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《當官的條件 The Conditions for Holding Office เงื่อนไขของการเป็นข้าราชการ Điều kiện để làm quan》
《當官的條件 The Conditions for Holding Office เงื่อนไขของการเป็นข้าราชการ Điều kiện để làm quan》
官，不是一般人能當的，尤其是要當得好。
一旦成為了公眾人物，他們就要面對群眾的壓力、面對詆毀、面對嘲笑、面對抹黑、面對反對
所以編輯有時也很憐憫那些官員、公眾人物。
而一個人能當多大的官，就取決於他的格局。
格局小意味著什麼？他的承擔力很弱，心力不強、心很軟弱、面對一點點事物就起貪、嗔、癡，很容易痛苦
一個人格局越大，他的承擔力就越強、心力越強，越能夠面對大量的財富、名譽、地位、權力、人；錢財損失、抹黑、詆毀、嘲笑、不尊重、失勢等等---而不起任何貪、嗔、癡，心不執著的力量很強，能夠持續保持快樂。
小官和大官就有這樣的分別。
但做得成功和不成功，好還是不好，又是另一回事。
什麼為之不成功？ 就是讓被領導者、被服務者不開心、沒有利益
、損失利益
什麼為之成功？就是讓被領導者、被服務者開心、得到利益、增長利益
讓人開心有很多途徑，最直接就是，我們實踐佛陀所教導的四攝法：
1. 餽贈
2. 愛語、好聽的說話
3. 有利益的行為、建議
4. 平等共處、尊重、同甘共苦、一起相處、聊天等等 （AN4.32）
也具備
-慈：希望對方快樂
-悲：希望對方離苦
-喜：為對方感到高興
-捨：當對方不如己意、傷害自己時，保持中立
而且不要有那麼多貪、嗔、癡，要盡量確保我們每個行為、語言、意圖都是乾淨、遠離貪、嗔、癡的。因為貪、嗔、癡誰看到，都不會喜歡的
有時我們覺得自己很正義，沒有貪、嗔、癡，但傷害到人，這依然是受到癡所支配。我們沒有在行動、說話、思想前檢查清楚：
1.這會不會傷害自己？
2.會不會傷害到別人？
3.會不會傷害雙方？
4.會有痛苦的後果嗎？（MN61）
要記得，就算我們是完美的人，也依然會有人反對我們、不喜歡我們。就好像佛陀那麼完美的人—德行和智慧也圓滿---但依然有人不喜歡他。
但當我們處於絕對的道德高地上，就再也沒有人能正當地譴責我們了。
但因為我們不是佛陀，沒有他那種不會犯錯的特質；所以當別人批評我們時，我們仍要認真考慮對方的意見，因為我們是有機會錯的。 如果我們不改善，他們就會繼續批評下去，如果我們能夠讓他們滿意、開心，他們就不再批評下去了。
如果我們沒有這樣的智慧、能力，讓到大部份以至所有的被領導者都感到開心，最好就不要承擔那個位置了。
別人不開心，然後就會對我們生氣、傷害我們，弄到我們自己也不開心。
而這個世界做得最成功的是誰呢？佛陀和轉輪聖王 。佛陀說，祂們正正就是為了世人的利益和快樂而出現的（AN2.53）當祂們死時，世人都會傷心、痛苦（AN2.55）
轉輪王擁有大智慧；作為國王、政治人物，他讓四大洲的人民都得到實際的益處、利益。然而，在心靈水平的提升方面，他最多只能勸誡人民持戒而已，讓他們都能投生到天界（ANA1.215）
而佛陀作為宗教領袖，則利用自己的一切知智；不僅能利益人類，還能利益天神，直接讓他們得到今世和來世的世俗利益；也讓他們得以再生到人間幸福處、天界、梵天界；甚至能夠教導四聖諦等的佛法，讓他們當生就證悟涅槃---根除一切痛苦、達致最高的快樂、不用再投生受苦。所以祂帶給這個世界的利益是最大的。這就是至起碼四大阿僧祇劫又十萬個宇宙週期（Luang Por Lersi Lingdam 說一個阿僧祇=一百億）不斷累積波羅蜜（不同美德）而後圓滿的威力了。
**English Translation**
Being an official is not something ordinary people can do—especially not do well.
Once you become a public figure, you must face pressure from the masses, face smears, face ridicule, face character assassination, and face opposition.
So sometimes editors also feel pity for those officials and public figures.
And how high an office a person can hold depends on the breadth of their mind (格局).
What does a small mind mean? It means weak capacity to bear responsibility, weak mental strength, a fragile heart. Confronted with even small matters, greed, aversion, and delusion arise, and one easily suffers.
The greater a person’s mind, the stronger their capacity to bear, the stronger their mental power. They can face vast wealth, fame, status, power, and people; loss of money, smears, defamation, ridicule, disrespect, loss of position, and so on—without giving rise to any greed, aversion, or delusion. The power of non-attachment is very strong, and they can continuously maintain happiness.
This is the difference between a minor official and a major official.
But whether one succeeds or fails, whether one does well or poorly, is another matter.
What is failure? Making those who are led and those who are served unhappy, without benefit, or causing them to lose benefit.
What is success? Making those who are led and those who are served happy, gaining benefit, and increasing their benefit.
There are many ways to make people happy. The most direct is to practise the Four Means of Attraction taught by the Buddha:
1. Generosity (giving)
2. Kindly speech, pleasant words
3. Beneficial actions and advice
4. Equality in association—respect, sharing joys and sorrows, spending time together, chatting, etc. (AN 4.32)
And also possess:
- Loving-kindness: wishing others to be happy
- Compassion: wishing others to be free from suffering
- Empathetic joy: rejoicing in others’ happiness
- Equanimity: remaining neutral when others act contrary to one’s wishes or harm one
Moreover, do not have so much greed, aversion, and delusion. Strive to ensure that every action, speech, and intention is pure and free from greed, aversion, and delusion. Because no one likes greed, aversion, and delusion when they see them.
Sometimes we feel we are very righteous and free of greed, aversion, and delusion, yet we still harm others. This is still under the control of delusion. We have not carefully examined before acting, speaking, or thinking:
1. Will this harm myself?
2. Will this harm others?
3. Will this harm both sides?
4. Will there be painful consequences? (MN 61)
Remember: even if we were perfect people, there would still be those who oppose us and dislike us. Just as the Buddha—perfect in virtue and wisdom—still had people who disliked him.
But when we stand on absolute moral high ground, no one can justly condemn us anymore.
Yet because we are not the Buddha and do not possess his quality of never making mistakes, when others criticise us we must still carefully consider their views, for we have the possibility of being wrong. If we do not improve, they will continue to criticise. If we can make them satisfied and happy, they will stop criticising.
If we lack the wisdom and ability to make the great majority—or all—of those under our leadership happy, it is better not to take on that position.
When others are unhappy, they become angry with us and harm us, making us unhappy as well.
And who has been the most successful in this world? The Buddha and the Wheel-Turning Monarch. The Buddha said that they appear precisely for the benefit and happiness of the world (AN 2.53). When they pass away, people throughout the world feel sorrow and pain (AN 2.55).
The Wheel-Turning Monarch possesses great wisdom. As a king and political leader, he brings real benefits and advantages to the people of the four continents. Yet in elevating the level of the mind, the most he can do is exhort people to keep the precepts, so that they may be reborn in the heavenly realms (ANA 1.215).
The Buddha, as a religious leader, uses his all-knowing wisdom. He benefits not only human beings but also deities, directly giving them worldly benefits in this life and the next; enabling them to be reborn in happy human states, heavenly realms, or the Brahma realms; and even teaching the Four Noble Truths and other Dhamma so that they can realise Nibbāna in this very life—eradicating all suffering, attaining the highest happiness, and never again being reborn into suffering. Therefore the benefit he brings to this world is the greatest. This is the power that comes from continuously accumulating the pāramīs (various virtues) for at least four asaṅkheyyas and one hundred thousand world-cycles (Luang Por Lersi Lingdam said one asaṅkheyya equals ten billion) until they are perfected.
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**泰文翻譯 (Thai)**
การเป็นข้าราชการ ไม่ใช่สิ่งที่คนธรรมดาทั่วไปจะทำได้—โดยเฉพาะอย่างยิ่งการทำได้ดี
เมื่อคุณกลายเป็นบุคคลสาธารณะแล้ว คุณต้องเผชิญกับแรงกดดันจากมวลชน เผชิญกับการใส่ร้าย เผชิญกับการเยาะเย้ย เผชิญกับการทำลายชื่อเสียง และเผชิญกับการต่อต้าน
ดังนั้น บางครั้งบรรณาธิการก็รู้สึกสงสารข้าราชการและบุคคลสาธารณะเหล่านั้น
และตำแหน่งข้าราชการที่คน ๆ หนึ่งจะดำรงได้สูงเพียงใด ขึ้นอยู่กับความกว้างของจิตใจ (格局) ของเขา
จิตใจเล็กหมายถึงอะไร? หมายถึงความสามารถในการรับผิดชอบอ่อนแอ พลังจิตไม่แข็งแรง จิตใจเปราะบาง เมื่อเผชิญกับเรื่องเล็กน้อยก็เกิดโลภะ โทสะ และโมหะ และทุกข์ได้ง่าย
คนที่มีจิตใจยิ่งใหญ่เท่าไร ความสามารถในการรับผิดชอบก็ยิ่งแข็งแกร่ง พลังจิตยิ่งแข็งแกร่ง สามารถเผชิญกับทรัพย์สินจำนวนมหาศาล ชื่อเสียง ตำแหน่ง อำนาจ และผู้คน การสูญเสียเงินทอง การใส่ร้าย การทำลายชื่อเสียง การเยาะเย้ย การไม่เคารพ การสูญเสียตำแหน่ง เป็นต้น โดยไม่เกิดโลภะ โทสะ หรือโมหะใด ๆ พลังแห่งการไม่ยึดติดแข็งแกร่งมาก และสามารถรักษาความสุขได้อย่างต่อเนื่อง
นี่คือความแตกต่างระหว่างข้าราชการระดับเล็กกับระดับใหญ่
แต่การทำสำเร็จหรือล้มเหลว ทำได้ดีหรือไม่ดี เป็นอีกเรื่องหนึ่ง
อะไรคือความล้มเหลว? คือทำให้ผู้ที่ถูกนำและผู้ที่ได้รับบริการไม่มีความสุข ไม่มีประโยชน์ หรือทำให้พวกเขาเสียประโยชน์
อะไรคือความสำเร็จ? คือทำให้ผู้ที่ถูกนำและผู้ที่ได้รับบริการมีความสุข ได้ประโยชน์ และเพิ่มพูนประโยชน์
การทำให้คนมีความสุขมีหลายทาง ทางตรงที่สุดคือ ปฏิบัติตามสังคหวัตถุ ๔ ที่พระพุทธเจ้าทรงสอน:
1. ทาน (การให้)
2. ปิยวาจา วาจาที่น่ารัก วาจาไพเราะ
3. อัตถจริยา การกระทำและคำแนะนำที่เป็นประโยชน์
4. สมานัตตตา การอยู่ร่วมกันอย่างเสมอภาค—การเคารพ การร่วมทุกข์ร่วมสุข การใช้เวลาร่วมกัน การสนทนา ฯลฯ (อง.จตุกก. ๔.๓๒)
และยังต้องมี:
- เมตตา: ปรารถนาให้ผู้อื่นมีความสุข
- กรุณา: ปรารถนาให้ผู้อื่นพ้นทุกข์
- มุทิตา: ยินดีเมื่อผู้อื่นมีความสุข
- อุเบกขา: วางเฉยเมื่อผู้อื่นทำไม่เป็นที่พอใจหรือทำร้ายตน
ยิ่งไปกว่านั้น อย่ามีโลภะ โทสะ และโมหะมากนัก พยายามให้แน่ใจว่าทุกการกระทำ วาจา และเจตนาบริสุทธิ์ ปราศจากโลภะ โทสะ และโมหะ เพราะไม่มีใครชอบโลภะ โทสะ และโมหะเมื่อเห็น
บางครั้งเรารู้สึกว่าตนเองชอบธรรมและปราศจากโลภะ โทสะ โมหะ แต่ยังคงทำร้ายผู้อื่น นี่ยังอยู่ภายใต้การครอบงำของโมหะ เราไม่ได้ตรวจสอบอย่างรอบคอบก่อนลงมือทำ พูด หรือคิด:
1. สิ่งนี้จะทำร้ายตนเองหรือไม่?
2. จะทำร้ายผู้อื่นหรือไม่?
3. จะทำร้ายทั้งสองฝ่ายหรือไม่?
4. จะมีผลที่เป็นทุกข์ตามมาหรือไม่? (ม.มู. ๖๑)
จงจำไว้ว่า แม้เราจะเป็นคนสมบูรณ์แบบ ก็ยังมีคนคัดค้านและไม่ชอบเรา เหมือนพระพุทธเจ้า—ผู้สมบูรณ์ทั้งศีลและปัญญา—ยังมีคนที่ไม่ชอบพระองค์
แต่เมื่อเรายืนอยู่บนศีลธรรมที่สูงส่งอย่างแท้จริงแล้ว ก็ไม่มีใครสามารถตำหนิเราได้อย่างชอบธรรมอีกต่อไป
แต่เพราะเราไม่ใช่พระพุทธเจ้า และไม่มีคุณสมบัติที่ไม่เคยผิดพลาดของพระองค์ เมื่อผู้อื่นวิจารณ์เรา เรายังต้องพิจารณาความเห็นของเขาอย่างรอบคอบ เพราะเรามีโอกาสที่จะผิดพลาด หากเราไม่ปรับปรุง พวกเขาก็จะวิจารณ์ต่อไป หากเราสามารถทำให้พวกเขายินดีและมีความสุขได้ พวกเขาก็จะหยุดวิจารณ์
หากเราขาดปัญญาและความสามารถที่จะทำให้ผู้ที่อยู่ภายใต้การนำส่วนใหญ่—หรือทั้งหมด—มีความสุข ก็ไม่ควรรับตำแหน่งนั้นดีกว่า
เมื่อคนอื่นไม่มีความสุข พวกเขาก็จะโกรธเราและทำร้ายเรา ทำให้เราเองก็ไม่มีความสุข
และใครคือผู้ที่ประสบความสำเร็จมากที่สุดในโลกนี้? พระพุทธเจ้าและพระเจ้าจักรพรรดิ พระพุทธเจ้าตรัสว่า พระองค์ทั้งสองทรงปรากฏขึ้นเพื่อประโยชน์และความสุขของชาวโลกโดยแท้ (อง.ทุก. ๒.๕๓) เมื่อพระองค์สิ้นพระชนม์ ชาวโลกทั้งหลายก็จะโศกเศร้าและทุกข์ใจ (อง.ทุก. ๒.๕๕)
พระเจ้าจักรพรรดิมีปัญญายิ่งใหญ่ ในฐานะกษัตริย์และผู้นำทางการเมือง พระองค์ทรงนำประโยชน์และข้อได้เปรียบที่แท้จริงมาสู่ประชาชนทั้งสี่ทวีป อย่างไรก็ตาม ในการยกระดับจิตใจ พระองค์สามารถเพียงแต่ตักเตือนประชาชนให้รักษาศีลเท่านั้น เพื่อให้พวกเขาไปเกิดในเทวโลก (ANA 1.215)
ส่วนพระพุทธเจ้าในฐานะผู้นำทางศาสนา ทรงใช้พระสัพพัญญุตญาณ ไม่เพียงแต่ให้ประโยชน์แก่มนุษย์เท่านั้น แต่ยังให้ประโยชน์แก่เทวดาด้วย ให้ประโยชน์ทางโลกทั้งในชาตินี้และชาติหน้าโดยตรง ทำให้พวกเขาไปเกิดในสุคติมนุษย์ เทวโลก หรือพรหมโลก และแม้กระทั่งทรงสอนอริยสัจจ์ ๔ และพระธรรมอื่น ๆ ให้พวกเขาได้ตรัสรู้พระนิพพานในชาตินี้เอง—ขจัดทุกข์ทั้งปวง บรรลุความสุขสูงสุด และไม่ต้องเกิดมาเสวยทุกข์อีก ดังนั้นประโยชน์ที่พระองค์ทรงนำมาสู่โลกนี้จึงยิ่งใหญ่ที่สุด นี่คืออานุภาพที่เกิดจากการสั่งสมบารมี (คุณธรรมต่าง ๆ) อย่างต่อเนื่องอย่างน้อย ๔ อสงไขยกับแสนกัป (หลวงพ่อฤๅษีลิงดำ กล่าวว่า ๑ อสงไขย = หนึ่งหมื่นล้าน) จนกระทั่งบริบูรณ์
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**越南文翻譯 (Vietnamese)**
Làm quan không phải là việc người bình thường có thể làm được—nhất là làm được tốt.
Một khi bạn trở thành nhân vật công chúng, bạn phải đối mặt với áp lực từ quần chúng, đối mặt với sự bôi nhọ, đối mặt với sự chế giễu, đối mặt với sự hủy hoại danh dự, và đối mặt với sự phản đối.
Vì vậy, đôi khi biên tập viên cũng cảm thấy thương cảm những quan chức và nhân vật công chúng đó.
Và một người có thể đảm nhận chức vụ cao đến mức nào phụ thuộc vào tầm vóc tâm hồn (格局) của họ.
Tâm hồn nhỏ nghĩa là gì? Nghĩa là sức chịu đựng trách nhiệm yếu, tâm lực yếu, trái tim mong manh. Đối mặt với những việc nhỏ nhặt, tham, sân và si đã khởi lên, và dễ dàng đau khổ.
Tâm hồn một người càng lớn, sức chịu đựng càng mạnh, tâm lực càng mạnh. Họ có thể đối mặt với của cải rộng lớn, danh tiếng, địa vị, quyền lực và con người; mất tiền bạc, bôi nhọ, phỉ báng, chế giễu, không tôn trọng, mất vị trí… mà không khởi lên bất kỳ tham, sân hay si nào. Sức mạnh của sự không chấp trước rất mạnh, và họ có thể duy trì hạnh phúc một cách liên tục.
Đây chính là sự khác biệt giữa quan nhỏ và quan lớn.
Nhưng thành công hay thất bại, làm tốt hay làm tệ, lại là chuyện khác.
Thế nào là thất bại? Là khiến những người được lãnh đạo và những người được phục vụ không vui vẻ, không có lợi ích, hoặc khiến họ mất lợi ích.
Thế nào là thành công? Là khiến những người được lãnh đạo và những người được phục vụ vui vẻ, được lợi ích, và tăng trưởng lợi ích.
Có nhiều cách để làm cho người khác vui vẻ. Cách trực tiếp nhất là thực hành Tứ nhiếp pháp mà Đức Phật đã dạy:
1. Bố thí (cho tặng)
2. Ái ngữ, lời nói dễ nghe, lời nói dễ chịu
3. Lợi hành, hành động và lời khuyên có lợi ích
4. Đồng sự—tôn trọng, chia sẻ vui buồn, dành thời gian bên nhau, trò chuyện… (AN 4.32)
Và cũng phải đầy đủ:
- Từ bi: mong muốn người khác được hạnh phúc
- Bi mẫn: mong muốn người khác được thoát khổ
- Hỷ: vui mừng trước hạnh phúc của người khác
- Xả: giữ trung lập khi người khác hành động trái ý mình hoặc làm hại mình
Hơn nữa, đừng có quá nhiều tham, sân và si. Cố gắng đảm bảo rằng mọi hành động, lời nói và ý định đều trong sạch, xa lìa tham, sân và si. Vì không ai thích tham, sân và si khi nhìn thấy chúng.
Đôi khi chúng ta cảm thấy mình rất chính trực và không có tham, sân, si, nhưng vẫn làm hại người khác. Đây vẫn bị si chi phối. Chúng ta đã không kiểm tra kỹ lưỡng trước khi hành động, nói năng hay suy nghĩ:
1. Việc này có hại mình không?
2. Có hại người khác không?
3. Có hại cả hai bên không?
4. Có hậu quả đau khổ không? (MN 61)
Hãy nhớ rằng: dù chúng ta là người hoàn hảo, vẫn sẽ có người phản đối và không thích chúng ta. Giống như Đức Phật—hoàn hảo về đức hạnh và trí tuệ—vẫn có người không thích Ngài.
Nhưng khi chúng ta đứng trên đỉnh cao đạo đức tuyệt đối, sẽ không còn ai có thể chỉ trích chúng ta một cách chính đáng nữa.
Tuy nhiên, vì chúng ta không phải là Đức Phật và không có phẩm chất không bao giờ sai lầm của Ngài, khi người khác phê bình chúng ta, chúng ta vẫn phải xem xét ý kiến của họ một cách cẩn thận, vì chúng ta có khả năng sai lầm. Nếu chúng ta không cải thiện, họ sẽ tiếp tục phê bình. Nếu chúng ta có thể khiến họ hài lòng và vui vẻ, họ sẽ ngừng phê bình.
Nếu chúng ta thiếu trí tuệ và khả năng để khiến phần lớn—hoặc tất cả—những người dưới sự lãnh đạo của mình vui vẻ, tốt hơn hết đừng nhận lấy vị trí đó.
Khi người khác không vui, họ sẽ nổi giận với chúng ta và làm hại chúng ta, khiến chính chúng ta cũng không vui.
Và ai là người thành công nhất trên thế giới này? Đức Phật và Chuyển luân Thánh vương. Đức Phật nói rằng các Ngài xuất hiện chính vì lợi ích và hạnh phúc của thế gian (AN 2.53). Khi các Ngài qua đời, mọi người trên khắp thế gian đều cảm thấy buồn khổ và đau đớn (AN 2.55).
Chuyển luân Thánh vương sở hữu đại trí tuệ. Với tư cách là vị vua và nhà lãnh đạo chính trị, Ngài mang lại những lợi ích và thuận lợi thực sự cho dân chúng bốn châu. Tuy nhiên, về việc nâng cao trình độ tâm linh, nhiều nhất Ngài chỉ có thể khuyên bảo mọi người giữ giới, để họ được tái sinh vào các cõi trời (ANA 1.215).
Đức Phật, với tư cách là lãnh đạo tôn giáo, sử dụng trí tuệ nhất thiết trí của Ngài. Ngài không chỉ lợi ích loài người mà còn lợi ích chư thiên, trực tiếp mang lại cho họ những lợi ích thế tục trong đời này và đời sau; khiến họ được tái sinh vào các cảnh giới người hạnh phúc, cõi trời hoặc cõi Phạm thiên; và thậm chí dạy Tứ Thánh Đế cùng các pháp khác để họ có thể chứng ngộ Niết-bàn ngay trong đời này—đoạn trừ mọi khổ đau, đạt đến hạnh phúc tối thượng, và không còn tái sinh vào khổ đau nữa. Vì vậy, lợi ích mà Ngài mang đến cho thế giới này là lớn nhất. Đây chính là uy lực đến từ việc liên tục tích lũy các Ba-la-mật (các đức hạnh) trong ít nhất bốn a-tăng-kỳ và một trăm ngàn chu kỳ thế giới (Luang Por Lersi Lingdam nói rằng một a-tăng-kỳ bằng mười tỷ) cho đến khi chúng được viên mãn.
《道德高地》《Higher moral ground》
《道德高地》《Higher moral ground》
《Higher moral ground》
I've told that topoliticians. I even, actually, told that to the president of Sri Lanka a couple of years ago, all you Sri Lankans here, he loved thatstory, because, being a politician, people are always throwing dirt on you. Shrug it off, stamp it in, and you get higher moral ground.
It's the same with you. People criticize you. Your husband calls you ugly. You called him stupid,
whatever it is. Just shrug it off, stamp it in, and you'll get closer to the top of the well. That's how to deal with difficult people
《道德高地》
我曾告訴那些政客。事實上，我幾年前甚至告訴了斯里蘭卡的總統，你們這裡的斯里蘭卡人，他非常喜歡這個故事，因為作為一名政治家，人們總是向你潑髒水。把這些拋在腦後，踩在腳下，你就能獲得更高的道德高地。
對你來說也是如此。人們批評你。你的丈夫叫你醜。你叫他愚蠢，無論是什麼。只需把這些拋在腦後，踩在腳下，你就會更接近井口的頂端。這就是處理麻煩人的方法。
---Ajahn Brahm
28-11-2008 from:
《佛陀的治國理念 The Buddha’s Ideal of Governance แนวคิดการปกครองของพระพุทธเจ้า Quan điểm trị quốc của Đức Phật》
《佛陀的治國理念 The Buddha’s Ideal of Governance แนวคิดการปกครองของพระพุทธเจ้า Quan điểm trị quốc của Đức Phật》
佛陀的治國理念很簡單，就是‘以法統治’
怎樣‘以法統治’？
‘不殺生、不教人殺生，不掠奪（不使他人損失財物）、不教人掠奪，不令人悲傷（不開心）、不教人令人悲傷’
這個的背景故事是這樣的：
有一次，佛陀獨自靜坐時，心裡生起深思：「如果用正法來治理國家，是不是就能做到不殺生、也不叫別人殺生；不搶奪別人的財物、也不叫別人去搶；不讓人傷心、也不叫別人去讓人傷心呢？」
當時佛陀看到許多百姓在不講道理的國王統治下，被苛捐雜稅和暴力壓迫，心生憐憫，才會這樣想。
魔王知道佛陀的這個念頭後，心裡盤算：「沙門喬達摩會不會想『我能不能統治國家？』他可能真的想要統治國家。而統治國家正是容易讓人放逸的事情，如果他真的去統治，我就有機會找出他的漏洞。我要去激起他的熱望。」於是魔王立刻跑來見佛陀，並勸他說：「您就來統治這個世間吧！」
佛陀問魔王：「你看到了什麼，才會這樣說？」
魔王回答：「您已經把四神足修習得非常純熟了。只要您想要，隨時都能把整座馬拉雅山變成一座金山。」
佛陀回答他：「即使有兩座那麼大的金山，也無法讓一個人真正滿足。真正看清楚這一點的人，心就會平靜下來。由此而看到苦後，誰又會再彎向種種感官欲樂的基礎？知道這些事物被世人所執著後，人就應該努力去調伏它、放下它。」
魔王聽完，知道自己的企圖已經敗露，只好垂頭喪氣地消失了。（SN4.20）
**English**
The Buddha’s ideal of governance is very simple: “to rule by the Dhamma.”
What does “ruling by the Dhamma” mean?
It means: not killing and not causing others to kill; not plundering (not causing others to lose their property) and not causing others to plunder; not causing sorrow (unhappiness) and not causing others to cause sorrow.
The background story is as follows:
One day, while the Buddha was sitting alone in meditation, this deep thought arose in his mind:
“If a country were governed according to the Dhamma, would it not be possible to avoid killing and causing others to kill; to avoid seizing others’ property and causing others to seize it; to avoid causing people sorrow and causing others to cause sorrow?”
At that time, the Buddha had seen many people suffering under the rule of unjust kings, oppressed by heavy taxes and violence. Out of compassion for them, this thought arose.
Māra knew of the Buddha’s thought and reasoned to himself:
“Could the ascetic Gotama be thinking, ‘Is it possible for me to rule a kingdom?’ He might actually want to rule. Ruling a kingdom is a cause of negligence. If he really starts to rule, I will have a chance to find a weak point in him. I will go and stir up his desire.”
So Māra immediately approached the Buddha and urged him: “Come and rule this world!”
The Buddha asked Māra: “What have you seen that makes you say this?”
Māra replied: “You have thoroughly developed the four bases of spiritual power. If you wished, you could turn the whole of Mount Meru into gold at any moment.”
The Buddha answered him:
“Even two such great mountains of gold would not be enough to satisfy one person. One who truly sees this becomes peaceful. Having seen the suffering that arises from this, who would still incline toward the bases of sensual pleasures? Knowing that these things are clung to by people in the world, one should strive to tame and abandon them.”
Hearing this, Māra realized that his scheme had been exposed, and he disappeared in disappointment.（SN4.20）
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**ไทย**
แนวคิดการปกครองของพระพุทธเจ้านั้นเรียบง่ายมาก คือ “ปกครองด้วยธรรม”
การ “ปกครองด้วยธรรม” เป็นอย่างไร?
คือ ไม่ฆ่าสัตว์และไม่ยุยงให้ผู้อื่นฆ่าสัตว์ ไม่แย่งชิง (ไม่ทำให้ผู้อื่นสูญเสียทรัพย์สิน) และไม่ยุยงให้ผู้อื่นแย่งชิง ไม่ทำให้ผู้อื่นเศร้าโศก (ไม่มีความสุข) และไม่ยุยงให้ผู้อื่นทำให้ผู้อื่นเศร้าโศก
เรื่องราวพื้นหลังเป็นดังนี้:
วันหนึ่ง พระพุทธเจ้าประทับนั่งเพียงลำพัง เกิดความคิดลึกซึ้งขึ้นในพระทัยว่า
“ถ้าปกครองบ้านเมืองด้วยธรรมะ จะสามารถไม่ฆ่าสัตว์และไม่ยุยงให้ผู้อื่นฆ่าสัตว์ ไม่แย่งชิงทรัพย์สินของผู้อื่นและไม่ยุยงให้ผู้อื่นแย่งชิง ไม่ทำให้ผู้อื่นเศร้าโศกและไม่ยุยงให้ผู้อื่นทำให้ผู้อื่นเศร้าโศกได้หรือไม่?”
ในขณะนั้น พระพุทธเจ้าได้ทอดพระเนตรเห็นประชาชนจำนวนมากที่อยู่ภายใต้การปกครองของพระราชาที่ไม่ชอบธรรม ถูกกดขี่ด้วยภาษีหนักและการใช้ความรุนแรง พระองค์จึงเกิดความเมตตาขึ้น จึงเกิดความคิดเช่นนั้น
มารรู้ถึงความคิดของพระพุทธเจ้า จึงคิดในใจว่า
“สมณโคดมจะคิดว่า ‘เราสามารถปกครองบ้านเมืองได้หรือไม่?’ เขาอาจอยากปกครองจริง ๆ การปกครองบ้านเมืองเป็นเหตุแห่งความประมาท ถ้าเขาปกครองจริง เราจะมีโอกาสหาช่องโหว่ของเขาได้ เราจะไปจุดประกายความปรารถนาของเขา”
ดังนั้นมารจึงรีบไปหาพระพุทธเจ้าและชักชวนว่า “ท่านจงมาปกครองโลกนี้เถิด!”
พระพุทธเจ้าตรัสถามมารว่า “ท่านเห็นอะไรจึงพูดเช่นนั้น?”
มารทูลตอบว่า “ท่านได้เจริญอิทธิบาททั้งสี่อย่างดีแล้ว ถ้าท่านปรารถนา ก็สามารถเปลี่ยนภูเขาพระสุเมรุทั้งลูกให้เป็นทองคำได้ทันที”
พระพุทธเจ้าตรัสตอบว่า
“แม้จะมีภูเขาทองคำใหญ่ขนาดนั้นสองลูก ก็ยังไม่เพียงพอที่จะทำให้คนหนึ่งคนอิ่มใจได้ ผู้ที่เห็นความจริงเช่นนี้แล้วย่อมสงบใจ เมื่อเห็นทุกข์ที่เกิดจากสิ่งนี้แล้ว ใครเล่าจะยังโน้มเอียงไปหาที่ตั้งแห่งกามคุณทั้งหลายได้อีก? เมื่อรู้ว่าสิ่งเหล่านี้เป็นที่เกาะเกี่ยวของชาวโลกแล้ว บุคคลพึงพยายามระงับและละทิ้งมัน”
เมื่อมารได้ฟังเช่นนั้น ก็รู้ว่าแผนการของตนถูกเปิดโปง จึงหายตัวไปด้วยความผิดหวัง（SN4.20）
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**Tiếng Việt**
Quan điểm trị quốc của Đức Phật rất đơn giản: “trị vì bằng Chánh pháp”.
Thế nào là “trị vì bằng Chánh pháp”?
Đó là: không sát sinh và không bảo người khác sát sinh; không cướp đoạt (không làm cho người khác mất tài sản) và không bảo người khác cướp đoạt; không gây khổ đau (không vui) cho người khác và không bảo người khác gây khổ đau cho người khác.
Câu chuyện nền tảng như sau:
Một lần, khi Đức Phật đang ngồi một mình, trong tâm Ngài khởi lên suy nghĩ sâu xa:
“Nếu dùng Chánh pháp để trị vì đất nước, liệu có thể không sát sinh và không bảo người khác sát sinh; không cướp đoạt tài sản của người khác và không bảo người khác cướp đoạt; không làm cho người khác đau khổ và không bảo người khác làm cho người khác đau khổ hay không?”
Lúc bấy giờ, Đức Phật nhìn thấy nhiều dân chúng đang sống dưới sự cai trị của những vị vua không công chính, bị áp bức bởi thuế má nặng nề và bạo lực. Vì lòng thương xót đối với họ, Ngài mới khởi lên suy nghĩ ấy.
Ác ma biết được suy nghĩ của Đức Phật, liền tính toán trong lòng:
“Sa-môn Cồ-đàm có phải đang nghĩ ‘Ta có thể trị vì đất nước được không?’ Ông ấy có thể thật sự muốn trị vì. Trị vì đất nước chính là nhân duyên dễ khiến người ta buông lung. Nếu ông ấy thật sự trị vì, ta sẽ có cơ hội tìm ra sơ hở của ông ấy. Ta sẽ đến kích động lòng tham muốn của ông ấy.”
Vì thế, Ác ma lập tức đến gặp Đức Phật và khuyên rằng: “Ngài hãy đến trị vì thế gian này đi!”
Đức Phật hỏi Ác ma: “Ông thấy điều gì mà nói như vậy?”
Ác ma đáp: “Ngài đã tu tập bốn thần túc rất thuần thục rồi. Chỉ cần Ngài muốn, bất cứ lúc nào cũng có thể biến cả núi Tu-di thành một núi vàng.”
Đức Phật trả lời ông ấy:
“Dù có đến hai núi vàng lớn như vậy, cũng không thể làm cho một người được thỏa mãn. Người nào thật sự thấy rõ điều này, tâm sẽ trở nên thanh thản. Khi đã thấy khổ đau phát sinh từ đó, còn ai lại nghiêng về các nền tảng của dục lạc giác quan nữa? Khi biết rằng những thứ này bị thế gian chấp trước, người ta nên cố gắng điều phục và buông bỏ chúng.”
