous law (Dhamma). He provides for the poor and ensures justice.

Thus, even without using military force, other kings willingly submit to him, and he then teaches them the Five Precepts

If a person lacks sufficient virtue, they may be fit to be a King—but not an Emperor.

If someone with only the qualities of a King tries to rule as an Emperor through force or oppression, their reign will not last. Why? Because others will not submit, and sooner or later, they will be overthrown.

有誰發願要做總統、 做皇帝的？

做並不是什麼問題，但要加多句，要做如法如律的國家元首

不然的話？出事的！

我們的菩薩有一世啊，曾是一個國王。但治理了國家20年，卻換來8萬年地獄的苦難

據說他身為年幼王子時，看見父王殘酷地對犯人判刑時回憶起自己的過去世。

那時，四名盜賊（corā）被押送到王宮。國王見到他們後，下令道：

對第一個盜賊：用帶刺的皮鞭抽打一千下。

對第二個盜賊：用鐵鏈捆綁後關進監獄（bandhanāgāra）。

對第三個盜賊：用長矛刺穿身體。

對第四個盜賊：處以刺刑（sūlāropana）。

自此菩薩徹底地怕了，就裝聾扮啞，只為了逃避王權 (JaA.538)

我們殺一個人那個惡業已經很大了，

如果我們做國家元首，然後發動戰爭；我們想像一下那個惡業？

通常地獄是走不掉的

享受短暫的權力和威望，但換來極漫長的地獄生涯，並不值得...

Who Aspires to Become President or Emperor?

The ambition itself isn’t the issue—but one must add: to rule as a righteous leader in line with Dhamma.

Otherwise? Disaster awaits!

In one of his past lives, our Bodhisatta was a king. Though he ruled for 20 years, he suffered 80,000 years in hell as retribution.

As a young prince, he witnessed his father, the king, brutally sentencing prisoners, which triggered memories of his own past lives.

Four thieves (corā) were brought before his father, who decreed:

The first thief: 1,000 lashes with a thorned whip.

The second thief: Bound in iron chains and imprisoned (bandhanāgāra).

The third thief: Impaled with a spear.

The fourth thief: Executed by stake (sūlāropana).

Horrified, the Bodhisatta feigned deafness and muteness from that day onward—just to avoid inheriting such power (Ja.538).

Consider this:

The karma of killing one person is already immense.

What then of a ruler who wages war? Can we even fathom that weight of that kamma?

Hell is almost inevitable.

Is it worth it?

A fleeting taste of power and prestige… in exchange for an eternity of torment?

如果想做老大呢，就一定不能自私，要為了別人多過為自己

曾經有一個拜神的師父，不知真假，但據說深得天神的喜愛，每月有一兩天都有很多人跟他一起拜神

為什麼那麼多人跟他一起拜神？沒有什麼，人人都是為了自己，人人都想獲得好處😂

跟著他有什麼好處呢？ 他會在自己拜神求神時，也一起幫別人求，也幫來求者解決許多疑難。所以才有那麼多人跟他

如果一個人不能帶給別人任何好處，不肯付出，不肯奉獻，不能無私；他永遠也不能成為人們心目中的領袖的.....

If we want to be a leader, we absolutely cannot be selfish—we must care for others more than ourself.

There was once a master who worshipped deities—no one knows if it was true, but it was said that he was deeply favored by the gods. Every month, for a day or two, many people would worship alongside him.

Why did so many people worship with him?

No special reason—everyone was there for themselves, everyone wanted benefits! 😂

What was the advantage of following him?

When he prayed to the gods for himself, he would also pray for others and help solve their problems. That’s why so many people followed him.

If a person brings no benefit to others, refuses to give, refuses to contribute, and cannot be selfless—they can never become a true leader in people’s hearts...

《醫生與禽流感》

訪問者：一些醫療專業人士在遇到流感或類似情況時，會主張殺死動物，我們該如何阻止他們？

阿贊·布拉姆：有時我們可能無法阻止他們。但你不必支持他們。

訪問者：有時如果我們是政策制定者，我們該如何應對？

阿贊·布拉姆：首先，如果有替代方案就用替代方案吧；如今有很多替代方案；它們可能在金錢上更昂貴，但一條生命的價值又是多少呢？

cred. to 溫暖人間

《Doctors and Avian Flus》

 Interviewer: some medical professionals, when they encounter flus or something like that, they will advocate to kill animals, how can we stop them?

Ajahn Brahm: sometimes we may not be able to stop them. But you don’t have to support them

Interviewer: sometimes if we were the policy maker; how can I cope with that?

Ajahn Brahm: first of all, if there are alternatives; these days there are alternatives ; they maybe more expensive in terms of money, but how expensive is a life?

《恐怖分子》

訪問者：那恐怖主義呢？一些極端的宗教人士會想要對您發動。如果您是一個國家的總理，您會怎麼做？

阿贊·布拉姆：我永遠不會稱他們為恐怖分子。因為如果你稱他們為恐怖分子，你就預見會有暴力。

（我會問他們：）「你為什麼會這樣做？為什麼你要冒著自己的生命和許多他人的生命？」

這是我和一位印尼的恐怖分子討論的原因之一。我們談論了宗教的事情。我記得我和他們其中一個人交談時，我說：「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。」

為什麼人們稱他們為恐怖分子？如果是這樣，那麼人們也會稱喬治·華盛頓為恐怖分子，他是他國的統治者。因為即使是美國總統也做過錯事。每個人都會犯錯，我們在戰爭中永遠找不到和平。

什麼是恐怖分子？恐怖分子是對別人所做的事情感到不滿的人，而你的情感是正確的，只是你的解決方案錯了。

我喜歡講這個故事的原因之一是，當我在泰國的時候，正值越南戰爭結束後。我在泰國的頭陀行中。我想要去的地方是一個叢林地帶，人們稱之為「粉紅區」。因為泰國有一場叛亂；他們對政府感到不滿。他們想推翻政府，創造他們認為的最佳統治方式。他們都是受過高等教育的年輕男女。當我進入叢林時，他們已經殺過士兵，甚至殺過僧侶了。我必須非常小心，保持遠離那個區域，否則我也會被殺。