Ác ma nghe xong, biết âm mưu của mình đã bị bại lộ, đành thất vọng biến mất.（SN4.20）
《醫學院院長與謙虛 The Deans of Medical Schools and Humility คณบดีคณะแพทยศาสตร์กับความถ่อมตน》
《醫學院院長與謙虛 The Deans of Medical Schools and Humility คณบดีคณะแพทยศาสตร์กับความถ่อมตน》
今日下午看到 中大醫學院 CUHK Medicine 院長趙偉仁教授的貼文（2026.8.24）。喇沙師兄喎，當然要給面子恭讀🫡
這幅圖是AI 造的，排名不分左、中、右，不要以為編輯在踩任何人、抬高任何人😂
趙教授在貼文最後提到：‘希望學生在追尋醫學專業知識的道路上，別忘記保持謙虛，銘記「以病人為中心」的初心。’
這個是非常重要的。
為什麼？因為入得醫科的，都是公開試成績最好的那批。人人都會譽這批高材生為‘天之驕子’。 給人這樣讚一讚，還不飄起來？😂 驕傲是很正常的。
但驕傲一點好處都沒有。
佛陀教導我們要有同理心（Ref. to SN55.7）
我們試試代入別人那裡。有一個人常常自讚毀他、驕傲自大、貶低他人、剛愎自用、炫耀自己、和人比較、態度囂張、自我感非常重，我們會有什麼反應？😂 或者，我們要給他什麼反應呢？
沒有人喜歡的。
這等同自我孤立，或者說‘自I’ --（self isolation）😂 堅持下去，到頭來一定什麼朋友都沒有，親戚也掉頭就走😂
而且，我們都不是全知者、全善者，我們一定有一些考慮不周、有缺點的地方。如果沒有人提醒，或者我們剛愎自用，就很容易會出事、毀掉自己的。
其實不僅趙教授重視謙虛，港大醫學院院長劉澤星教授也很重視的，例如大家可以看看 HKU Medicine 2022年12月20日的貼文。
‘謙虛’這個美德是偉大的領導者必備的。
為什麼？
一位真正的領導者，一定是擅於把利益和快樂帶給隨眾的。
佛陀曾大概開示說，每個人其實最愛的是自己：
‘心游歷一切方位，在任何一處都找不到比自己還要可愛的人
同樣地，他人也都愛自己；因此不要傷害愛自己的他人’ （Ud.41）
戀人之間常說‘我最愛你’ 。
真的？ 不是😂 他們最愛的是自己。 他們之所以說愛我們，只是因為我們能把快樂和利益帶給他們而已。
我們試試從現在開始只帶痛苦和損害給他們，然後再問：‘你最愛誰？’ 吖😂
大部份情況，別人為我們的成就感到高興、驕傲，僅僅只是因為他把我們當成是‘我的’而已，把我們當成是他自己人、資產而已。所以當我們有成就，就等於他們自己有成就。他們是為自己感到高興而已😂
所以一位領導者必須要非常為隨眾著想，要謙虛地聆聽別人意見，滿足他們的需要，讓他們快樂。如果剛愎自用，不聽意見，就不能知道底下那班人的需要，那麼他們就會痛苦、埋怨、開始反對我們、拉我們下台了。
例如編輯之前讚劉院長是傑出的領導人，完全不是吹水老作，完全有根有據！
劉院長在2022年10月24日的貼文中提到：‘我自8月履任院長之職至今，已與不同科系的同事開會，聆聽及了解他們的意見，感受殊深。’
也說：‘作為管理層，我們也有責任持續改善工作環境，讓同事保持身心健康，工作愉快。’
劉院長也曾有恩於編輯！這是親身體會！
港大醫學院的前院長梁卓偉教授（現任香港賽馬會 HKJC「慈善及社區事務執行總監」） 也是一樣！
為什麼編輯知道？ 因為編輯曾經是港大醫學院2024年畢業那班的班代表，曾經有份參與Town Hall Forum（院長與學生或教職員的開放對話會）。編輯提出意見，梁教授也會虛心聆聽。有同學提出請求，請求給予同學瀏覽往年課堂的錄影；梁教授思緒非常敏捷，立即就同意了，然後叫admin 同事盡快處理、給予許可。
謙虛的對立就是‘我慢’。
什麼是‘我慢’呢？ 其實就是在心中豎起‘我存在’的旗幟，簡單來說，就是心在刷存在感😂
最粗糙的表現是什麼？
就是和人對比囖~
‘我比你好’
‘我和你平等’
‘我比你差’ （SN51.68）
標榜自己很差，覺得自己比人差-這依然是我慢！不是謙虛！因為有自我感在！
‘我慢’微細一點表現是什麼？就是心標榜‘我是這個’ （MN35及其義注）
例如，‘我是美國總統’、‘我是特首’、‘我是保安局局長’、‘我是院長’、‘我是教授’、‘我是精神科醫生’、‘我是香港人’、‘我是爸爸’、‘我是兒子’
當心中這樣自我標榜時，就會感到心膨脹起來、沉重起來--這仍是煩惱
不過‘我慢’這個煩惱呢，是最根深蒂固的了。
要完全根除它呢，要到佛陀、獨覺佛、佛陀的阿羅漢弟子的水平。當阿羅漢道智生起，就會斬斷我慢和其餘的煩惱，心完全乾淨了。祂們是不卑不亢，而不是自卑！
對於我們，‘我慢’肯定會不時顯現在心中的。
佛陀是非常謙虛的
例如佛陀剛成正覺後，住在優樓頻螺地方、尼連禪河邊一棵牧羊人的榕樹下。
他心裡想：「如果一個人沒有值得尊敬、值得依從的對象，生活會很苦惱。我應該找哪一位沙門或婆羅門來依止、恭敬他呢？」
他仔細觀察後發現：
自己在戒、定、慧、解脫、解脫知見這五方面都已經圓滿了，而且整個世界（包括天神、魔王、梵天神，以及所有沙門、婆羅門、人類）裡，再也找不到任何一位比自己更圓滿這些德行的人，值得自己去尊敬和依止。
於是佛陀決定：「既然如此，我就依止自己所覺悟的這個法，恭敬它、尊重它，並以它為依靠來生活吧！」
又有一次，佛陀和500位已經證得阿羅漢的比丘一起過「自恣日」（一種互相檢討、邀請別人指出自己過失的日子）。
佛陀先開口對大家說：「各位，如果我有任何身、口上的過失，請你們告訴我。」
舍利弗尊者立刻回答：「我們完全不會指出佛陀的任何過失。因為佛陀是第一個發現正道、讓大家認識正道的人。我們這些弟子只是跟著這條路走，然後自己也證得了而已。」
接著，舍利弗尊者也對佛陀說：「如果我有任何身、口上的過失，也請佛陀告訴我。」
佛陀回答：「我也不會指出你的過失。因為你有大智慧，能夠好好跟隨我已經轉動起來的法輪（就是把佛法繼續傳下去）。」（SN8.7）
舍利佛尊者是佛陀智慧第一的大弟子，本身也是一位根斷了所有煩惱的阿羅漢。
又有一次，佛陀說：「我不會跟世間爭論，反而是世間在跟我爭論。
真正照著正法說話的人，根本不會跟世間任何人爭辯。
世間裡有智慧的人都認為『不存在』的東西，我也說它不存在；
世間裡有智慧的人都認為『存在』的東西，我也說它存在。」（SN22.94）
大家看！佛陀完全沒有自我感！
所以我們可以看到祂們達到頂峰的心靈水平。
但我們不能透過一個人表面的行為和語言而論斷說他有‘我慢’還是無‘我慢’的。
例如有一次，佛陀為了降服外道（其他宗教的人），讓他們去除傲慢、讓大眾生起信心、領悟佛法，就在方圓三百公里的大眾之中顯現全宇宙唯獨佛陀能展示的雙神變。
根據《無礙解道》的記載，雙神變是這樣的： 佛陀從身體上半部發出火焰，下半部流出清水； 有時又反過來，下半部出火、上半部出水； 有時身體前面出火、後面出水，或相反； 甚至從右眼出火、左眼出水，左右耳、鼻孔、肩膀、手、腳、肋骨、手指、指縫、每一個毛孔、每一根汗毛，都能交替發出火焰和清水。
火焰和清水互不混雜，一起升到梵天界，再落下到世界邊緣。 同時還放出六種顏色的光芒——青、黃、紅、白、深紅、極亮的光——像從壺裡傾倒出金水，或像機器排出的金液一樣，照亮整個世界。
佛陀是用「火遍」的禪定力量讓身上生出火焰，用「水遍」的禪定力量讓身上流出清水。火焰和水不會互相干擾。
在施展水火交替的同時，佛陀還能：
• 以「他心通」觀察每一位聽眾的心
• 依照各人的根性，隨機說法或示現其他神通。
• 化現另一尊佛（意所成神變），一尊經行/躺臥/站著/坐著、另一尊以不同身體姿勢說法，兩尊佛互相問答。（DhpA.181）
之所以只有佛陀做到，是因為要展示這個神變，需要極速進出水遍禪那和火遍禪那。而且當從某一個神通禪那出定後，會生起省察心路，當中的欲界速行心會回顧剛才的禪支。《阿毗達摩概要》特別指出： 由於佛陀此時的心運轉「極輕快」，省察速行心只生起 4 或 5 次（一般人通常是 7 次）。這是欲界心路中最快的速度。只有佛陀一個的心能這麼敏捷。而且佛陀還能‘一心多用’ ！（這只是粗略地說，因為實際上一剎那的心只有一個所緣、作用）
佛陀也有向人開示、列舉自己的德行、智慧和超能力。（MN12）
有些人見到別人展現這些超能力，就會指控他們炫耀自己。
有些人見到人自己讚自己、說自己的好，就會指控他們傲慢、自我吹噓。
但其實真正判斷一個行為是否帶有我慢、不善，是要看他們背後的動機。好像佛陀那樣，其實他的心完全乾淨、沒有絲毫煩惱、傲慢。看似自我吹噓、炫耀自己的舉動，僅僅只是為了讓眼前的人得到最大的利益而已。假如佛陀知道對方不喜歡、不會生起信心、會譏嫌自己，就不會說、不會做。
要去除這個‘我慢’，佛陀教導可以修習無常的認知。當我們修習這個無常的認知時，無我的認知就會確立，從而根除‘我是這個’的慢心，當生到達涅槃—痛苦的徹底止息，最高的快樂。（AN9.1）
例如我們可以思維自己所擁有的一切都是無常的，自己的生命也是無常的。自己終有一死，死後所有東西也會失去掉。
當我們這樣思維時，就會有無我的認知---財富、名譽、地位、權力、身體---這一切都不是我的，無法帶走。 心—這個覺知之流--也不斷地轉變，不斷去轉換目標、轉換去覺知不同的東西—它本身也不是一個叫‘我’的實體。
如果我們能夠這樣修下去，終有一天自我感會被完全根除，最高的快樂就會顯現在心中。
**English Translation**
This afternoon I came across a post by Professor Philip Chiu (Zhao Weiren), Dean of CUHK Medicine, dated 24 August 2026. He’s my La Salle senior, so of course I had to give face and read it carefully and respectfully 🫡
The picture is AI-generated. The ranking is not left-to-right , right-to-left or centre-to-left or right, so please don’t think the editor is stepping on anyone or elevating anyone 😂
At the end of his post, Professor Chiu wrote:
“I hope that while students pursue professional medical knowledge, they never forget to remain humble and always remember the original intention of putting patients at the centre.”
This is extremely important.
Why? Because those who get into medicine are the top scorers in public exams. Everyone praises them as “heaven’s favoured ones.” When people keep praising you like that, how can you not get a bit carried away? 😂 Pride is perfectly normal.
But pride brings no benefit at all.
The Buddha taught us to have empathy (see SN 55.7).
Let’s try putting ourselves in someone else’s shoes. If there is a person who constantly praises himself while putting others down, is arrogant and self-important, belittles others, is stubborn, shows off, compares himself with others, acts superior, and has a very strong sense of self — what would our reaction be? 😂 Or rather, what reaction *should* we give him?
No one likes such a person.
It is equivalent to self-isolation — or “self-I” 😂 If he keeps it up, in the end he will have no friends left, and even relatives will turn away 😂
Moreover, none of us is omniscient or perfectly good. We all have blind spots and shortcomings. If no one points them out, or if we remain stubborn, it is very easy for things to go wrong and for us to destroy ourselves.
Actually, not only does Professor Chiu value humility — the Dean of HKU Medicine, Professor Lau Chak-sing, also places great importance on it. You can look at the HKU Medicine post dated 20 December 2022 for example.
“Humility” is an essential virtue of great leaders.
Why?
A true leader is someone who is skilled at bringing benefit and happiness to those who follow him.
The Buddha once roughly taught that everyone actually loves himself the most:
“The mind wanders in all directions, yet nowhere does it find anyone more dear than oneself.
In the same way, others also love themselves; therefore one should not harm others who love themselves.” (Udāna 5.1 / Ud 41)
Lovers often say “I love you the most.”
Really? No 😂 What they love most is themselves. The reason they say they love us is only because we can bring them happiness and benefits.
Try from now on only bringing them suffering and harm, then ask them again: “Who do you love the most?” 😂
In most cases, when others feel happy and proud of our achievements, it is only because they regard us as “mine” — as their own people or their own assets. So when we succeed, it is as if they themselves have succeeded. They are only happy for themselves 😂
Therefore a leader must be extremely considerate of his followers. He must humbly listen to others’ opinions, meet their needs, and make them happy. If he is stubborn and refuses to listen, he will not know what the people under him need. Then they will suffer, complain, start opposing him, and pull him down.
For example, when the editor previously praised Dean Lau as an outstanding leader, it was not empty flattery — it was completely well-founded!
In his post on 24 October 2022, Dean Lau wrote: “Since assuming the deanship in August, I have already held meetings with colleagues from different departments, listening to and understanding their views — the experience has been profound.”
He also said: “As management, we also have the responsibility to continuously improve the working environment so that colleagues can maintain physical and mental health and work happily.”
Dean Lau has also been kind to the editor! This is from personal experience!
The former Dean of HKU Medicine, Professor Gabriel Leung (currently Executive Director, Charities and Community of the Hong Kong Jockey Club), is the same!
How does the editor know? Because the editor was the class representative of the 2024 graduating class of HKU Medicine and took part in Town Hall Forums (open dialogue sessions between the Dean and students or staff). When the editor raised points, Professor Leung would listen humbly. When a classmate requested access to recordings of previous years’ lectures, Professor Leung’s mind was extremely sharp — he immediately agreed and instructed the admin colleagues to process it and grant permission as soon as possible.
The opposite of humility is “conceit” (māna).
What is conceit? It is simply raising the flag of “I exist” in the mind. In plain language, it is the mind creating a sense of existence 😂
What is its coarsest manifestation?
Comparing oneself with others:
“I am better than you.”
“I am equal to you.”
“I am worse than you.” (SN 51.68 etc.)
Even claiming “I am worse than others” and feeling inferior is still conceit! It is not humility, because the sense of self is still present!
A subtler manifestation of conceit is the mind labelling itself as “I am this” (MN 35 and its commentary):
For example, “I am the President of the United States,” “I am the Chief Executive,” “I am the Secretary for Security,” “I am the Dean,” “I am a professor,” “I am a psychiatrist,” “I am a Hong Konger,” “I am a father,” “I am a son.”
When the mind labels itself in this way, it feels inflated and heavy — this is still a defilement.
Conceit, however, is one of the most deeply rooted of all defilements.
To completely uproot it requires the level of a Buddha, a Paccekabuddha, or an Arahant disciple of the Buddha. When the Arahant path-knowledge arises, it cuts off conceit and all remaining defilements, and the mind becomes completely pure. They are neither arrogant nor inferior — they are simply free of ego.
For us, conceit will certainly appear in the mind from time to time.
The Buddha himself was extremely humble.
For example, right after his enlightenment, while staying at the foot of the Goatherd’s Banyan tree by the Nerañjarā River in Uruvelā, he thought:
“Living without someone to respect and rely on is suffering. Which ascetic or brahmin should I honour and rely upon?”
After careful reflection he saw that he had already perfected the aggregates of Precept, samadhi (undistractability of mind), wisdom, liberation, and knowledge-and-vision of liberation. In the entire world (with its gods, Māras, Brahmās, ascetics, brahmins, and human beings) there was no one more accomplished than himself whom he could honour and rely upon.
So he decided: “In that case, I shall honour, respect, and live in dependence on this very Dhamma to which I have fully awakened.”
On another occasion, the Buddha and five hundred arahant monks were observing the Invitation Day (Pavāraṇā — a day of mutual invitation to point out each other’s faults).
The Buddha first said to the assembly: “Venerable ones, if I have committed any bodily or verbal fault, please tell me.”
Venerable Sāriputta immediately replied: “We would never point out any fault in the Blessed One. For the Blessed One is the one who first discovered the path and made it known. We disciples merely follow that path and attain it ourselves.”
Then Sāriputta said to the Buddha: “If I have committed any bodily or verbal fault, please tell me.”
The Buddha replied: “I would not point out any fault in you either, Sāriputta. For you are one of great wisdom, well able to keep turning the wheel of Dhamma that I have set in motion.” (SN 8.7)
Venerable Sāriputta was the Buddha’s chief disciple foremost in wisdom, and himself an arahant who had completely eradicated all defilements.
On yet another occasion the Buddha said:
“I do not dispute with the world; it is the world that disputes with me.
A speaker of Dhamma does not dispute with anyone in the world.
Whatever the wise in the world agree does not exist, I too say does not exist;
whatever the wise in the world agree exists, I too say exists.” (SN 22.94)
See! The Buddha had no sense of self at all!
Thus we can see the peak level of mind they attained.
However, we cannot judge from a person’s external behaviour or speech alone whether he has conceit or is free of it.
For example, once, in order to subdue non-Buddhist teachers, remove their arrogance, inspire confidence in the assembly, and help them realise the Dhamma, the Buddha performed the Twin Miracle — a miracle that only a Buddha in the entire universe can perform — in the midst of an assembly spanning about 300 kilometres.
According to the Paṭisambhidāmagga, the Twin Miracle is as follows:
Flames issue from the upper part of the body and a stream of water from the lower part; sometimes the reverse; sometimes fire from the front and water from the back, or vice versa; even from the right eye fire and from the left eye water, and likewise from the ears, nostrils, shoulders, hands, feet, ribs, fingers, interstices of the fingers, every pore and every hair — fire and water alternate.
The flames and the water do not mix; they rise up to the Brahmā world and fall back to the edge of the world-system. At the same time six-coloured rays (blue, yellow, red, white, crimson, and brilliant) shoot forth, illuminating the entire world like molten gold poured from a pot or extruded from a machine.
The Buddha produced the flames by the power of the fire-kasiṇa jhāna and the water by the power of the water-kasiṇa jhāna. The two never interfere with each other.
While alternating fire and water, the Buddha could simultaneously:
- observe the mind of every person in the assembly with his mind-reading ability
- teach the Dhamma or display other miracles according to each person’s disposition,
- create a mind-made double of himself — one walking/lying/standing/sitting while the other teaches in a different posture — and the two Buddhas question and answer each other. （DhpA.181）
Only a Buddha can do this because performing the Twin Miracle requires extremely rapid entry into and emergence from the water-kasiṇa and fire-kasiṇa jhānas. After emerging from each supernormal-power jhāna, a reviewing process arises in which sense-sphere javana consciousnesses review the jhāna factors. The Abhidhammattha Saṅgaha specifically notes that because the Buddha’s mind was operating with extreme rapidity at that time, the reviewing javanas arose only four or five times (normally seven times for ordinary people). This is the fastest speed of a sense-sphere process. Only a Buddha’s mind is so agile. Moreover the Buddha could “multi-task” (this is only a rough description, for in reality only one object and one function occur in each mind-moment).
The Buddha also declared and listed his own virtues, wisdom and supernormal powers to others (MN 12).
Some people, when they see others display such powers, accuse them of showing off.
Some people, when they hear someone speak well of himself, accuse him of arrogance and self-praise.
In reality, whether an action is accompanied by conceit and is unwholesome depends on the motivation behind it. In the Buddha’s case, his mind was completely pure, free of even the slightest defilement or pride. What appeared to be self-praise or display was done solely for the greatest benefit of those present. If the Buddha knew that the other person would dislike it, would not gain confidence, or would criticise him, he would neither say nor do it.
To remove this conceit, the Buddha taught the perception of impermanence. When we develop the perception of impermanence, the perception of non-self becomes established, thereby uprooting the conceit “I am this,” and in this very life one reaches Nibbāna — the complete cessation of suffering, the highest happiness (AN 9.1).
For example, we can reflect that everything we possess is impermanent, and that our own life is also impermanent. We will certainly die one day, and after death we will lose everything.
When we reflect in this way, the perception of non-self arises — wealth, fame, status, power, the body — none of these is “mine”; none can be taken with us. Even the mind — this stream of knowing — is constantly changing, constantly shifting its object and knowing different things; it itself is not an entity called “I.”
If we can continue practising in this way, one day the sense of self will be completely eradicated, and the highest happiness will appear in the mind.
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**Thai Translation**
บ่ายวันนี้ผมได้เห็นโพสต์ของศาสตราจารย์ฟิลิป ชิ่ว (Zhao Weiren) คณบดีคณะแพทยศาสตร์ มหาวิทยาลัยจีนแห่งฮ่องกง (CUHK Medicine) ลงวันที่ 24 สิงหาคม 2026 ท่านเป็นรุ่นพี่ลาซาลของผม แน่นอนว่าต้องให้เกียรติอ่านอย่างตั้งใจและเคารพ 🫡
รูปภาพนี้สร้างด้วย AI การจัดอันดับไม่ได้เรียงจากซ้ายไปขวา ขวาไปซ้าย หรือกลางไปซ้ายหรือขวา อย่าคิดว่าบรรณาธิการกำลังเหยียบใครหรือยกใครขึ้น 😂
ท้ายโพสต์ ศาสตราจารย์ชิ่วเขียนไว้ว่า
“หวังว่าในขณะที่นักศึกษาแสวงหาความรู้วิชาชีพทางการแพทย์ อย่าลืมรักษาความถ่อมตนไว้ และจงระลึกถึงเจตนารมณ์ดั้งเดิมที่วางผู้ป่วยเป็นศูนย์กลาง”
นี่สำคัญมากจริง ๆ
ทำไมหรือ? เพราะคนที่ได้เข้าเรียนแพทย์ล้วนเป็นผู้ที่ได้คะแนนสอบสาธารณะสูงสุดทุกคน ทุกคนต่างยกย่องว่าพวกเขาเป็น “ลูกฟ้า” เมื่อถูกชมแบบนี้บ่อย ๆ จะไม่รู้สึกลอย ๆ ได้อย่างไร? 😂 ความหยิ่งเป็นเรื่องปกติมาก
แต่ความหยิ่งไม่มีประโยชน์แม้แต่น้อย
พระพุทธเจ้าทรงสอนให้เรามีความเห็นอกเห็นใจ (ดู SN 55.7)
ลองเอาใจเขามาใส่ใจเราดู หากมีคนคนหนึ่งชอบยกย่องตนเองพร้อมกับดูถูกผู้อื่นอยู่เสมอ หยิ่งยโส ถือตัวสูง ดูแคลนผู้อื่น ดื้อรั้น อวดตัว เปรียบเทียบตัวเองกับคนอื่น มีท่าทีเหนือกว่า และมีความรู้สึกตัวตนแรงมาก — เราจะมีปฏิกิริยาอย่างไร? 😂 หรือควรจะมีปฏิกิริยาอย่างไรต่อเขา?
ไม่มีใครชอบคนแบบนี้
มันเท่ากับการแยกตัวเองออกจากสังคม หรือ “self-I” 😂 ถ้ายังทำต่อไป ในที่สุดจะไม่มีเพื่อนเหลือเลย แม้แต่ญาติก็จะหันหลังให้ 😂
ยิ่งไปกว่านั้น ไม่มีใครในพวกเราที่เป็นผู้รู้อะไรทุกอย่างหรือเป็นคนดีสมบูรณ์แบบ เราทุกคนล้วนมีจุดบอดและข้อบกพร่อง ถ้าไม่มีใครชี้ให้เห็น หรือถ้าเรายังดื้อรั้นต่อไป ก็ง่ายมากที่เรื่องจะพลาดและทำลายตัวเอง
จริง ๆ แล้ว ไม่ใช่เพียงศาสตราจารย์ชิ่วเท่านั้นที่ให้ความสำคัญกับความถ่อมตน คณบดีคณะแพทยศาสตร์มหาวิทยาลัยฮ่องกง ศาสตราจารย์หลิว เจ๋อซิง ก็ให้ความสำคัญมากเช่นกัน ตัวอย่างเช่น ดูโพสต์ของ HKU Medicine ลงวันที่ 20 ธันวาคม 2022 ได้
“ความถ่อมตน” เป็นคุณธรรมสำคัญของผู้นำที่ยิ่งใหญ่
ทำไมหรือ?
ผู้นำที่แท้จริงคือผู้ที่เก่งในการนำประโยชน์และความสุขมาให้แก่ผู้ตาม
พระพุทธเจ้าเคยตรัสโดยประมาณว่า ทุกคนจริง ๆ แล้วรักตนเองมากที่สุด
“จิตท่องไปในทุกทิศ แต่ไม่พบใครที่รักยิ่งกว่าตนเอง
ในทำนองเดียวกัน คนอื่นก็รักตนเองเช่นกัน ดังนั้นอย่าทำร้ายผู้อื่นที่รักตนเอง” (อุทาน 5.1 / Ud 41)
คนรักมักพูดว่า “ฉันรักเธอมากที่สุด”
จริงหรือ? ไม่จริง 😂 สิ่งที่พวกเขารักมากที่สุดคือตัวเอง เหตุที่พวกเขากล่าวว่ารักเรา เพราะเราสามารถนำความสุขและประโยชน์มาให้พวกเขาเท่านั้น
ลองตั้งแต่นี้ไปนำแต่ความทุกข์และความเสียหายมาให้พวกเขา แล้วถามอีกครั้งว่า “คุณรักใครมากที่สุด?” 😂
ในกรณีส่วนใหญ่ เมื่อคนอื่นรู้สึกดีใจและภาคภูมิใจในความสำเร็จของเรา ก็เพียงเพราะเขามองเราว่าเป็น “ของฉัน” — เป็นคนของเขาหรือทรัพย์สินของเขาเท่านั้น เมื่อเราประสบความสำเร็จ ก็เหมือนกับว่าเขาเองประสบความสำเร็จ พวกเขาดีใจเพื่อตัวเองเท่านั้น 😂
ดังนั้นผู้นำต้องคิดถึงผู้ตามอย่างมาก ต้องฟังความคิดเห็นของผู้อื่นด้วยความถ่อมตน ตอบสนองความต้องการของพวกเขา และทำให้พวกเขามีความสุข ถ้าดื้อรั้นไม่ฟัง ก็จะไม่รู้ความต้องการของคนใต้บังคับบัญชา แล้วพวกเขาก็จะทุกข์ บ่น เริ่มต่อต้าน และผลักเราตกจากตำแหน่ง
ตัวอย่างเช่น เมื่อบรรณาธิการเคยชมคณบดีหลิวว่าเป็นผู้นำที่โดดเด่น ไม่ได้พูดเล่นหรือแต่งขึ้นเลย มีหลักฐานชัดเจน!
ในโพสต์วันที่ 24 ตุลาคม 2022 คณบดีหลิวเขียนว่า “ตั้งแต่เข้ารับตำแหน่งคณบดีในเดือนสิงหาคม ข้าพเจ้าได้ประชุมกับเพื่อนร่วมงานจากแผนกต่าง ๆ ฟังและเข้าใจความคิดเห็นของพวกเขา ประสบการณ์นี้ลึกซึ้งมาก”
และยังกล่าวว่า “ในฐานะผู้บริหาร เรามีหน้าที่ต้องปรับปรุงสภาพแวดล้อมการทำงานอย่างต่อเนื่อง เพื่อให้เพื่อนร่วมงานมีสุขภาพกายและใจที่ดี และทำงานอย่างมีความสุข”
คณบดีหลิวเคยมีบุญคุณต่อบรรณาธิการด้วย! นี่เป็นประสบการณ์ส่วนตัว!
คณบดีคนก่อนของคณะแพทยศาสตร์มหาวิทยาลัยฮ่องกง ศาสตราจารย์กาเบรียล เหลือง (ปัจจุบันดำรงตำแหน่ง Executive Director, Charities and Community ของสโมสรแข่งม้าฮ่องกง) ก็เช่นเดียวกัน!
ทำไมบรรณาธิการถึงรู้? เพราะบรรณาธิการเคยเป็นตัวแทนชั้นเรียนของรุ่นจบปี 2024 ของคณะแพทยศาสตร์มหาวิทยาลัยฮ่องกง และเคยมีส่วนร่วมใน Town Hall Forum (การประชุมเปิดระหว่างคณบดีกับนักศึกษาหรือเจ้าหน้าที่) เมื่อบรรณาธิการเสนอความคิดเห็น ศาสตราจารย์เหลืองก็ฟังด้วยความถ่อมตน เมื่อมีเพื่อนร่วมชั้นขอให้อนุญาตเข้าถึงวิดีโอบันทึกการเรียนการสอนในปีก่อน ๆ ศาสตราจารย์เหลืองมีปฏิกิริยาฉับไวมาก ตกลงทันทีแล้วสั่งให้เจ้าหน้าที่แอดมินดำเนินการและอนุญาตโดยเร็ว
สิ่งตรงข้ามกับความถ่อมตนคือ “มานะ” (ความถือตัว)
มานะคืออะไร? ก็คือการชูธง “ฉันมีอยู่” ขึ้นในใจ พูดง่าย ๆ คือจิตที่สร้างความรู้สึกตัวตน 😂
การแสดงออกที่หยาบที่สุดคืออะไร?
ก็คือการเปรียบเทียบกับผู้อื่น
“ฉันดีกว่าเธอ”
“ฉันเท่ากับเธอ”
“ฉันด้อยกว่าเธอ” (SN 51.68 เป็นต้น)
แม้แต่การประกาศว่า “ฉันด้อยกว่าคนอื่น” และรู้สึกต่ำต้อย ก็ยังเป็นมานะ! ไม่ใช่ความถ่อมตน เพราะยังมีความรู้สึกตัวตนอยู่!
การแสดงออกที่ละเอียดขึ้นของมานะคือจิตที่ติดป้ายว่า “ฉันเป็นอย่างนี้” (MN 35 และอรรถกถา)
เช่น “ฉันเป็นประธานาธิบดีสหรัฐ” “ฉันเป็นผู้บริหารสูงสุด” “ฉันเป็นเลขาธิการความมั่นคง” “ฉันเป็นคณบดี” “ฉันเป็นศาสตราจารย์” “ฉันเป็นจิตแพทย์” “ฉันเป็นคนฮ่องกง” “ฉันเป็นพ่อ” “ฉันเป็นลูก”
เมื่อจิตติดป้ายตัวเองแบบนี้ จะรู้สึกพองและหนัก — นี่ยังเป็นกิเลสอยู่
แต่มานะนี้เป็นกิเลสที่ฝังรากลึกที่สุดอย่างหนึ่ง
การจะถอนรากถอนโคนให้หมดสิ้นต้องถึงระดับพระพุทธเจ้า พระปัจเจกพุทธเจ้า หรือพระอรหันต์สาวกของพระพุทธเจ้า เมื่อมรรคญาณของพระอรหันต์เกิดขึ้น จะตัดมานะและกิเลสที่เหลือทั้งหมด จิตจะบริสุทธิ์โดยสิ้นเชิง พวกท่านไม่ต่ำต้อยและไม่หยิ่ง — ท่านเพียงไร้ซึ่งอัตตา
สำหรับเรา มานะย่อมปรากฏในใจเป็นครั้งคราวแน่นอน
พระพุทธเจ้าทรงมีความถ่อมตนอย่างยิ่ง
ตัวอย่างเช่น หลังจากตรัสรู้ใหม่ ๆ ขณะประทับอยู่ที่โคนต้นไทรของคนเลี้ยงแพะ ริมแม่น้ำเนรัญชรา ใกล้หมู่บ้านอุรุเวลา พระองค์ทรงดำริว่า
“การอยู่โดยปราศจากผู้ที่ควรเคารพและพึ่งพา ย่อมเป็นทุกข์ เราควรเคารพและพึ่งพาสมณะหรือพราหมณ์รูปใด?”
หลังจากพิจารณาอย่างละเอียดแล้ว พระองค์ทรงเห็นว่าพระองค์ได้ทำให้ขันธ์แห่งศีล สมาธิ ปัญญา วิมุตติ และวิมุตติญาณทัสสนะ บริบูรณ์แล้ว และในโลกทั้งใบ (รวมทั้งเทวดา มาร พรหม สมณะ พราหมณ์ และมนุษย์) ไม่มีใครที่สมบูรณ์ในคุณธรรมเหล่านี้ยิ่งกว่าพระองค์ที่พระองค์จะเคารพและพึ่งพาได้
พระองค์จึงทรงตัดสินใจว่า “ถ้าเช่นนั้น เราจะเคารพ นับถือ และอาศัยธรรมที่เราตรัสรู้แล้วนี้เอง”
ครั้งหนึ่ง พระพุทธเจ้าและพระอรหันต์ 500 รูป ร่วมกันทำพิธีปวารณา (วันที่เชิญชวนให้ผู้อื่นชี้ข้อผิดพลาดของตน)
พระพุทธเจ้าตรัสก่อนว่า “ท่านทั้งหลาย ถ้าข้าพเจ้ามีข้อผิดพลาดทางกายหรือวาจาใด ขอจงบอกเถิด”
พระสารีบุตรตอบทันทีว่า “พวกเราจะไม่ชี้ข้อผิดพลาดใด ๆ ของพระผู้มีพระภาคเลย เพราะพระผู้มีพระภาคเป็นผู้ค้นพบทางและทำให้ผู้อื่นรู้ทางเป็นครั้งแรก ส่วนพวกเราผู้เป็นสาวกเพียงเดินตามทางนั้นแล้วบรรลุเองเท่านั้น”
จากนั้นพระสารีบุตรก็ทูลพระพุทธเจ้าว่า “ถ้าข้าพเจ้ามีข้อผิดพลาดทางกายหรือวาจาใด ขอพระองค์จงบอกด้วย”
พระพุทธเจ้าตรัสตอบว่า “เราก็จะไม่ชี้ข้อผิดพลาดของเธอเช่นกัน สารีบุตร เพราะเธอมีปัญญามาก สามารถหมุนวงล้อธรรมที่เราหมุนไว้แล้วได้เป็นอย่างดี” (SN 8.7)
พระสารีบุตรเป็นอัครสาวกด้านปัญญาของพระพุทธเจ้า และเป็นพระอรหันต์ที่ตัดกิเลสทั้งหมดแล้ว
อีกครั้งหนึ่ง พระพุทธเจ้าตรัสว่า
“เราไม่โต้เถียงกับโลก แต่โลกต่างหากที่โต้เถียงกับเรา
ผู้กล่าวธรรมย่อมไม่โต้เถียงกับใครในโลก
สิ่งใดที่บัณฑิตในโลกยอมรับว่าไม่มี เราก็กล่าวว่าไม่มี
สิ่งใดที่บัณฑิตในโลกยอมรับว่ามี เราก็กล่าวว่ามี” (SN 22.94)
ดูเถิด! พระพุทธเจ้าไม่มีความรู้สึกตัวตนเลย!
ดังนั้นเราจึงเห็นระดับจิตที่ถึงจุดสูงสุดของท่านเหล่านั้น
แต่เราไม่สามารถตัดสินจากพฤติกรรมหรือคำพูดภายนอกเพียงอย่างเดียวว่าใครมีมานะหรือไม่มีมานะ
ตัวอย่างเช่น ครั้งหนึ่ง เพื่อปราบปรามเดียรถีย์ (ผู้นับถือศาสนาอื่น) ให้ละความหยิ่ง ให้ประชาชนเกิดศรัทธาและเข้าใจธรรม พระพุทธเจ้าทรงแสดงยมกปาฏิหาริย์ — ปาฏิหาริย์ที่ในจักรวาลทั้งใบมีเพียงพระพุทธเจ้าเท่านั้นที่ทำได้ — ท่ามกลางประชาชนในรัศมีประมาณ 300 กิโลเมตร
ตามที่ปรากฏในปฏิสัมภิทามรรค ยมกปาฏิหาริย์เป็นดังนี้
เปลวไฟพุ่งออกจากร่างกายส่วนบนและสายน้ำไหลจากส่วนล่าง บางครั้งกลับกัน บางครั้งไฟจากด้านหน้าและน้ำจากด้านหลัง หรือกลับกัน แม้กระทั่งจากตาขวาเป็นไฟ ตาซ้ายเป็นน้ำ และเช่นเดียวกันจากหู จมูก ไหล่ มือ เท้า ซี่โครง นิ้วมือ ช่องระหว่างนิ้ว รูขุมขนทุกเส้น และเส้นขนทุกเส้น — ไฟและน้ำสลับกัน
เปลวไฟและสายน้ำไม่ปะปนกัน พุ่งขึ้นถึงพรหมโลกแล้วตกลงมาที่ขอบจักรวาล ในขณะเดียวกันรัศมีหกสี (เขียว เหลือง แดง ขาว แดงเข้ม และสุกใส) ก็พุ่งออกไป ส่องสว่างทั่วโลกเหมือนทองคำหลอมที่เทจากหม้อหรืออัดออกจากเครื่องจักร
พระพุทธเจ้าทรงทำให้เกิดเปลวไฟด้วยกำลังของเตโชกสิณฌาน และทำให้น้ำไหลด้วยกำลังของอาโปกสิณฌาน ทั้งสองอย่างไม่รบกวนกัน
ในขณะที่สลับไฟและน้ำ พระพุทธเจ้ายังสามารถ
- สังเกตจิตของทุกคนในที่ประชุมด้วยเจโตปริยญาณ
- แสดงธรรมหรือแสดงปาฏิหาริย์อื่นตามอุปนิสัยของแต่ละคน
- สร้างพระพุทธรูปที่เกิดจากจิตอีกองค์หนึ่ง — องค์หนึ่งเดิน/นอน/ยืน/นั่ง ในขณะที่อีกองค์แสดงธรรมในท่านั่งต่างกัน — และพระพุทธเจ้าทั้งสององค์ถามตอบกัน （DhpA.181）
มีเพียงพระพุทธเจ้าเท่านั้นที่ทำได้ เพราะการแสดงยมกปาฏิหาริย์ต้องเข้าและออกจากอาโปกสิณและเตโชกสิณอย่างรวดเร็วมาก หลังจากออกจากฌานแห่งฤทธิ์แต่ละครั้ง จะเกิดขบวนการพิจารณา (ปัจจเวกขณ) ซึ่งมีชวนจิตในกามาวจรพิจารณาองค์ฌาน คัมภีร์อภิธัมมัตถสังคหะระบุเป็นพิเศษว่า เนื่องจากจิตของพระพุทธเจ้าในขณะนั้นทำงานด้วยความรวดเร็วสุดขีด ชวนจิตที่พิจารณาจึงเกิดเพียง 4 หรือ 5 ครั้งเท่านั้น (คนทั่วไปมักเกิด 7 ครั้ง) นี่คือความเร็วสูงสุดของขบวนการในกามาวจร มีเพียงจิตของพระพุทธเจ้าเท่านั้นที่คล่องแคล่วเช่นนี้ และพระพุทธเจ้ายังสามารถ “ทำหลายอย่างพร้อมกัน” ได้ด้วย (นี่เป็นคำพูดคร่าว ๆ เพราะในความเป็นจริง ในจิตแต่ละขณะมีอารมณ์และการทำงานเพียงอย่างเดียว)
พระพุทธเจ้าก็เคยตรัสและแจกแจงคุณธรรม ปัญญา และฤทธิ์ของพระองค์เองแก่ผู้อื่นด้วย (MN 12)
บางคนเมื่อเห็นผู้อื่นแสดงฤทธิ์เช่นนี้ ก็กล่าวหาว่าเขาอวดตัว
บางคนเมื่อได้ยินใครพูดถึงความดีของตนเอง ก็กล่าวหาว่าเขาหยิ่งและคุยโม้
แต่จริง ๆ แล้ว การตัดสินว่าการกระทำใดมีมานะและเป็นอกุศลหรือไม่ ต้องดูที่แรงจูงใจเบื้องหลัง ในกรณีของพระพุทธเจ้า จิตของพระองค์บริสุทธิ์โดยสิ้นเชิง ไม่มีกิเลสหรือความหยิ่งแม้แต่น้อย สิ่งที่ดูเหมือนการยกตนเองหรือการแสดงออก ทำไปเพียงเพื่อประโยชน์สูงสุดของคนที่อยู่ตรงหน้าเท่านั้น ถ้าพระพุทธเจ้ารู้ว่าอีกฝ่ายไม่ชอบ จะไม่เกิดศรัทธา หรือจะติเตียนพระองค์ พระองค์ก็จะไม่พูดและไม่ทำ
เพื่อกำจัดมานะนี้ พระพุทธเจ้าทรงสอนให้เจริญอนิจจสัญญา เมื่อเราเจริญอนิจจสัญญา อันตสัญญา (อนัตตสัญญา) ก็จะตั้งมั่น ตัดมานะที่ว่า “ฉันเป็นอย่างนี้” ได้ และในชาตินี้เองจะถึงนิพพาน — การดับทุกข์โดยสิ้นเชิง ซึ่งเป็นความสุขสูงสุด (AN 9.1)
ตัวอย่างเช่น เราสามารถพิจารณาว่าทุกสิ่งที่เรามีอยู่นั้นไม่เที่ยง และชีวิตของเราก็ไม่เที่ยงเช่นกัน วันหนึ่งเราต้องตาย และหลังจากตายไป ทุกสิ่งก็จะสูญหาย
เมื่อเราพิจารณาเช่นนี้ อนัตตสัญญาก็จะเกิดขึ้น — ทรัพย์สมบัติ ชื่อเสียง ตำแหน่ง อำนาจ ร่างกาย — สิ่งเหล่านี้ไม่ใช่ของเรา ไม่สามารถนำติดตัวไปได้ แม้จิต — สายธารแห่งการรู้ — ก็เปลี่ยนแปลงอยู่ตลอดเวลา เปลี่ยนอารมณ์และไปรู้สิ่งต่าง ๆ อยู่เสมอ ตัวมันเองก็ไม่ใช่ตัวตนที่เรียกว่า “ฉัน”
ถ้าเราสามารถปฏิบัติต่อไปเช่นนี้ สักวันหนึ่งความรู้สึกตัวตนจะถูกถอนรากถอนโคนโดยสิ้นเชิง และความสุขสูงสุดจะปรากฏในใจ
《小心各種權術 Be Careful of All Kinds of Schemes ระวังเล่ห์เหลี่ยมและกลอุบายทุกชนิด Hãy Cẩn Thận Với Mọi Loại Mưu Mẹo》
《小心各種權術 Be Careful of All Kinds of Schemes ระวังเล่ห์เหลี่ยมและกลอุบายทุกชนิด Hãy Cẩn Thận Với Mọi Loại Mưu Mẹo》
當編輯集中起心來思維，發現有許多僧侶、修行人都暴露在極端的危險之中，所以要寫一寫這篇文章來提醒一下，以免大家給人‘吃掉’😂
佛陀時代，有一次，村長玻得里亞（Pāṭaliya）去見佛陀。
他聽説佛陀知道詭計（māyā），並問這説法是否屬實
佛陀承認了
玻得里亞不敢置信佛陀竟然承認了
佛陀於是便向他解釋，自己是知道（所有）詭計，只不過不拿來用，不是詭計者（SN42.13）
佛陀當然知道，因為根據《無礙解道》，佛陀是有一切知智（全知）
詭計、不善的權術，就是利用謀略來傷害他人、操縱他人，以撈取私利、滿足私慾
我們可以知道各種詭計、權術，只不過不拿來害人，僅用於識破、應對別人的攻勢
有許多僧侶、修行人執著善法，喜歡表現自己各種美德給別人看。
但這其實是非常危險的
例如我們自我標榜為謙虛。那麼那些陰險的政治家就可以霸道地強塞一些意見、做法給我們，要我們一定要跟他。當我們不從，對方就可以指控我們傲慢。 我們為了維護自己謙虛的形象，就被迫服從--給人操控
我們自我標榜為知恩感恩。那麼那些陰險的政治家就可以強行塞一些利益、善意給我們。然後以‘感恩’來操控我們，要我們一定要跟他、幫他做某件事情。當我們不從，對方就可以指控我們不知恩感恩。 我們為了維護自己知恩感恩的形象，就被迫服從--給人操控
我們自我標榜為忍辱、寬恕之人。那麼那些陰險的政治家就可以得串進尺地傷害我們。 我們為了維護自己忍辱的形象，就被迫完全吞下別人的攻勢，不懂得防避--給人操控
我們自我標榜為慷慨之人。那麼那些陰險的政治家就可以叫我們給錢他、捐錢、給他們利益。 我們為了維護自己慷慨的形象，就被迫拿錢給他、給利益他--給人操控
這些都不難應對。我們只需大量修習禪定，當心有定力，智慧就開了；很容易就會洞察到別人的真正意圖。
而且也可以在定力的基礎下，思維善法和形象的無常、苦、無我，來放下對它們的執著---這樣就不會給人操控到了
陰險的政治家們還可以以名譽、地位、權力、財富、異性來利誘我們，來達到自己的目的
也可以自動給我們許多名譽、地位、權力、財富、異性，待我們執著上它們了後，利用我們害怕失去的心態，來宰割我們、操控我們
也可以開出多軌攻勢，利用不同的政府部門、執法機構、媒體、法律途徑來夾擊我們。隆波帕默早年就曾經給人這樣陷害過。但因為他有修行，所以影響不到他而已。
他們也可以直接審視我們在執著什麼：
是財富嗎？
是名譽嗎？
是地位嗎？
是權力嗎？
是組織嗎？
是家庭嗎？
是家人親戚嗎？
是朋友嗎？
是異性嗎？
是善法嗎？
是功德嗎？
是好看的東西、好聽的聲音、好嗅的氣味、好嚐的味道、好觸的所觸嗎？
是身體嗎？
是心嗎？
然後一舉殲滅它們，讓我們精神崩潰
《律藏》也有提到一些陰險的政治招數。例如可以：
刻意讓人看到某些好看的影像、聽到某些好聽的聲音、嗅到好嗅的氣味、嚐到好嚐的味道、接觸到好觸的所觸。
讓他執著上這些。然後他就有機會無法得到這些而憂苦消瘦，甚至因得不到而憔悴至死
也可以刻意讓人接觸到某些令人不喜愛、可怕、恐怖的的影像、聲音、氣味、味道、所觸----讓他因恐懼而死（Pārā.3.178）
如果是僧人，就可以封死他的寺院，讓他得不到食物，被迫服從自己的淫威
也可以故意誘使他犯波羅夷戒，使他還俗
或者簡單點，製造條件引他辱罵一位聖者，或者抹殺他的德行；那麼他將會在今生遭遇十二種惡報之一，不可能不受，肯定要受（Ref. AN11.6, 10.88, 5.211 及其義注 ）
1.不會達到未達到的修行成就
2.已達到的修行成就將會退失
3.在正法上不得清淨、不能通達戒定慧三學
4.在正法上增上慢，即是自己還未達到某些修行境界，卻誤以為自己有、滋長傲慢自心
5.出家人的話--不樂於梵行（戒絕性行為、手淫）、出家生活
6.出家人的話--將會犯大戒--波羅夷戒，障礙了出世間法：道果、涅槃
7.會犯某些戒
8.出家人的話---會還俗
9.生起劇烈的病痛
10.瘋掉
11..死時心智混亂
12.死後墮落惡道
《清淨道論》裏面也講到，誹謗聖者的業重如無間罪，因爲幾乎任何一段經文，只要講到天眼智的時候，他都會講到因爲誹謗聖者而墮入地獄、去了鬼道等等。所以當一個人誹謗了聖者的話，由於聖者的功德是很大的，他擁有了很崇高的戒、定、慧、解脫和解脫知見，所以當我們誹謗了一位聖者，我們造下的業也會很大。
而一位聖者可以只是一位小朋友。
因為只要任何人能對佛陀的覺悟、四聖諦、四雙八士的德行有不壞的信心，他就是初果聖者了 （AN10.64）
所以我們都應該盡快履行佛陀的教誨：諸惡莫作、眾善奉行、自淨其意
當我們心乾淨、有禪定，就能識破任何謀略，擁有無堅不摧的精神健康，達致無敵的境地
**English**
When the editor settled his mind and reflected, he realised that many monks and practitioners are exposed to extreme danger. Therefore he decided to write this article as a reminder, so that no one would be “eaten up” by others 😂
In the Buddha’s time, the headman Pāṭaliya once went to see the Buddha.
He had heard that the Buddha knew schemes (māyā), and asked whether this statement was true.
The Buddha admitted it.
Pāṭaliya could hardly believe that the Buddha would actually admit it.
The Buddha then explained to him that he knew (all) schemes, but simply did not use them; he was not a schemer (SN 42.13).
Of course the Buddha knew, because according to the *Paṭisambhidāmagga*, the Buddha possesses the knowledge of all things (omniscience).
Schemes and unwholesome power tactics are the use of strategy to harm others, manipulate others, and thereby obtain personal gain and satisfy selfish desires.
We can know all kinds of schemes and power tactics, yet we simply do not use them to harm people; we use them only to see through and respond to others’ attacks.
Many monks and practitioners cling to wholesome qualities and like to display their various virtues to others.
But this is actually extremely dangerous.
For example, if we advertise ourselves as humble, those cunning politicians can forcibly push their opinions and methods onto us and demand that we follow them. When we refuse, they can accuse us of arrogance. In order to protect our image of humility, we are forced to submit — and are thus manipulated.
If we advertise ourselves as grateful, those cunning politicians can forcibly give us benefits and kindness. Then they use “gratitude” to manipulate us, demanding that we follow them and help them do certain things. When we refuse, they can accuse us of being ungrateful. In order to protect our image of gratitude, we are forced to submit — and are thus manipulated.
If we advertise ourselves as patient and forgiving, those cunning politicians can keep pushing further and harming us. In order to protect our image of patience, we are forced to completely swallow their attacks and do not know how to protect ourselves — and are thus manipulated.
If we advertise ourselves as generous, those cunning politicians can ask us to give them money, make donations, or give them benefits. In order to protect our image of generosity, we are forced to give them money and benefits — and are thus manipulated.
These things are not difficult to deal with. We only need to practise samadhi (undistractability of mind) extensively. When the mind has samadhi, wisdom arises; it becomes easy to see through others’ true intentions.
Moreover, on the basis of samadhi (undistractability of mind), we can contemplate the impermanence, suffering and non-self of wholesome qualities and images, thereby letting go of attachment to them — and then we will no longer be manipulated by others.
Cunning politicians can also lure us with fame, status, power, wealth and the opposite sex in order to achieve their own aims.
They can also automatically give us a great deal of fame, status, power, wealth and the opposite sex. After we become attached to them, they exploit our fear of losing them to slaughter and manipulate us.
They can also launch multi-track attacks, using different government departments, law-enforcement agencies, the media and legal channels to attack us from all sides. Luang Por Pramote was once framed in this way in his early years. But because he had practised, it could not affect him.
They can also directly examine what we are attached to:
Is it wealth?
Is it fame?
Is it status?
Is it power?
Is it an organisation?
Is it family?
Is it relatives?
Is it friends?
Is it the opposite sex?
Is it wholesome qualities?
Is it merit?
Is it pleasant sights, pleasant sounds, pleasant smells, pleasant tastes, pleasant touches?
Is it the body?
Is it the mind?
Then they destroy them all at once and cause us to have a mental breakdown.
The *Vinaya* also mentions some cunning political tactics. For example, one can deliberately let a person see certain pleasant sights, hear certain pleasant sounds, smell pleasant smells, taste pleasant tastes, and touch pleasant touches, so that he becomes attached to them. Then he may suffer, waste away, and even pine to death because he cannot obtain them.
One can also deliberately expose a person to certain unpleasant, fearful and terrifying sights, sounds, smells, tastes and touches — causing him to die of fear (Pārājika 3.178).
If the person is a monk, one can seal off his monastery so that he cannot obtain food and is forced to submit to one’s tyranny.
One can also deliberately induce him to commit a pārājika offence so that he is forced to disrobe.
Or more simply, create conditions that cause him to insult a noble one or destroy his virtues. Then in this very life he will inevitably experience one of the twelve kinds of bad results (AN 11.6, 10.88, 5.211 and their commentaries):
1. He will not attain the attainments he has not yet attained.
2. The attainments he has already attained will decline.
3. He will not attain purity in the True Dhamma and will not penetrate the threefold training of Precept, samadhi (undistractability of mind) and wisdom.
4. He will develop conceit regarding the True Dhamma — that is, he has not yet reached certain stages of practice yet mistakenly believes he has, fostering arrogance.
5. For a monk — he will no longer take delight in the holy life (abstaining from sexual activity and masturbation) and the monastic life.
6. For a monk — he will commit a serious offence (pārājika), obstructing the supramundane path, fruits and Nibbāna.
7. He will commit certain offences.
8. For a monk —He will disrobe.
9. He will experience severe illness.
10. He will go mad.
11. At the time of death his mind will be confused.
12. After death he will fall into a bad destination.
The *Visuddhimagga* also states that the kamma of slandering a noble one is as heavy as an intermediate offence (ānantarika), because almost every passage that speaks of the divine eye mentions people falling into hell or the realm of ghosts because of slandering noble ones. Therefore, when a person slanders a noble one, because the virtues of a noble one are very great — possessing lofty Precept, samadhi (undistractability of mind), wisdom, liberation and knowledge-and-vision of liberation — the kamma we create is also very heavy.
And a noble one can be just a little child.
Because as long as anyone has unshakeable confidence in the Buddha’s awakening, the Four Noble Truths, and the virtues of the four pairs of persons (the eight kinds of noble individuals), he is already a stream-enterer (AN 10.64).
Therefore we should all quickly put into practice the Buddha’s teaching:
Do no evil,
Cultivate all that is good,
Purify one’s own mind.
When our mind is pure and we have samadhi (undistractability of mind), we can see through any scheme, possess invincible mental health, and reach an invincible state.
---
**ภาษาไทย**
เมื่อบรรณาธิการตั้งจิตให้สงบและพิจารณา จึงพบว่าพระภิกษุและนักปฏิบัติจำนวนมากกำลังเผชิญกับอันตรายขั้นรุนแรง จึงเขียนบทความนี้ขึ้นมาเตือน เพื่อไม่ให้ใครต้องถูกผู้อื่น “กลืนกิน” 😂
ในสมัยพุทธกาล หัวหน้าบ้านชื่อปาฏลิยะ (Pāṭaliya) เคยไปเข้าเฝ้าพระพุทธเจ้า
เขาได้ยินมาว่าพระพุทธเจ้ารู้จักกลอุบาย (māyā) จึงถามว่าคำพูดนั้นจริงหรือไม่
พระพุทธเจ้าทรงยอมรับ
ปาฏลิยะไม่อยากเชื่อว่าพระพุทธเจ้าจะยอมรับเช่นนั้น
พระพุทธเจ้าจึงทรงอธิบายว่า พระองค์ทรงรู้จักกลอุบาย (ทั้งหมด) แต่เพียงไม่นำไปใช้เท่านั้น ไม่ใช่ผู้ใช้กลอุบาย (SN 42.13)
พระพุทธเจ้าทรงทราบดีอยู่แล้ว เพราะตามคัมภีร์ปฏิสัมภิทามรรค พระพุทธเจ้าทรงมีสัพพัญญุตญาณ (ความรู้ในสรรพสิ่ง)
กลอุบายและเล่ห์เหลี่ยมที่ไม่เป็นกุศล คือการใช้แผนการเพื่อทำร้ายผู้อื่น ควบคุมผู้อื่น เพื่อแสวงหาผลประโยชน์ส่วนตัวและสนองความต้องการส่วนตัว
เราสามารถรู้กลอุบายและเล่ห์เหลี่ยมต่าง ๆ ได้ แต่เพียงไม่นำไปใช้ทำร้ายผู้อื่น ใช้เพียงเพื่อเห็นทะลุและรับมือกับการโจมตีของผู้อื่นเท่านั้น
พระภิกษุและนักปฏิบัติจำนวนมากยึดมั่นในกุศลธรรม และชอบแสดงคุณธรรมต่าง ๆ ของตนให้ผู้อื่นเห็น
แต่สิ่งนี้กลับเป็นอันตรายอย่างยิ่ง
ตัวอย่างเช่น หากเราประกาศตนว่าเป็นผู้ถ่อมตน นักการเมืองที่เจ้าเล่ห์ก็สามารถบังคับยัดเยียดความคิดและความต้องการของตนให้เรา และบังคับให้เราทำตาม เมื่อเราไม่ยอม เขาก็สามารถกล่าวหาว่าเราหยิ่งยโส เพื่อรักษาภาพลักษณ์ของผู้ถ่อมตน เราจึงถูกบังคับให้ยอมตาม — และถูกควบคุม
หากเราประกาศตนว่าเป็นผู้รู้จักบุญคุณ นักการเมืองที่เจ้าเล่ห์ก็สามารถยัดเยียดผลประโยชน์และความปรารถนาดีให้เรา แล้วใช้คำว่า “บุญคุณ” มาควบคุมเรา บังคับให้เราทำตามและช่วยเขาทำบางสิ่ง เมื่อเราไม่ยอม เขาก็สามารถกล่าวหาว่าเราไม่รู้จักบุญคุณ เพื่อรักษาภาพลักษณ์ของผู้รู้จักบุญคุณ เราจึงถูกบังคับให้ยอมตาม — และถูกควบคุม
หากเราประกาศตนว่าเป็นผู้อดทนและให้อภัย นักการเมืองที่เจ้าเล่ห์ก็สามารถรุกคืบและทำร้ายเราต่อไป เพื่อรักษาภาพลักษณ์ของผู้อดทน เราจึงถูกบังคับให้กลืนการโจมตีทั้งหมดและไม่รู้วิธีป้องกันตนเอง — และถูกควบคุม
หากเราประกาศตนว่าเป็นผู้ใจกว้าง นักการเมืองที่เจ้าเล่ห์ก็สามารถขอให้เราให้เงิน บริจาค หรือให้ผลประโยชน์แก่เขา เพื่อรักษาภาพลักษณ์ของผู้ใจกว้าง เราจึงถูกบังคับให้ให้เงินและผลประโยชน์แก่เขา — และถูกควบคุม
สิ่งเหล่านี้ไม่ยากที่จะรับมือ เราเพียงต้องฝึกสมาธิอย่างมาก เมื่อจิตมีสมาธิ ปัญญาก็เกิด เราจะมองทะลุเจตนาที่แท้จริงของผู้อื่นได้ง่าย
และบนพื้นฐานของสมาธิ เราสามารถพิจารณาความไม่เที่ยง ความทุกข์ และความไม่มีตัวตนของกุศลธรรมและภาพลักษณ์ เพื่อวางความยึดมั่นในสิ่งเหล่านั้น — ดังนี้เราจะไม่ถูกผู้อื่นควบคุมได้อีก
นักการเมืองที่เจ้าเล่ห์ยังสามารถล่อเราด้วยชื่อเสียง ตำแหน่ง อำนาจ ความมั่งคั่ง และเพศตรงข้าม เพื่อบรรลุจุดประสงค์ของตน
พวกเขายังสามารถมอบชื่อเสียง ตำแหน่ง อำนาจ ความมั่งคั่ง และเพศตรงข้ามให้เรามากมาย เมื่อเรายึดมั่นในสิ่งเหล่านี้แล้ว พวกเขาก็ใช้ความกลัวการสูญเสียของเรา มาบีบบังคับและควบคุมเรา
พวกเขายังสามารถเปิดการโจมตีหลายแนวทาง โดยใช้หน่วยงานราชการต่าง ๆ หน่วยงานบังคับใช้กฎหมาย สื่อมวลชน และช่องทางกฎหมาย มาโจมตีเราจากทุกด้าน หลวงพ่อปราโมทย์เคยถูกกลั่นแกล้งแบบนี้ในสมัยต้น ๆ แต่เพราะท่านมีธรรมปฏิบัติ จึงไม่กระทบกระเทือนท่าน
พวกเขายังสามารถตรวจสอบโดยตรงว่าเรายึดมั่นในสิ่งใด:
เป็นความมั่งคั่งหรือไม่?
เป็นชื่อเสียงหรือไม่?
เป็นตำแหน่งหรือไม่?
เป็นอำนาจหรือไม่?
เป็นองค์กรหรือไม่?
เป็นครอบครัวหรือไม่?
เป็นญาติพี่น้องหรือไม่?
เป็นเพื่อนหรือไม่?
เป็นเพศตรงข้ามหรือไม่?
เป็นกุศลธรรมหรือไม่?
เป็นบุญหรือไม่?
เป็นรูปที่น่าดู เสียงที่ไพเราะ กลิ่นที่หอม รสที่อร่อย และการสัมผัสที่น่าพอใจหรือไม่?
เป็นร่างกายหรือไม่?
เป็นจิตหรือไม่?
แล้วทำลายสิ่งเหล่านั้นทั้งหมดในคราวเดียว ทำให้เรามีอาการทางจิต
ในพระวินัยก็มีการกล่าวถึงเล่ห์เหลี่ยมทางการเมืองบางอย่าง เช่น สามารถจงใจให้บุคคลเห็นรูปที่น่าดู ได้ยินเสียงที่ไพเราะ ได้กลิ่นที่หอม ได้ลิ้มรสที่อร่อย และได้สัมผัสที่น่าพอใจ เพื่อให้เขายึดมั่นในสิ่งเหล่านี้ แล้วเขาก็อาจทุกข์โศก ซูบผอม และแม้กระทั่งตายเพราะไม่ได้สิ่งเหล่านั้น
สามารถจงใจให้บุคคลสัมผัสกับรูป เสียง กลิ่น รส และการสัมผัสที่ไม่น่าพึงพอใจ น่ากลัว และน่าสะพรึงกลัว — ทำให้เขาตายเพราะความกลัว (ปาราชิก 3.178)
หากเป็นพระภิกษุ ก็สามารถปิดล้อมวัดของเขา ทำให้เขาไม่ได้อาหารและถูกบังคับให้ยอมตามอำนาจ
สามารถจงใจชักนำให้เขาต้องอาบัติปาราชิก เพื่อให้เขาต้องสึก
หรือง่ายกว่านั้น คือสร้างเงื่อนไขให้เขาด่าทอพระอริยบุคคล หรือทำลายคุณธรรมของเขา แล้วในชาตินี้เขาจะต้องประสบผลร้ายอย่างใดอย่างหนึ่งในสิบสองอย่างอย่างแน่นอน (อ้างอิง อังคุตตรนิกาย 11.6, 10.88, 5.211 และอรรถกถา):
1. จะไม่บรรลุธรรมที่ยังไม่บรรลุ
2. ธรรมที่บรรลุแล้วจะเสื่อม
3. จะไม่บริสุทธิ์ในพระสัทธรรม และไม่สามารถเข้าใจไตรสิกขา คือศีล สมาธิ ปัญญา
4. จะเกิดมานะในพระสัทธรรม คือยังไม่ถึงขั้นปฏิบัติบางอย่าง แต่เข้าใจผิดว่าตนมีแล้ว เกิดความหยิ่งยโส
5. สำหรับพระภิกษุ — จะไม่ยินดีในพรหมจรรย์ (งดเว้นจากเพศสัมพันธ์และการสำเร็จความใคร่ด้วยตนเอง) และชีวิตนักบวช
6. สำหรับพระภิกษุ — จะต้องอาบัติหนัก (ปาราชิก) ซึ่งเป็นอุปสรรคต่อมรรค ผล และนิพพาน
7. จะต้องอาบัติบางอย่าง
8. สำหรับพระภิกษุ — จะสึก
9. จะเกิดโรคหนัก
10. จะคลั่ง
11. เวลาตายจิตจะฟุ้งซ่าน
12. หลังตายจะตกไปในอบาย
ในคัมภีร์วิสุทธิมรรคก็กล่าวว่า กรรมของการใส่ร้ายพระอริยบุคคลหนักเท่ากับอนันตริยกรรม เพราะเกือบทุกตอนที่กล่าวถึงทิพยจักษุ จะกล่าวถึงผู้ที่ตกนรกหรือไปเกิดเป็นเปรตเพราะใส่ร้ายพระอริยบุคคล ดังนั้นเมื่อบุคคลใส่ร้ายพระอริยบุคคล เพราะคุณธรรมของพระอริยบุคคลยิ่งใหญ่ มีศีล สมาธิ ปัญญา วิมุตติ และวิมุตติญาณทัสสนะอันสูงส่ง กรรมที่เราสร้างจึงยิ่งใหญ่เช่นกัน
และพระอริยบุคคลอาจเป็นเพียงเด็กเล็ก
เพราะตราบใดที่บุคคลใดมีความเชื่อมั่นอันไม่หวั่นไหวในความตรัสรู้ของพระพุทธเจ้า อริยสัจ 4 และคุณธรรมของบุคคล 4 คู่ (อริยบุคคล 8 ประเภท) เขาก็เป็นพระโสดาบันแล้ว (อังคุตตรนิกาย 10.64)
ดังนั้นเราทุกคนควรรีบปฏิบัติตามคำสอนของพระพุทธเจ้า:
ละความชั่วทั้งปวง
บำเพ็ญความดีทั้งปวง
ชำระจิตใจของตนให้บริสุทธิ์
เมื่อจิตของเราบริสุทธิ์และมีสมาธิ เราก็สามารถมองทะลุแผนการใด ๆ ได้ มีสุขภาพจิตที่แข็งแกร่งไร้เทียมทาน และบรรลุถึงภาวะที่ไร้ศัตรู
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**Tiếng Việt**
Khi biên tập viên tập trung tâm ý suy nghĩ, phát hiện ra rằng có rất nhiều tăng sĩ và hành giả đang phải đối mặt với mối nguy hiểm cực đoan, vì vậy viết bài này để nhắc nhở, để mọi người không bị người khác “nuốt chửng” 😂
Vào thời Đức Phật, một lần trưởng làng Pāṭaliya (Pāṭaliya) đến gặp Đức Phật.
Ông nghe nói Đức Phật biết mưu kế (māyā), và hỏi lời nói đó có đúng không.
Đức Phật thừa nhận.
Pāṭaliya không dám tin rằng Đức Phật lại thừa nhận như vậy.
Đức Phật bèn giải thích với ông rằng Ngài biết (tất cả) mưu kế, nhưng chỉ không dùng chúng, không phải là người dùng mưu kế (SN 42.13).
Đức Phật tất nhiên biết, vì theo *Vô Ngại Giải Đạo*, Đức Phật có nhất thiết trí (toàn tri).
Mưu kế, thủ đoạn quyền lực bất thiện chính là dùng mưu lược để hại người khác, thao túng người khác, nhằm vơ vét lợi ích riêng và thỏa mãn dục vọng riêng.
Chúng ta có thể biết mọi loại mưu kế, thủ đoạn, nhưng chỉ không dùng chúng để hại người, chỉ dùng để nhận ra và đối phó với sự tấn công của người khác.
Có nhiều tăng sĩ, hành giả chấp trước vào thiện pháp, thích thể hiện các đức hạnh của mình cho người khác thấy.
Nhưng điều này thực sự rất nguy hiểm.
Ví dụ, nếu chúng ta tự tuyên bố là khiêm tốn, thì những chính trị gia âm hiểm có thể ngang ngược áp đặt ý kiến, cách làm của họ lên chúng ta, bắt chúng ta phải theo họ. Khi chúng ta không theo, đối phương có thể cáo buộc chúng ta kiêu ngạo. Để bảo vệ hình ảnh khiêm tốn của mình, chúng ta buộc phải phục tùng — bị người khác thao túng.
Nếu chúng ta tự tuyên bố là biết ơn, thì những chính trị gia âm hiểm có thể cưỡng ép trao cho chúng ta lợi ích, thiện ý. Sau đó dùng chữ “biết ơn” để thao túng chúng ta, bắt chúng ta phải theo họ, giúp họ làm việc gì đó. Khi chúng ta không theo, đối phương có thể cáo buộc chúng ta không biết ơn. Để bảo vệ hình ảnh biết ơn của mình, chúng ta buộc phải phục tùng — bị người khác thao túng.
Nếu chúng ta tự tuyên bố là người nhẫn nhục, tha thứ, thì những chính trị gia âm hiểm có thể càng lúc càng lấn tới làm hại chúng ta. Để bảo vệ hình ảnh nhẫn nhục của mình, chúng ta buộc phải nuốt trọn sự tấn công của người khác, không biết cách phòng tránh — bị người khác thao túng.
Nếu chúng ta tự tuyên bố là người hào phóng, thì những chính trị gia âm hiểm có thể bảo chúng ta đưa tiền cho họ, quyên góp, cho họ lợi ích. Để bảo vệ hình ảnh hào phóng của mình, chúng ta buộc phải đưa tiền, đưa lợi ích cho họ — bị người khác thao túng.
Những việc này không khó đối phó. Chúng ta chỉ cần tu tập thiền định thật nhiều. Khi tâm có định lực, trí tuệ sẽ mở ra; rất dễ nhận ra ý đồ thực sự của người khác.
Hơn nữa, trên nền tảng định lực, chúng ta có thể tư duy về vô thường, khổ, vô ngã của thiện pháp và hình ảnh, để buông bỏ sự chấp trước vào chúng — như vậy sẽ không bị người khác thao túng nữa.
Những chính trị gia âm hiểm còn có thể dùng danh vọng, địa vị, quyền lực, tài sản, người khác giới để dụ dỗ chúng ta, nhằm đạt được mục đích của mình.
Họ cũng có thể tự động ban cho chúng ta nhiều danh vọng, địa vị, quyền lực, tài sản, người khác giới. Khi chúng ta đã chấp trước vào chúng, họ lợi dụng tâm sợ mất mát của chúng ta để tàn sát và thao túng chúng ta.
Họ cũng có thể mở ra nhiều hướng tấn công, sử dụng các cơ quan nhà nước khác nhau, cơ quan thực thi pháp luật, truyền thông, con đường pháp lý để bao vây tấn công chúng ta. Lúc ban đầu, Ngài Luang Por Pramote từng bị người ta hãm hại theo cách này. Nhưng vì Ngài có tu tập nên không bị ảnh hưởng.
Họ cũng có thể trực tiếp xem xét chúng ta đang chấp trước điều gì:
Là tài sản chăng?
Là danh vọng chăng?
Là địa vị chăng?
Là quyền lực chăng?
Là tổ chức chăng?
Là gia đình chăng?
Là người thân họ hàng chăng?
Là bạn bè chăng?
Là người khác giới chăng?
Là thiện pháp chăng?
Là công đức chăng?
Là những hình ảnh đẹp, âm thanh hay, mùi hương thơm, vị ngon, sự xúc chạm dễ chịu chăng?
Là thân thể chăng?
Là tâm chăng?
Rồi một lần tiêu diệt hết chúng, khiến chúng ta tinh thần sụp đổ.
Trong *Luật Tạng* cũng đề cập một số thủ đoạn chính trị âm hiểm. Ví dụ có thể:
Cố ý để người ta nhìn thấy một số hình ảnh đẹp, nghe một số âm thanh hay, ngửi mùi hương thơm, nếm vị ngon, tiếp xúc với sự xúc chạm dễ chịu.
Khiến họ chấp trước vào những thứ đó. Sau đó họ có cơ hội không đạt được những thứ ấy mà ưu sầu gầy mòn, thậm chí vì không đạt được mà tiều tụy đến chết.
Cũng có thể cố ý để người ta tiếp xúc với một số hình ảnh, âm thanh, mùi vị, sự xúc chạm không đáng ưa, đáng sợ, khủng khiếp — khiến họ chết vì sợ hãi (Pārā.3.178).
Nếu là tăng sĩ, có thể phong tỏa chùa của họ, khiến họ không có thức ăn, buộc phải phục tùng uy quyền của mình.
Cũng có thể cố ý dụ dỗ họ phạm Ba-la-di giới, khiến họ hoàn tục.
Hoặc đơn giản hơn, tạo điều kiện khiến họ lăng mạ một vị Thánh, hoặc hủy diệt đức hạnh của họ; thế thì trong đời này họ sẽ gặp phải một trong mười hai loại ác báo, không thể không chịu, chắc chắn phải chịu (Tham chiếu AN11.6, 10.88, 5.211 và chú giải):
1. Không đạt được thành tựu tu tập chưa đạt được.
2. Thành tựu tu tập đã đạt được sẽ thối thất.
3. Trong chánh pháp không được thanh tịnh, không thể thông đạt giới định tuệ.
4. Trong chánh pháp khởi tăng thượng mạn, tức là bản thân chưa đạt đến một số cảnh giới tu tập, nhưng lầm tưởng mình đã có, nuôi dưỡng tâm kiêu ngạo.
5. Với người xuất gia — không còn vui thích phạm hạnh (kiêng tuyệt hành vi tình dục, thủ dâm), đời sống xuất gia.
6. Với người xuất gia — sẽ phạm đại giới — Ba-la-di giới, chướng ngại pháp xuất thế gian: đạo quả, Niết-bàn.
7. Sẽ phạm một số giới.
8. Với người xuất gia — sẽ hoàn tục.
9. Sinh khởi bệnh đau dữ dội.
10. Điên loạn.
11. Lúc chết tâm trí rối loạn.
12. Sau khi chết đọa vào ác đạo.
Trong *Thanh Tịnh Đạo* cũng nói, nghiệp phỉ báng Thánh nhân nặng như vô gián tội, vì hầu như bất kỳ đoạn kinh nào nói đến thiên nhãn trí, đều nói đến việc vì phỉ báng Thánh nhân mà đọa địa ngục, đi vào quỷ đạo v.v. Vì vậy khi một người phỉ báng Thánh nhân, do công đức của Thánh nhân rất lớn, họ sở hữu giới, định, tuệ, giải thoát và giải thoát tri kiến cao quý, nên khi chúng ta phỉ báng một vị Thánh, nghiệp chúng ta tạo cũng rất lớn.
Và một vị Thánh có thể chỉ là một đứa trẻ nhỏ.
Vì chỉ cần bất kỳ ai có lòng tin không hoại diệt đối với sự giác ngộ của Đức Phật, Tứ Thánh Đế, đức hạnh của tứ song bát sĩ, người đó đã là Thánh sơ quả rồi (AN10.64).
Vì vậy tất cả chúng ta nên mau chóng thực hành lời dạy của Đức Phật:
Không làm các điều ác,
Siêng làm các việc thiện,
Tự thanh tịnh tâm ý.
Khi tâm chúng ta trong sạch, có thiền định, sẽ có thể nhận ra mọi mưu lược, sở hữu sức khỏe tinh thần không gì phá hủy được, đạt đến cảnh địa vô địch.