我總是和那個區域的士兵聯繫，確保那是安全的。他們總是告訴我：「不要去那裡，那些粉紅區由恐怖分子控制。」

他們知道自己是誰

（我問政府軍：）「你們的政府為什麼不採取行動？」

「我們正好在他們的地盤使用所謂的非暴力策略。我們不會去殺人。因為每殺一個士兵，就會有兩個他們的朋友出現而加入，恐怖分子會越來越多。與其如此，我們選擇非暴力，第二是大赦。這些是我們的兄弟姐妹，我們不想送士兵和他們戰鬥，我們會直接給他們大赦---放下武器，回到學校和家中，那一切都會被原諒。」

為什麼？在這場叛亂中，很多年前在泰國，他們非常非常貧窮；有時我只吃一頓飯，比如只吃煮熟了的青蛙和米飯，到處都很貧困。所以泰國政府在當時受到泰國國王的激勵，投入大量資源到那些貧困地區——修建道路、銀行、醫療設施；因此他們以良好的方式發展……所以那裡的人自此從未感到被忽視。基地中的一位士兵說：「我們都知道恐怖分子在哪裡，令他們驚訝的是我們沒有逮捕他們或威脅他們。」……所以政府做對了事情，讓這些地區繁榮起來。因此，這些恐怖分子一個接一個地投降，得到了大赦。

最終，叛亂的領袖們，即那些組織這一切、對國家構成威脅的人；他們並沒有被關進監獄；沒有被折磨或殺死，政府反而給了他們高位

泰國的官員擁有驚人的技能，他們真的在為國家做一些事情。

「來和我們一起工作吧！」，而不是與我們作對。

我記得我在一次公開講座中舉例，我在悉尼辦講座時，有一位泰國領事站起來說：「你提到的完全是真的！那兩位叛亂分子正在與泰國政府的高級部長合作。他們所有的想法和投入都是在改善事情，我們都承認這一點。而他們正在和我們一起工作。」

你覺得這是一個美妙的故事嗎？

訪問者：是的，太美妙了。

阿贊·布拉姆：這就是我們的處理方式。難得一個佛教國家在做佛教的事情，難得的一次。

訪問者：我在《獨覺佛本生故事》中讀過類似情節。有位辟支佛在覺悟前也曾做過類似的事——當人們要殺他時，他反而布施錢糧送他們離開。但後來那些人竟利用他的慈悲，知道國王不會追究，反而企圖篡奪整個國家。這種情況該如何應對？

阿姜布拉姆：上座部佛教也有相似典故。我改編過一個關於洞穴禪修僧團的故事：這個僧團共有七位比丘——

1.首座和尚

2.他的親兄弟

3.他的至交好友

4.與他性格相剋的冤家，兩人始終無法化解矛盾

5.一位垂垂老矣的長老

6.重病纏身的比丘，沒人知道會是老和尚還是病僧先圓寂

7.最末是「沒用比丘」，從不誦經，禪修總打瞌睡

某日盜匪集團發現這個絕佳藏身處，想霸占洞穴囤積贓物。他們威脅僧眾：「若留你們活口，官府必然追查過來。不如現在就殺了你們！」

首座和尚（實修極好的尊者）平靜回應：「我們保證不向官府舉報，請另尋他處吧。」

盜匪頭子便說：「不如當眾殺一個示眾，其他人就會乖乖聽話！要是誰敢通風報信，追到天涯海角也要滅口！」

接著竟讓首座選擇犧牲誰來換取其他人活命。

（此時阿姜布拉姆暫停敘事，反問訪談者）

「若你是首座，會選誰赴死？」

訪談者遲疑道：「或許...我自己？」

阿姜布拉姆立刻喝止：「大錯特錯！這豈非違背『自他平等』的慈悲心？」

訪談者改口：「不選任何人」

阿姜布拉姆：「沒有人？但你們都會死！ 的確正是如此！當年那位首座說：『我對兄弟的愛，與對至交、冤家、將逝的老僧、病患，乃至一無是處的同修，完全平等無別。而最重要的——我對自己的愛，也與對眾生的愛毫無二致。因此，我無法選擇！』」

盜匪們聽罷大為震撼，商議後宣布：「這些聖者太令人敬仰，我們下不了手！」最後半數盜賊出家為僧，餘者返鄉改過向善。

（阿姜布拉姆總結）

看吧！當出家人良好地作為，啟發他人——你根本無法被殺啊！

cred. to 溫暖人間

《Terrorist》

 Interviewer: How about for terrorism? Some extreme religious people they will want to fight you. If you were a prime minister of a country, what will you do?

Ajahn Brahm : I will never call them terrorist. Because if you call them terrorists, you expect violence.

Why are you doing this ? Why do you risk your own life and the lives of many others?

It’s one of the reason I had a discussion with a terrorist in the Indonesia. We are talking about religious things. I remember one of the people I was taking to, I said, ‘you are not terrorist, you are highly motivated with your ideas for solutions with this world. You are not a terrorist ‘

Why do people call them terrorist? If that was the case, then people will also call George Washington the terrorist, the ruler of his country. Because even the president of the United States has done wrong things as well. Everybody makes mistakes, we never find any peace in wars

What is a terrorist? Terrorist is someone who has bad feelings of what has been done, and your sentiment is correct , just you have got a wrong solution.

There is one reason I love telling this story. When I was in Thailand, just after the Vietnam War. When I am going on TuDhong in Thailand , where I wanted. And that place is in the Jungle, which they call it Pink Area. Because there is an uprising of Thai in Thailand; they are upset of their Government. They were looking to overthrow the government and create what they think is the best way to rule Thailand. They were all highly educated young men and women. When I had come into the jungle, they had already killed soldiers, and they even killed monks. I had to be very careful, that I kept out of that area, otherwise I would have been killed as well.

I always checked in with the soldiers in the base of that area which is  safe. They always told me,’ Don’t go over there, the pink areas controlled by the terrorists’

They know what they are,

（and I ask the government side,）‘why doesn’t your government do anything? ‘

‘We use what we call the non-violence strategy on exactly where they were. We will not go into to kill. Because every soldier we kill, there will be 2 more of their friends show up , and the terrorists will go more and more and more. Instead of that, we have non-violence , number 2 amnesty . These are our brothers and sisters, we do not want to give them soldiers, we give them amnesty straightaway. Give up your weapons and go back to your college and your home, then everything will be forgiven.’

Why? In this surgency, one of the reason was many years ago in Thailand, they were very very very poor ; sometimes I have to eat the only meal of the day like a boiled frog and rice , its poverty prevails. So the government of Thailand gets motivated by the king of Thailand at that time, to put in a lot of resources into those poor areas ---building roads, banks, medical facilities; so they are developing in good ways... . So they never felt neglected. So backbone of one of the soldiers said,’ we all know where the terrorists are, and they got surprised that we didn’t arrest them or threaten them.’ … So the government is doing the right thing , giving prosperity in these regions. So one by one, these terrorists give themselves up , give them amnesty. Eventually, the leaders of the rebellions, who organized everything, and were the threat to the nations; they were not put in prisons; not tortured and killed. They (the government ) gives them top jobs , and the Thai bureaucracy has got amazing skills, they really try to do something for the country. Come and work with us, instead of working against us

I remember giving that examples in one of my public talks, I was giving a talk in Sydney. Where a Thai Consulate stood up and said, ‘what you have mentioned is totally true! Two of those insurgent are working with senior ministers, in the Thai Government. All of their ideas and commitments in improving things , we recognize that, and they are working with us , with ministers.’

Do you think that it is a wonderful story?

Interviewer: yea, wonderful

Ajahn Brahm: that is how we deal. For once the buddhist country does buddhist thing, for once.

Interviewer: I have read similar stories in the paccekabuddha legendary. One paccekabuddha, before he enlightened, he did the similar thing. But when people want to kill them, he gives them money and food ; then send them back. But it turns out that people utilize his kindness, they know the king will not kill them, so they want to take over the whole country. How should we deal with that?

Ajahn Brahm: There is a similar story in the Theravada. And I adapted that story of these monks meditating in the cave. And the monks in the cave were

1. The head monk

2. His brother

3. His best friend

4. The next one is his enemy , they just have a personality conflict that they cannot solve

5. The next monk is a very old monk

6. Monk number six is very ill .no one will know who will die first, the old monk or the sick monk

7. The last monk is a useless monk , he doesn’t chant, he always fall asleep when he was meditating

And the gang of robbers came that cave, they realize that this is a wonderful place. They gather there and hide out, they could store their goods there, so the people cannot find them. So they want to take over the cave.

If they leave the monks here, the police will know where they are, so they said to the monks, ‘ I will have to kill you.’ . And the good monk is a very good practitioner, he said, ‘ we will not let the police know where you are, we just be peaceful, you can go find another cave.’

And the leader of the robbers said, ‘ no, if just kill one of you in front of everybody else , there will just show you that we are very serious; so you will just do what we say. And if anyone of you tell the police where we are , we will find you and we will kill you too!’  

So the thief tells the head monk, ‘ we give you the choice of who to sacrifice. So everyone else could go free.’

And now I would pause for a while, and if you are the head monk , who would be going to die, so that everyone else will go for free?

Interview: myself

Ajahn Brahm: Absolutely wrong! Why do you want to sacrifice yourself? Aren’t you suppose to love yourself the same you love all other beings?

Interview: no one.

Ajahn Brahm: No one?! But everyone else will be going to die, and you say no one!

It is actually the right answer . The head monk said ,’ I cannot choose, because my love to my brother is the exactly the same, no more or less, to my best friends ; no more, no less to my enemy ; and I love the old monk, he is going to die soon anyway; and I love the very sick monk as well , no more or less than everyone else ; and the useless monk who has not done any good kamma to anyone , I still love him. And most of all, I love myself, no more, no less than anyone else. That’s why I can’t choose !’

And the leader of the thieves and the other thieves say, ‘woah, so inspiring!’

They had a discussion and said, ‘we cannot kill any of these monks , they are too holy and too inspiring.’

And half of them become monks too. And the other halves return to their villages and have good lives.

So it’s a wonderful ending. I could understand how it works!

It monks really behaving properly, inspires others; you cannot be killed!

《關於戰爭》

訪問者：阿贊，您會閱讀全球新聞或瀏覽 Facebook 嗎？

阿贊·布拉姆：有時會，但非常簡短，我沒有 Facebook，也不使用 WhatsApp。看新聞都是很快的。
新聞幾乎都是一樣的。

訪問者：啊，那麼您知道哪個國家在和哪個國家打仗嗎？

阿贊·布拉姆：沒錯，是的。這場戰鬥的根本原因只是一種愚蠢。

訪問者：如果您是被攻擊國家的總統，您會怎麼做？

阿贊·布拉姆：我會辭職，成為一名僧侶（笑）。

訪問者：幾年前，一個強國打算通過派遣精英軍隊來殺死一個小國的總統來奪取該國。如果您處於那種情況中，您會讓您周圍的人去殺死那位精英殺手嗎？

阿贊·布拉姆：不會。因為我從來沒有看到暴力能夠被更多的暴力所停止。如果您派遣精銳部隊，他們也一樣。那麼您就會從您的國家派遣更多的戰爭精英；很快就會變成全面戰爭。

這是威廉·布雷克詩中的一句話：「向暴君的床報仇，在床上抓住暴君，斬掉邪惡暴君的頭；卻成為他的替代者—一位暴君。」

這一直都是如此。人們想要停止戰爭卻製造更多戰爭。人們想要報仇卻造成更多問題。

訪問者：所以如果對方國家想要佔有您的國家，您就讓他佔有嗎？

阿贊·布拉姆：是的~ 進來，給他一杯茶。人們認為這是理想主義，這樣做行不通。但我們還有哪些替代方案？
我們認為保護國家，其實只會造成更多的屠殺，讓更多人受苦。

cred. to 溫暖人間

《About War》

Interviewer: Will Ajahn read global news or browse facebook?