《試一個人是否真心的權術 The Strategy for Testing Whether Someone Is Sincere กลยุทธ์ในการทดสอบว่าใครจริงใจ Thuật Thử Người Có Thật Lòng Hay Không》
《試一個人是否真心的權術 The Strategy for Testing Whether Someone Is Sincere กลยุทธ์ในการทดสอบว่าใครจริงใจ Thuật Thử Người Có Thật Lòng Hay Không》
分享一個權術😂
不過這個權術並不是邪的，是正的
古時候的國王、將軍常常用這招的
就是，我們可以怎樣試一個人是否對我們忠誠、是否對我們真心誠意、是否真的我們的朋友？
很簡單，故意露一些成就出來，看他有什麼反應
故意露一些不幸出來，看他有什麼反應
試他！
如果他在看見我們的成就後妒忌、不悅，那這個人就不能用了，這個人不是真朋友，假的！
如果他在看見我們的不幸後露出一絲笑容，那這個人也不能用了，這個人不是真朋友，假的！
例如如果編輯想玩，就故意露一些過失出來，引那些網紅法師過來攻擊、批評😂 （不過要順道提醒一下大家，就算是正確的批評，假如帶著嗔心的話，依然是不善業）
然後看誰拍掌叫好、踩多一腳
Boom~全部露餡，不用神通。簡直快過神通😂
其實不用試了，多數會讓大家失望的。
有許多次，佛陀把微少塵土沾在指甲尖後，問比丘們：
你們怎麼想它，哪個是比較多的呢：這被我沾在指甲尖的微少塵土，或這大地？
比丘答後者，沾在指甲尖的微少塵土比這大地小得不可比較
佛陀便開示，那些無德者較多，無德者較少 （SN56）
如果一個人要不妒忌、不貶低別人的德行、不在確認對方的好後同時找對方的不好來證明自己和他平起平坐，要是初果聖者的 Level
如果一個人要完全不起惡意，要是三果聖者 Level
如果一個人要完全不輕藐我們，要是佛陀、獨覺佛、阿羅漢 Level (MNA7)
每個階段的覺悟都斬斷了某些煩惱
如果一個人是完全、真正的朋友，
他只會對我們有：
慈-希望我們快樂。例如見到我們就會感到高興
悲-希望我們離苦。例如見到我們不幸時會可憐我們
喜-為我們的幸福而感到開心
捨-當我們不如他意，甚至傷害他們時，他們會保持平靜、中立
這就是佛陀、獨覺佛、阿羅漢的境界了。他們對所有眾生都一樣是這樣的，是所有眾生--天神、人類、鬼、地獄眾生、畜生--的朋友
所以編輯最喜歡和阿羅漢做朋友😂
不過不知道他們想不想🥲😂
**English**
Sharing a strategy 😂
But this strategy is not evil—it is righteous.
In ancient times, kings and generals often used this method.
How can we test whether a person is loyal to us, whether they are sincere toward us, whether they are truly our friend?
It’s simple: deliberately reveal some of our achievements and observe their reaction;
deliberately reveal some of our misfortunes and observe their reaction.
Test them!
If, after seeing our achievements, they feel envy or displeasure, then this person cannot be relied upon—they are not a true friend; they are false!
If, after seeing our misfortunes, they show even a trace of a smile, then this person also cannot be relied upon—they are not a true friend; they are false!
For example, if the editor wants to play around, I could deliberately reveal some faults to attract those internet celebrity masters/ monks to come attack and criticize 😂 (Though I should remind everyone: even if the criticism is correct, if it is done with a mind of aversion, it is still unwholesome karma.)
Then watch who claps and cheers, and who steps on us further.
Boom~ All of them are exposed—no need for psychic powers. Faster than psychic powers 😂
Actually, there’s no need to test anymore. Most people will only disappoint us.
Many times the Buddha, after taking a tiny speck of dust on the tip of his fingernail, asked the bhikkhus:
“What do you think, which is greater: this tiny speck of dust on the tip of my fingernail, or this great earth?”
The bhikkhus answered the latter—the tiny speck of dust on the tip of the fingernail is incomparably smaller than the great earth.
The Buddha then taught that those without virtue are more numerous, while those with virtue are fewer (SN 56).
For a person not to feel envy, not to belittle others’ virtues, and not to, after acknowledging someone’s goodness, still search for their faults in order to prove they are on equal footing—this requires the level of a stream-enterer.
For a person to completely absent from ill will—this requires the level of a non-returner.
For a person to completely absent from looking down on us—this requires the level of a Buddha, a Paccekabuddha, or an Arahant (MN A7).
Each stage of awakening cuts off certain defilements.
If a person is a complete, true friend,
they will only have toward us:
Loving-kindness—wishing us to be happy. For example, feeling joyful when they see us.
Compassion—wishing us to be free from suffering. For example, feeling pity when they see us in misfortune.
Empathetic joy—feeling happy for our happiness.
Equanimity—when we do not go according to their wishes, or even harm them, they remain calm and neutral.
This is the level of the Buddha, Paccekabuddhas, and Arahants. They treat all beings in this way—they are friends to all beings: deities, humans, ghosts, beings in hell, and animals.
That is why the editor most likes to make friends with Arahants 😂
But I don’t know whether they want to 🥲😂
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**Thai**
ขอแชร์กลยุทธ์หนึ่ง 😂
แต่กลยุทธ์นี้ไม่ใช่ของชั่ว เป็นของดี
ในสมัยโบราณ กษัตริย์และแม่ทัพมักใช้วิธีนี้บ่อยๆ
เราจะทดสอบได้อย่างไรว่าคนๆ หนึ่งจงรักภักดีต่อเรา จริงใจต่อเรา และเป็นเพื่อนแท้ของเราหรือไม่?
ง่ายมาก: ตั้งใจเปิดเผยความสำเร็จบางอย่างของเรา แล้วดูปฏิกิริยาของเขา
ตั้งใจเปิดเผยความโชคร้ายบางอย่างของเรา แล้วดูปฏิกิริยาของเขา
ทดสอบเขา!
หากหลังจากเห็นความสำเร็จของเราแล้ว เขารู้สึกอิจฉาหรือไม่พอใจ คนๆ นี้ใช้ไม่ได้แล้ว—เขาไม่ใช่เพื่อนแท้ เป็นเพื่อนปลอม!
หากหลังจากเห็นความโชคร้ายของเราแล้ว เขายิ้มแม้เพียงเล็กน้อย คนๆ นี้ก็ใช้ไม่ได้เช่นกัน—เขาไม่ใช่เพื่อนแท้ เป็นเพื่อนปลอม!
ตัวอย่างเช่น ถ้าบรรณาธิการอยากเล่นสนุก ก็ตั้งใจเปิดเผยข้อบกพร่องบางอย่าง เพื่อดึงดูดบรรดา “อาจารย์” ดังในโซเชียลมีเดียให้มาโจมตีและวิจารณ์ 😂 (แต่ขอเตือนทุกคนไว้ด้วยว่า แม้การวิจารณ์จะถูกต้อง หากทำด้วยจิตที่มีโทสะ ก็ยังเป็นอกุศลกรรมอยู่ดี)
แล้วดูว่าใครปรบมือเชียร์ และใครเหยียบย่ำเพิ่มอีก
บูม~ ทุกคนเผยโฉมหมด ไม่ต้องใช้ฤทธิ์ เร็วกว่าฤทธิ์เสียอีก 😂
จริงๆ แล้วไม่ต้องทดสอบอีก ส่วนใหญ่จะทำให้ทุกคนผิดหวังอยู่แล้ว
หลายครั้งที่พระพุทธเจ้าทรงหยิบฝุ่นเพียงนิดเดียวติดที่ปลายเล็บ แล้วตรัสถามภิกษุทั้งหลายว่า:
พวกเธอคิดอย่างไร ฝุ่นเพียงนิดเดียวที่ติดปลายเล็บของเรา กับแผ่นดินใหญ่นี้ อะไรมากกว่ากัน?
ภิกษุทั้งหลายทูลตอบว่าอย่างหลัง—ฝุ่นเพียงนิดเดียวที่ติดปลายเล็บเล็กกว่าแผ่นดินใหญ่อย่างหาที่เปรียบมิได้
พระพุทธเจ้าจึงทรงแสดงธรรมว่า ผู้ไร้คุณธรรมมีมากกว่า ส่วนผู้มีคุณธรรมมีน้อยกว่า (ส․นิ․ 56)
หากใครจะไม่อิจฉา ไม่ดูถูกคุณธรรมของผู้อื่น และไม่หลังจากยอมรับความดีของอีกฝ่ายแล้ว ยังไปค้นหาข้อเสียของเขาเพื่อพิสูจน์ว่าตนเองเท่าเทียมกับเขาได้—ต้องอยู่ในระดับพระโสดาบัน
หากใครจะไม่เกิดความมุ่งร้ายเลย—ต้องอยู่ในระดับพระอนาคามี
หากใครจะไม่ดูถูกเราเลย—ต้องอยู่ในระดับพระพุทธเจ้า พระปัจเจกพุทธเจ้า หรือพระอรหันต์ (ม․นา․ 7)
แต่ละขั้นของการตรัสรู้จะตัดกิเลสบางอย่างทิ้งไป
หากใครเป็นเพื่อนที่สมบูรณ์และแท้จริง
เขาจะมีต่อเราเพียง:
เมตตา—ปรารถนาให้เรามีความสุข เช่น เห็นเราก็รู้สึกดีใจ
กรุณา—ปรารถนาให้เราพ้นทุกข์ เช่น เห็นเราโชคร้ายก็สงสารเรา
มุทิตา—ยินดีในความสุขของเรา
อุเบกขา—เมื่อเราไม่เป็นไปตามที่เขาต้องการ หรือแม้กระทั่งทำร้ายเขา เขาก็ยังคงสงบและเป็นกลาง
นี่คือระดับของพระพุทธเจ้า พระปัจเจกพุทธเจ้า และพระอรหันต์ ท่านปฏิบัติต่อสัตว์ทั้งปวงเช่นนี้—ท่านเป็นเพื่อนของสัตว์ทั้งปวง ไม่ว่าจะเป็นเทวดา มนุษย์ ผี สัตว์นรก หรือสัตว์เดรัจฉาน
ดังนั้นบรรณาธิการจึงชอบคบเพื่อนกับพระอรหันต์ที่สุด 😂
แต่ไม่รู้ว่าท่านอยากคบเราหรือเปล่า 🥲😂
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**Vietnamese**
Chia sẻ một thuật 😂
Nhưng thuật này không phải là tà, mà là chính.
Thời xưa, các vị vua và tướng quân thường dùng chiêu này.
Chúng ta có thể thử một người có trung thành với mình, có thật lòng với mình, có thật sự là bạn của mình hay không bằng cách nào?
Rất đơn giản: cố ý lộ ra một số thành tựu, xem phản ứng của họ;
cố ý lộ ra một số bất hạnh, xem phản ứng của họ.
Hãy thử họ!
Nếu sau khi thấy thành tựu của chúng ta mà họ ghen tị, không vui, thì người này không dùng được—không phải bạn thật, là giả!
Nếu sau khi thấy bất hạnh của chúng ta mà lộ ra dù chỉ một tia cười, thì người này cũng không dùng được—không phải bạn thật, là giả!
Ví dụ nếu biên tập viên muốn chơi, sẽ cố ý lộ ra một số sai sót, dẫn dụ những “pháp sư” mạng nổi tiếng đến tấn công, chỉ trích 😂 (Nhưng cũng nhắc mọi người: dù là lời chỉ trích đúng, nếu mang tâm sân thì vẫn là bất thiện nghiệp.)
Rồi xem ai vỗ tay reo hò, ai đạp thêm một chân.
Boom~ Tất cả lộ nguyên hình, không cần thần thông. Nhanh hơn thần thông 😂
Thực ra không cần thử nữa. Phần lớn sẽ khiến mọi người thất vọng thôi.
Có nhiều lần, Đức Phật lấy một ít bụi đất dính trên đầu móng tay, rồi hỏi các vị Tỳ-kheo:
Các ông nghĩ thế nào, cái nào nhiều hơn: ít bụi đất dính trên đầu móng tay này, hay đại địa này?
Các Tỳ-kheo đáp cái sau, ít bụi đất dính trên đầu móng tay nhỏ bé hơn đại địa đến mức không thể so sánh.
Đức Phật liền khai thị rằng những người vô đức nhiều hơn, người hữu đức ít hơn (SN 56).
Nếu một người muốn không ghen tị, không hạ thấp đức hạnh của người khác, và không sau khi thừa nhận điều tốt của đối phương rồi còn tìm điều xấu của họ để chứng minh mình ngang hàng với họ—thì cần mức độ của vị Thánh Dự lưu.
Nếu một người muốn hoàn toàn không khởi ác ý—cần mức độ của vị Thánh Bất lai.
Nếu một người muốn hoàn toàn không khinh miệt chúng ta—cần mức độ của Đức Phật, Độc Giác Phật, hay A-la-hán (MNA7).
Mỗi giai đoạn giác ngộ đều đoạn trừ một số phiền não.
Nếu một người là bạn hoàn toàn, chân thật,
họ chỉ có đối với chúng ta:
Từ—mong chúng ta được vui. Ví dụ thấy chúng ta thì vui vẻ.
Bi—mong chúng ta thoát khổ. Ví dụ thấy chúng ta bất hạnh thì thương xót.
Hỷ—vui vì hạnh phúc của chúng ta.
Xả—khi chúng ta không như ý họ, thậm chí làm hại họ, họ vẫn giữ bình thản, trung lập.
Đây chính là cảnh giới của Đức Phật, Độc Giác Phật và A-la-hán. Các Ngài đối với tất cả chúng sinh đều như vậy—là bạn của tất cả chúng sinh: chư thiên, loài người, ngạ quỷ, chúng sinh địa ngục, súc sinh.
Vì vậy biên tập viên thích làm bạn với các vị A-la-hán nhất 😂
Nhưng không biết các Ngài có muốn không 🥲😂
more about politics:
more about observing others:
more about friendship:
《偉大的領導人必須要有強大的精神健康 A Great Leader Must Have Strong Mental Health ผู้นำที่ยิ่งใหญ่ต้องมีสุขภาพจิตที่แข็งแกร่ง Người Lãnh Đạo Vĩ Đại Phải Có Sức Khỏe Tinh Thần Mạnh Mẽ》
《偉大的領導人必須要有強大的精神健康 A Great Leader Must Have Strong Mental Health ผู้นำที่ยิ่งใหญ่ต้องมีสุขภาพจิตที่แข็งแกร่ง Người Lãnh Đạo Vĩ Đại Phải Có Sức Khỏe Tinh Thần Mạnh Mẽ》
一位領導人是許多人的依靠
假如他倒下，整個團體都會跟著倒下、崩潰
佛陀說，這個世界無德者佔了大多數（SN56）
我們以為我們遭遇不幸、倒下了、陷入憂鬱、痛苦，會有人可憐嗎？
也會有，但不多
大多數人吃花生當看戲而已，有些人會恥笑我們、踩多一腳
我們的敵人此時便會乘虛而入，瓦解我們
整個團體就會潰散
所以一位成功、偉大、傑出的領導人必須要有無堅不摧的精神健康，不能讓痛苦、軟弱佔據心
可以怎樣做到？
我們先要知道痛苦從何而來
佛陀在《四聖諦》中開示說，痛苦從渴愛、執著而來
這個渴愛的止息，就是痛苦的止息
而怎樣可以熄滅這個渴愛、執著？透過修習八聖道，或者濃縮來說就是戒、定、慧
我們就審察自己還在渴求、執著些什麼
失去它們的話、求不得的話、碰見不好的事物，我們會痛苦嗎？
這些渴求、執著，就正正是我們的弱點
我們的敵人隨時都可以用它們來鏟起我們、擊潰我們
是財富嗎？
是名譽嗎？
是地位嗎？
是權力嗎？
是組織嗎？
是家庭嗎？
是家人親戚嗎？
是朋友嗎？
是異性嗎？
是善法嗎？
是功德嗎？
是好看的東西、好聽的聲音、好嗅的氣味、好嚐的味道、好觸的所觸嗎？
是身體嗎？
是心嗎？
我們就透過戒、定、慧的力量把一切執著連根拔起！
戒就是人品好，不傷害自己、不傷害別人
當我們人品好，我們就不易後悔，心容易感到平靜、喜悅、集中。心的集中叫‘定’
我們就透過禪修來加深禪定，佛陀教導了40多個禪修方法，我們就選其中一個來修，讓心變得更加集中、平靜、飽滿、清爽。這就是‘定’的修習
當我們的心有足夠的禪定後，我們就可以思維或者覺察我們所執著那樣事物的無常、無我、不讓人滿意性來放下對它的執著---這是‘慧’的修習。
聽到這裡的背景音樂嗎？這首歌是Toccata and Fugue in D Minor ，有些恐怖的感覺。
我們也可以把這個可怖的感覺用來審視我們所執著那件事物的不讓人滿意性：它被無常所燃燒，正步向毀滅自己的‘無常斷頭台’。
這是對應十六觀智中的怖畏現起智（Bhaya-ñāṇa），有助我們放下執著
如果我們能夠完全放下對一切的執著，這等於把渴愛完全拔出。而這就是痛苦的盡頭了
這世上，誰有無堅不摧的精神健康、精神力量？
佛陀和他的阿羅漢弟子們
祂們不會再有任何精神上的痛苦，始終保持清爽快樂
沒有人可以擊倒祂們，祂們是無敵的
因此，祂們得以成為所有人類和天神的依靠
**English Translation**
A leader is the support of many people.
If he falls, the entire group will fall and collapse with him.
The Buddha said that in this world, those without virtue form the majority (SN 56).
We think that when we encounter misfortune, fall down, or sink into depression and suffering, will there be people who pity us?
There will be some, but not many.
Most people just eat peanuts and watch the show; some will mock us and step on us further.
At that moment our enemies will take advantage of the weakness to undermine and destroy us.
The whole group will then disintegrate.
Therefore, a successful, great, and outstanding leader must possess unbreakable mental health. He cannot allow suffering and weakness to occupy his mind.
How can this be achieved?
First we need to know where suffering comes from.
In the Four Noble Truths the Buddha taught that suffering arises from craving and clinging.
The cessation of this craving is the cessation of suffering.
How can this craving and clinging be extinguished? Through the practice of the Noble Eightfold Path, or in condensed form: Precept (sīla), undistractablity of mind (samādhi), and wisdom (paññā).
We examine what we are still craving and clinging to.
If we lose them, if we cannot obtain them, or if we encounter unpleasant things related to them, will we suffer?
These cravings and clingings are precisely our weak points.
Our enemies can use them at any time to dig us up and defeat us.
Is it wealth?
Is it fame?
Is it position?
Is it power?
Is it the organization?
Is it the family?
Is it relatives?
Is it friends?
Is it the opposite sex?
Is it wholesome states?
Is it merit?
Is it beautiful sights, pleasant sounds, fragrant smells, delicious tastes, or agreeable touches?
Is it the body?
Is it the mind?
Through the power of Precept, samadhi, and wisdom, we uproot all clinging completely!
Precept means good character—not harming oneself and not harming others.
When our character is good, we are less likely to feel regret; the mind easily becomes peaceful, joyful, concentrated and undistracted. This undistractablity of the mind is called “samādhi.”
We deepen undistractablity through meditation. The Buddha taught more than forty methods of meditation; we choose one of them to practice, making the mind more concentrated, peaceful, full, and refreshed. This is the cultivation of undistractablity .
When the mind has sufficient undistractablity , we can reflect on or observe the impermanence, non-self, and unsatisfactoriness of the things we cling to, in order to let go of attachment to them—this is the cultivation of wisdom.
Can you hear the background music? This piece is *Toccata and Fugue in D Minor*; it has a somewhat terrifying feeling.
We can also use this terrifying feeling to examine the unsatisfactoriness of the things we cling to: they are being burned by impermanence and are walking toward the “guillotine of impermanence” that will destroy them.
This corresponds to the Knowledge of Fearfulness (Bhaya-ñāṇa) among the Sixteen Insight Knowledges, which aids us to let go of clinging
If we can completely let go of all clinging, this is equivalent to completely uprooting craving. And that is the end of suffering.
In this world, who possesses unbreakable mental health and mental strength?
The Buddha and his Arahant disciples.
They no longer experience any mental suffering; they always remain fresh and happy.
No one can defeat them; they are invincible.
Therefore, they are able to become the support of all human beings and deities.
---
**Thai Translation**
**泰文翻譯**
ผู้นำคือที่พึ่งของคนจำนวนมาก
หากเขาล้ม ทั้งกลุ่มก็จะล้มและพังทลายตามไปด้วย
พระพุทธเจ้าตรัสว่า ในโลกนี้คนที่ไร้คุณธรรมมีเป็นส่วนใหญ่ (สํ.นิ. ๕๖)
เราคิดว่าเมื่อเราประสบเคราะห์กรรม ล้มลง หรือตกอยู่ในความเศร้าและทุกข์ จะมีคนสงสารเราหรือไม่?
ก็มีบ้าง แต่ไม่มาก
คนส่วนใหญ่แค่กินถั่วลิสงดูละครเท่านั้น บางคนก็จะเยาะเย้ยเราและเหยียบย่ำเพิ่มอีก
ศัตรูของเราในขณะนั้นจะฉวยโอกาสจากจุดอ่อน เข้ามาทำลายเรา
ทั้งกลุ่มก็จะแตกสลาย
ดังนั้น ผู้นำที่ประสบความสำเร็จ ยิ่งใหญ่ และโดดเด่น ต้องมีสุขภาพจิตที่แข็งแกร่งไร้เทียมทาน ไม่ยอมให้ความทุกข์และความอ่อนแอเข้าครอบครองจิตใจ
จะทำได้อย่างไร?
ก่อนอื่นเราต้องรู้ว่าความทุกข์มาจากไหน
ในอริยสัจ ๔ พระพุทธเจ้าทรงสอนว่า ความทุกข์เกิดจากตัณหาและความยึดมั่น
การดับตัณหานี้ คือการดับทุกข์
จะดับตัณหาและความยึดมั่นได้อย่างไร? ด้วยการปฏิบัติอริยมรรคมีองค์ ๘ หรือโดยสรุปคือ ศีล สมาธิ ปัญญา
เราพิจารณาดูว่าเรายังอยากได้อยากมีและยึดมั่นสิ่งใดอยู่
หากสูญเสียมันไป หากไม่ได้ตามที่ต้องการ หรือหากพบสิ่งที่ไม่ดีเกี่ยวกับมัน เราจะทุกข์หรือไม่?
ความอยากและความยึดมั่นเหล่านี้แหละคือจุดอ่อนของเรา
ศัตรูสามารถใช้มันขุดคุ้ยและเอาชนะเราได้ตลอดเวลา
เป็นทรัพย์สินหรือ?
เป็นชื่อเสียงหรือ?
เป็นตำแหน่งหรือ?
เป็นอำนาจหรือ?
เป็นองค์กรหรือ?
เป็นครอบครัวหรือ?
เป็นญาติพี่น้องหรือ?
เป็นเพื่อนหรือ?
เป็นเพศตรงข้ามหรือ?
เป็นกุศลธรรมหรือ?
เป็นบุญหรือ?
เป็นรูปที่สวยงาม เสียงที่ไพเราะ กลิ่นหอม รสอร่อย หรือสิ่งสัมผัสที่น่าพอใจหรือ?
เป็นร่างกายหรือ?
เป็นจิตใจหรือ?
เราใช้พลังของศีล สมาธิ และปัญญา ถอนรากถอนโคนความยึดมั่นทั้งหมดออกให้หมด!
ศีลคือความเป็นคนดี ไม่ทำร้ายตนเอง ไม่ทำร้ายผู้อื่น
เมื่อเรามีศีลดี เราย่อมไม่ค่อยรู้สึกเสียใจ จิตใจย่อมสงบ ร่าเริง และมีสมาธิง่าย ความตั้งมั่นของจิตนี้เรียกว่า “สมาธิ”
เราเพิ่มความลึกของสมาธิด้วยการเจริญภาวนา พระพุทธเจ้าทรงสอนวิธีภาวนามากกว่า ๔๐ วิธี เราเลือกอย่างใดอย่างหนึ่งมาปฏิบัติ ทำให้จิตมีความตั้งมั่น สงบ อิ่มเอิบ และสดชื่นมากขึ้น นี่คือการเจริญสมาธิ
เมื่อจิตมีสมาธิเพียงพอแล้ว เราสามารถคิดพิจารณาหรือสังเกตเห็นความไม่เที่ยง ความไม่ใช่ตัวตน และความไม่น่าพอใจของสิ่งที่เรายึดมั่น เพื่อวางความยึดมั่นต่อสิ่งนั้น—นี่คือการเจริญปัญญา
ได้ยินเสียงเพลงพื้นหลังไหม? เพลงนี้คือ Toccata and Fugue in D Minor มีความรู้สึกน่ากลัวอยู่บ้าง
เราสามารถใช้ความรู้สึกน่ากลัวนี้มาพิจารณาความไม่น่าพอใจของสิ่งที่เรายึดมั่นได้เช่นกัน: มันถูกความไม่เที่ยงเผาไหม้ และกำลังก้าวไปสู่ “ตะแลงแกงแห่งความไม่เที่ยง” ที่จะทำลายมันเอง
นี่สอดคล้องกับญาณแห่งความกลัว (Bhaya-ñāṇa) ในสิบหกวิปัสสนาญาณ ซึ่งช่วยให้เราปล่อยวางความยึดมั่นได้
หากเราสามารถวางความยึดมั่นต่อทุกสิ่งได้อย่างสิ้นเชิง นั่นเท่ากับการถอนตัณหาออกจนหมด และนั่นคือจุดจบของความทุกข์
ในโลกนี้ ใครมีสุขภาพจิตและพลังจิตที่แข็งแกร่งไร้เทียมทาน?
พระพุทธเจ้าและพระอรหันตสาวกของพระองค์
พระองค์ทั้งหลายไม่มีความทุกข์ทางจิตใจอีกต่อไป ยังคงสดชื่นและมีความสุขอยู่เสมอ
ไม่มีใครสามารถเอาชนะพระองค์ได้ พระองค์เป็นผู้ไร้พ่าย
ดังนั้น พระองค์จึงสามารถเป็นที่พึ่งของมนุษย์และเทวดาทั้งหลายได้
---
**越南文翻譯**
Một người lãnh đạo là chỗ dựa của nhiều người.
Nếu ông ta ngã, cả tập thể sẽ ngã theo và sụp đổ.
Đức Phật dạy rằng trong thế gian này, người thiếu đức hạnh chiếm đa số (SN 56).
Chúng ta nghĩ rằng khi gặp bất hạnh, ngã xuống, hoặc rơi vào trầm cảm và khổ đau, liệu có ai thương xót chúng ta không?
Cũng có, nhưng không nhiều.
Đa số người chỉ ăn đậu phộng xem kịch thôi; một số người sẽ chế giễu chúng ta và đá thêm một chân.
Kẻ thù của chúng ta lúc ấy sẽ thừa cơ xâm nhập, làm tan rã chúng ta.
Cả tập thể sẽ tan vỡ.
Vì vậy, một người lãnh đạo thành công, vĩ đại và xuất sắc phải có sức khỏe tinh thần kiên cố không gì phá nổi, không để khổ đau và yếu đuối chiếm lấy tâm.
Làm thế nào để đạt được điều đó?
Trước hết chúng ta cần biết khổ đau từ đâu đến.
Trong Tứ Thánh Đế, Đức Phật dạy rằng khổ đau phát sinh từ ái dục và chấp thủ.
Sự diệt tận của ái dục này chính là sự diệt tận của khổ đau.
Làm thế nào để dập tắt ái dục và chấp thủ? Thông qua việc tu tập Bát Thánh Đạo, hoặc nói gọn là giới, định, tuệ.
Chúng ta quán sát xem mình còn khao khát, chấp thủ những gì.
Nếu mất chúng, nếu cầu không được, hoặc nếu gặp những điều không tốt liên quan đến chúng, chúng ta có khổ không?
Những khao khát và chấp thủ ấy chính là điểm yếu của chúng ta.
Kẻ thù có thể dùng chúng bất cứ lúc nào để xới lên và đánh bại chúng ta.
Là tài sản chăng?
Là danh tiếng chăng?
Là địa vị chăng?
Là quyền lực chăng?
Là tổ chức chăng?
Là gia đình chăng?
Là người thân họ hàng chăng?
Là bạn bè chăng?
Là người khác phái chăng?
Là thiện pháp chăng?
Là công đức chăng?
Là hình sắc đẹp, âm thanh hay, mùi hương thơm, vị ngon, hoặc sự xúc chạm dễ chịu chăng?
Là thân thể chăng?
Là tâm chăng?
Chúng ta dùng sức mạnh của giới, định, tuệ để nhổ tận gốc mọi chấp thủ!
Giới là nhân phẩm tốt, không hại mình, không hại người.
Khi nhân phẩm tốt, chúng ta ít hối hận, tâm dễ cảm thấy bình an, hỷ lạc và tập trung. Sự tập trung của tâm gọi là “định”.
Chúng ta làm sâu thêm định lực bằng thiền định. Đức Phật dạy hơn 40 phương pháp thiền; chúng ta chọn một trong số đó để tu, khiến tâm trở nên tập trung hơn, bình an hơn, viên mãn hơn và sảng khoái hơn. Đây là sự tu tập định.
Khi tâm đã có đủ định lực, chúng ta có thể suy tư hoặc quán sát tính vô thường, vô ngã và tính không thỏa mãn của những thứ mình chấp thủ để buông bỏ sự chấp thủ đối với chúng—đây là sự tu tập tuệ.
Các bạn có nghe nhạc nền không? Bản nhạc này là Toccata and Fugue in D Minor, mang cảm giác hơi kinh dị.
Chúng ta cũng có thể dùng cảm giác kinh dị này để quán sát tính không thỏa mãn của những thứ mình chấp thủ: chúng đang bị vô thường thiêu đốt, đang bước đến “máy chém vô thường” sẽ hủy diệt chính chúng.
Điều này tương ứng với Tri kiến về sự sợ hãi (Bhaya-ñāṇa) trong Mười sáu Tuệ quán, giúp chúng ta buông bỏ chấp thủ.
Nếu chúng ta có thể hoàn toàn buông bỏ mọi chấp thủ, điều đó đồng nghĩa với việc nhổ tận gốc ái dục. Và đó chính là điểm tận cùng của khổ đau.
Trên đời này, ai có sức khỏe tinh thần và sức mạnh tinh thần kiên cố không gì phá nổi?
Đức Phật và các vị đệ tử A-la-hán của Ngài.
Các Ngài không còn bất kỳ khổ đau tinh thần nào, luôn giữ được sự sảng khoái và an vui.
Không ai có thể đánh đổ các Ngài; các Ngài là vô địch.
Do đó, các Ngài có thể trở thành chỗ dựa của tất cả loài người và chư thiên.
video cred. to Hannes Kästner
Album:
Bach, J.S.: Organ Music - Preludes and Fugues - Toccata and Fugue in D Minor - Chorales Preludes.
《九種讓人生氣的情況 The Nine Situations That Make People Angry สถานการณ์เก้าอย่างที่ทำให้คนโกรธ Chín Tình Huống Khiến Người Ta Tức Giận》
《九種讓人生氣的情況 The Nine Situations That Make People Angry สถานการณ์เก้าอย่างที่ทำให้คนโกรธ Chín Tình Huống Khiến Người Ta Tức Giận》
佛陀說，有九個讓人生氣的情況
1.他已對我行不利之事
2.他正對我行不利之事
3.他將對我行不利之事
4.他已對我所愛的、合意的人和東西行不利
5.他正對我所愛的、合意的人和東西行不利
6.他將對我所愛的、合意的人和東西行不利
7.他已對我所不愛的、不合意的人和東西行有利之事
8.他正對我所不愛的、不合意的人和東西行有利之事
9.他將對我所不愛的、不合意的人和東西行有利之事（AN9.29）
首三個情況很明顯。
例如有人殺我們、偷我們東西、和我們的配偶通姦、騙我們、離間我們和朋友之間的感情、說無用的廢話、罵我們、心裡想佔有我們的東西、心裡想害我們
我們知道後，當然會生氣
另外三個也很明顯。
例如對於佛教徒，有人罵佛陀、貶低佛陀，我們會生氣
對於天主教徒，有人罵耶穌、貶低耶穌，我們會生氣
對於道教徒，有人罵三清天尊師公、貶低三清天尊師公，我們會生氣
最後三個也非常明顯
例如有許多台灣人也不喜歡習近平先生
如果我們在他們面前讚美習近平，他們就會生我們氣
澤連斯基痛恨普京，如果我們在他面前讚美普京，他就會生我們氣
穆傑塔巴·哈梅內伊痛恨特朗普，如果我們在他面前讚美特朗普，他就會生我們氣
但其實生氣一點都不好
有智慧的人應該盡力去除內心的嗔怒
很簡單地，生氣的時候，我們是快樂還是痛苦的？
當然是痛苦的啊！
有些黑心的政客如果想玩我們、鏟起我們、讓我們瘋掉，會怎樣做？
明知做一件事會讓我們生氣，就偏偏天天做、常常做
我們一直生氣、天天生氣，很快就神經衰弱，要進精神病院了
佛陀教導，我們可以這樣想來去除憤怒：但在這件事上我（生氣）能得到什麼呢？有什麼好處呢？ （AN9.30）
義注解釋，就是我們希望他不要這樣做、不曾這樣做，但又怎能辦到呢？他只是隨自己喜好而辦事，我們根本無法掌控--以此去除憤怒
又或者，我們可以這樣想：「如果我對這個人生氣，生氣這件事對我有什麼好處？能得到什麼呢？」---以此去除憤怒
複注解釋，憤怒是毫無意義的。我是業的所有者，我依誰的喜好而受苦或受樂呢? 這只是我自己過去的惡業在成熟而已--以此去除憤怒
或者可以以智慧思維：其實我和對方根本都不真實存在。所謂‘我’和‘他’，只是身體、感受、認知、意圖、覺知的聚合體，它們都是不斷在生滅變化。這樣的話，我們要對誰生氣呢？
所以當別人傷害我們時，我們千萬不要生氣！
佛陀在《相應部》SN 7.2《阿拘沙經》（Akkosa Sutta）中說：
「以憤怒回報憤怒的人，比那個本來就憤怒的人更差；
不以憤怒回報憤怒的人，才真正贏得一場難勝的戰鬥。」
為什麼佛陀這麼說？
對方已經被憤怒控制，是「病人」。
如果您也跟著生氣回罵，等於自己也生病了，而且是「明知對方有病，還故意去染病」。
大家都一樣病，但我們還比他多一層--欠缺智慧--主動去沾染他的怒氣，被他傳染
所以佛陀說「更差」。
事實上，當別人傷害我們時，我們更應該向他散發慈心。
例如佛陀前世身為菩薩時，曾是一位國王。
敵國之王去侵略菩薩的國家。菩薩並沒有命令和允許自己的兵將抵抗對方，任由對方攻進來，不殺一個人。他說：「我絕不靠傷害他人獲取王權，你們切勿採取任何行動。」
最後敵王攻進來王宮，捕獲菩薩，把他關進監牢。
菩薩並沒有怨恨他，而是在監獄中對敵王散發慈心。
由於這股慈心的力量，盜賊王全身突然燃起烈焰，整個身體如同被地獄烈火灼燒般痛苦不堪。
盜賊王在極度痛苦中質問：「這究竟是怎麼回事？」有人回答：「因為你們囚禁了持戒清淨的國王，才會遭受這種苦報！」盜賊王立刻前往向菩薩（即被囚的國王）懺悔，宣告：「您的王國理當歸還給您！」不僅歸還王位，更發誓：「從今以後，我願成為您的護衛！」隨後處死了當初挑撥離間的大臣，自己返回原本的城池。（JaA.282）
所以我們看到，慈心不生氣可以化解怨恨、敵意。
我們不生氣、不傷害，一味散發慈心；假如對方還不肯罷休，將要承受非常悲慘痛苦的後果
所以切忌生氣！
**English**
The Buddha said there are nine situations that make people angry:
1. He has done me harm.
2. He is doing me harm.
3. He will do me harm.
4. He has done harm to someone or something I love and find agreeable.
5. He is doing harm to someone or something I love and find agreeable.
6. He will do harm to someone or something I love and find agreeable.
7. He has done good to someone or something I dislike and find disagreeable.
8. He is doing good to someone or something I dislike and find disagreeable.
9. He will do good to someone or something I dislike and find disagreeable.
(AN 9.29)
The first three are obvious.