Ajahn Brahm: Sometimes, but very briefly, I don’t have facebook, I don’t do whatsapp. Very quick news.

Very alike, the news are always the same.

Interviewer: aha, so you know which country is fighting with which country?

Ajahn Brahm: That’s right, yes. What the fight all about, is just stupidity.

Interviewer: so if you are the president of the country being fight, what will you do?

Ajahn Brahm: What I will do is resign, and become a monk (laugh)

Interviewer: so a few years ago, a strong country was going to snatch a smaller country by sending elite miliary troops to kill the president of that country. What will you do if you are in that scenario? Will you allow the people around you to kill the elite killer?

Ajahn Brahm: no. Because I never see that violence can be stopped by more violence. They are more of the same. If you send war elites, then you send more war elite from your country; it soon becomes an all-out war.

It’s one of the saying from William Blake’s poems, ‘ Vengeance to the tyrant bed, and caught the tyrant in his bed, and slew the wicked tyrant’s head; to become a tyrant in his stead.’

It has always been the case. People want to stop war make more war. People want to make vengeance make more problems .

Interviewer: So if the other country wants to get your country, you just let him take it?

Ajahn Brahm: yea~ come in, give him a cup of tea. People think that it is idealistic , it doesn’t work . What alternatives we have?

What we think is protecting the country , is more slaughter , more people suffer

一個強大的領袖，必然有不可被擊破的精神健康

如果一個人很容易便情緒失控，很容易便痛哭流淚；他不能成為別人的依靠的，別人也對他沒信心。為什麼？ 那麼脆弱，怎可以依靠他，以他為領袖？

別人一攻擊他，他就要倒下了，連帶整個群體也一起倒下

如果一個人對於任何發生的東西都不會感到痛苦，保持開朗樂觀的心境

這是極為偉大的人，他將能成為許多人的依靠

無論誰奪走他什麼，攻擊他什麼，他都屹立不倒

就好像佛陀和諸位阿羅漢那樣；他們因此而成為了無數人類和天神的依靠

他們怎樣做到？ 他們明白了四聖諦：

痛苦的原因是內心的渴求

渴求的熄滅就是痛苦的熄滅

他們完全熄滅了內心的渴求，所以永遠毫無痛苦.....

A Truly Strong Leader Possesses Unshakable Mental Fortitude

If someone easily loses emotional control, frequently breaks down in tears, they cannot become others' pillar of support - people will naturally lack confidence in them. Why? Such fragility makes them unreliable as a leader. When attacked, they would collapse instantly, dragging down their entire group with them.

But one who remains undisturbed by any circumstance, maintaining joy and equanimity through all things - this is an extraordinary individual capable of supporting multitudes. 

No matter what is taken from them or how they're attacked, they stand unshaken. Like the Buddha and the Arahants, they become the refuge for countless humans and deities.

How did they achieve this? Through understanding the Four Noble Truths:

Suffering originates from inner craving

The cessation of craving means the cessation of suffering

By completely extinguishing all craving within, they attained permanent liberation from suffering...

我們留意一下，不懂感恩的人自我特別大，特別傲慢，特別輕佻，心特別散亂；遇多少個多少個都是這樣

所以佛陀說，不知恩感恩的人是不善人（AN2.33）；真的說得沒錯

不知恩感恩的人就像一個黑洞，什麼都吸進去，永不滿足，遲早會吃掉我們、 榨乾我們

就算是工作上也不能委以重任，因為當心那麼散亂，許多事情都考量得不夠細心，很容易出事闖禍...

If we observe carefully, those who lack gratitude tend to have an inflated ego, are especially arrogant, frivolous, and scatterbrained—every single one of them fits this pattern.

That’s why the Buddha said, "One who is ungrateful and thankless is an unwholesome person" (AN 2.33)—and he was absolutely right.

An ungrateful person is like a black hole—constantly sucking everything in, never satisfied. Sooner or later, they will consume and drain us dry.

Even in the workplace, they cannot be entrusted with important responsibilities. Because when the mind is so scattered, they fail to consider things carefully, making them prone to mistakes and disasters...

香港醫院管理局行政總裁高拔陞說：「初步一些同事都說其實不用為他加人工，生活都是差不多，但你給他一些榮譽。如我做這個手術最好，我是否應該當作醫管局這個手術或專科的總監？我們都學習內地的『領頭人』、『十大學者』，甚至你讓我做更多都是榮譽。」

這是管理的手段。

這裡不是阿羅漢的僧團，這是世俗凡夫的團體。所有人都懷有自私心，都有貪嗔癡；各有所求，各有所取，各懷鬼胎

作為管理層，他們要什麼就給他們什麼，來作為提升工作效能的蘿蔔：

他們要財富，就給他們財富

他們要榮譽，就給他們榮譽

他們要地位，就給他們地位

他們要權力，就給他們權力

上到去天界也是一樣，天神一樣有煩惱

誰做得好，一樣是：

他們要財富，就給他們財富

他們要榮譽，就給他們榮譽

他們要地位，就給他們地位

他們要權力，就給他們權力

作為管理層，如果心不夠清高、無私和高尚，還想要得到財富、地位、權力、榮譽；這是不合格的管理人員。

為什麼？ 心想把許多東西納為己有，而不是送出去。當跟隨者得不到他們想要的東西時，自然就會背離我們而去....

image cred. to 有線新聞 i-Cable News

Dr. Tony Ko, Chief Executive of Hong Kong's Hospital Authority, stated: "Initially some colleagues suggested there's no real need to give him a pay raise - his living standard wouldn't change much anyway. But we could give him honors instead. For instance, if I'm the best at performing this surgery, shouldn't I be appointed as the director of this surgical specialty? We're adopting approaches from mainland China like 'leading experts' or 'top ten scholars' titles. Even assigning more responsibilities can be a form of recognition."