For example, when someone kills us, steals from us, commits adultery with our spouse, deceives us, sows discord between us and our friends, speaks useless nonsense, scolds us, mentally covets our belongings, or wishes to harm us — when we know this, of course we get angry.
The next three are also obvious.
For Buddhists, when someone insults or belittles the Buddha, we get angry.
For Catholics, when someone insults or belittles Jesus, we get angry.
For Taoists, when someone insults or belittles the Three Pure Ones, we get angry.
The last three are equally obvious.
For example, many Taiwanese people dislike Mr. Xi Jinping. If we praise Xi Jinping in front of them, they will get angry with us.
Zelenskyy hates Putin. If we praise Putin in front of him, he will get angry with us.
Mojtaba Khamenei hates Trump. If we praise Trump in front of him, he will get angry with us.
But anger is not good at all.
Wise people should try their best to remove anger from the heart.
Simply put: when we are angry, are we happy or suffering?
Of course we are suffering!
Some unscrupulous politicians who want to play with us, manipulate us, and drive us crazy — what do they do?
Knowing that a certain action will make us angry, they deliberately do it every day, again and again.
We keep getting angry every day, and soon our nerves break down and we end up in a mental hospital.
The Buddha taught us that we can think like this to remove anger:
“But what can I get from this? What benefit is there?”
(AN 9.30)
The commentary explains: we wish he would not do this, or had not done this — but how can that be achieved? He is simply acting according to his own preference; we have no control over it. Reflecting in this way removes anger.
Or we can think: “If I get angry at this person, what benefit do I get from being angry? What do I gain?” — and thereby remove anger.
The sub-commentary explains: anger is completely meaningless. I am the owner of my kamma. According to whose preference do I experience suffering or happiness? This is simply my own past unwholesome kamma ripening — reflecting thus removes anger.
Or we can reflect with wisdom: in reality neither “I” nor the other person truly exist. What we call “I” and “he” are merely the aggregation of body, feeling, perception, mental formations, and consciousness — all of which are constantly arising and passing away. In that case, at whom should we get angry?
Therefore, when others harm us, we must never get angry!
In the *Saṃyutta Nikāya* SN 7.2 *Akkosa Sutta*, the Buddha said:
“He who returns anger with anger is worse than the one who was angry in the first place;
He who does not return anger with anger truly wins a battle that is hard to win.”
Why did the Buddha say this?
The other person is already controlled by anger — he is a “sick person.”
If you also get angry and scold back, you become sick yourself, and moreover you are “knowingly catching the disease of someone who is already sick.”
Both of you are equally sick, but you are worse because you lack wisdom and deliberately allow yourself to be infected by his anger.
That is why the Buddha said “worse.”
In fact, when others harm us, we should radiate loving-kindness toward them even more.
For example, in a previous life the Buddha, as a Bodhisatta, was a king.
The king of an enemy country invaded the Bodhisatta’s kingdom. The Bodhisatta did not order or allow his soldiers to resist; he let the enemy enter without killing a single person. He said: “I will never obtain kingship by harming others. You must not take any action.”
Finally the enemy king entered the palace, captured the Bodhisatta, and imprisoned him.
The Bodhisatta did not hate him but radiated loving-kindness toward the enemy king while in prison.
Due to the power of that loving-kindness, the robber-king’s whole body suddenly burst into flames, suffering as if being burned by the fires of hell.
In extreme pain the robber-king asked: “What is going on?” Someone replied: “Because you have imprisoned a king of pure virtue, you are suffering this retribution!” The robber-king immediately went to the Bodhisatta (the imprisoned king) to confess and declared: “Your kingdom should be returned to you!” Not only did he return the throne, he also vowed: “From now on I will be your protector!” Then he executed the minister who had stirred up discord and returned to his own city.
(JaA.282)
Thus we see that loving-kindness and non-anger can dissolve hatred and hostility.
When we do not get angry and do not harm, but only radiate loving-kindness — if the other party still refuses to stop, they will have to bear extremely miserable and painful consequences.
Therefore, never get angry!
---
**Thai**
พระพุทธเจ้าตรัสว่า มีสถานการณ์เก้าอย่างที่ทำให้คนโกรธ
1. เขาได้ทำสิ่งที่ไม่เป็นประโยชน์แก่เราแล้ว
2. เขากำลังทำสิ่งที่ไม่เป็นประโยชน์แก่เรา
3. เขาจะทำสิ่งที่ไม่เป็นประโยชน์แก่เรา
4. เขาได้ทำสิ่งที่ไม่เป็นประโยชน์แก่คนหรือสิ่งที่เรารักและชอบแล้ว
5. เขากำลังทำสิ่งที่ไม่เป็นประโยชน์แก่คนหรือสิ่งที่เรารักและชอบ
6. เขาจะทำสิ่งที่ไม่เป็นประโยชน์แก่คนหรือสิ่งที่เรารักและชอบ
7. เขาได้ทำสิ่งที่เป็นประโยชน์แก่คนหรือสิ่งที่เราไม่รักและไม่ชอบแล้ว
8. เขากำลังทำสิ่งที่เป็นประโยชน์แก่คนหรือสิ่งที่เราไม่รักและไม่ชอบ
9. เขาจะทำสิ่งที่เป็นประโยชน์แก่คนหรือสิ่งที่เราไม่รักและไม่ชอบ
(อังคุตตรนิกาย ๙.๒๙)
สามข้อแรกชัดเจนมาก
เช่น มีคนฆ่าเรา ขโมยของเรา 通姦กับคู่ครองของเรา หลอกลวงเรา ทำให้เรากับเพื่อนแตกแยก พูดเรื่องไร้สาระ ด่าเรา คิดครอบครองของเรา หรือคิดทำร้ายเรา — เมื่อเรารู้แล้ว เราก็โกรธเป็นธรรมดา
อีกสามข้อก็ชัดเจนเช่นกัน
สำหรับชาวพุทธ เมื่อมีคนด่าหรือดูหมิ่นพระพุทธเจ้า เราก็โกรธ
สำหรับชาวคาทอลิก เมื่อมีคนด่าหรือดูหมิ่นพระเยซู เราก็โกรธ
สำหรับชาวเต๋า เมื่อมีคนด่าหรือดูหมิ่นสามท่านท่านเจิน เราก็โกรธ
สามข้อสุดท้ายก็ชัดเจนมากเช่นกัน
เช่น มีชาวไต้หวันจำนวนมากที่ไม่ชอบคุณสี จิ้นผิง ถ้าเราชมสี จิ้นผิง ต่อหน้าพวกเขา พวกเขาก็จะโกรธเรา
เซเลนสกี้เกลียดปูติน ถ้าเราชมปูตินต่อหน้าเขา เขาก็จะโกรธเรา
มุจตาบา คาเมเนอี เกลียดทรัมป์ ถ้าเราชมทรัมป์ต่อหน้าเขา เขาก็จะโกรธเรา
แต่ความโกรธไม่ได้ดีเลยแม้แต่น้อย
คนมีปัญญาควรพยายามกำจัดความโกรธในใจให้ได้มากที่สุด
พูดง่าย ๆ ว่า เมื่อเราโกรธ เราเป็นสุขหรือเป็นทุกข์?
แน่นอนว่าเป็นทุกข์!
นักการเมืองใจดำบางคนที่อยากเล่นเรา จัดการเรา ทำให้เราบ้า — เขาจะทำอย่างไร?
เขารู้ดีว่าการกระทำบางอย่างจะทำให้เราโกรธ เขาก็จงใจทำทุกวัน ทำบ่อย ๆ
เราโกรธตลอด โกรธทุกวัน ในไม่ช้าเส้นประสาทก็จะเสื่อม ต้องเข้าโรงพยาบาลจิตเวช
พระพุทธเจ้าทรงสอนว่า เราสามารถคิดอย่างนี้เพื่อกำจัดความโกรธได้:
“แต่ในเรื่องนี้ ฉัน (ที่โกรธ) จะได้อะไร? มีประโยชน์อะไร?”
(อังคุตตรนิกาย ๙.๓๐)
อรรถกถาอธิบายว่า เราปรารถนาให้เขาอย่าทำอย่างนั้น หรืออย่าได้ทำอย่างนั้น แต่จะทำได้อย่างไร? เขาเพียงทำตามความชอบของตนเอง เราควบคุมไม่ได้เลย — คิดอย่างนี้แล้วความโกรธก็หายไป
หรือเราสามารถคิดว่า “ถ้าฉันโกรธคนนี้ ความโกรธนี้จะให้ประโยชน์อะไรแก่ฉัน? ฉันจะได้อะไร?” — ด้วยวิธีนี้ความโกรธก็หายไป
ฎีกาอธิบายว่า ความโกรธไร้ความหมายโดยสิ้นเชิง ฉันเป็นเจ้าของกรรม ฉันจะทุกข์หรือสุขตามความชอบของใคร? นี่เป็นเพียงอกุศลกรรมในอดีตของฉันเองที่กำลังสุกงอมเท่านั้น — คิดอย่างนี้แล้วความโกรธก็หายไป
หรือเราสามารถใช้ปัญญาพิจารณาว่า จริง ๆ แล้วทั้ง “ฉัน” และ “เขา” ไม่ได้มีอยู่จริง สิ่งที่เรียกว่า “ฉัน” และ “เขา” เป็นเพียงกองรวมของร่างกาย เวทนา สัญญา สังขาร และวิญญาณ ซึ่งล้วนเกิดขึ้นและดับไปอยู่ตลอดเวลา ถ้าเป็นเช่นนั้น เราจะโกรธใคร?
ดังนั้น เมื่อคนอื่นทำร้ายเรา เราอย่าได้โกรธเด็ดขาด!
ในสังยุตตนิกาย ส.๗.๒ อักโกสสูตร พระพุทธเจ้าตรัสว่า
“ผู้ที่ตอบแทนความโกรธด้วยความโกรธ แย่กว่าผู้ที่โกรธอยู่แล้ว
ผู้ที่ไม่ตอบแทนความโกรธด้วยความโกรธ ต่างหากที่ชนะสงครามที่ยากจะชนะได้จริง”
ทำไมพระพุทธเจ้าจึงตรัสเช่นนั้น?
อีกฝ่ายถูกความโกรธครอบงำอยู่แล้ว เป็น “คนป่วย”
ถ้าคุณก็โกรธและด่ากลับด้วย แปลว่าคุณก็ป่วยเหมือนกัน และยังเป็น “รู้อยู่ว่าอีกฝ่ายป่วย แล้วยังจงใจไปติดโรค”
ทั้งคู่ป่วยเหมือนกัน แต่เราแย่กว่าเพราะขาดปัญญา ไปติดเชื้อความโกรธของเขาเอง
พระพุทธเจ้าจึงตรัสว่า “แย่กว่า”
จริง ๆ แล้ว เมื่อคนอื่นทำร้ายเรา เราควรแผ่เมตตาไปหาเขายิ่งกว่าเดิม
ตัวอย่างเช่น ในชาติก่อนพระพุทธเจ้าเมื่อยังเป็นพระโพธิสัตว์เคยเป็นกษัตริย์
กษัตริย์ประเทศศัตรูมาบุกรุกประเทศของพระโพธิสัตว์ พระโพธิสัตว์ไม่ได้สั่งหรืออนุญาตให้ทหารต่อต้าน ปล่อยให้อีกฝ่ายเข้ามาโดยไม่ฆ่าใครแม้แต่คนเดียว พระองค์ตรัสว่า “เราจะไม่ได้รับราชสมบัติด้วยการทำร้ายผู้อื่น ท่านทั้งหลายอย่าได้ทำการใด ๆ”
ในที่สุดกษัตริย์ศัตรูก็บุกเข้าวัง จับพระโพธิสัตว์ไปขังคุก
พระโพธิสัตว์ไม่ได้เกลียดเขา แต่แผ่เมตตาไปหากษัตริย์ศัตรูขณะอยู่ในคุก
ด้วยอานุภาพแห่งเมตตานั้น กายของกษัตริย์โจรทั้งตัวลุกเป็นไฟทันที ทุกข์ทรมานราวกับถูกไฟนรกเผา
กษัตริย์โจรในความทุกข์ทรมานสุดขีดจึงถามว่า “นี่เป็นเพราะอะไร?” มีคนตอบว่า “เพราะท่านขังกษัตริย์ผู้มีศีลบริสุทธิ์ จึงได้รับวิบากกรรมเช่นนี้!” กษัตริย์โจรจึงรีบไปขอขมาพระโพธิสัตว์ (กษัตริย์ที่ถูกขัง) และประกาศว่า “อาณาจักรของท่านสมควรคืนให้ท่าน!” ไม่เพียงคืนราชบัลลังก์ ยังสาบานว่า “ตั้งแต่นี้ไป ข้าพเจ้าจะเป็นผู้พิทักษ์ของท่าน!” แล้วประหารชีวิตเสนาบดีที่ยุยงให้เกิดความแตกแยก แล้วกลับไปเมืองของตน
(ชาดก อรรถกถา ๒๘๒)
ดังนั้นเราจึงเห็นว่า เมตตาและความไม่โกรธสามารถสลายความเกลียดชังและความเป็นศัตรูได้
เมื่อเราไม่โกรธ ไม่ทำร้าย เพียงแผ่เมตตาอย่างเดียว ถ้าอีกฝ่ายยังไม่ยอมเลิก เขาจะต้องได้รับผลที่ทุกข์ทรมานแสนสาหัส
ดังนั้น อย่าได้โกรธเด็ดขาด!
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**Vietnamese**
Đức Phật dạy rằng có chín tình huống khiến người ta tức giận:
1. Anh ta đã làm điều bất lợi cho tôi.
2. Anh ta đang làm điều bất lợi cho tôi.
3. Anh ta sẽ làm điều bất lợi cho tôi.
4. Anh ta đã làm điều bất lợi cho người hoặc vật tôi yêu thương và ưa thích.
5. Anh ta đang làm điều bất lợi cho người hoặc vật tôi yêu thương và ưa thích.
6. Anh ta sẽ làm điều bất lợi cho người hoặc vật tôi yêu thương và ưa thích.
7. Anh ta đã làm điều có lợi cho người hoặc vật tôi không yêu thương và không ưa thích.
8. Anh ta đang làm điều có lợi cho người hoặc vật tôi không yêu thương và không ưa thích.
9. Anh ta sẽ làm điều có lợi cho người hoặc vật tôi không yêu thương và không ưa thích.
(AN 9.29)
Ba tình huống đầu rất rõ ràng.
Ví dụ, có người giết chúng ta, trộm đồ của chúng ta, ngoại tình với vợ/chồng chúng ta, lừa dối chúng ta, chia rẽ chúng ta với bạn bè, nói những lời vô ích, mắng chửi chúng ta, trong lòng muốn chiếm đoạt đồ của chúng ta, hoặc trong lòng muốn hại chúng ta — khi biết được, chúng ta tất nhiên sẽ tức giận.
Ba tình huống tiếp theo cũng rất rõ ràng.
Đối với Phật tử, khi có người mắng nhiếc hoặc hạ thấp Đức Phật, chúng ta sẽ tức giận.
Đối với tín đồ Công giáo, khi có người mắng nhiếc hoặc hạ thấp Chúa Giêsu, chúng ta sẽ tức giận.
Đối với tín đồ Đạo giáo, khi có người mắng nhiếc hoặc hạ thấp Tam Thanh Thiên Tôn, chúng ta sẽ tức giận.
Ba tình huống cuối cùng cũng vô cùng rõ ràng.
Ví dụ, nhiều người Đài Loan không thích ông Tập Cận Bình. Nếu chúng ta khen ngợi Tập Cận Bình trước mặt họ, họ sẽ tức giận chúng ta.
Zelenskyy thù hận Putin. Nếu chúng ta khen ngợi Putin trước mặt ông ấy, ông ấy sẽ tức giận chúng ta.
Mojtaba Khamenei thù hận Trump. Nếu chúng ta khen ngợi Trump trước mặt ông ấy, ông ấy sẽ tức giận chúng ta.
Nhưng tức giận hoàn toàn không tốt.
Người có trí tuệ nên cố gắng hết sức loại bỏ sân hận trong lòng.
Nói một cách đơn giản: khi chúng ta tức giận, chúng ta đang vui vẻ hay đang đau khổ?
Tất nhiên là đang đau khổ!
Một số chính trị gia đen tối muốn chơi chúng ta, thao túng chúng ta, khiến chúng ta điên loạn — họ sẽ làm gì?
Họ biết rõ làm một việc gì đó sẽ khiến chúng ta tức giận, thế là họ cố tình làm mỗi ngày, làm thường xuyên.
Chúng ta cứ tức giận liên tục, tức giận mỗi ngày, chẳng bao lâu thần kinh suy nhược, phải vào bệnh viện tâm thần.
Đức Phật dạy rằng chúng ta có thể nghĩ như thế này để loại bỏ sân hận:
“Nhưng trong việc này tôi (tức giận) có được gì? Có lợi ích gì?”
(AN 9.30)
Chú giải giải thích: chúng ta mong anh ta đừng làm như vậy, hoặc chưa từng làm như vậy — nhưng làm sao có thể được? Anh ta chỉ hành động theo sở thích của chính mình, chúng ta hoàn toàn không kiểm soát được — suy nghĩ như vậy sẽ loại bỏ sân hận.
Hoặc chúng ta có thể nghĩ: “Nếu tôi tức giận với người này, việc tức giận mang lại lợi ích gì cho tôi? Tôi được gì?” — nhờ đó loại bỏ sân hận.
Phụ chú giải thích: sân hận hoàn toàn vô nghĩa. Tôi là chủ nhân của nghiệp. Tôi chịu khổ hay hưởng vui theo sở thích của ai? Đây chỉ là ác nghiệp trong quá khứ của chính tôi đang chín muồi mà thôi — suy nghĩ như vậy sẽ loại bỏ sân hận.
Hoặc chúng ta có thể dùng trí tuệ quán chiếu: thực ra cả “tôi” và “anh ta” đều không tồn tại thật sự. Cái gọi là “tôi” và “anh ta” chỉ là sự tụ họp của thân thể, cảm thọ, nhận thức, ý định và nhận biết — tất cả đều đang sinh diệt biến đổi không ngừng. Như vậy thì chúng ta phải tức giận với ai?
Vì vậy, khi người khác làm hại chúng ta, chúng ta tuyệt đối đừng tức giận!
Trong *Tương Ưng Bộ* SN 7.2 *Kinh Akkosa*, Đức Phật dạy:
“Người lấy sân hận đáp trả sân hận thì còn tệ hơn người đang sân hận;
Người không lấy sân hận đáp trả sân hận mới thực sự thắng được một trận chiến khó thắng.”
Tại sao Đức Phật nói như vậy?
Đối phương đã bị sân hận chi phối, là một “người bệnh”.
Nếu bạn cũng tức giận và mắng lại, thì bạn cũng trở thành bệnh, hơn nữa còn là “biết rõ đối phương đang bệnh mà cố tình đi nhiễm bệnh”.
Cả hai đều bệnh như nhau, nhưng chúng ta còn tệ hơn vì thiếu trí tuệ, chủ động để mình bị lây nhiễm cơn giận của họ.
Vì vậy Đức Phật nói “tệ hơn”.
Thực tế, khi người khác làm hại chúng ta, chúng ta càng nên hướng về họ tỏa lòng từ bi.
Ví dụ, trong tiền kiếp Đức Phật khi còn là Bồ-tát từng là một vị vua.
Vua nước địch xâm lược đất nước của Bồ-tát. Bồ-tát không ra lệnh hay cho phép binh lính của mình chống lại, để mặc đối phương tấn công vào mà không giết một ai. Ngài nói: “Ta tuyệt đối không dựa vào việc làm hại người khác để giành lấy vương quyền. Các ngươi chớ có hành động gì cả.”
Cuối cùng vua địch tấn công vào cung điện, bắt Bồ-tát và giam vào ngục.
Bồ-tát không hề oán hận ông ta, mà trong ngục đã hướng về vua địch tỏa lòng từ bi.
Nhờ sức mạnh của lòng từ bi ấy, toàn thân vua cướp bỗng nhiên bùng cháy, chịu khổ đau như bị lửa địa ngục thiêu đốt.
Trong cơn đau đớn cùng cực, vua cướp hỏi: “Đây rốt cuộc là chuyện gì?” Có người trả lời: “Vì các ngươi giam cầm vị vua giữ giới thanh tịnh nên mới phải chịu quả báo này!” Vua cướp lập tức đến trước Bồ-tát (vị vua đang bị giam) để sám hối và tuyên bố: “Vương quốc của Ngài đáng được trả lại cho Ngài!” Không chỉ trả lại ngôi vua, ông còn thề: “Từ nay trở đi, ta nguyện trở thành người hộ vệ của Ngài!” Sau đó ông xử tử vị đại thần đã xúi giục chia rẽ, rồi trở về thành trì của mình.
(JaA.282)
Vậy nên chúng ta thấy rằng lòng từ bi và không tức giận có thể hóa giải oán hận, thù địch.
Khi chúng ta không tức giận, không làm hại, chỉ một mực tỏa lòng từ bi; nếu đối phương vẫn không chịu dừng lại, họ sẽ phải gánh chịu hậu quả vô cùng bi thảm và đau khổ.
Vì vậy, tuyệt đối đừng tức giận!
《當領袖風險很大 Being a leader carries great risk การเป็นหัวหน้ามีความเสี่ยงสูงมาก Làm thủ lĩnh rủi ro rất lớn》
《當領袖風險很大 Being a leader carries great risk การเป็นหัวหน้ามีความเสี่ยงสูงมาก Làm thủ lĩnh rủi ro rất lớn》
不要以為那些指揮官、將軍、國王、官員、頭目很爽啊
搞不好，隨時惹一大堆惡業上身
什麼惡業？ 勞役他人的惡業
有時別人不情願，我們仍迫人去幫自己辦事
有時別人疲倦，我們仍迫別人繼續工作
有時我們從他們身上索取的勞動力，遠超過我們給予他們的報酬
這些通通都造下了惡業，欠了他們的債
Luang Phor Chong 曾經說過 Luang Por Lersi Lingdam 的過去世，說他曾指揮過許多人。使用了他們的勞動力和生命，因為有時他是國王，有時是軍事將領。
結果？Luang Por Lersi Lingdam 今生工作負擔非常重，忙過不停。
Luang Phor Chong 說：‘即使病重，你仍必須拖著病體去監督寺院建設、教導佛法。為什麼？因為那些人都是你過去世的債主，你必須償還他們。’
所以佛陀教導我們，同理心非常重要 （Ref. to SN55.7）
我們要考慮，別人是否真的想做。當別人想做，我們才好去叫他去做
當別人疲倦，我們就給人休息
我們要給予對方所付出的勞力相應的報酬
不要以為我們可以隨意請求那些善人、菩薩、大師父幫忙啊
全部都是要還的！
如果我們覺得不需要還，我們就是不知恩感恩的不善人（AN2.33）
我們沒有償還、給予相應的報酬；一旦對方還有下一世，我們就要為他服務、受他勞役等等來償還人情債
Luang por Lersi Lingdam 說過一個故事，有人欠債不還，結果死後投生為債主的牛，要整生為他勞動來償還債務。
就算是僧人也一樣。Ajahn Keng曾經開示：【所以我們看：吃人家的飯，人們賺來的血汗錢換來的飯。你要迴向功德。不然？下一世給人做牛做馬。你看有些狗啊， 住寺廟，看到這個衣服（袈裟）；很高興啊！這個是我們的會員來的。行為不檢，就變成狗了！但是念經的時候就會來哦。來念經。人家打坐的時候就在那邊睡覺....不要以為自己很厲害，從人做回畜生是有的！】
一位領袖、頭目，如果要安全，應當付出多過索取。
不僅要為自己打算，也應當為手下著想、讓他們跟著自己，真的能夠開心、獲得利益
**English**
Don’t think that commanders, generals, kings, officials, and leaders have it easy.
They can easily accumulate a great deal of bad karma.
What kind of bad karma? The bad karma of exploiting the labour of others.
Sometimes people are unwilling, yet we still force them to work for us.
Sometimes people are tired, yet we still force them to continue working.
Sometimes the labour we extract from them far exceeds the reward we give them.
All of this creates bad karma and puts us in their debt.
Luang Phor Chong once spoke about the past lives of Luang Por Lersi Lingdam, saying that he had commanded many people and used their labour and even their lives, because sometimes he was a king and sometimes a military leader.
The result? In this life Luang Por Lersi Lingdam has an extremely heavy workload and is constantly busy.
Luang Phor Chong said: “Even when you are seriously ill, you still have to drag your sick body to supervise the construction of the monastery and teach the Dhamma. Why? Because those people are your creditors from past lives—you have to repay them.”
Therefore the Buddha taught that empathy is very important (see SN 55.7).
We should consider whether others truly want to do something. Only when they are willing should we ask them to do it.
When others are tired, we should let them rest.
We should give them a reward that matches the labour they have given.
Don’t think we can casually ask good people, bodhisattvas, or great teachers for help.
Everything has to be repaid!
If we feel we don’t need to repay, we are ungrateful and unwholesome people (AN 2.33).
If we do not repay or give a corresponding reward, and the other person still has future lives, we will have to serve them and be under their labour in order to repay the debt of gratitude.
Luang Por Lersi Lingdam told a story of someone who owed a debt and did not repay it; after death he was reborn as the creditor’s ox and had to labour his whole life to repay the debt.
Even monastics are the same. Ajahn Keng once taught: “So look—when you eat other people’s food, food bought with the blood and sweat of their hard-earned money, you must dedicate the merit. Otherwise? In the next life you will become their ox or horse. Look at some dogs that live in the temple—when they see this robe (the robe), they are so happy! These are our former members. Because of misconduct they became dogs! But when chanting takes place they still come. They come to chant. When people meditate they just sleep over there… Don’t think you are so great—falling from human rebirth back to the animal realm does happen!”
A leader or head, if he wants to be safe, should give more than he takes.
He should not only think of himself, but also consider his subordinates, so that those who follow him can truly be happy and benefit.
---
**Thai**
อย่าคิดว่าผู้บัญชาการ นายพล กษัตริย์ ข้าราชการ หรือหัวหน้าจะมีความสุขสบาย
อาจจะก่อกรรมชั่วมากมายขึ้นตัวได้ตลอดเวลา
กรรมชั่วอะไร? กรรมชั่วจากการเกณฑ์แรงงานผู้อื่น
บางครั้งคนอื่นไม่เต็มใจ เราก็ยังบังคับให้มาช่วยงานของเรา
บางครั้งคนอื่นเหนื่อย เราก็ยังบังคับให้ทำงานต่อไป
บางครั้งแรงงานที่เราเอาจากเขา มากเกินกว่าค่าตอบแทนที่เราให้เขา
ทั้งหมดนี้ล้วนสร้างกรรมชั่ว และทำให้เราเป็นหนี้เขา
หลวงพ่อจงเคยเล่าเรื่องอดีตชาติของหลวงพ่อฤๅษีลิงดำ ว่าท่านเคยบัญชาการคนจำนวนมาก ใช้แรงงานและแม้กระทั่งชีวิตของพวกเขา เพราะบางครั้งท่านเป็นกษัตริย์ บางครั้งเป็นแม่ทัพ
ผลเป็นอย่างไร? หลวงพ่อฤๅษีลิงดำในชาตินี้มีภาระงานหนักมาก ยุ่งตลอดเวลา
หลวงพ่อจงกล่าวว่า “แม้ป่วยหนัก ท่านก็ยังต้องลากร่างที่ป่วยไปดูแลการก่อสร้างวัด และสอนธรรมะ ทำไม? เพราะคนเหล่านั้นเป็นเจ้าหนี้จากอดีตชาติของท่าน ท่านต้องชำระหนี้ให้พวกเขา”
ดังนั้นพระพุทธเจ้าจึงสอนว่า ความเห็นอกเห็นใจสำคัญมาก (อ้างอิง SN 55.7)
เราควรพิจารณาว่าคนอื่นอยากทำจริงหรือไม่ เมื่อเขาอยากทำ เราจึงค่อยขอให้เขาทำ
เมื่อเขาเหนื่อย เราก็ให้เขาพัก
เราควรให้ค่าตอบแทนที่สอดคล้องกับแรงงานที่เขาทุ่มเท
อย่าคิดว่าเราจะขอความช่วยเหลือจากคนดี พระโพธิสัตว์ หรืออาจารย์ใหญ่ได้ตามใจชอบ
ทุกอย่างต้องชำระคืนทั้งนั้น!
ถ้าเราคิดว่าไม่ต้องชำระ เราก็เป็นคนอกตัญญูและเป็นคนไม่ดี (AN 2.33)
ถ้าเราไม่ชำระหรือไม่ให้ค่าตอบแทนที่เหมาะสม และอีกฝ่ายยังมีชาติต่อไป เราจะต้องไปรับใช้เขา ถูกเกณฑ์แรงงาน ฯลฯ เพื่อชำระหนี้บุญคุณ
หลวงพ่อฤๅษีลิงดำเคยเล่าเรื่องคนที่ติดหนี้แล้วไม่ชำระ ผลคือหลังจากตายไปเกิดเป็นวัวของเจ้าหนี้ ต้องทำงานหนักตลอดชีวิตเพื่อชำระหนี้
แม้พระสงฆ์ก็เช่นกัน อาจารย์เก่งเคยแสดงธรรมว่า “ดังนั้นเรามาดู การกินข้าวของคนอื่น ข้าวที่คนเขาหาเงินมาด้วยหยาดเหงื่อแรงงาน เจ้าต้องอุทิศบุญ ไม่งั้น? ชาติหน้าต้องไปเป็นวัวเป็นม้าให้เขา ดูหมาบางตัวที่อยู่ในวัดสิ พอเห็นจีวรนี้ (จีวร) ก็ดีใจมาก! นี่คือสมาชิกเก่าของเรา เพราะประพฤติไม่ดีจึงกลายเป็นหมา แต่พอสวดมนต์ก็ยังมา มาสวดมนต์ พอคนนั่งสมาธิก็ไปนอนอยู่ตรงนั้น… อย่าคิดว่าตัวเองเก่งนัก การตกจากมนุษย์กลับไปเป็นสัตว์ก็มี!”
ผู้นำหรือหัวหน้า ถ้าอยากจะปลอดภัย ควรให้มากกว่าที่เอา
ไม่ใช่คิดแต่เรื่องตัวเองเท่านั้น แต่ควรคิดถึงลูกน้องด้วย ให้คนที่ตามมาอยู่กับตน สามารถมีความสุขและได้รับประโยชน์จริง ๆ
---
**Vietnamese**
Đừng nghĩ rằng những vị chỉ huy, tướng lĩnh, vua, quan chức, thủ lĩnh sống sướng.
Có lẽ bất cứ lúc nào cũng có thể tạo nên một đống ác nghiệp nặng nề.
Ác nghiệp gì? Ác nghiệp sai khiến lao động của người khác.
Có lúc người khác không tình nguyện, ta vẫn ép họ đi làm việc giúp mình.
Có lúc người khác mệt mỏi, ta vẫn ép họ tiếp tục làm việc.
Có lúc sức lao động ta đòi hỏi từ họ vượt xa phần thù lao ta trả cho họ.
Tất cả những điều này đều tạo ác nghiệp, khiến ta mắc nợ họ.
Luang Phor Chong từng kể về tiền kiếp của Luang Por Lersi Lingdam, nói rằng ngài từng chỉ huy rất nhiều người, sử dụng sức lao động và cả mạng sống của họ, vì đôi khi ngài là vua, đôi khi là tướng quân.
Kết quả? Trong đời này Luang Por Lersi Lingdam gánh nặng công việc cực kỳ lớn, bận rộn không ngừng.
Luang Phor Chong nói: “Dù bệnh nặng, ngài vẫn phải lê thân bệnh đi giám sát việc xây dựng chùa, dạy Pháp. Tại sao? Vì những người đó là chủ nợ của ngài từ tiền kiếp, ngài phải trả nợ cho họ.”
Vì vậy Đức Phật dạy rằng lòng đồng cảm rất quan trọng (tham chiếu SN 55.7).
Ta nên cân nhắc xem người khác có thật sự muốn làm hay không. Chỉ khi họ muốn làm, ta mới nên nhờ họ làm.
Khi người khác mệt, ta nên cho họ nghỉ ngơi.
Ta nên trả cho họ phần thù lao tương xứng với sức lao động họ đã bỏ ra.
Đừng nghĩ rằng ta có thể tùy tiện nhờ những người thiện, Bồ Tát, hay các bậc thầy lớn giúp đỡ.
Tất cả đều phải trả lại!
Nếu ta cảm thấy không cần trả, ta chính là người không biết ơn, là người bất thiện (AN 2.33).
Nếu ta không trả, không cho phần thù lao tương xứng; một khi đối phương còn có đời sau, ta sẽ phải phục vụ họ, chịu sự sai khiến lao động của họ… để trả món nợ tình nghĩa.
Luang Por Lersi Lingdam từng kể một câu chuyện: có người mắc nợ không trả, kết quả sau khi chết đầu thai làm trâu của chủ nợ, phải lao động cả đời để trả nợ.
Dù là tăng sĩ cũng vậy. Ajahn Keng từng khai thị: “Vậy chúng ta hãy xem: Ăn cơm của người ta, cơm đổi bằng tiền mồ hôi nước mắt của họ. Các ông phải hồi hướng công đức. Không thì sao? Đời sau phải làm trâu làm ngựa cho người ta. Các ông xem một số con chó sống trong chùa, thấy cái áo này (áo cà sa) là vui mừng lắm! Đây là hội viên cũ của chúng ta. Vì hành vi không tốt nên thành chó! Nhưng khi tụng kinh thì vẫn đến. Đến tụng kinh. Khi mọi người ngồi thiền thì nằm ngủ ở đó… Đừng tưởng mình giỏi lắm, từ người trở lại làm súc sinh là có đó!”
Một vị lãnh đạo, thủ lĩnh, nếu muốn được an toàn, nên cho nhiều hơn là lấy.
Không chỉ tính toán cho bản thân, mà còn phải nghĩ đến thuộc hạ, để những người theo mình thật sự được vui vẻ và hưởng lợi ích.
《貪權完全背離佛法 Greed for Power Completely Deviates from the Dhamma ความโลภในอำนาจขัดกับธรรมะโดยสิ้นเชิง Tham Quyền Hoàn Toàn Trái Với Phật Pháp》
《貪權完全背離佛法 Greed for Power Completely Deviates from the Dhamma ความโลภในอำนาจขัดกับธรรมะโดยสิ้นเชิง Tham Quyền Hoàn Toàn Trái Với Phật Pháp》
權力是什麼？其實就是控制的力量
有權力是完全沒問題
但貪權，是完全背離佛法。
背離什麼佛法？ 無我的真諦
佛陀對無我的其中一個解釋，就是我們無法掌控、控制
身體不真是我的，如果是我的，我們就能掌控它不要老、病、死
感受不真是我的，如果是我的，我們就能掌控它不要痛苦
記憶並不是我的，如果是我的，我們就能隨時掌控它、記起任何東西
意圖並不是我的，如果是我的，我們就能控制讓紛飛的妄想立即停下
覺知並不是我的，如果是我的，我們就能立即熄掉這個覺知（Ref. SN22.59）
我們連自己也無法掌控自己的身心，又怎能真正掌控別人？
如果我們沒有佛法的智慧，
父母就會想控制子女
子女就會想控制父母
朋友之間就會想互相掌控
政客就會想控制人民
妻子就會想控制丈夫
丈夫就會想控制妻子
恐怖情人、直升機家長就是這樣煉成了😂
有些人以為這是愛，其實也是，是愛自己而已，不是愛對方😂
想一切順從自己的控制慾、權力欲，以自我為中心
這種愛完全讓人窒息，讓人完全失去自由
如果有人控制我們做一些我們不喜歡做的事情，我們喜歡嗎？
我們自以為能夠掌控，殊不知感到苦悶的對方總會找出法律漏洞、總會陽奉陰違、背離我們
結果我們自己就在那裡痛苦
真正高招的權力是什麼？
就是不要控制😂
讓對方做他喜歡做的事情
最多是鼓勵、啟發、洗腦
那些高超的政治家也是如此的，他們擅於煽動、啟發、洗腦
以此來讓對方喜歡上做自己想要他們做的事情
隆波帕默就提到，有些政客專門騙年輕人。結果年輕人要坐牢，自己卻不用坐牢。
如果我們是動機純正的正派領袖，就應該考量對方的利益
其實就是看看如何可以幫到他們、利益到他們、讓他們能夠完全發揮自己的才能、做他們喜歡做的事情
佛陀說，一個有大智慧的人，他不會意圖傷害自己、傷害他人、或傷害兩者；他只會思維自己、他人、兩者、乃至於全世界的利益（AN4.186）
我們並不真的是掌控者，我們只是協調者而已，我們只是一個嘗試讓大家都得到最大利益的nobody 而已
一旦我們透徹無我的道理，反而能夠獲得最大的權力，因為別人真的能夠從我們身上獲得快樂、利益，而不是總是被迫做自己根本不想做的東西
**English**
What is power? In reality, it is simply the force of control.