This is a management strategy.

We're not dealing with an Arahant's monastic community here - this is an ordinary worldly organization. Everyone has selfish motives, all harbor greed, hatred and delusion; each pursues their own interests, seeks personal gains.

As management, we give them what they want as performance incentives - the proverbial "carrot":

If they want wealth, give them wealth

If they want honors, give them honors

If they want status, give them status

If they want power, give them power

The same applies even in heavenly realms - celestial beings have their defilements too. For high performers, the principle remains:

If they want wealth, give them wealth

If they want honors, give them honors

If they want status, give them status

If they want power, give them power

But if those in leadership positions lack purity, selflessness and nobility - if they still crave wealth, status, power or recognition - they're unqualified as managers. Why? Because a mind that seeks to accumulate rather than give will inevitably lose followers. When people don't get what they want, they naturally turn away...

(Image credit: i-Cable News)

The English must be sharp and capable.

If not, they’ll end up like Mr. Trump—

focused only on material things and ego,

raising taxes for personal agendas.

We must be selfless,

because all people are our kin—our brothers and sisters.

The Buddha came to be selfless.

Jesus Christ was selfless one.

Prophet Muhammad too was selfless.

We must understand this.

And such understanding brings true happiness.

英國人必須敏銳而有能力。
否則，他們會變得像特朗普先生——
只專注於物質和自我，
為個人議程提高稅收。
我們必須無私，
因為所有人都是我們的親人——我們的兄弟姐妹。

佛陀來到世上是為了無私。
耶穌基督也是一位無私者。
穆罕默德先知同樣無私。
我們必須理解這一點。
而這種理解帶來真正的幸福。

---Luang Por Ganha 

2025.5.28

政府的公務員和官員被叫作‘公僕’

我們有沒有理解崮中的涵義？

所謂官員，其實僅僅只是人民的僕人

如果覺得做官很威，是別人的老闆老大，那已經不是做官的態度了

中國把 ‘為人民服務’作為政府的宗旨，這是依循正法的宗旨

為什麼？ 正法就是無貪、 無嗔、 無癡，無我

非法就是貪、 嗔、 癡，與‘自我’

所以如果這個口號真的被做到的話，這是好事。

隆波間夏曾說：’政府官員和政治家應該是付出者——無私的人。 ‘

‘如果我們不無私，就無法成為政治家或政府官員 ’

‘如果只是自我，那已經不是作為政府官員和政治家了’

‘如果一個政府官員把自我作為優先，他就是一個腐敗的官員’

唉，有次隆波間夏說，一個政府官員工作一個月啊，比不上一個普通老闆工作一天😂 

為什麼會這樣？因為他們沒有從工作中得到快樂。

為什麼沒有快樂？ 因為自私，想從中撈取好處，把許多東西往心裡壓，構成沉重的壓力！

所以隆波說：‘勤勞和無私的工作會帶來快樂 ’

如果做公僕做得不開心，做官來做什麼？ 😂 

做官就是做人民的僕人！

Government civil servants and officials are called "public servants."

Do we truly understand the meaning behind this term?

So-called officials are, in reality, merely servants of the people.

If one thinks holding office makes them imposing—acting like others' boss or superior—they’ve already lost the proper attitude of being a government official!

China’s governance principle is "serving the people." This aligns with the purpose of true Dhamma.

Why? Because true Dhamma means freedom from greed, hatred, delusion, and self.

Non-Dhamma is greed, hatred, delusion, and self

Thus, if this slogan is genuinely practiced, it is a good thing.

Luang Por Ganha once said:

"Government officials and politicians should be givers—selfless individuals.

If we lack selflessness, we cannot become true politicians or officials.

If only 'self' remains, one ceases to function as a politician or official.

When an official prioritizes self, they become corrupt official."

Sigh... He once remarked, A government official working a full month contributes less than a boss laboring for one day! 😂

Why?

Because they derive no joy from their work.

Why no joy?

Selfishness—constantly seeking personal gain, this piles burdens to one's mind, creating crushing stress.

Thus, Luang Por taught:

"Diligent and selfless work brings happiness."

If serving the public brings no joy, why be an official? 😂

To hold office is to serve the people! Being their servant!

生氣是很蠢的。我們以為會增加自己的威勢？ 其實是反效果！

Luang ta maha bua 曾說：‘瞋怒之火，不會增加威勢和幸運——實令其衰敗。’

憤怒只會蒙蔽理智，削減智慧，讓人不知道自己和他人的利益（AN1.45)

如果一個人脾氣火爆，這實則是低賤之相。

一個低等兵和將軍的分別是：

一個有勇無謀，一個有勇有謀

低等兵之所以無謀，是因為貪嗔癡厚；將軍之所以有謀，是因為貪嗔癡薄，所以看事情會看得比較清楚，能夠擔任領導的角色。

中國古語有云：‘清者貴’ 高尚的地位必然是由清淨的內心，強大的智慧而來的。

我們常常生氣，傷害自己也傷害別人，誰會喜歡？

大家知道為何帝釋天是天王嗎？ 因為天神們都喜歡他！ （JaA.522)  為什麼帝釋天會那麼受天神歡迎？ 因為他具備大智慧，具有許多美德：他忍辱，脾氣好。

有一次，毘摩質多阿修羅王被帝釋天的軍隊擊敗，然後被壓到帝釋天面前。毘摩質多阿修羅王不斷以粗話罵帝釋天。 帝釋天的戰車御車手摩得利忍不住了，問帝釋天為何不狠狠地料理他，給他點顏色看？ 帝釋天便以許多理由解釋忍辱不憤怒的功德和好處（SN11.4）

如果啊， 一個競逐天王職位的天神脾氣暴躁，常常兇人和傷害人；哪位天神會喜歡他推舉他做天王啊。

所以憤怒只會削減自己的權勢，毀滅自己。

古時候的皇帝，總會做好人的角色，壞人的角色通常交給臣下去擔當。

要懲罰誰，就讓那位大臣去處理，自己不露面。

要給予獎賞時，自己就出現施恩給惠😂

大臣以為自己很威很厲害，誰不知惹來許多是非和怨恨

國王就得到許多讚賞。

事實上，我們的菩薩早已說了，假如一位國家元首以正法統治國家，善待妻兒和身邊的人，不傷害聖賢。就算不生氣啊，也已經足以讓敵人顫抖（ JaA.528） 為什麼？ 舉國上下人人都喜歡我們，整個國家都團結一致，誰人敢欺負我們？

同樣地，假如我們善待所有人，得到所有人的喜愛；誰人敢傷害和欺負我們？誰敢來傷害我們，誰就立即遭到反噬，誰就立即被人幹掉

所以誰要自我毀滅，就多發一點脾氣，多生氣。

如果誰要做富貴人家，就少發一點脾氣，忍耐不生氣...