Having power is completely fine.
But greed for power completely goes against the Dhamma.
What Dhamma does it go against? The truth of non-self (*anattā*).
One of the Buddha’s explanations of non-self is that we cannot truly master or control anything.
The body is not truly “mine.” If it were, we could control it so that it never ages, falls ill, or dies.
Feelings are not truly “mine.” If they were, we could control them so that they never suffer.
Memory is not truly “mine.” If it were, we could control it at will and recall anything whenever we wish.
Intention is not truly “mine.” If it were, we could immediately stop the scattered wandering thoughts.
Awareness is not truly “mine.” If it were, we could instantly switch off this awareness. (Ref. SN 22.59)
We cannot even control our own body and mind — how could we truly control others?
Without the wisdom of the Dhamma:
Parents want to control their children.
Children want to control their parents.
Friends want to control one another.
Politicians want to control the people.
Wives want to control their husbands.
Husbands want to control their wives.
This is how controlling partners and helicopter parents are forged 😂
Some people think this is love. It is love — but only love for oneself, not for the other person 😂
It is the desire to make everything submit to one’s own craving for control and power, centred entirely on the self.
This kind of “love” completely suffocates people and robs them of all freedom.
If someone controlled us into doing things we dislike, would we enjoy it?
We think we are in control, yet the other person who feels oppressed will always find legal loopholes, will always outwardly comply while inwardly resist, and will eventually turn away from us.
In the end, we ourselves are left suffering.
What is truly skilful power?
It is not controlling 😂
Let the other person do what they like.
At most, encourage, inspire, or brainwash them.
Highly skilled politicians do exactly this — they are good at stirring, inspiring, and brainwashing so that the other person comes to like doing what the politician wants them to do.
Luangpor Pramote once mentioned that some politicians specially deceive young people. In the end the young people go to prison while the politicians themselves do not.
If we are upright leaders with pure motives, we should consider the benefit of the other person.
In other words, look at how we can help them, benefit them, allow them to fully develop their abilities, and do what they enjoy.
The Buddha said that a person of great wisdom does not intend to harm himself, harm others, or harm both; he only considers the benefit of himself, of others, of both, and even of the whole world. (AN 4.186)
We are not truly the controllers. We are only coordinators — nobodies who try to bring the greatest benefit to everyone.
Once we thoroughly understand the truth of non-self, we actually gain the greatest power, because others can truly receive happiness and benefit from us, rather than constantly being forced to do things they never wanted to do in the first place.
---
**Thai**
อำนาจคืออะไร? ความจริงแล้วคือพลังแห่งการควบคุม
การมีอำนาจนั้นไม่มีปัญหาเลย
แต่ความโลภในอำนาจนั้นขัดกับธรรมะโดยสิ้นเชิง
ขัดกับธรรมะอะไร? ความจริงเรื่องอนัตตา
คำอธิบายเรื่องอนัตตาอย่างหนึ่งของพระพุทธเจ้าคือ เราไม่สามารถควบคุมหรือบังคับอะไรได้จริง ๆ
ร่างกายไม่ได้เป็นของเราจริง ๆ ถ้าเป็นของเราจริง เราก็จะควบคุมไม่ให้อายุ ไม่ให้ป่วย ไม่ให้ตายได้
เวทนาไม่ได้เป็นของเราจริง ๆ ถ้าเป็นของเราจริง เราก็จะควบคุมไม่ให้เจ็บปวดได้
ความทรงจำไม่ได้เป็นของเราจริง ๆ ถ้าเป็นของเราจริง เราก็จะควบคุมให้ระลึกอะไรก็ได้ตามใจชอบ
เจตนาไม่ได้เป็นของเราจริง ๆ ถ้าเป็นของเราจริง เราก็จะควบคุมให้ความคิดฟุ้งซ่านหยุดลงทันทีได้
สติสัมปชัญญะไม่ได้เป็นของเราจริง ๆ ถ้าเป็นของเราจริง เราก็จะดับสติสัมปชัญญะนี้ลงได้ทันที (อ้างอิง SN 22.59)
เราควบคุมร่างกายและจิตใจของตัวเองยังไม่ได้ แล้วจะไปควบคุมคนอื่นได้อย่างไร?
ถ้าเราไม่มีปัญญาธรรมะ:
พ่อแม่ก็อยากควบคุมลูก
ลูกก็อยากควบคุมพ่อแม่
เพื่อนฝูงก็อยากควบคุมซึ่งกันและกัน
นักการเมืองก็อยากควบคุมประชาชน
ภรรยาก็อยากควบคุมสามี
สามีก็อยากควบคุมภรรยา
นี่แหละที่มาของแฟนคลั่งและพ่อแม่เฮลิคอปเตอร์ 😂
บางคนคิดว่านี่คือความรัก จริง ๆ ก็คือความรัก — แต่เป็นความรักตัวเองเท่านั้น ไม่ใช่ความรักอีกฝ่าย 😂
อยากให้ทุกอย่างยอมตามความอยากควบคุมและความอยากมีอำนาจของตน เป็นศูนย์กลางอยู่ที่ตัวเอง
ความรักแบบนี้ทำให้คนอึดอัดหายใจไม่ออก และสูญเสียเสรีภาพโดยสิ้นเชิง
ถ้ามีคนมาควบคุมให้เราทำสิ่งที่เราไม่ชอบ เราจะชอบไหม?
เราคิดว่าตัวเองควบคุมได้ แต่ความจริงอีกฝ่ายที่รู้สึกอึดอัดจะหาช่องโหว่ทางกฎหมายเสมอ แสร้งเชื่อฟังแต่ในใจต่อต้าน และในที่สุดก็หันหลังให้เรา
สุดท้ายเราก็ต้องมานั่งทุกข์เอง
อำนาจระดับสูงที่แท้จริงคืออะไร?
คือการไม่ควบคุม 😂
ปล่อยให้อีกฝ่ายทำสิ่งที่เขาชอบ
อย่างมากที่สุดก็แค่ให้กำลังใจ ดลใจ หรือโน้มน้าว
นักการเมืองฝีมือดีก็ทำแบบนี้ พวกเขาเก่งในการปลุกเร้า ดลใจ และโน้มน้าว เพื่อให้อีกฝ่ายชอบทำสิ่งที่ตนเองอยากให้ทำ
หลวงพ่อปราโมทย์เคยกล่าวว่า นักการเมืองบางคนตั้งใจหลอกลวงคนหนุ่มสาว สุดท้ายคนหนุ่มสาวติดคุก ส่วนตัวเองไม่ติดคุก
ถ้าเราเป็นผู้นำที่มีเจตนาบริสุทธิ์และถูกต้อง เราควรคำนึงถึงประโยชน์ของอีกฝ่าย
กล่าวคือ พิจารณาว่าจะช่วยเขาได้อย่างไร จะให้ประโยชน์แก่เขาได้อย่างไร จะให้เขาได้พัฒนาความสามารถของตนเองอย่างเต็มที่ และได้ทำสิ่งที่เขาชอบ
พระพุทธเจ้าตรัสว่า คนที่มีปัญญามากจะไม่ตั้งใจทำร้ายตนเอง ทำร้ายผู้อื่น หรือทำร้ายทั้งสองฝ่าย เขาจะคิดแต่เรื่องประโยชน์ของตนเอง ของผู้อื่น ของทั้งสองฝ่าย ไปจนถึงประโยชน์ของทั้งโลก (AN 4.186)
เราไม่ได้เป็นผู้ควบคุมที่แท้จริง เราเป็นเพียงผู้ประสานงานเท่านั้น เป็น nobody ที่พยายามให้ทุกคนได้รับประโยชน์สูงสุด
เมื่อเราเข้าใจความจริงเรื่องอนัตตาอย่างถ่องแท้ เรากลับจะได้อำนาจสูงสุด เพราะคนอื่นสามารถได้รับความสุขและประโยชน์จากเราได้อย่างแท้จริง แทนที่จะถูกบังคับให้ทำสิ่งที่ตนเองไม่เคยอยากทำเลย
---
**Vietnamese**
Quyền lực là gì? Thực chất chính là sức mạnh kiểm soát.
Có quyền lực thì hoàn toàn không sao.
Nhưng tham quyền thì hoàn toàn trái với Phật pháp.
Trái với Phật pháp gì? Chân lý vô ngã.
Một trong những lời giải thích của Đức Phật về vô ngã là chúng ta không thể thực sự nắm quyền, không thể kiểm soát.
Thân thể không thật sự là của ta. Nếu là của ta, ta có thể kiểm soát để nó đừng già, đừng bệnh, đừng chết.
Cảm thọ không thật sự là của ta. Nếu là của ta, ta có thể kiểm soát để nó đừng đau khổ.
Ký ức không thật sự là của ta. Nếu là của ta, ta có thể kiểm soát tùy ý và nhớ lại bất cứ điều gì.
Tác ý không thật sự là của ta. Nếu là của ta, ta có thể kiểm soát để những vọng tưởng loạn động dừng lại ngay lập tức.
Giác tri không thật sự là của ta. Nếu là của ta, ta có thể tắt ngay cái giác tri này. (Tham chiếu SN 22.59)
Ngay cả thân tâm của chính mình ta còn không kiểm soát được, thì làm sao có thể thật sự kiểm soát người khác?
Nếu không có trí tuệ Phật pháp:
Cha mẹ sẽ muốn kiểm soát con cái.
Con cái sẽ muốn kiểm soát cha mẹ.
Bạn bè sẽ muốn kiểm soát lẫn nhau.
Chính trị gia sẽ muốn kiểm soát nhân dân.
Vợ sẽ muốn kiểm soát chồng.
Chồng sẽ muốn kiểm soát vợ.
Đó chính là cách mà những người yêu kiểm soát và cha mẹ trực thăng được “luyện thành” 😂
Có người tưởng đó là tình yêu. Đúng là tình yêu — nhưng chỉ là yêu chính mình thôi, không phải yêu đối phương 😂
Muốn mọi thứ phải tuân theo dục vọng kiểm soát và dục vọng quyền lực của mình, lấy bản ngã làm trung tâm.
Loại “tình yêu” này khiến người ta ngột ngạt, hoàn toàn mất tự do.
Nếu có ai kiểm soát bắt ta làm những việc ta không thích, ta có thích không?
Ta tưởng mình đang kiểm soát, nào ngờ đối phương đang cảm thấy khổ sở sẽ luôn tìm ra kẽ hở pháp luật, luôn bề ngoài vâng lời nhưng bên trong chống đối, rồi cuối cùng quay lưng với ta.
Kết quả chính mình phải ngồi đó chịu khổ.
Quyền lực cao siêu thật sự là gì?
Chính là đừng kiểm soát 😂
Hãy để đối phương làm những gì họ thích.
Nhiều lắm chỉ là khuyến khích, truyền cảm hứng, thuyết phục.
Những nhà chính trị cao tay cũng làm như vậy. Họ giỏi khích lệ, truyền cảm hứng, thuyết phục để đối phương thích làm những việc mà họ muốn đối phương làm.
Ngài Luangpor Pramote từng nói, có những chính trị gia chuyên lừa giới trẻ. Kết quả giới trẻ phải ngồi tù, còn bản thân họ thì không.
Nếu chúng ta là những nhà lãnh đạo chính trực với động cơ trong sạch, thì nên xem xét lợi ích của đối phương.
Nghĩa là xem làm sao có thể giúp họ, làm lợi cho họ, để họ phát huy hết tài năng của mình và làm những gì họ thích.
Đức Phật dạy rằng người có đại trí tuệ không khởi tâm hại mình, hại người hay hại cả hai; họ chỉ suy nghĩ đến lợi ích của mình, của người khác, của cả hai, cho đến lợi ích của toàn thế giới. (AN 4.186)
Chúng ta không thật sự là người nắm quyền kiểm soát. Chúng ta chỉ là người điều phối mà thôi — chỉ là một nobody cố gắng để mọi người đều được lợi ích tối đa.
Khi thấu suốt được lý vô ngã, ngược lại chúng ta lại có được quyền lực lớn nhất, vì người khác thật sự có thể nhận được hạnh phúc và lợi ích từ nơi chúng ta, chứ không phải lúc nào cũng bị ép buộc làm những việc mà họ vốn chẳng muốn làm.
《祝福偉大的朱鎔基 Blessings to the Great Zhu Rongji คำอวยพรแด่จูหรงจีผู้ยิ่งใหญ่ Chúc phúc cho Zhu Rongji vĩ đại》
《祝福偉大的朱鎔基 Blessings to the Great Zhu Rongji คำอวยพรแด่จูหรงจีผู้ยิ่งใหญ่ Chúc phúc cho Zhu Rongji vĩ đại》
感謝 馬來西亞東方日報 Oriental Daily News Malaysia 用心製作影片，請允許編輯借來用說明義理。
在2026年8月12日前，編輯完全不認識‘朱鎔基’這個名字
但見香港各大媒體都對他有很高的評價
看香港的不夠，當然也要看台灣的媒體啦😂
然後看到台灣第一名的新聞網站 ETtoday新聞雲 也很尊敬他，留言大部份也很正面
也當然要看反中共反得最厲害的那些台灣媒體啦😂 例如 大紀元時報 - 台灣(The Epoch Times - Taiwan)。 他們是反中共啊 ，但也踩不下朱鎔基，因為他們說當年朱鎔基是有幫法輪工出頭的，而且在江澤民主持的政治局常委會討論法輪功問題時，朱鎔基曾主張對事件採取較為寬容的處理方式。
所以編輯覺得，這個人應該是個了不起的人，偉大到連本來會反對的人也不敢反對。
佛陀說,具備四法的愚人、不善人傷害自己、有罪過、被智者譴責、產生許多罪業
1. 不深解後稱讚不值得稱讚者
2. 不深解後不稱讚值得稱讚者
3. 不深解後在不應該淨信處顯示淨信
4. 不深解後在應該淨信處顯示不淨信（AN4.3）
所以我們凡事查究清楚，會比較安全~
最讓編輯欣賞的是，他為政清廉。他曾嚴厲打擊貪腐，曾豪言「準備100口棺材，99口給貪官，一口留給自己」。
香港廉政公署 Hong Kong ICAC 根據《防止賄賂條例》這樣定義貪污：‘任何代理人,包括所有政府及私營機構的僱員，沒有得到主事人,通常是僱主的許可下。索取或接受利益，從而在公事上回報對方就會觸犯法例，行賄受賄,同樣犯法’
貪污其實是惡業來的，犯了偷盜戒。因為原本大家應該按規矩辦事，以機構、政府、或者大眾利益作為依歸。但我們恃著自己的職位而收取賄款，影響了判斷、執行職位時的公正性。那筆錢是屬於公司老闆的；如果是公務員，因為他們是在服務市民、大眾，所以這筆錢是屬於大眾的。他們把不屬於自己的錢財佔為己有，所以屬於偷盜。
大目犍連尊者和佛陀也曾經看過一位在空中行走的甕形睾丸男靈體，當他行走時，他會將那些睾丸放在肩上後行走。當坐下時，就坐在那些睾丸上，鳥類一一降臨在他身上後，便拉裂、使扯斷他的睾丸，讓他發出痛苦的聲音。
為什麼會這樣？ 佛陀說，因為過去世，他曾是收賄的裁判官。這個惡業導致他投生成為這麼悲慘的存在(SN19.11)
談回朱鎔基，他真的有那種菩薩的無畏、勇猛的氣概。一位有資格被佛陀預言會成佛的菩薩，他本身只需要學一小句佛法，就能夠立即成為阿羅漢、終止輪迴、終止一切痛苦了。但他為了成佛、幫助一切眾生，明知自己未來有機會會墮落地獄、餓鬼、畜生道承受劇烈的痛苦，仍選擇堅毅地走菩薩道、輪迴下去。《南傳菩薩道》一書說，‘即使整個宇宙滿佈著燒得火紅的火炭與尖利的矛，他也會毫不退縮地踏上它們，以證得佛果。’ 一旦得到一位佛陀的確定性預言後，他要至起碼圓滿四大阿僧祇又十萬個宇宙週期時間的美德，才能成佛，徹底止息輪迴和一切痛苦。 Luang Por Lersi Lingdam 說，一個阿僧祇等於一萬億。有些注釋書則說等於10^140
從朱鎔基先生面對眾叛親離的風險，大力打貪、改革，還豪言：「不管前面是地雷陣還是萬丈深淵，我都將一往無前，義無反顧，鞠躬盡瘁，死而後已。」---就可見他的菩薩氣概。
Grok 說：
**朱鎔基最偉大的政績**主要集中在1990年代至2003年任職期間（尤其是副總理與總理時期），他以鐵腕手段推動中國從計劃經濟向市場經濟轉型，被稱為「經濟沙皇」或改革開放的「總工程師」。這些改革奠定了中國此後二十多年高速增長的基礎。
以下是公認最重要、影響最深遠的政績（依重要性大致排序）：
### 1. 主導中國加入世界貿易組織（WTO，2001年）
- 親自主導艱苦談判（尤其是與美國），頂住國內「賣國」批評，完成入世。
- 這被視為最重要的政績之一，使中國全面融入全球貿易體系，出口大幅增長，成為「世界工廠」，並帶動往後十多年的高速發展。
### 2. 1994年分稅制改革
- 重新劃分中央與地方稅收（中央稅、地方稅、共享稅），設立國稅與地稅兩套系統。
- 大幅增強中央財政實力（中央財政佔比從約20%升至50%以上），解決「弱中央」問題，為後續大規模基礎設施投資與宏觀調控奠定基礎。
- 朱鎔基曾親自走訪多省協調，被視為建國以來力度最大的財稅改革之一。
其實Grok還列出許多，只是編輯只列兩項。
而且他還熱心慈善， Medical Inspire 醫．思維 說：‘他先後出版多部暢銷著作，所得的版稅收入高達4000多萬人民幣。他並未將這筆巨款留給子女，而是悉數捐贈予他親自創立的「實事助學基金會」，用於資助貧困地區學童的營養餐、助學金及扶助特困教師。’
所以這是真正的領袖
佛陀說，一個有大智慧的人，他不會意圖傷害自己、傷害他人、或傷害兩者；他只會思維自己、他人、兩者、乃至於全世界的利益（AN4.186）
一個政治家要做得好，不僅要思維自己真正的正當利益，還要思維整個群體、整個城市、整個國家、甚至是全世界的利益--達致雙贏的局面---您也開心，我也開心~
當他們真正為民，從幫助人民中獲得快樂，佛陀說他們會得到禪定（AN11.1）當一個人禪定好，智慧就高，往往能夠高效地執政
如果中共掌權的是這麼偉大的人，台灣人會願意統一嗎？ 大家有什麼看法？
我們迴向功德給他，祝願朱鎔基先生能夠往生善道
**English Translation**
Thank you to Oriental Daily News Malaysia for carefully producing the video. Please allow the editor to borrow it to illustrate the principles.
Before August 12, 2026, the editor had never even heard the name “Zhu Rongji.”
Yet major Hong Kong media outlets all spoke highly of him.
Watching Hong Kong was not enough, of course—we also had to look at Taiwanese media 😂
Then we saw that Taiwan’s top news website, ETtoday News Cloud, also held him in high regard, and the majority of comments were positive.
Of course we also had to check those Taiwanese media that oppose the Chinese Communist Party the most fiercely 😂—for example, The Epoch Times - Taiwan. They are anti-CCP, yet even they could not put Zhu Rongji down, because they said that in those years Zhu Rongji had stood up for Falun Gong, and that during the Politburo Standing Committee discussion on the Falun Gong issue chaired by Jiang Zemin, Zhu Rongji had advocated a more tolerant approach to the matter.
So the editor feels that this must have been an extraordinary person—great enough that even those who would normally oppose him dared not oppose him.
The Buddha said that a foolish, unwholesome person who possesses four qualities harms himself, incurs fault, is blamed by the wise, and generates much demerit:
1. Without thorough understanding, he praises what is not worthy of praise.
2. Without thorough understanding, he does not praise what is worthy of praise.
3. Without thorough understanding, he places confidence where confidence should not be placed.
4. Without thorough understanding, he does not place confidence where confidence should be placed. (AN 4.3)
Therefore, it is safer for us to investigate everything carefully.
What the editor admires most is his clean governance. He severely cracked down on corruption and once boldly declared, “I have prepared 100 coffins—99 for corrupt officials and one for myself.”
According to Hong Kong’s Independent Commission Against Corruption (ICAC) under the Prevention of Bribery Ordinance, corruption is defined as: any agent, including all employees of government and private organizations, who, without the permission of the principal (usually the employer), solicits or accepts an advantage as a reward for doing something in the course of his official duties. Both offering and accepting bribes are offences.
Corruption is in fact a form of unwholesome kamma; it violates the precept against stealing. Originally everyone should act according to the rules, taking the interests of the organization, the government, or the public as the standard. Yet by taking advantage of one’s position to accept bribes, one influences the fairness of judgment and the performance of duties. That money belongs to the company boss; if one is a civil servant serving the citizens and the public, then that money belongs to the public. By taking as one’s own what does not belong to one, it constitutes stealing.
The Venerable Mahāmoggallāna and the Buddha once saw a male spirit with jar-shaped testicles walking in the air. When he walked he would put those testicles on his shoulders; when he sat he would sit on them. Birds would land on him one after another, tearing and pulling at his testicles, causing him to cry out in pain.
Why was this so? The Buddha said it was because in a past life he had been a judge who accepted bribes. This unwholesome kamma caused him to be reborn in such a miserable existence. (SN 19.11)
Returning to Zhu Rongji: he truly possessed the fearless and courageous spirit of a Bodhisattva. A Bodhisattva who has received a definite prediction of future Buddhahood from a Buddha needs only to learn a single short sentence of the Dhamma to become an Arahant immediately, ending the round of rebirth and all suffering. Yet for the sake of becoming a Buddha and helping all beings, even knowing that in the future he might fall into the hells, the realm of hungry ghosts, or the animal realm and suffer intense pain, he still resolutely chooses to walk the Bodhisattva path and continue in the cycle of rebirth. The book *The Bodhisattva Path according to the Theravada Tradition* says: “Even if the entire universe were filled with red-hot burning coals and sharp spears, he would still step upon them without flinching in order to attain Buddhahood.” Once a definite prediction has been received from a Buddha, he must at minimum perfect the perfections for four incalculable periods and one hundred thousand world-cycles before he can become a Buddha and completely end the round of rebirth and all suffering. Luang Por Lersi Lingdam said that one incalculable period equals one trillion. Some commentaries say it equals 10¹⁴⁰.
From the way Mr. Zhu Rongji faced the risk of being abandoned by everyone, vigorously fought corruption and carried out reforms, and boldly declared, “No matter whether there are minefields or bottomless chasms ahead, I will still advance bravely without turning back, devote myself entirely, and die for the cause”—one can see his Bodhisattva spirit.
Grok said:
**Zhu Rongji’s greatest achievements** mainly concentrated in the period from the 1990s to 2003 (especially during his time as Vice Premier and Premier). With an iron fist he pushed China’s transformation from a planned economy to a market economy, and was called the “Economic Czar” or the “Chief Engineer of Reform and Opening-Up.” These reforms laid the foundation for China’s more than twenty years of high-speed growth that followed.
Here are the most widely recognized and far-reaching achievements (roughly ranked by importance):
### 1. Leading China’s entry into the World Trade Organization (WTO, 2001)
- Personally led the difficult negotiations (especially with the United States), withstood domestic criticism of “selling out the country,” and completed the accession.
- This is regarded as one of the most important achievements, enabling China to fully integrate into the global trading system, with exports growing massively, becoming the “world’s factory,” and driving more than ten years of high-speed development thereafter.
### 2. The 1994 Tax-Sharing System Reform
- Redefined the division of tax revenue between the central and local governments (central taxes, local taxes, and shared taxes), and established two separate systems of national and local taxation.
- Greatly strengthened the central government’s fiscal power (the central share rose from about 20% to over 50%), solving the problem of a “weak center,” and laying the foundation for subsequent large-scale infrastructure investment and macroeconomic regulation.
- Zhu Rongji personally visited many provinces to coordinate the plan; it is regarded as one of the largest fiscal and tax reforms since the founding of the People’s Republic.
In fact Grok listed many more, but the editor has only listed two.
Moreover, he was also enthusiastic about charity. Medical Inspire said: “He successively published several best-selling books, and the royalties amounted to more than 40 million RMB. He did not leave this huge sum to his children, but donated every cent to the ‘Practical Affairs Student Aid Foundation’ that he personally established, to fund nutritional meals for students in poor areas, scholarships, and assistance for teachers in extreme poverty.”
Therefore this is a true leader.
The Buddha said that a person of great wisdom does not intend to harm himself, harm others, or harm both; he only thinks of the benefit of himself, of others, of both, and even of the whole world. (AN 4.186)
For a politician to do well, he must not only think of his own genuine and rightful interests, but also of the interests of the whole group, the whole city, the whole country, and even the whole world—achieving a win-win situation where you are happy and I am happy.
When they truly work for the people and obtain joy from helping the people, the Buddha said they will attain undistractability of mind (samadhi) (AN 11.1). When a person’s samadhi is good, wisdom is high, and they can often govern efficiently.
If the person in power in the Chinese Communist Party were such a great individual, would the people of Taiwan be willing to unify? What are everyone’s views?
We dedicate the merit to him, and wish that Mr. Zhu Rongji may be reborn in a good destination.
---
**Thai Translation**
ขอขอบคุณ Oriental Daily News Malaysia ที่ผลิตวิดีโออย่างตั้งใจ โปรดอนุญาตให้อรรถาธิบายยืมมาใช้เพื่ออธิบายหลักธรรม
ก่อนวันที่ 12 สิงหาคม 2026 อรรถาธิบายไม่เคยรู้จักชื่อ “จูหรงจี” เลย
แต่เห็นว่าสื่อใหญ่ๆ ของฮ่องกงต่างก็ให้การประเมินเขาสูงมาก
ดูแต่ฮ่องกงยังไม่พอ แน่นอนว่าต้องดูสื่อไต้หวันด้วย 😂
แล้วก็เห็นว่าเว็บไซต์ข่าวอันดับหนึ่งของไต้หวัน ETtoday News Cloud ก็เคารพเขาเช่นกัน และคอมเมนต์ส่วนใหญ่ก็เป็นไปในทางบวก
แน่นอนว่าต้องดูสื่อไต้หวันที่ต่อต้านพรรคคอมมิวนิสต์จีนอย่างรุนแรงที่สุดด้วย 😂 เช่น The Epoch Times - Taiwan พวกเขาต่อต้านพรรคคอมมิวนิสต์จีน แต่ก็ยังเหยียบจูหรงจีไม่ได้ เพราะพวกเขากล่าวว่าในสมัยนั้นจูหรงจีเคยช่วยเหลือฝ่าหลุนกง และในการประชุมคณะกรรมการถาวรโปลิตบูโรที่เจียงเจ๋อหมินเป็นประธานเพื่อหารือปัญหาฝ่าหลุนกง จูหรงจีเคยเสนอให้จัดการเหตุการณ์ด้วยวิธีที่ผ่อนปรนมากกว่า
ดังนั้นอรรถาธิบายจึงรู้สึกว่า คนนี้คงเป็นผู้ที่ยิ่งใหญ่จริงๆ ยิ่งใหญ่จนแม้แต่ผู้ที่ควรจะคัดค้านก็ไม่กล้าคัดค้าน
พระพุทธเจ้าตรัสว่า คนโง่ คนไม่ดี ผู้มีธรรม 4 ประการ ย่อมทำร้ายตนเอง มีโทษ ถูกผู้รู้ติเตียน และก่อกรรมชั่วมาก
1. ไม่เข้าใจอย่างลึกซึ้งแล้วยกย่องผู้ที่ไม่ควรยกย่อง
2. ไม่เข้าใจอย่างลึกซึ้งแล้วไม่ยกย่องผู้ที่ควรยกย่อง
3. ไม่เข้าใจอย่างลึกซึ้งแล้วแสดงความเลื่อมใสในที่ที่ไม่ควรเลื่อมใส
4. ไม่เข้าใจอย่างลึกซึ้งแล้วแสดงความไม่เลื่อมใสในที่ที่ควรเลื่อมใส (อง.จตุกก. 4.3)
ดังนั้นเราจึงควรตรวจสอบทุกสิ่งให้ชัดเจนก่อน จะปลอดภัยกว่า
สิ่งที่อรรถาธิบายชื่นชมมากที่สุดคือ ความซื่อสัตย์ในการปกครอง เขาเคยปราบปรามการทุจริตอย่างเข้มงวด และเคยกล่าวอย่างองอาจว่า “ข้าพเจ้าเตรียมโลงศพไว้ 100 ใบ 99 ใบสำหรับข้าราชการทุจริต และอีก 1 ใบสำหรับตัวข้าพเจ้าเอง”
คณะกรรมการป้องกันและปราบปรามการทุจริตแห่งฮ่องกง (ICAC) ตามพระราชบัญญัติป้องกันการให้สินบน ให้นิยามการทุจริตไว้ว่า: ตัวแทนใดๆ รวมถึงพนักงานของรัฐและเอกชนทุกคน ที่ไม่ได้รับอนุญาตจากนายจ้าง (โดยปกติคือนายจ้าง) แล้วขอหรือรับผลประโยชน์ เพื่อตอบแทนในการปฏิบัติหน้าที่ราชการ ถือว่าผิดกฎหมาย ทั้งการให้สินบนและการรับสินบนต่างก็ผิดกฎหมายเหมือนกัน
การทุจริตนั้นเป็นอกุศลกรรมจริงๆ เป็นการละเมิดศีลข้อห้ามลักทรัพย์ เพราะโดยปกติทุกคนควรปฏิบัติตามกฎเกณฑ์ โดยยึดประโยชน์ขององค์กร รัฐบาล หรือประชาชนเป็นหลัก แต่เราอาศัยตำแหน่งหน้าที่ของตนรับสินบน ทำให้การตัดสินใจและการปฏิบัติหน้าที่ไม่เป็นธรรม เงินจำนวนนั้นเป็นของเจ้านายบริษัท หากเป็นข้าราชการซึ่งรับใช้ประชาชนและสาธารณชน เงินนั้นก็เป็นของประชาชน พวกเขานำทรัพย์สินที่ไม่ใช่ของตนมาเป็นของตน จึงถือเป็นการลักทรัพย์
พระมหาโมคคัลลานะและพระพุทธเจ้าเคยเห็นวิญญาณชายรูปหนึ่งที่มีอัณฑะรูปหม้อ เดินอยู่บนอากาศ เมื่อเขาเดินก็จะแบกอัณฑะนั้นไว้บนบ่า เมื่อนั่งก็จะนั่งทับอัณฑะนั้น นกต่างๆ ก็จะลงมาเกาะบนตัวเขาแล้วฉีกและดึงอัณฑะของเขา ทำให้เขาร้องด้วยความเจ็บปวด
ทำไมจึงเป็นเช่นนั้น? พระพุทธเจ้าตรัสว่า เพราะในอดีตชาติเขาเคยเป็นผู้พิพากษาที่รับสินบน อกุศลกรรมนี้ทำให้เขาต้องไปเกิดเป็นสิ่งมีชีวิตที่น่าสมเพชเช่นนั้น (สํ.นิ. 19.11)
กลับมาที่จูหรงจี เขามีจิตใจแห่งพระโพธิสัตว์ที่กล้าหาญและไม่เกรงกลัวจริงๆ พระโพธิสัตว์ที่ได้รับพยากรณ์แน่นอนจากพระพุทธเจ้าว่าจะได้ตรัสรู้เป็นพระพุทธเจ้าในอนาคต เพียงแค่เรียนธรรมะเพียงประโยคสั้นๆ ก็สามารถบรรลุเป็นพระอรหันต์ได้ทันที ยุติการเวียนว่ายตายเกิดและยุติความทุกข์ทั้งปวงได้ แต่เพื่อที่จะได้ตรัสรู้เป็นพระพุทธเจ้าและช่วยเหลือสรรพสัตว์ทั้งหลาย แม้รู้ดีว่าในอนาคตตนอาจต้องตกนรก เปรต หรือเดรัจฉาน และต้องทนทุกข์ทรมานอย่างรุนแรง ก็ยังเลือกอย่างแน่วแน่ที่จะเดินบนเส้นทางพระโพธิสัตว์และเวียนว่ายต่อไป ในหนังสือ “หนทางพระโพธิสัตว์ตามคัมภีร์ฝ่ายใต้” กล่าวว่า “แม้จักรวาลทั้งมวลจะเต็มไปด้วยถ่านเพลิงแดงและหอกคมเขาก็จะก้าวเหยียบลงไปโดยไม่ถอยหนี เพื่อให้ได้ตรัสรู้เป็นพระพุทธเจ้า” เมื่อได้รับพยากรณ์แน่นอนจากพระพุทธเจ้าแล้ว เขาต้องบำเพ็ญบารมีอย่างน้อยสี่อสงไขยกับแสนกัป จึงจะตรัสรู้เป็นพระพุทธเจ้าและยุติการเวียนว่ายตายเกิดกับความทุกข์ทั้งปวงได้อย่างสิ้นเชิง หลวงพ่อฤๅษีลิงดำกล่าวว่า หนึ่งอสงไขยเท่ากับหนึ่งล้านล้าน บางอรรถกถากล่าวว่าเท่ากับ 10¹⁴⁰
จากที่นายจูหรงจีเผชิญความเสี่ยงที่จะถูกทอดทิ้งจากทุกฝ่าย ปราบปรามการทุจริตและปฏิรูปอย่างแข็งขัน และกล่าวอย่างองอาจว่า “ไม่ว่าข้างหน้าจะเป็นทุ่นระเบิดหรือหุบเหวลึกเพียงใด ข้าพเจ้าก็จะมุ่งหน้าไปอย่างไม่หวั่นเกรง ไม่ลังเล อุทิศตนอย่างสุดกำลัง และตายเพื่อภารกิจนี้” — ก็เห็นจิตใจแห่งพระโพธิสัตว์ของเขาได้ชัดเจน
Grok กล่าวว่า:
**ผลงานยิ่งใหญ่ที่สุดของจูหรงจี** ส่วนใหญ่กระจุกตัวอยู่ในช่วงทศวรรษ 1990 ถึงปี 2003 (โดยเฉพาะช่วงที่เป็นรองนายกรัฐมนตรีและนายกรัฐมนตรี) เขาใช้มาตรการเด็ดขาดผลักดันจีนให้เปลี่ยนจากเศรษฐกิจแบบวางแผนมาเป็นเศรษฐกิจตลาด และถูกเรียกว่า “จักรพรรดิเศรษฐกิจ” หรือ “วิศวกรใหญ่แห่งการปฏิรูปและเปิดประเทศ” การปฏิรูปเหล่านี้วางรากฐานให้จีนเติบโตอย่างรวดเร็วตลอดกว่ายี่สิบปีหลังจากนั้น
ต่อไปนี้เป็นผลงานที่ได้รับการยอมรับว่าสำคัญและมีผลกระทบลึกซึ้งที่สุด (เรียงตามความสำคัญโดยประมาณ):
### 1. เป็นผู้นำในการเข้าร่วมองค์การการค้าโลก (WTO ปี 2001)
- นำการเจรจาที่ยากลำบากด้วยตนเอง (โดยเฉพาะกับสหรัฐอเมริกา) ทนต่อการวิจารณ์ภายในประเทศว่า “ขายชาติ” และสำเร็จในการเข้าร่วม
- ถือเป็นหนึ่งในผลงานที่สำคัญที่สุด ทำให้จีนผนวกเข้ากับระบบการค้าโลกอย่างเต็มที่ การส่งออกเพิ่มขึ้นมหาศาล กลายเป็น “โรงงานของโลก” และขับเคลื่อนการพัฒนาอย่างรวดเร็วตลอดกว่าสิบปีหลังจากนั้น
### 2. การปฏิรูประบบแบ่งภาษีปี 1994
- กำหนดการแบ่งรายได้ภาษีระหว่างส่วนกลางกับท้องถิ่นใหม่ (ภาษีส่วนกลาง ภาษีท้องถิ่น และภาษีร่วม) และจัดตั้งระบบภาษีแห่งชาติกับภาษีท้องถิ่นแยกจากกัน
- เสริมสร้างอำนาจทางการคลังของส่วนกลางอย่างมาก (สัดส่วนของส่วนกลางเพิ่มขึ้นจากประมาณ 20% เป็นกว่า 50%) แก้ปัญหา “ส่วนกลางอ่อนแอ” และวางรากฐานสำหรับการลงทุนโครงสร้างพื้นฐานขนาดใหญ่และการควบคุมเศรษฐกิจมหภาคในภายหลัง
- จูหรงจีเดินทางไปหลายมณฑลด้วยตนเองเพื่อประสานงาน ถือเป็นการปฏิรูปการคลังและภาษีที่ใหญ่ที่สุดครั้งหนึ่งนับตั้งแต่ก่อตั้งสาธารณรัฐประชาชนจีน
จริงๆ แล้ว Grok ได้ระบุไว้อีกหลายข้อ แต่อรรถาธิบายเลือกนำเสนอเพียงสองข้อ
นอกจากนี้เขายังใจบุญสุนทาน Medical Inspire กล่าวว่า: “เขาได้ตีพิมพ์หนังสือขายดีหลายเล่มติดต่อกัน รายได้จากค่าลิขสิทธิ์สูงถึงกว่า 40 ล้านหยวน เขาไม่ได้ทิ้งเงินก้อนโตนี้ให้ลูกหลาน แต่บริจาคทั้งหมดให้กับ ‘มูลนิธิช่วยเหลือการศึกษาเชิงปฏิบัติ’ ที่เขาจัดตั้งขึ้นเอง เพื่อสนับสนุนอาหารกลางวันที่มีคุณค่าทางโภชนาการแก่นักเรียนในพื้นที่ยากจน ทุนการศึกษา และช่วยเหลือครูที่ยากจนข้นแค้น”
ดังนั้นนี่คือผู้นำที่แท้จริง
พระพุทธเจ้าตรัสว่า ผู้มีปัญญายิ่งใหญ่ จะไม่มีความตั้งใจที่จะทำร้ายตนเอง ทำร้ายผู้อื่น หรือทำร้ายทั้งสองฝ่าย เขาจะคิดแต่เพียงประโยชน์ของตนเอง ของผู้อื่น ของทั้งสองฝ่าย ไปจนถึงประโยชน์ของโลกทั้งใบ (อง.จตุกก. 4.186)
นักการเมืองที่จะทำงานได้ดี ต้องไม่เพียงคิดถึงผลประโยชน์อันชอบธรรมของตนเองเท่านั้น แต่ต้องคิดถึงผลประโยชน์ของกลุ่มทั้งหมด ของเมืองทั้งหมด ของประเทศทั้งหมด ไปจนถึงของโลกทั้งใบ — เพื่อให้เกิดสถานการณ์ที่ทั้งสองฝ่ายชนะ คุณก็มีความสุข เราก็มีความสุข
เมื่อพวกเขทำงานเพื่อประชาชนอย่างแท้จริง และได้ความสุขจากการช่วยเหลือประชาชน พระพุทธเจ้าตรัสว่าพวกเขาจะได้สมาธิ (อง.เอกาทสก. 11.1) เมื่อบุคคลมีสมาธิดี ปัญญาก็สูง และมักจะสามารถบริหารได้อย่างมีประสิทธิภาพ
หากผู้ที่กุมอำนาจในพรรคคอมมิวนิสต์จีนเป็นบุคคลที่ยิ่งใหญ่เช่นนี้ ประชาชนไต้หวันจะยินดียอมรับการรวมชาติหรือไม่? ทุกท่านมีความเห็นอย่างไร?
เราขออุทิศบุญกุศลนี้แด่เขา ขอให้นายจูหรงจีไปเกิดในสุคติภพเทอญ
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**Vietnamese Translation**
Cảm ơn Oriental Daily News Malaysia đã tâm huyết sản xuất video. Xin cho phép biên tập viên mượn để minh họa đạo lý.
Trước ngày 12 tháng 8 năm 2026, biên tập viên hoàn toàn không biết đến cái tên “Zhu Rongji”.
Nhưng thấy các phương tiện truyền thông lớn của Hồng Kông đều đánh giá rất cao ông.
Chỉ xem Hồng Kông thì chưa đủ, tất nhiên cũng phải xem truyền thông Đài Loan 😂
Sau đó thấy trang tin tức số một của Đài Loan là ETtoday News Cloud cũng rất tôn trọng ông, và phần lớn bình luận đều tích cực.
Tất nhiên cũng phải xem những tờ báo Đài Loan chống Đảng Cộng sản Trung Quốc mạnh mẽ nhất 😂 — ví dụ như The Epoch Times - Taiwan. Họ chống ĐCSTQ, nhưng cũng không thể đạp đổ Zhu Rongji, vì họ nói rằng năm đó Zhu Rongji đã đứng ra bênh vực Pháp Luân Công, và trong cuộc họp Thường vụ Bộ Chính trị do Giang Trạch Dân chủ trì bàn về vấn đề Pháp Luân Công, Zhu Rongji từng chủ trương xử lý sự việc một cách khoan dung hơn.
Vì vậy biên tập viên cảm thấy rằng đây hẳn là một người phi thường, vĩ đại đến mức ngay cả những người lẽ ra sẽ phản đối cũng không dám phản đối.
Đức Phật dạy rằng kẻ ngu si, bất thiện sở hữu bốn pháp sẽ tự hại mình, có tội lỗi, bị bậc trí khiển trách và tạo ra nhiều ác nghiệp:
1. Không hiểu sâu mà khen ngợi người không đáng khen.
2. Không hiểu sâu mà không khen ngợi người đáng khen.
3. Không hiểu sâu mà khởi lòng tin nơi chỗ không nên tin.
4. Không hiểu sâu mà không khởi lòng tin nơi chỗ nên tin. (AN 4.3)
Vì vậy chúng ta nên tìm hiểu mọi việc cho rõ ràng thì sẽ an toàn hơn.
Điều mà biên tập viên khâm phục nhất là sự thanh liêm trong chính sự. Ông từng nghiêm khắc đánh tham nhũng và từng mạnh miệng tuyên bố: “Tôi đã chuẩn bị 100 quan tài — 99 cái cho quan tham, còn một cái để dành cho chính mình.”
Theo định nghĩa của Ủy ban Độc lập chống Tham nhũng Hồng Kông (ICAC) dựa trên Pháp lệnh Phòng chống Hối lộ: bất kỳ người đại diện nào, bao gồm tất cả nhân viên của cơ quan nhà nước và tư nhân, nếu không được sự cho phép của chủ thể (thường là chủ sử dụng lao động) mà đòi hỏi hoặc nhận lợi ích để đáp lại trong công việc công vụ thì đã phạm pháp. Cả đưa hối lộ lẫn nhận hối lộ đều phạm pháp.
Tham nhũng thực chất là ác nghiệp, phạm giới trộm cắp. Bởi lẽ ra mọi người phải làm việc theo quy củ, lấy lợi ích của tổ chức, chính phủ hoặc công chúng làm chuẩn. Nhưng chúng ta dựa vào chức vụ của mình để nhận tiền hối lộ, ảnh hưởng đến sự công bằng trong phán đoán và thực thi nhiệm vụ. Số tiền đó thuộc về ông chủ công ty; nếu là công chức đang phục vụ người dân và công chúng thì số tiền đó thuộc về công chúng. Họ chiếm đoạt tài sản không thuộc về mình nên thuộc về tội trộm cắp.
Tôn giả Đại Mục-kiền-liên và Đức Phật từng nhìn thấy một vong linh nam giới có bộ phận sinh dục hình cái vò đang đi trên không trung. Khi đi thì ông ta đặt những cái vò đó lên vai; khi ngồi thì ngồi lên chúng. Các loài chim lần lượt đáp xuống người ông rồi xé và kéo đứt những bộ phận ấy, khiến ông kêu gào đau đớn.
Tại sao lại như vậy? Đức Phật dạy rằng vì trong đời trước ông từng là quan tòa nhận hối lộ. Ác nghiệp này đã khiến ông phải tái sinh thành một chúng sinh bi thảm như vậy. (SN 19.11)
Trở lại với Zhu Rongji: ông thực sự có khí phách vô úy và dũng mãnh của một vị Bồ-tát. Một vị Bồ-tát đã được Đức Phật thọ ký chắc chắn sẽ thành Phật, chỉ cần học một câu Pháp ngắn cũng có thể ngay lập tức trở thành A-la-hán, chấm dứt luân hồi và mọi khổ đau. Nhưng vì muốn thành Phật và giúp đỡ tất cả chúng sinh, dù biết rõ trong tương lai mình có thể đọa vào địa ngục, ngạ quỷ hay súc sinh chịu khổ đau dữ dội, ông vẫn kiên quyết chọn đi con đường Bồ-tát và tiếp tục luân hồi. Sách *Con đường Bồ-tát theo truyền thống Nam truyền* viết: “Dù cả vũ trụ đầy những than hồng cháy đỏ và những mũi giáo sắc nhọn, ông cũng sẽ bước lên mà không hề lùi bước để chứng đắc quả Phật.” Một khi đã nhận được lời thọ ký chắc chắn từ một vị Phật, ông phải viên mãn các ba-la-mật ít nhất trong bốn a-tăng-kỳ và một trăm ngàn đại kiếp mới có thể thành Phật, dứt tuyệt luân hồi và mọi khổ đau. Luang Por Lersi Lingdam nói rằng một a-tăng-kỳ bằng một ngàn tỷ. Một số chú giải nói bằng 10¹⁴⁰.
Từ việc ông Zhu Rongji đối diện với nguy cơ bị mọi người bỏ rơi, mạnh mẽ đánh tham và cải cách, rồi mạnh miệng tuyên bố: “Dù phía trước là bãi mìn hay vực sâu thăm thẳm, tôi vẫn sẽ dũng mãnh tiến lên, không hề do dự, dốc hết sức lực, chết mới thôi” — có thể thấy khí phách Bồ-tát của ông.
Grok nói:
**Những thành tựu vĩ đại nhất của Zhu Rongji** chủ yếu tập trung vào giai đoạn từ thập niên 1990 đến năm 2003 (đặc biệt là thời kỳ làm Phó Thủ tướng và Thủ tướng). Với biện pháp sắt đá, ông đã đẩy mạnh chuyển đổi Trung Quốc từ kinh tế kế hoạch sang kinh tế thị trường, được gọi là “Sa hoàng Kinh tế” hoặc “Tổng công trình sư của Cải cách Mở cửa”. Những cải cách này đã đặt nền móng cho hơn hai mươi năm tăng trưởng cao tốc sau đó của Trung Quốc.
Dưới đây là những thành tựu được công nhận là quan trọng và có ảnh hưởng sâu rộng nhất (xếp gần đúng theo mức độ quan trọng):
### 1. Chủ trì việc Trung Quốc gia nhập Tổ chức Thương mại Thế giới (WTO, năm 2001)
- Trực tiếp chủ trì các cuộc đàm phán gian nan (đặc biệt với Mỹ), chịu đựng chỉ trích trong nước là “bán nước”, và hoàn thành việc gia nhập.
- Được xem là một trong những thành tựu quan trọng nhất, giúp Trung Quốc hội nhập đầy đủ vào hệ thống thương mại toàn cầu, xuất khẩu tăng vọt, trở thành “công xưởng của thế giới”, và thúc đẩy hơn mười năm phát triển cao tốc sau đó.
### 2. Cải cách chế độ phân thuế năm 1994
- Phân định lại nguồn thu thuế giữa trung ương và địa phương (thuế trung ương, thuế địa phương và thuế chia sẻ), thiết lập hai hệ thống thuế quốc gia và thuế địa phương riêng biệt.
- Tăng cường mạnh mẽ sức mạnh tài chính của trung ương (tỷ lệ của trung ương tăng từ khoảng 20% lên trên 50%), giải quyết vấn đề “trung ương yếu”, và đặt nền móng cho đầu tư cơ sở hạ tầng quy mô lớn cũng như điều tiết kinh tế vĩ mô về sau.
- Zhu Rongji từng đích thân đi nhiều tỉnh để phối hợp; được xem là một trong những cải cách tài chính – thuế lớn nhất kể từ khi thành lập nước Cộng hòa Nhân dân Trung Hoa.
Thực ra Grok còn liệt kê nhiều mục khác, nhưng biên tập viên chỉ nêu hai mục.
Hơn nữa ông còn nhiệt tình từ thiện. Medical Inspire nói: “Ông lần lượt xuất bản nhiều tác phẩm bán chạy, tiền bản quyền lên tới hơn 40 triệu nhân dân tệ. Ông không để lại số tiền khổng lồ này cho con cái, mà đem toàn bộ quyên góp cho ‘Quỹ Hỗ trợ Học sinh Thực sự’ do chính ông sáng lập, dùng để tài trợ bữa ăn dinh dưỡng cho học sinh vùng nghèo, học bổng và hỗ trợ giáo viên đặc biệt khó khăn.”
Vì vậy đây mới là lãnh đạo chân chính.
Đức Phật dạy rằng người có trí tuệ lớn sẽ không có ý định làm hại chính mình, làm hại người khác hay làm hại cả hai; ông chỉ suy nghĩ đến lợi ích của chính mình, của người khác, của cả hai, cho đến lợi ích của toàn thế giới. (AN 4.186)
Một nhà chính trị muốn làm tốt thì không chỉ suy nghĩ đến lợi ích chính đáng của bản thân, mà còn phải suy nghĩ đến lợi ích của cả tập thể, cả thành phố, cả quốc gia, thậm chí cả thế giới — đạt đến cục diện cùng thắng, anh vui tôi cũng vui.
Khi họ thật sự vì dân, và có được niềm vui từ việc giúp đỡ nhân dân, Đức Phật dạy rằng họ sẽ đạt được định (AN 11.1). Khi một người định tốt thì trí tuệ cao, thường có thể chấp chính một cách hiệu quả.
Nếu người nắm quyền trong Đảng Cộng sản Trung Quốc là một nhân vật vĩ đại như vậy, liệu người dân Đài Loan có sẵn lòng thống nhất không? Mọi người nghĩ sao?
Chúng ta hồi hướng công đức cho ông, cầu nguyện ông Zhu Rongji được tái sinh vào thiện đạo.
video cred. to 馬來西亞東方日報 Oriental Daily News Malaysia
《【如實知見】編輯在佛教中被耍權術的經歷 The Editor’s Experience of Being Played with Power Games in Buddhism ประสบการณ์ของบรรณาธิการที่ถูกเล่นเกมอำนาจในพุทธศาสนา Trải nghiệm của Biên tập viên bị chơi trò quyền thuật trong Phật giáo》
《【如實知見】編輯在佛教中被耍權術的經歷 The Editor’s Experience of Being Played with Power Games in Buddhism ประสบการณ์ของบรรณาธิการที่ถูกเล่นเกมอำนาจในพุทธศาสนา Trải nghiệm của Biên tập viên bị chơi trò quyền thuật trong Phật giáo》
有一位做鐘錶的老闆提醒編輯：這個世界，外面是獅子老虎來的，不像你姐姐妹妹那樣，不像你家人那樣的。會吃人的！
編輯當然知道😂
佛陀老早就說啦。
曾經有人和佛陀說，人間就像是叢林那樣，而野獸卻是明顯的。他有一次調御象。當騎著他來往瞻波城時，象已經顯現了他所有的狡詐（saṭha）、欺詐（kūṭa）、彎曲（vaṅka）、歪斜（jimha）了。 相反地，他的僕人們，身、口做是一套，心又是另一套。
佛陀聽後也同意，說人間就像是叢林，獸畜卻是明顯的。（MN51）
有一次編輯識破了某地一對夫妻的權術。
他們想要功德、想要支配編輯、想要控制編輯的‘歡喜布施群’，想要以後‘歡喜布施群’每個項目都由他決定。
之前幾次，編輯都順他意，因為想讓他有功德，而且那些師父編輯都認識。
他見編輯幾次都順他意，以為自己已經掌控了編輯。他是用什麼策略的？就是在專頁裡Post 大師父的教導，但背後動機不良。那些教導就是專門針對他自以為是編輯的弱點，想讓編輯覺得自己被看穿了，於是怕了他。
那次，他給了一個編輯都不認識的師父，然後叫編輯幫忙。
大佬啊！編輯都不認識，是詐騙怎麼辦？
編輯便拒絕了他，說，如果您想，都可以~但您問問某Ajahn 先啦，他覺得值得做，您再告訴我
他覺得某Ajahn 是編輯的老大，於是便威脅：你知道那位Ajahn 的戒臘比這位大師父要低嗎？！！他認可你才做，這是森林派的禁忌！作為朋友，我真的要提醒你，一旦傳開了，這很危險。另外，我一會兒就會去見Ajahn 了。
他想嚇編輯wor 😂 他覺得編輯需要大師父的愛wor 。
對不起，編輯不需要~編輯的心本身就充滿溫暖與喜悅。
另外，大家當大師父是笨的嗎？ 當一個人的心完全乾淨，他們的智慧是非常高的，很容易就會看穿我們的動機。
把大師父當成是工具人，這是極不尊重！ 這是大惡業！
然後編輯學聰明了。
有一次，有信徒提起他了解過 Ajahn Suchart 的背景，說Ajahn 是Luang ta maha bua 的弟子
然後 Ajhan Suchart 就說：‘我不是 Luang ta maha bua 的弟子’
Wowww ~
Ajahn 繼續說：‘標榜自己是誰誰誰的弟子來宣傳自己，這樣不好... 但我的確有跟Luang ta 學習過...Luang ta 也有說我跟他學習過...'
類似是這樣，不是原句摘錄
那小編要學 Ajahn Suchart 囖~
雖然小編有幫助各個大師父，有跟他們學習；但並不是他們的學生
小編並不需要這樣來宣傳自己
《如實知見》已經夠大型和有名了，不需要再仰賴任何大師父的名氣來宣傳自己了~
小編是【獨立個體】，不代表任何師父 😂 ok 嗎？
然後他繼續說：其實你對大師父的信心從哪裡來？我們是不能透過自己的認知來辦事的。 如果你是聖者，怎麼可能這樣？
他認為編輯不是聖者卻裝作是聖者，他認為編輯執著聖者的身份，想以此來操控wor 😂
對不起，編輯不叫聖者，編輯叫 Nigel ，編輯叫陳孝準。😂
然後他想用崇高的理念來掌控編輯：我不是為了名聲。我們建立這個群組，就是要建構一個讓大家都能分享項目的平台。你不是幫我，而是幫所有眾生。
Sorry ，您為權力、您為功德😂
另外，群組是您的嗎？
幫誰的主導權在編輯手上，不是您！
然後情緒勒索了：我只是和你一個人分享而已。是為了佛教，但如果你說是幫我不是幫佛教的話，那我看錯人了，我不會再找你。多謝你讓我知道你是怎樣看我的。找你真的是我的錯。
他想利用編輯的內疚心來操控~
Sorry ，編輯不是個好人，編輯是還有貪嗔癡的壞蛋😂
怎樣看您是編輯的自由，您知道又如何？😂
編輯並不需要在他眼中的形象
當權術被識破，編輯立即用《如實知見》來提醒某地的人
然後過了一會兒，妻子來護航。
‘教’編輯說修行是看自己，不是看別人，如果不是，那是你的傲慢。
她想以此來阻止編輯繼續提醒某地的人😂
編輯當然不會中計😂
傲慢就傲慢！編輯又不是阿羅漢！😂
他覺得編輯是修行人，肯定會很執著善法。於是這樣說：‘你都想做一個好人，對嗎？’
又要再說多次了😂編輯是個大壞蛋！😂 I DON’T CARE!!!!!!!!!!!
所以大家要小心了。
來到佛教，裡面不只有好人，還有立心不良的人。
內心完全清淨的，只有阿羅漢
從初果開始的聖者不會再破五戒，加上他們會持不閒雜語、不離間語、不粗惡語戒（Ref. to AN5.179， SN55.7）。
MNA7說，初果聖者還斷除了以下六種煩惱
1.抹殺和貶低他人的美德、恩德（Makkho）
2.對抗競爭心（paḷāso ）--看到對方有好的特質，就同時找對方的缺點，然後證明自己和對方平起平坐 。例如：（哼！雖然他很博學多聞，但還不是阿羅漢啊--和我有什麼分別）
3.妒忌
4.吝嗇
5.欺騙
6.虛偽 （sāṭheyyaṃ） ---在不同的人面前也裝作和對方很老友，是他們的人
要再提醒大家多一次：任何人想來打編輯的主意，想支配編輯。必定會遭到五雷轟頂！！！！粉身碎骨！！！！！---編輯指他們的謀略😂
**English**
A watch-shop boss once reminded the editor: “In this world, outside it’s lions and tigers coming at you — not like your sisters, not like your family. They will eat people!”
The editor of course already knew 😂
The Buddha said it long ago.
Someone once told the Buddha that the human world is like a jungle, yet the wild animals are obvious. He had once been training an elephant. While riding it back and forth to Campā, the elephant already displayed all its craftiness (saṭha), deceit (kūṭa), crookedness (vaṅka) and twistedness (jimha). In contrast, his servants: body and speech were one thing, the mind another.
The Buddha agreed after hearing this, saying that the human world is like a jungle, while animals are obvious. (MN 51)
Once the editor saw through the power games of a certain couple from a certain place.
They wanted merit, wanted to dominate the editor, wanted to control the editor’s “Joyful Giving Group,” and wanted every future project of the “Joyful Giving Group” to be decided by them.
A few times before, the editor had gone along with their wishes, because he wanted them to gain merit, and those teachers were ones the editor knew.
Seeing that the editor had complied several times, they thought they had already gained control of the editor. What strategy did they use? Posting the teachings of great masters on the page, but with impure motives behind it. Those teachings were specially aimed at what they believed to be the editor’s weak points, hoping the editor would feel “seen through” and thus fear them.
That time, they gave a teacher the editor did not know at all, and asked the editor to help.
The editor doesn’t even know this person — what if it’s a scam?
The editor refused, saying: “If you want to, you can… but please ask a certain Ajahn first. If he thinks it’s worth doing, then tell me.”
They thought that certain Ajahn was the editor’s “boss,” so they threatened: “Do you know that Ajahn’s seniority (rains) is lower than this great master’s?!! You only do it after he approves — this is a taboo in the forest tradition! As a friend, I really have to warn you: once this spreads, it’s very dangerous. Besides, I’m going to see the Ajahn in a while.”
They wanted to scare the editor wor 😂 They thought the editor needed the great master’s love wor.
Sorry, the editor doesn’t need it~ The editor’s heart is already full of warmth and joy.
Besides, does everyone think great masters are stupid? When a person’s mind is completely pure, their wisdom is extremely high; they can easily see through our motives.
Treating a great master as a tool is extreme disrespect! This is heavy bad karma!
Then the editor learned to be smarter.
Once a devotee mentioned that he had looked into Ajahn Suchart’s background and said Ajahn was a disciple of Luang Ta Maha Bua.
Then Ajahn Suchart said: “I am not a disciple of Luang Ta Maha Bua.”
Wowww~
Ajahn continued: “Proclaiming oneself as so-and-so’s disciple in order to promote oneself is not good… but I did indeed study with Luang Ta… Luang Ta also said that I studied with him…”
Something like that — not a verbatim quote.
So the little editor should learn from Ajahn Suchart~
Although the little editor has helped various great masters and has learned from them, he is not their student.
The little editor does not need to promote himself this way.
《Knowing and Seeing the Truth 》 is already large and well-known enough; there is no need to rely on any great master’s reputation to promote itself~
The little editor is an **independent individual** and does not represent any teacher 😂 ok?
Then he continued: “Actually, where does your confidence in the great masters come from? We cannot act based on our own perceptions. If you were a noble one, how could you be like this?”
He thought the editor was not a noble one yet pretended to be one; he thought the editor was attached to the identity of a noble one and wanted to use it to control me wor 😂
Sorry, the editor is not called a noble one; the editor is called Nigel, the editor is called Chan Hau Jun 😂
Then he tried to control the editor with lofty ideals: “I’m not doing this for fame. We established this group to build a platform where everyone can share projects. You’re not helping me — you’re helping all beings.”
Sorry, you are doing it for power, you are doing it for merit 😂
Besides, is the group yours?
Whose cause is helped is decided by the editor, not by you!
Then came emotional blackmail: “I only shared this with you alone. It’s for Buddhism, but if you say it’s helping me and not helping Buddhism, then I misjudged you. I won’t look for you again. Thank you for letting me know how you see me. Looking for you was really my mistake.”
He wanted to use the editor’s sense of guilt to manipulate~
Sorry, the editor is not a good person; the editor is still a bad guy with greed, aversion and delusion 😂
How the editor sees you is the editor’s freedom — so what if you know? 😂
The editor does not need the image of himself in his eyes.
When the power game was seen through, the editor immediately used 《Knowing and Seeing the Truth 》 to remind people in that place.
A little while later, the wife came to defend him.
She “taught” the editor: practice is about looking at oneself, not at others; if not, that is your arrogance.
She wanted to use this to stop the editor from continuing to remind people in that place 😂
Of course the editor would not fall for it 😂
Arrogant then arrogant! The editor is not an Arahant! 😂
He thought the editor was a practitioner and would certainly be attached to wholesome qualities, so he said: “You want to be a good person, right?”
Have to say it again 😂 The editor is a big bad guy! 😂 **I DON’T CARE!!!!!!!!!!!**
So everyone must be careful.
Coming into Buddhism, inside there are not only good people; there are also people with impure intentions.
Only Arahants have completely pure minds.
From stream-enterers onward, noble ones will no longer break the five precepts, and they also keep the precepts of not engaging in idle chatter, not speaking divisive speech, and not using harsh speech (Ref. AN 5.179, SN 55.7).
MN A7 says that stream-enterers have also abandoned the following six defilements:
1. Belittling and disparaging the virtues and kindness of others (Makkha)
2. Competitive opposition (paḷāsa) — seeing the other person’s good qualities, then looking for their faults at the same time to prove one is equal to them. For example: (“Humph! Although he is very learned, he’s still not an Arahant — so what’s the difference between him and me?”)
3. Envy
4. Stinginess
5. Deceit
6. Hypocrisy (sāṭheyyaṃ) — in front of different people, pretending to be close friends with them, to be “one of them.”
Let me remind everyone again. Anyone who wants to scheme against the editor, who wants to dominate the editor, will definitely be struck by five thunderbolts!!!! Ground into powder!!!! — the editor means their schemes 😂
---
**Thai**
เจ้านายร้านนาฬิกาคนหนึ่งเคยเตือนบรรณาธิการว่า: “โลกนี้ข้างนอกเป็นสิงโตเสือมาหา ไม่เหมือนพี่น้องสาว ไม่เหมือนครอบครัวคุณนะ จะกินคนได้!”
บรรณาธิการรู้ดีอยู่แล้ว 😂
พระพุทธเจ้าตรัสไว้ตั้งแต่โบราณแล้ว
เคยมีคนไปทูลพระพุทธเจ้าว่า โลกมนุษย์เหมือนป่า แต่สัตว์ป่ากลับเห็นชัด เขาเคยฝึกช้างตัวหนึ่ง ตอนขี่ไปมาเมืองจัมปา ช้างแสดงความเจ้าเล่ห์ (saṭha) การหลอกลวง (kūṭa) ความคด (vaṅka) และความบิดเบี้ยว (jimha) ออกมาหมดแล้ว ในทางตรงกันข้าม คนรับใช้ของเขา กายวาจาอย่างหนึ่ง ใจอีกอย่างหนึ่ง
พระพุทธเจ้าทรงฟังแล้วก็ทรงเห็นด้วย ตรัสว่า โลกมนุษย์เหมือนป่า ส่วนสัตว์กลับเห็นชัด (MN 51)
ครั้งหนึ่งบรรณาธิการจับได้เกมอำนาจของคู่สามีภรรยาคู่หนึ่งจากที่แห่งหนึ่ง
พวกเขาอยากได้บุญ อยากครอบงำบรรณาธิการ อยากควบคุม “กลุ่มบริจาคด้วยความยินดี” ของบรรณาธิการ และอยากให้ทุกโครงการในอนาคตของ “กลุ่มบริจาคด้วยความยินดี” ถูกตัดสินใจโดยพวกเขา
ก่อนหน้านั้นหลายครั้ง บรรณาธิการยอมตามใจ เพราะอยากให้เขามีบุญ และอาจารย์เหล่านั้นบรรณาธิการก็รู้จัก
เห็นว่าบรรณาธิการยอมตามหลายครั้ง พวกเขาคิดว่าตัวเองควบคุมบรรณาธิการได้แล้ว ใช้กลยุทธ์อะไร? คือโพสต์คำสอนของพระอาจารย์ใหญ่ในเพจ แต่แรงจูงใจเบื้องหลังไม่ดี คำสอนเหล่านั้นเจาะจงไปที่จุดอ่อนที่เขาคิดว่าเป็นของบรรณาธิการ อยากให้บรรณาธิการรู้สึกว่าถูกมองทะลุแล้วกลัวเขา
ครั้งนั้น เขาให้พระอาจารย์ที่บรรณาธิการไม่รู้จักเลย แล้วขอให้บรรณาธิการช่วย
เฮ้ย! บรรณาธิการไม่รู้จักเลย ถ้าเป็นหลอกลวงจะทำยังไง?
บรรณาธิการจึงปฏิเสธ บอกว่า “ถ้าคุณอยากทำก็ได้~ แต่ไปถามท่านอาจารย์คนหนึ่งก่อนนะ ถ้าท่านเห็นว่าควรทำ ค่อยบอกผม”
เขาคิดว่าท่านอาจารย์คนนั้นเป็น “เจ้านาย” ของบรรณาธิการ จึงขู่ว่า “คุณรู้ไหมว่าพรรษาของท่านอาจารย์คนนั้นต่ำกว่าพระอาจารย์ใหญ่คนนี้?!! คุณจะทำก็ต่อเมื่อท่านอนุญาต นี่เป็นข้อห้ามของสายป่า! ในฐานะเพื่อน ผมต้องเตือนคุณจริงๆ พอเรื่องแพร่ไปแล้ว อันตรายมาก นอกจากนี้เดี๋ยวผมจะไปหาท่านอาจารย์แล้ว”
เขาอยากขู่บรรณาธิการ wor 😂 เขาคิดว่าบรรณาธิการต้องการความรักของพระอาจารย์ใหญ่ wor
ขอโทษนะ บรรณาธิการไม่ต้องการ~ ใจของบรรณาธิการเต็มไปด้วยความอบอุ่นและความปีติอยู่แล้ว
นอกจากนี้ทุกคนคิดว่าพระอาจารย์ใหญ่โง่หรือไง? เมื่อจิตของคนบริสุทธิ์โดยสมบูรณ์ ปัญญาของเขาสูงมาก มองทะลุแรงจูงใจของเราได้ง่าย
ใช้พระอาจารย์ใหญ่เป็นเครื่องมือ นี่เป็นการไม่เคารพอย่างยิ่ง! นี่เป็นอกุศลกรรมหนัก!
แล้วบรรณาธิการก็ฉลาดขึ้น
ครั้งหนึ่งมีศิษย์พูดถึงว่าเขาเคยดูประวัติของพระอาจารย์สุชาติ บอกว่าท่านเป็นศิษย์ของหลวงตามหาบัว
แล้วพระอาจารย์สุชาติก็พูดว่า “ผมไม่ใช่ศิษย์ของหลวงตามหาบัว”
ว้าววว~
ท่านอาจารย์พูดต่อว่า “การอวดอ้างตัวเองว่าเป็นศิษย์ของใครใครเพื่อโปรโมทตัวเอง ไม่ดี… แต่ผมเรียนกับหลวงตาจริง… หลวงตาก็เคยพูดว่าผมเรียนกับท่าน…”
ประมาณนี้ ไม่ใช่คำพูดตรงๆ
ดังนั้นบรรณาธิการตัวน้อยควรเรียนจากพระอาจารย์สุชาติ~
แม้บรรณาธิการตัวน้อยจะช่วยพระอาจารย์ใหญ่หลายท่าน และเคยเรียนกับท่าน แต่ก็ไม่ได้เป็นศิษย์ของท่าน
บรรณาธิการตัวน้อยไม่จำเป็นต้องโปรโมทตัวเองแบบนั้น
《ความรู้ตามความเป็นจริง》ใหญ่และมีชื่อเสียงพอแล้ว ไม่จำเป็นต้องพึ่งชื่อเสียงของพระอาจารย์ใหญ่ใดๆ เพื่อโปรโมทตัวเองอีก~
บรรณาธิการตัวน้อยเป็น**บุคคลอิสระ** ไม่ได้เป็นตัวแทนของพระอาจารย์ใดๆ 😂
แล้วเขาก็พูดต่อว่า “จริงๆ ความเชื่อมั่นในพระอาจารย์ใหญ่ของคุณมาจากไหน? เราไม่สามารถทำอะไรโดยอาศัยการรับรู้ของตัวเองได้ ถ้าคุณเป็นพระอริยะ จะเป็นแบบนี้ได้อย่างไร?”
เขาคิดว่าบรรณาธิการไม่ใช่พระอริยะแต่แสร้งทำเป็นพระอริยะ เขาคิดว่าบรรณาธิการยึดติดกับสถานะพระอริยะ แล้วอยากใช้มันควบคุมคน wor 😂
ขอโทษนะ บรรณาธิการไม่ได้ชื่อว่าพระอริยะ บรรณาธิการชื่อ Nigel บรรณาธิการชื่อเฉินเสี่ยวจุน 😂
แล้วเขาพยายามใช้แนวคิดสูงส่งมาควบคุมบรรณาธิการ: “ผมไม่ได้ทำเพื่อชื่อเสียง เราสร้างกลุ่มนี้ขึ้นมาเพื่อสร้างแพลตฟอร์มให้ทุกคนได้แชร์โครงการ คุณไม่ได้ช่วยผม แต่ช่วยสรรพสัตว์ทั้งหลาย”
ขอโทษนะ คุณทำเพื่ออำนาจ คุณทำเพื่อบุญ 😂
นอกจากนี้ กลุ่มเป็นของคุณหรือ?
การช่วยใคร อำนาจตัดสินใจอยู่ที่บรรณาธิการ ไม่ใช่คุณ!
แล้วก็ใช้การข่มขู่ทางอารมณ์: “ผมแชร์กับคุณคนเดียวเท่านั้น เพื่อพุทธศาสนา แต่ถ้าคุณบอกว่าช่วยผม ไม่ใช่ช่วยพุทธศาสนา แสดงว่าผมมองคนผิด ผมจะไม่มาหาคุณอีก ขอบคุณที่ทำให้ผมรู้ว่าคุณมองผมยังไง การมาหาคุณเป็นความผิดของผมจริงๆ”
เขาอยากใช้ความรู้สึกผิดของบรรณาธิการมาควบคุม~
ขอโทษนะ บรรณาธิการไม่ใช่คนดี บรรณาธิการยังเป็นคนเลวยังมีโลภโกรธหลงอยู่ 😂
จะมองคุณยังไงเป็นเสรีภาพของบรรณาธิการ คุณรู้แล้วไง? 😂
บรรณาธิการไม่ต้องการภาพลักษณ์ในสายตาเขา
เมื่อเกมอำนาจถูกจับได้ บรรณาธิการก็ใช้《ความรู้ตามความเป็นจริง》เตือนคนในที่นั้นทันที
ไม่นานภรรยาก็มาปกป้อง
“สอน” บรรณาธิการว่า การปฏิบัติคือดูตัวเอง ไม่ใช่ดูคนอื่น ถ้าไม่เช่นนั้น นั่นคือความหยิ่งของคุณ
เธออยากใช้สิ่งนี้มาหยุดบรรณาธิการไม่ให้เตือนคนในที่นั้นต่อ 😂
แน่นอนว่าบรรณาธิการไม่ติดกับ 😂
หยิ่งก็หยิ่งไป! บรรณาธิการก็ยังไม่ใช่พระอรหันต์! 😂
เขาคิดว่าบรรณาธิการเป็นนักปฏิบัติ ต้องยึดติดกับกุศล จึงพูดว่า “คุณก็อยากเป็นคนดีใช่ไหม?”