Being angry is foolish.

Do we think it increases our power? In reality, it is counterproductive!

Luang Ta Maha Bua once said: "The fire of anger does not increase pwer or fortune—it only destroys them."

Anger only clouds judgment, diminishes wisdom, and makes one oblivious to their own and others' well-being (AN 1.45).

If someone has a fiery temper, it is actually a sign of lowliness.

The difference between a lowly soldier and a general is:

One has courage without strategy, the other has both.

The lowly soldier lacks strategy because greed, hatred, and delusion are thick in him.

The general possesses strategy because greed, hatred, and delusion are thin in him, allowing him to see things clearly and assume leadership.

An ancient Chinese saying states: "The noble-minded attain high status."

True nobility arises from a pure heart and profound wisdom.

When we frequently get angry, we harm ourselves and others—who would like that?

Do you know why Indra (Śakra) is the king of gods?

Because the devas adore and like him! (JaA 522)

Why is Indra so beloved?

Because he possesses great wisdom and virtues: he is patient and even-tempered.

Once, Vepacitti, the Asura king, was defeated by Indra’s army and brought before him. Vepacitti hurled insults at Indra, but Indra remained silent. His charioteer, Mātali, couldn’t bear it and asked why Indra didn’t punish the Asura. Indra then explained the merits and advantages of patience and good temper (SN 11.4).

If a deva competing for kingship were hot-tempered, constantly scolding and harming others—which god would support him?

Thus, anger only weakens one’s power and leads to self-destruction.

In ancient times, emperors played the "good guy" role, leaving the "bad guy" duties to their ministers.

When punishment was needed, the minister handled it while the emperor stayed out of sight.

When rewards were given, the emperor appeared personally to bestow favors. 😂

The minister might think himself mighty, but in reality, he attracted resentment and gossips, while the king gained praise.

In truth, our Bodhisatta (future Buddha) once taught:

"If a ruler governs justly, treats their family and subjects well, and harms no wise or virtuous people—even without anger, their enemies will tremble." (Ja 528)

Why? Because when the whole nation is united and adores their leader, who would dare attack?

Similarly, if we treat everyone kindly and earn their affection, who would dare harm us?  If who harm us, they will immediately face great retribution and immense loss

So, if we want to destroy ourself, get angry often.

If we want prosperity and nobility, be patient and refrain from anger...

有一次，耶穌教誡他的門徒：’你們知道，外國人有君王治理他們，有大臣操權管轄他們。 但在你們之中，不可以這樣的。 你們之中誰願為大的話，就要作其他人的傭人。誰想為首領的必須成為所有人的奴隸。因為就連人之子，都不是來被服侍的，而是來服侍別人的，然後也捨棄他的生命來作許多人的贖價‘（馬可福音 10:42-45）

如果誰傲慢，覺得自己高別人低，不肯去為人服務和付出；這樣的惡業會導致他地位低賤，不被尊重。

如果誰謙遜不傲慢，肯為大眾服務和付出；這樣的善業反而會讓他地位高貴，被大眾所尊重 （Ref. 《小業分別經》）

其實這個業力的現象在當下就可以看到。

假如我們尊重他人，幫助他人，為別人付出；自然能夠贏得別人的尊重和愛戴。

如果我們不尊重別人，只懂發號司令；沒有人會欣賞、 喜歡和尊重的...

On one occasion, Jesus taught his disciples: "You know that those regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. But not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." (Mark 10:42-45)

indeed, if we are arrogant and think that we are high people are low; we will refuse to serve and sacrifice; this bad karma leads to the result of  low status and disrespect from others

Instead, if we are humble and  not arrogant, willing to serve others selflessly; this karma will bring us nobility and respect from others.

This karmic principle is observable here and now:

When we respect, help, and serve others, we naturally earn respect and affection from them

When we only command without respect, we invite disdain and isolation.

一個貪嗔癡很厚重的人，‘自我’很大的人，其中一個特點就是

他不懂得變通！ 他不懂得‘執生’！他‘萌塞’！他固執！

就如隆波間夏所說:'如果我們一切以自我為中心，即使我們獲得博士學位或完成最高的僧侶教育（巴利學者，第9級），那仍然只是自我。這屬於過去。當下不會出現新的、美好的事物。它完全不會是跟得上當下的。自我中心是過時的。舊的觀念、舊的方式—只是停留在其中'

這樣的人，永遠不會有新點子，不懂創新，不懂得隨機應變；只會一直沿用舊有的方式。

腦轉得那麼慢，不斷卡住卡住，所以很容易就會被人淘汰，永遠不能擔當高位

所以欲求繁榮的人，必須去除自我，去除貪嗔癡....

A person heavily burdened by greed, hatred, and delusion—a person with a strong "ego"—has one key characteristic:

They lack flexibility! They don’t know how to adapt! They’re stubborn and rigid!

As Luang Por Jan put it:

*"If everything revolves around the self, even if we earn a Ph.D. or complete the highest monastic education (Pali scholar, Grade 9), it’s still just the self. That belongs to the past. Nothing new or beautiful arises in the present. It’s completely out of touch with the now. Self-centeredness is outdated—old ideas, old ways, just stuck in the past."*

Such a person never has new ideas, can’t innovate, and fails to adapt. They just keep repeating the same old methods.

Their mind moves so slowly, constantly getting stuck—so they’re easily left behind, never fit for leadership.

Thus, those who seek prosperity must let go of the ego, abandon greed, hatred, and delusion...

有許多團體裡的問題，其實只要每個人都知道羞恥就可以解決了

問題發生，是因為不知羞恥

貪心，覺得是應該的，沒有錯

生氣，覺得是應該的，沒有錯

妒忌，覺得是應該的，沒有錯

吝嗇，覺得是應該的，沒有錯

傲慢，想要別人的尊重，覺得是應該的，沒有錯

我慢固執，覺得只有自己對，別人都錯

無知，倒亂善惡，覺得沒有錯

假如每個人都知道羞恥，就天下太平.....

Many problems within groups can actually be resolved if everyone understands shame. Problems arise from a lack of shame.

Greed is felt to be justified, and there's nothing wrong with it.
Anger is felt to be justified, and there's nothing wrong with it.
Jealousy is felt to be justified, and there's nothing wrong with it.
Stinginess is felt to be justified, and there's nothing wrong with it.
Arrogance, wanting the respect of others, is felt to be justified, and there's nothing wrong with it.
Stubbornness, believing only oneself is right and everyone else is wrong.
Ignorance, confusing good and evil, is felt to be justified, and there's nothing wrong with it.

If everyone knew shame, the world would be at peace...

如果我們想做老大，就不要想做老大😂 

為什麼？假如我們想做老大，其實就是傲慢心在作崇：想要比你們都好，想要踩著你們，想要你們都做我的狗、 做我的手下

大家會以這樣的人為領袖嗎？

相反，假如我們沒有想做老大的慾望

僅僅只是謙遜付出，尊重所有人，為所有人帶來利益和好處

如此將能贏得所有人的尊重和愛戴

雖然我們沒有想過要做老大，但他們仍會叫我們做老大....

If We Want to Be the Leader, We Shouldn't Want to Be the Leader 😂

Why? If we want to be the leader, it actually stems from conceit: wanting to be better than everyone else, wanting to step on others, wanting everyone to be our subordinates or followers, wanting everyone to be our dogs

Would people regard such a person as a leader?

On the contrary, if we have no desire to be the leader and simply act with humility, respecting everyone and bringing benefits to all, we can gain everyone's respect and admiration.

Even if we never aspired to be the leader, they will still call us the leader...

如果我們覺得自己是老細，我們就是腦細😂  

為什麼這樣說？ 

雖然我們可能真的是老細，但如果我們內心背負著這個身份，認為’我是老細‘ ；義註解釋這種自我標榜的造作為我慢

背後是無知在作崇：誤認為有一個’自我‘ 存在

一旦內心背負了這種身份，就會構成壓力，毀掉自己的精神健康

也會因為覺得自己比人好，而受人厭惡

所以是腦細😂 

雖然我們真的是老細，但我們內心不會背負著這個身份；僅僅盡自己協調和領導的職責，同時尊重員工，抑制自己的’自我‘，不會傲慢無禮；如此不僅能夠保有良好的精神健康，也會受到員工的喜愛和尊重

許多統治良善的國家都禁絕三樣東西：黃、 賭、 毒

其實是很有道理的

貪嗔癡很厚的人都喜歡碰這三樣東西

看色情片然後手淫已經不好了，因為戒已經有污染了，我們幻想和別人的伴侶和女兒發生性行為。

傳播色情訊息這個更嚴重，不僅自己墮落，也讓其他人一起墮落

嫖妓更差，直接犯了邪淫，因為沒有取得對方父母的同意。

這些通通都有很厚的貪欲在裡面

賭博也是瘋狂的行為。因為總是想以小博大，付出二十元就想要一個億，心非常貪。

如果賭博可以賺到錢，賭場就不用營運了😂 

當然要把概率調到我們一定會輸，才開放給我們玩啦！

佛陀說，賭博是導致衰敗的原因之一 (ref. DN31& 衰敗經)

因為一開始一定停不到的。輸了，想下次贏。下次又輸，又想再下次贏.....直至輸身家，然後跳樓自殺....

毒品更不用說了。吃毒品的人智力都會受損的。他們終日迷迷糊糊，根本不能正常工作。

毒品也會損害身體，例如造成永久性的尿頻或失禁、 導致精神失常、 損害生育能力等等

沉迷吸毒者只會淪為社會的負累

貪嗔癡一厚，心和大腦就不清晰，這樣的人智慧就低下，根本看不清自己和他人的利益（AN1.45）

大家有發現嗎？詐騙都是從這幾方面入手的，因為這樣的人在騙徒眼中就是弱智的人，不費吹灰之力就能騙到他們了；不碰這些陋習的人貪嗔癡比較薄，智慧比較高，根本騙不到他們。

只需在色情網站撒下誘餌，只需出動援交美女，只需出動美女來裸聊；就能讓人上鉤

那些以小博大的投資騙局，也是專以那些懷有賭徒心理的人為目標；他們通常都會成功

吸毒的人也是非常容易騙的。整個人都迷迷糊糊，什麼都分析不到。直接以低端手法就可以騙到他們了

所以一旦國家打擊這三樣東西，淨化人心；就能讓整個國家的智力都提高

當整個國家的智力都提高時，生產力好，社會和諧，騙案也少....

There’s profound wisdom behind why many well-governed nations strictly prohibit three vices: pornography, gambling, and drugs.

People heavily burdened by greed, hatred, and delusion are drawn to these vices.

1. Pornography

Watching pornography and masturbating is already harmful—it pollutes the mind with lustful fantasies about others’ partners or daughters. It pollutes our precepts

Distributing pornographic content is even worse, corrupting not just oneself but others as well.

Visiting prostitutes is the worst, directly violating the precept of sexual misconduct (as it lacks proper consent from her parents).

All these acts stem from deep-seated greed.

2. Gambling

Gambling is an insane addiction—always dreaming of turning $20 into a million. The mind becomes obsessively greedy.

If gambling were profitable, casinos wouldn’t need to operate! 😂

The odds are rigged so players always lose in the long run.

The Buddha warned that gambling is a cause of ruin (DN 31, Parabhava Sutta).

Once hooked, people can’t stop: "Lost? Next time I’ll win!" → Loses again → "Next time win for sure!" → Until bankrupt → Suicide.

3. Drugs

Drug abuse destroys intelligence. Addicts live in a daze, unable to function normally.

Drugs damage the body—causing permanent incontinence, mental disorders, infertility, etc.

Addicts become burdens on society.

When defilements --Greed, Hatred, and Delusion--are strong, the mind becomes clouded. Such people:

.Lack wisdom (AN 1.45)

.Can’t discern their own or others’ true interests

.Are easy targets for scammers

Scammers view these people with heavy defilements as intellecually-challeged, because only they will be hooked. While those abstain from pornography, gambling and drugs have little defilements, their wisdom is high, it is nearly impossible to scam them.

Scammers can easily succed by the following strategies:

Porn sites bait victims with "escort services" or "nude chats."

"Get-rich-quick" scams prey on gamblers’ greed

Drug addicts, mentally fogged, fall for even the simplest cons.

When a country cracks down on these three vices:

Collective intelligence rises, Productivity improves, Social harmony increases, Scams decrease

It is wonderful~

《No self= no problem》

If we abandon the self,

there will be no water problems.

No electricity problems.

Problems arise because of the ego—because of the self. ...

Luang Phor Ganha Sukhakamo

At Wat Pah Subthawee Dhammaram

Wednesday, April 30, 2025

《無我 = 無問題》

如果我們放棄自我，

就不會有水的問題。

也不會有電的問題。

問題的產生源於自我——因為自我。 ...

---Luang Por Ganha

在法寺普薩韋

2025年4月30日（星期三）

cred. to Kung Isarankura 

《大公無私的故事》

春秋時期晉國名臣祁黃羊公忠體國，急公好義，譽滿朝野，深受人們愛戴。

有一次，晉平公問祁黃羊：「南陽地方官員有缺額，你認為應該派誰去擔任比較合適？」

祁黃羊毫不猶豫地回答說：「解狐去最合適，他一定能夠勝任。」

晉平公聽後十分吃驚，問道：「解狐不是你的仇人嗎？」

祁黃羊答道：「您只問我什麼人能夠勝任，並沒有問我解狐是不是我的仇人。」

於是，晉平公採納了祁黃羊的意見。解狐上任以後，為當地的百姓辦了不少好事。

過了些日子，朝中缺少一個掌管軍事的官員，晉平公又問祁黃羊說：「現在朝廷裡缺少一個掌管軍事的官員。你看誰能勝任這個職位？」

祁黃羊說：「祁午能夠勝任。」

晉平公又很詔異，問道：：「祁午不是你的兒子嗎？你怎麼推薦他？就不怕別人說閒話嗎？」

祁黃羊回答：「您只問我誰可以勝任，所以我推薦了他，您並沒問祁午是不是我的兒子。」晉平公讓祁午去做了掌管軍事的官員。祁午就職後，果然不負眾望。

孔子聽到這兩件事後，對祁黃羊大加稱讚。他感慨道：「祁黃羊說得太好了！他推薦人，完全是以才能作為標準，不因為是自己的仇人，就心存偏見而不推薦，也不因為是自己的兒子，就怕人議論而不推薦。祁黃羊可以說是非常公正！」

從此，祁黃羊便因「大公無私」而聞名於世

公正屬於阿比達摩論中中捨性心所的體現。

公正的人必須是一個善人，因為他做決定時不能容許煩惱侵入。

對著不可喜的人不生嗔

對著可喜的人不生貪

完全以中立的心來做決定，如此公正因此能夠得到智者的讚賞

"The Story of Utmost Impartiality"

During the Spring and Autumn period, Qi Huangyang, a famous minister of the Jin State, was known throughout the court and admired by the people for his dedication to the country, his public spirit, and his benevolence.

Once King of Jin asked Qi Huangyang, "There is a vacancy for an official in Nanyang. Who do you think would be the most suitable to send there?"

Qi Huangyang replied without hesitation, "Xie Hu is the most suitable; he will certainly be able to handle the job."

king of Jin was very surprised to hear this and asked, "Isn't Xie Hu your enemy?"

Qi Huangyang replied, "You only asked me who was capable; you didn't ask me if Xie Hu was my enemy."

So, King of Jin adopted Qi Huangyang's suggestion. After Xie Hu took office, he did many good things for the local people.

Some days later, the court lacked an official in charge of military affairs. King of Jin asked Qi Huangyang again, "Now the court lacks an official in charge of military affairs. Who do you think can handle this position?"

Qi Huangyang said, "Qi Wu can handle it."

King of Jin was again very surprised and asked, "Isn't Qi Wu your son? How can you recommend him? Aren't you afraid of what others will say?"

Qi Huangyang replied, "You only asked me who could handle it, so I recommended him. You didn't ask if Qi Wu was my son." King of Jin let Qi Wu become the official in charge of military affairs. After taking office, Qi Wu lived up to expectations.

Confucius praised Qi Huangyang greatly after hearing about these two events. He exclaimed, "Qi Huangyang spoke so well! His standard for recommending people is solely based on talent. He doesn't harbor prejudice and fail to recommend someone because they are his enemy, nor does he refrain from recommending someone because they are his son and he fears people's criticism. Qi Huangyang can be said to be extremely impartial!"

From then on, Qi Huangyang became famous for his "utmost impartiality."

Impartiality belongs to the manifestation of equanimity (tatramajjhattata) in Abhidhamma.

An impartial person must be a virtuous person, because he cannot allow defilements to invade when making decisions.

Not generating aversion towards the disliked

Not generating greed towards the liked

Making decisions with a completely neutral mind, such impartiality is thus praised by the wise.

《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

《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.