ต้องพูดอีกรอบ 😂 บรรณาธิการเป็นคนเลวตัวใหญ่! 😂 **I DON’T CARE!!!!!!!!!!!**
ดังนั้นทุกคนต้องระวัง
เข้ามาในพุทธศาสนา ข้างในไม่ได้มีแต่คนดี ยังมีคนที่มีเจตนาไม่ดีด้วย
จิตที่บริสุทธิ์โดยสมบูรณ์ มีเพียงพระอรหันต์เท่านั้น
ตั้งแต่พระโสดาบันขึ้นไป พระอริยะจะไม่ละเมิดศีลห้าอีก และจะรักษาศีลไม่พูดเพ้อเจ้อ ไม่พูดส่อเสียด ไม่พูดคำหยาบ (อ้างอิง AN 5.179, SN 55.7)
MN A7 กล่าวว่า พระโสดาบันยังละกิเลส 6 อย่างต่อไปนี้ด้วย
1. การกดขี่และดูถูกคุณธรรม ความกรุณาของผู้อื่น (Makkha)
2. ความแข่งดี (paḷāsa) — เห็นคุณสมบัติดีของอีกฝ่าย แล้วหาจุดบกพร่องของเขาไปพร้อมกัน เพื่อพิสูจน์ว่าตัวเองเท่าเทียมกับเขา เช่น (“หึ! แม้เขาจะรอบรู้มาก แต่ก็ยังไม่ใช่พระอรหันต์ — ต่างจากฉันตรงไหน”)
3. ความอิจฉา
4. ความตระหนี่
5. การหลอกลวง
6. ความหน้าไหว้หลังหลอก (sāṭheyyaṃ) — ต่อหน้าคนต่างกันก็แสร้งทำเป็นเพื่อนสนิท เป็นคนของเขา
ขอเตือนทุกคนอีกครั้ง ใครก็ตามที่อยากวางแผนกับบรรณาธิการ อยากครอบงำบรรณาธิการ ต้องโดนสายฟ้าฟาดห้าสาย!!!! แหลกเป็นผุยผง!!!! — บรรณาธิการหมายถึงแผนการของพวกเขา 😂
---
**Vietnamese**
Một ông chủ cửa hàng đồng hồ từng nhắc nhở biên tập viên: “Thế giới này, bên ngoài là sư tử hổ báo đến, không giống như chị em gái của bạn, không giống như gia đình bạn. Chúng sẽ ăn thịt người!”
Biên tập viên tất nhiên đã biết 😂
Đức Phật đã nói từ lâu rồi.
Từng có người nói với Đức Phật rằng cõi người giống như rừng rậm, còn loài thú dữ thì lại rõ ràng. Ông ấy từng điều phục một con voi. Khi cưỡi nó đi lại thành Chiêm-bà, con voi đã lộ hết tất cả sự xảo trá (saṭha), lừa dối (kūṭa), cong queo (vaṅka), méo mó (jimha) của nó. Ngược lại, những người hầu của ông ấy: thân khẩu một đằng, tâm lại một nẻo.
Đức Phật nghe xong cũng đồng ý, nói rằng cõi người giống như rừng rậm, còn loài thú thì lại rõ ràng. (MN 51)
Có lần biên tập viên nhìn thấu trò quyền thuật của một cặp vợ chồng ở một nơi nào đó.
Họ muốn công đức, muốn thống trị biên tập viên, muốn kiểm soát “Nhóm bố thí vui vẻ” của biên tập viên, muốn sau này mọi dự án của “Nhóm bố thí vui vẻ” đều do họ quyết định.
Trước đó vài lần, biên tập viên đều chiều theo ý họ, vì muốn họ có công đức, và những vị thầy đó biên tập viên đều quen biết.
Thấy biên tập viên chiều theo vài lần, họ tưởng mình đã khống chế được biên tập viên. Họ dùng chiến lược gì? Là đăng lời dạy của đại sư phụ trên trang, nhưng động cơ phía sau không tốt. Những lời dạy đó chuyên nhắm vào điểm yếu mà họ tự cho là của biên tập viên, muốn biên tập viên cảm thấy bị nhìn thấu rồi sợ họ.
Lần đó, họ đưa ra một vị thầy mà biên tập viên hoàn toàn không biết, rồi bảo biên tập viên giúp.
Ông lớn à! Biên tập viên không biết gì cả, nếu là lừa đảo thì sao?
Biên tập viên liền từ chối, nói: “Nếu bạn muốn thì được~ Nhưng bạn hỏi một vị Ajahn nào đó trước đã, nếu ngài thấy đáng làm, bạn hãy bảo tôi.”
Họ nghĩ vị Ajahn đó là “đại ca” của biên tập viên, nên dọa: “Bạn biết không, hạ lạp của vị Ajahn đó thấp hơn đại sư phụ này?!! Bạn phải được ngài công nhận mới làm, đây là điều cấm kỵ của phái rừng! Với tư cách bạn bè, tôi thật sự phải nhắc bạn, một khi lan truyền ra sẽ rất nguy hiểm. Ngoài ra, lát nữa tôi sẽ đi gặp Ajahn.”
Họ muốn dọa biên tập viên wor 😂 Họ nghĩ biên tập viên cần tình yêu của đại sư phụ wor.
Xin lỗi, biên tập viên không cần~ Tâm biên tập viên vốn đã đầy ắp ấm áp và hỷ lạc.
Ngoài ra, mọi người coi đại sư phụ là ngu sao? Khi tâm một người hoàn toàn trong sạch, trí tuệ của họ rất cao, dễ dàng nhìn thấu động cơ của chúng ta.
Coi đại sư phụ như công cụ, đây là cực kỳ bất kính! Đây là ác nghiệp nặng!
Rồi biên tập viên học khôn hơn.
Có lần một tín đồ nhắc rằng anh ấy từng tìm hiểu nền tảng của Ajahn Suchart, nói Ajahn là đệ tử của Luang Ta Maha Bua.
Rồi Ajahn Suchart nói: “Tôi không phải đệ tử của Luang Ta Maha Bua.”
Wowww~
Ajahn tiếp tục nói: “Tự khoe mình là đệ tử của ai đó để quảng bá bản thân, như vậy không tốt… nhưng tôi quả thật có theo học với Luang Ta… Luang Ta cũng từng nói tôi theo học với ngài…”
Đại loại như vậy, không phải trích dẫn nguyên văn.
Vậy biên tập viên nhỏ phải học theo Ajahn Suchart~
Mặc dù biên tập viên nhỏ có giúp đỡ các đại sư phụ, có theo học với các ngài; nhưng không phải là học trò của các ngài.
Biên tập viên nhỏ không cần phải quảng bá bản thân như vậy.
《Như Thật Tri Kiến》đã đủ lớn và nổi tiếng rồi, không cần dựa vào danh tiếng của bất kỳ đại sư phụ nào để quảng bá mình nữa~
Biên tập viên nhỏ là **cá thể độc lập**, không đại diện cho bất kỳ vị thầy nào 😂
Rồi anh ta tiếp tục nói: “Thật ra lòng tin của bạn đối với đại sư phụ đến từ đâu? Chúng ta không thể dựa vào nhận thức của chính mình để làm việc. Nếu bạn là bậc Thánh thì sao có thể như vậy?”
Anh ta cho rằng biên tập viên không phải bậc Thánh mà giả vờ là bậc Thánh; anh ta cho rằng biên tập viên chấp trước vào thân phận bậc Thánh, muốn dùng nó để thao túng wor 😂
Xin lỗi, biên tập viên không gọi là bậc Thánh, biên tập viên gọi là Nigel, biên tập viên gọi là Trần Hiếu Chuẩn. 😂
Rồi anh ta muốn dùng lý tưởng cao siêu để khống chế biên tập viên: “Tôi không vì danh tiếng. Chúng tôi lập nhóm này là để xây dựng một nền tảng để mọi người đều có thể chia sẻ dự án. Bạn không phải giúp tôi, mà giúp tất cả chúng sinh.”
Xin lỗi, bạn vì quyền lực, bạn vì công đức 😂
Ngoài ra, nhóm là của bạn sao?
Giúp ai thì quyền chủ đạo nằm trong tay biên tập viên, không phải bạn!
Rồi dùng tống tiền cảm xúc: “Tôi chỉ chia sẻ với một mình bạn thôi. Là vì Phật giáo, nhưng nếu bạn nói là giúp tôi chứ không phải giúp Phật giáo, thì tôi đã nhìn nhầm người. Tôi sẽ không tìm bạn nữa. Cảm ơn bạn đã cho tôi biết bạn nhìn tôi như thế nào. Tìm bạn thật sự là lỗi của tôi.”
Anh ta muốn lợi dụng lòng tội lỗi của biên tập viên để thao túng~
Xin lỗi, biên tập viên không phải người tốt, biên tập viên vẫn là kẻ xấu còn tham sân si 😂
Nhìn bạn thế nào là tự do của biên tập viên, bạn biết rồi thì sao? 😂
Biên tập viên không cần hình ảnh trong mắt anh ta.
Khi trò quyền thuật bị nhìn thấu, biên tập viên liền dùng 《Như Thật Tri Kiến》 để nhắc nhở người ở nơi đó.
Một lúc sau, vợ đến hộ tống.
“Dạy” biên tập viên rằng tu hành là nhìn bản thân, không phải nhìn người khác, nếu không thì đó là sự kiêu ngạo của bạn.
Cô ấy muốn dùng điều này để ngăn biên tập viên tiếp tục nhắc nhở người ở nơi đó 😂
Biên tập viên tất nhiên không mắc mưu 😂
Kiêu ngạo thì kiêu ngạo! Biên tập viên cũng chưa phải A-la-hán! 😂
Anh ta nghĩ biên tập viên là người tu hành, chắc chắn sẽ chấp trước thiện pháp. Nên nói: “Bạn cũng muốn làm một người tốt, đúng không?”
Lại phải nói lần nữa 😂 Biên tập viên là kẻ xấu to lớn! 😂 **I DON’T CARE!!!!!!!!!!!**
Vì vậy mọi người phải cẩn thận.
Đến với Phật giáo, bên trong không chỉ có người tốt, còn có những người tâm địa không tốt.
Tâm hoàn toàn trong sạch chỉ có A-la-hán.
Từ sơ quả trở đi, các bậc Thánh sẽ không còn phá năm giới, và họ sẽ giữ giới không nói lời vô ích, không nói lời ly gián, không nói lời thô ác (Tham chiếu AN 5.179, SN 55.7).
MN A7 nói rằng bậc sơ quả còn đoạn trừ sáu loại phiền não sau:
1. Hạ thấp và chê bai đức hạnh, ân đức của người khác (Makkha)
2. Tâm ganh đua chống đối (paḷāsa) — thấy đối phương có phẩm chất tốt thì đồng thời tìm khuyết điểm của họ, rồi chứng minh mình ngang hàng với họ. Ví dụ: (“Hừ! Dù ông ấy bác học đa văn, nhưng vẫn chưa phải A-la-hán — khác gì tôi”)
3. Ganh tị
4. Keo kiệt
5. Lừa dối
6. Giả dối (sāṭheyyaṃ) — trước mặt những người khác nhau cũng giả vờ rất thân thiết với họ, là người của họ.
Phải nhắc mọi người lần nữa. Bất kỳ ai muốn tính kế biên tập viên, muốn thống trị biên tập viên, nhất định sẽ bị năm sấm sét đánh!!!! Tan thành tro bụi!!!! — biên tập viên ám chỉ mưu kế của họ 😂
《香港青年中樂團指揮--郭建明先生 Hong Kong Youth Chinese Orchestra Conductor – Mr. Kwok Kin Ming ผู้ควบคุมวงดนตรีจีนเยาวชนฮ่องกง – คุณกัวเจี้ยนหมิง Nhạc trưởng Dàn nhạc Thanh niên Trung Quốc Hồng Kông – Ông Quách Kiến Minh》
《香港青年中樂團指揮--郭建明先生 Hong Kong Youth Chinese Orchestra Conductor – Mr. Kwok Kin Ming ผู้ควบคุมวงดนตรีจีนเยาวชนฮ่องกง – คุณกัวเจี้ยนหมิง Nhạc trưởng Dàn nhạc Thanh niên Trung Quốc Hồng Kông – Ông Quách Kiến Minh》
都是老規則，如果誰的心生起貪慾、黏黏癢癢的，千萬不要聽這首歌！
當年編輯呢，是有份玩這場音樂會的。編輯是吹低管的
而指揮，就是郭建明先生。他是香港著名鋼琴家--2005年蕭邦鋼琴大賽第六名--李嘉玲女士的同學。
當時編輯是很喜愛這位指揮的。為什麼？ 編輯被他用佛陀教導的‘四攝法’--布施、愛語、有利益的行為、平等-- （AN4.32）‘攝’住了😂
低管也隸屬嗩吶聲部，而有一次郭指揮特別請嗩吶聲部去大角咀一間貴價餐廳吃飯---這是布施
他知道當時編輯缺乏自信，所以當著全團人鼓勵、讚美編輯--這是愛語
他知道編輯缺乏自信、想改善演奏技巧，於是想幫編輯，所以特別安排分聲部練習--這是利行
和嗩吶聲部一起聊天、吃飯--這是平等
這就是佛陀教導維持良好關係的方法了！
佛陀說，就算是母親，假如沒有運用到這四攝法好好地對待孩子，那麼她就不會因為「我是你母親」這個血緣或身份關係,而自動獲得兒子的恭敬、孝養、供養。
智者觀察到這些,所以實行後成爲偉大的人、被世人讚賞（AN4.32）
其實一個樂團的指揮，等同於樂團的領袖。
郭健明先生當時把樂團領導得不錯，究竟用了什麼方法呢？
記得Ajahn Brahm 曾經說過一個故事:有個中國古代的將領，被皇帝問，為什麼他的士兵們有那麼完美的紀律，其他將領的卻不是？他就回答: 當然，因為我只會命令叫他們做他們已經想做的東西！'Ajahn Brahm 就說，這其實不是笑話，這其實顯示了有效領導學的秘密，那就是動力！
我們運用權力去強迫人做他不喜歡做的東西，對方是不會做得好的。他漸漸也不會服從、嘗試脫離我們的控制
所以一個有效、有智慧的領袖，必定是擅於啟發別人、給予別人動力的領袖
每當他知道某些團員不夠投入，他就會當著整團人讚美他、鼓勵他，或者在背後幫助他，讓對方愛上來樂團。
Ajahn Brahm 曾斬釘折鐵地說，‘自由意志’並不存在！我們的選擇、意志是條件組合的！
如果我們想別人達成我們的目標，我們就要思維：‘我該做什麼、說什麼，才能作為條件，讓他生起同樣的志向呢？’ ---透過這樣去啟發、給動力予別人
佛陀常說，一個不善人，其實就是愚人
而一個善人，其實就是智者（MN129）
智者透過讓別人開心而巧妙地使對方順從自己的目的，所以同時是善人。
不過回想過去，大家都因為不同的原因和條件而聚在一起，因為原因和條件的崩解完結而離散。
所有東西都是如此，甚至是我們的身心也是如此
父母的精卵結合在一起讓我們的身體出現，當死亡時身體就崩壞
眼睛接觸到影像時，眼識生起；當接觸完後眼識就滅去
耳朵接觸到聲音時，耳識生起；當接觸完後耳識就滅去
鼻子接觸到氣味時，鼻識生起；當接觸完後鼻識就滅去
舌頭接觸到味道時，舌識生起；當接觸完後舌識就滅去
身體接觸到所觸時，身識生起；當接觸完後身識就滅去
有分心流接觸到目標時，意識生起；當接觸完後意識就滅去
所謂‘心’還是‘識’，其實是同義詞。它們都是生了而後滅去的覺知元素
當我們這樣看到，就會對一切厭倦，放下執著，成就清爽、輕鬆、愉悅的心
**English**
As the old rule goes: if anyone’s mind gives rise to greed or that sticky, itchy feeling, please do **not** listen to this song!
The editor at the time took part in this concert. The editor played the *low guan*
The conductor was Mr. Kwok Kin Ming. He was a classmate of the famous Hong Kong pianist Ms. Li Ka Ling (6th place in the 2005 Chopin Piano Competition).
At that time the editor really liked this conductor. Why? Because the editor was “won over” by him through the Buddha’s teaching of the **Four Ways of Gathering** (*saṅgaha-vatthu*) – giving, kind speech, beneficial conduct, and equality(AN 4.32). 😂
The low *guan* also belongs to the *suona* section. On one occasion Conductor Kwok specially invited the *suona* section to a rather expensive restaurant in Tai Kok Tsui for a meal – this was **giving**.
He knew the editor lacked confidence, so in front of the whole orchestra he encouraged and praised the editor – this was **kind speech**.
He knew the editor lacked confidence and wanted to improve technique, so he specially arranged sectional rehearsals to help – this was **beneficial conduct**.
Chatting and eating together with the *suona* section – this was **equality**.
This is exactly the method the Buddha taught for maintaining good relationships!
The Buddha said that even a mother, if she does not properly apply these four ways of gathering when treating her child, will not automatically receive the son’s respect, filial care and support merely because of the blood relationship or the status “I am your mother.”
The wise observe this, put it into practice, and thereby become great people who are praised by the world (AN 4.32).
In fact, the conductor of an orchestra is equivalent to the leader of the orchestra.
Mr. Kwok Kin Ming led the orchestra quite well at that time – what method did he use?
I remember Ajahn Brahm once told a story: there was an ancient Chinese general whom the emperor asked why his soldiers had such perfect discipline while other generals’ soldiers did not. He replied: “Of course – because I only order them to do what they already want to do!”
Ajahn Brahm said this is actually not a joke; it reveals the secret of effective leadership – **motivation**!
If we use power to force people to do things they dislike, they will not do them well, and gradually they will stop obeying and try to escape our control.
Therefore an effective and wise leader must be skilled at inspiring others and giving them motivation.
Whenever he knew certain members were not fully committed, he would praise and encourage them in front of the whole orchestra, or help them behind the scenes, so that they came to love coming to the orchestra.
Ajahn Brahm once stated categorically that “free will” does not exist! Our choices and will are conditioned!
If we want others to achieve our goals, we must reflect: “What should I do or say that can serve as a condition for the same aspiration to arise in him/her?” – and in this way inspire and motivate others.
The Buddha often said that an unwholesome person is actually a fool,
while a wholesome person is actually a wise person (MN 129).
The wise skilfully make others happy and thereby cause them to go along with their own purposes, and are therefore at the same time wholesome people.
But looking back, everyone came together because of different causes and conditions, and dispersed when those causes and conditions dissolved and came to an end.
Everything is like this — even our body and mind are the same.
The union of our parents’ sperm and egg brings our body into existence; when death arrives, the body breaks down and disintegrates.
When the eye contacts a visual form, eye-consciousness arises; when the contact ends, eye-consciousness ceases.
When the ear contacts a sound, ear-consciousness arises; when the contact ends, ear-consciousness ceases.
When the nose contacts an odour, nose-consciousness arises; when the contact ends, nose-consciousness ceases.
When the tongue contacts a taste, tongue-consciousness arises; when the contact ends, tongue-consciousness ceases.
When the body contacts a tangible object, body-consciousness arises; when the contact ends, body-consciousness ceases.
When the bhavanga mind stream contacts an object, mind-consciousness arises; when the contact ends, mind-consciousness ceases.
What we call “mind” or “consciousness” are actually synonyms. They are both elements of awareness that arise and then pass away.
When we see in this way, we grow weary of everything, let go of clinging, and attain a clear, light, and joyful mind.
---
**Thai**
ตามกฎเกณฑ์เก่า ๆ เลยนะ ถ้าใจของใครเกิดความโลภหรือรู้สึกเหนียว ๆ คัน ๆ ขึ้นมา อย่าฟังเพลงนี้เด็ดขาด!
ตอนนั้นบรรณาธิการก็มีส่วนเล่นในคอนเสิร์ตนี้ด้วย บรรณาธิการเป่า *ตี๋กวาน* (กวนเสียงต่ำ)
ส่วนผู้ควบคุมวงก็คือ คุณกัวเจี้ยนหมิง ท่านเป็นเพื่อนร่วมชั้นของนักเปียโนชื่อดังของฮ่องกง – คุณหญิงลี่เจียหลิง (อันดับ 6 ในการแข่งขันเปียโนโชแปงปี 2005)
ตอนนั้นบรรณาธิการชอบผู้ควบคุมวงท่านนี้มาก ทำไมหรือ? เพราะบรรณาธิการถูกท่าน “ดึงดูด” ด้วย “ธรรมะแห่งการสงเคราะห์ ๔ ประการ” ที่พระพุทธเจ้าทรงสอนไว้ คือ การให้ การพูดจาไพเราะ การประพฤติที่เป็นประโยชน์ และความเสมอภาค (อังคุตตรนิกาย ๔.๓๒) 😂
ตี๋กวานก็จัดอยู่ในกลุ่มซัวหนา (ซัวนา) ด้วย และครั้งหนึ่งคุณกัวผู้ควบคุมวงได้เชิญกลุ่มซัวหนาไปทานอาหารที่ร้านราคาแพงแห่งหนึ่งที่ต้าเจี่ยวจุ่ยเป็นการพิเศษ – นี่คือ **การให้**
ท่านรู้ว่าตอนนั้นบรรณาธิการขาดความมั่นใจ จึงชมเชยและให้กำลังใจบรรณาธิการต่อหน้าวงทั้งหมด – นี่คือ **การพูดจาไพเราะ**
ท่านรู้ว่าบรรณาธิการขาดความมั่นใจและอยากพัฒนาทักษะการบรรเลง จึงจัดให้มีการซ้อมแยกกลุ่มเพื่อช่วยเหลือ – นี่คือ **การประพฤติที่เป็นประโยชน์**
การคุยและทานอาหารร่วมกับกลุ่มซัวหนา – นี่คือ **ความเสมอภาค**
นี่แหละคือวิธีการที่พระพุทธเจ้าทรงสอนไว้เพื่อรักษาความสัมพันธ์ที่ดี!
พระพุทธเจ้าตรัสว่า แม้แต่แม่ก็ตาม ถ้าไม่ได้นำธรรมะสงเคราะห์ ๔ ประการนี้ไปใช้ปฏิบัติต่อลูกอย่างดีแล้ว แม่ก็จะไม่ได้รับความเคารพ การกตัญญู และการอุปการะจากลูกโดยอัตโนมัติ เพียงเพราะความสัมพันธ์ทางสายเลือดหรือสถานะที่ว่า “ฉันเป็นแม่ของเจ้า”
ผู้มีปัญญาเมื่อสังเกตเห็นสิ่งเหล่านี้แล้วจึงนำไปปฏิบัติ จึงกลายเป็นผู้ยิ่งใหญ่ที่ได้รับการสรรเสริญจากชาวโลก (อังคุตตรนิกาย ๔.๓๒)
จริง ๆ แล้วผู้ควบคุมวงดนตรีก็เปรียบเสมือนผู้นำของวง
คุณกัวเจี้ยนหมิงในตอนนั้นนำวงได้ดีทีเดียว ท่านใช้วิธีอะไร?
จำได้ว่าอาจารย์อัชฌาญ์พรหมเคยเล่าเรื่องหนึ่งว่า มีนายพลจีนสมัยโบราณคนหนึ่ง จักรพรรดิทรงถามว่าทำไมทหารของเขามีวินัยสมบูรณ์แบบ ในขณะที่นายพลคนอื่น ๆ ไม่เป็นเช่นนั้น เขาก็ตอบว่า “ก็แน่นอน เพราะข้าพเจ้าสั่งให้พวกเขาทำแต่สิ่งที่พวกเขาอยากทำอยู่แล้วเท่านั้น!”
อาจารย์อัชฌาญ์พรหมบอกว่า นี่ไม่ใช่เรื่องตลกหรอก แต่มันแสดงให้เห็นความลับของภาวะผู้นำที่มีประสิทธิภาพ นั่นคือ **แรงจูงใจ**!
ถ้าเราใช้อำนาจบังคับให้คนทำสิ่งที่เขาไม่ชอบ เขาจะทำได้ไม่ดี และค่อย ๆ ไม่ยอมเชื่อฟัง พยายามหลุดพ้นจากการควบคุมของเรา
ดังนั้นผู้นำที่มีประสิทธิภาพและมีปัญญา จะต้องเป็นผู้ที่ชำนาญในการสร้างแรงบันดาลใจและให้แรงจูงใจแก่ผู้อื่น
เมื่อใดก็ตามที่ท่านรู้ว่าสมาชิกบางคนไม่ค่อยทุ่มเท ท่านก็จะชมเชยและให้กำลังใจต่อหน้าวงทั้งวง หรือช่วยเหลืออยู่เบื้องหลัง เพื่อให้ฝ่ายตรงข้ามรักที่จะมาที่วง
อาจารย์อัชฌาญ์พรหมเคยกล่าวอย่างเด็ดขาดว่า “เจตจำนงเสรี” ไม่มีอยู่จริง! การเลือกและเจตจำนงของเราล้วนเป็นผลจากเงื่อนไขต่าง ๆ รวมกัน!
ถ้าเราอยากให้คนอื่นบรรลุเป้าหมายของเรา เราต้องคิดว่า “เราควรทำอะไร พูดอะไร เพื่อเป็นเงื่อนไขให้เขาเกิดความมุ่งมั่นแบบเดียวกันขึ้นมา?” – แล้วใช้วิธีนี้สร้างแรงบันดาลใจและให้แรงจูงใจแก่ผู้อื่น
พระพุทธเจ้ามักตรัสว่า คนไม่ดีนั้นแท้จริงแล้วคือคนโง่
ส่วนคนดีนั้นแท้จริงแล้วคือผู้มีปัญญา (มัชฌิมนิกาย ๑๒๙)
ผู้มีปัญญาทำให้ผู้อื่นมีความสุขอย่างฉลาด แล้วทำให้ฝ่ายตรงข้ามคล้อยตามวัตถุประสงค์ของตน จึงเป็นคนดีไปพร้อมกันด้วย
แต่เมื่อหวนคิดถึงอดีต ทุกคนมาชุมนุมกันด้วยเหตุปัจจัยที่แตกต่างกัน และเมื่อเหตุปัจจัยเหล่านั้นสลายและสิ้นสุดลง ก็แยกย้ายจากกัน
ทุกสิ่งเป็นเช่นนี้ แม้แต่กายและใจของเราก็เช่นเดียวกัน
การรวมกันของอสุจิและไข่ของบิดามารดาทำให้ร่างกายของเราเกิดขึ้น เมื่อถึงคราวตาย ร่างกายก็พังทลายสลายไป
เมื่อตาจรดรูป จักขุวิญญาณก็เกิดขึ้น เมื่อการจรดสิ้นสุด จักขุวิญญาณก็ดับไป
เมื่อหูจรดเสียง โสตวิญญาณก็เกิดขึ้น เมื่อการจรดสิ้นสุด โสตวิญญาณก็ดับไป
เมื่อจมูกจรดกลิ่น ฆานวิญญาณก็เกิดขึ้น เมื่อการจรดสิ้นสุด ฆานวิญญาณก็ดับไป
เมื่อลิ้นจรดรส ชิวหาวิญญาณก็เกิดขึ้น เมื่อการจรดสิ้นสุด ชิวหาวิญญาณก็ดับไป
เมื่อกายจรดโผฏฐัพพะ กายวิญญาณก็เกิดขึ้น เมื่อการจรดสิ้นสุด กายวิญญาณก็ดับไป
เมื่อกระแสภวังค์จรดอารมณ์ มโนวิญญาณก็เกิดขึ้น เมื่อการจรดสิ้นสุด มโนวิญญาณก็ดับไป
สิ่งที่เรียกว่า “ใจ” หรือ “วิญญาณ” นั้นจริง ๆ แล้วเป็นคำพ้องความหมาย ทั้งสองอย่างล้วนเป็นธาตุแห่งการรับรู้ที่เกิดขึ้นแล้วก็ดับไป
เมื่อเรามองเห็นอย่างนี้ ก็จะเกิดความเบื่อหน่ายต่อทุกสิ่ง ปล่อยวางความยึดมั่นถือมั่น และบรรลุถึงจิตที่สดชื่น เบาสบาย และร่าเริงยินดี
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**Vietnamese**
Theo quy tắc cũ: nếu trong lòng ai sinh khởi lòng tham hoặc cảm giác dính dính, ngứa ngứa thì tuyệt đối **đừng** nghe bài hát này!
Lúc đó biên tập viên cũng có tham gia buổi hòa nhạc này. Biên tập viên thổi *đê quan* (quan trầm).
Còn nhạc trưởng chính là ông Quách Kiến Minh. Ông là bạn cùng lớp của nữ nghệ sĩ dương cầm nổi tiếng Hồng Kông – bà Lý Gia Linh (hạng 6 cuộc thi dương cầm Chopin năm 2005).
Lúc ấy biên tập viên rất quý mến vị nhạc trưởng này. Vì sao? Vì biên tập viên bị ông “nhiếp phục” bằng “Tứ nhiếp pháp” mà Đức Phật dạy – bố thí, ái ngữ, lợi hành, đồng sự (AN 4.32). 😂
Đê quan cũng thuộc bộ sáo nha (suona). Có lần nhạc trưởng Quách đặc biệt mời cả bộ sáo nha đến một nhà hàng cao cấp ở Đại Giác Chủy ăn cơm – đó là **bố thí**.
Ông biết lúc đó biên tập viên thiếu tự tin, nên trước mặt cả đoàn ông khích lệ, khen ngợi biên tập viên – đó là **ái ngữ**.
Ông biết biên tập viên thiếu tự tin, muốn cải thiện kỹ thuật biểu diễn, nên đặc biệt sắp xếp luyện tập theo từng bộ phận để giúp đỡ – đó là **lợi hành**.
Cùng trò chuyện, ăn cơm với bộ sáo nha – đó là **đồng sự**.
Đây chính là phương pháp Đức Phật dạy để duy trì mối quan hệ tốt đẹp!
Đức Phật dạy rằng ngay cả người mẹ, nếu không vận dụng tốt Tứ nhiếp pháp này để đối xử với con, thì cũng sẽ không tự động nhận được sự kính trọng, hiếu dưỡng, cúng dường của người con chỉ vì quan hệ huyết thống hay danh phận “ta là mẹ của con”.
Người trí quán sát thấy những điều này rồi thực hành, nên trở thành bậc vĩ nhân được thế gian tán thán (AN 4.32).
Thật ra, nhạc trưởng của một dàn nhạc cũng chính là người lãnh đạo dàn nhạc.
Ông Quách Kiến Minh lúc ấy lãnh đạo dàn nhạc khá tốt – ông đã dùng phương pháp gì?
Tôi nhớ Ajahn Brahm từng kể một câu chuyện: có một vị tướng thời cổ đại Trung Quốc được hoàng đế hỏi vì sao binh sĩ của ông có kỷ luật hoàn hảo trong khi các tướng khác thì không? Ông trả lời: “Tất nhiên rồi, vì tôi chỉ ra lệnh cho họ làm những việc mà họ đã muốn làm sẵn rồi!”
Ajahn Brahm nói rằng đây thật sự không phải chuyện đùa, mà nó cho thấy bí quyết của nghệ thuật lãnh đạo hiệu quả, đó chính là **động lực**!
Nếu chúng ta dùng quyền lực ép người khác làm những việc họ không thích, họ sẽ không làm tốt, dần dần cũng sẽ không phục tùng và tìm cách thoát khỏi sự kiểm soát của chúng ta.
Vì vậy một nhà lãnh đạo hiệu quả, có trí tuệ nhất định phải giỏi khơi dậy cảm hứng và trao động lực cho người khác.
Mỗi khi ông biết một số đoàn viên chưa thật sự gắn bó, ông sẽ khen ngợi, khích lệ trước mặt cả đoàn, hoặc âm thầm giúp đỡ phía sau, khiến đối phương yêu thích đến dàn nhạc.
Ajahn Brahm từng khẳng định dứt khoát rằng “ý chí tự do” không tồn tại! Sự lựa chọn và ý chí của chúng ta đều do các duyên hợp thành!
Nếu chúng ta muốn người khác đạt được mục tiêu của mình, chúng ta phải suy nghĩ: “Ta nên làm gì, nói gì để làm duyên khiến người ấy sinh khởi cùng một chí hướng?” – rồi qua đó khơi dậy, trao động lực cho người khác.
Đức Phật thường dạy rằng người bất thiện thật ra chính là kẻ ngu,
còn người thiện thật ra chính là bậc trí (MN 129).
Người trí khéo léo làm cho người khác vui vẻ rồi khiến đối phương thuận theo mục đích của mình, nên đồng thời cũng là người thiện.
Nhưng nhìn lại quá khứ, mọi người tụ hội với nhau vì những nhân duyên và điều kiện khác nhau, rồi khi những nhân duyên và điều kiện ấy tan rã, kết thúc thì lại chia ly.
Tất cả mọi thứ đều như vậy, ngay cả thân tâm của chúng ta cũng như vậy.
Sự kết hợp của tinh trùng và trứng của cha mẹ khiến thân thể chúng ta xuất hiện; khi chết đi, thân thể liền hoại diệt.
Khi mắt tiếp xúc với sắc, nhãn thức sinh khởi; khi sự tiếp xúc chấm dứt, nhãn thức diệt.
Khi tai tiếp xúc với thanh, nhĩ thức sinh khởi; khi sự tiếp xúc chấm dứt, nhĩ thức diệt.
Khi mũi tiếp xúc với hương, tỷ thức sinh khởi; khi sự tiếp xúc chấm dứt, tỷ thức diệt.
Khi lưỡi tiếp xúc với vị, thiệt thức sinh khởi; khi sự tiếp xúc chấm dứt, thiệt thức diệt.
Khi thân tiếp xúc với xúc, thân thức sinh khởi; khi sự tiếp xúc chấm dứt, thân thức diệt.
Khi dòng hữu phần tiếp xúc với đối tượng, ý thức sinh khởi; khi sự tiếp xúc chấm dứt, ý thức diệt.
Cái gọi là “tâm” hay “thức” thật ra là từ đồng nghĩa. Cả hai đều là những yếu tố nhận biết sinh rồi diệt.
Khi chúng ta thấy được như vậy, sẽ sinh khởi sự chán ngán đối với tất cả, buông bỏ chấp trước, và thành tựu được tâm trong sáng, nhẹ nhàng, hoan hỷ.
video and image cred. to @郭健明 (Bosco)
https://www.youtube.com/watch?v=qkuywPkhUHg&list=RDqkuywPkhUHg&start_radio=1
《政治人物的職責 The Duties of Politicians หน้าที่ของนักการเมือง Trách nhiệm của các chính trị gia》
《政治人物的職責 The Duties of Politicians หน้าที่ของนักการเมือง Trách nhiệm của các chính trị gia》
我是泰國的和尚，我的父母也是泰國人，我也是泰國這片土地的主人之一。我愛這片泰國土地，不比任何人少。什麼事情不好，我就批評；什麼事情不對，我就說出來。我不會像很多人那樣保持沉默，只因為覺得那不是自己的事。政治的事、毒品的事、貪污腐敗的事——這些難道一點都和像我這樣的和尚無關嗎？
我必須說出來，常常出來講法提醒大家。因為很多人聽了之後就像俗話說的那樣——「左耳進，右耳出」，然後還繼續傳到狗耳朵裡去（意思是完全沒有被認真聽進去）。如果不這樣提醒，貪污國家的政客會越來越多，生產、販賣、吸食毒品的人也會越來越多。當壞人充滿整個國家和城市時，像我這樣的和尚也許就沒有人供養食物了，可能連棲身之處都沒有，甚至連寺廟都可能沒有地方住。
和尚也不是每一位都好，政治人物也不是每一個都好，包括公務員也不一定都是好人。任何社會、任何行業，都有好人、壞人、惡人混在一起。但現在看起來，壞人似乎比好人更多。像我這樣的和尚也未必比其他和尚更好，只是我不積累財產。信眾供養的錢財，我都會拿去繼續做功德，建設公共利益的事業。
如今泰國這片土地、這個國家的治理方式已經和過去不同了。政治人物變成了國家的主人，政治人物反而成了統治人民的人。政治人物說什麼，各級公務員都必須聽從。如果某個政治人物去視察一個單位，那個單位的公務員就得慌忙跑去迎接、討好他，好像那個政治人物是他們的祖宗父母一樣。可是在選舉之前，政治人物來向我們跪拜，像我們是他們的父母一樣；但一旦當選之後，他們卻反過來把自己當成我們的父母。
政治人物的職責本來是為人民服務，並不比公務員有什麼不同。但他們卻把自己當成這片土地上的主人，統管各級公務員。如果誰不執行他們的政策，或者擋了他們的「利益之路」，他們就把人撤職、調走，甚至調到偏遠荒涼的地方，遠到連星星月亮都看不到。
孩子們啊，履行職責本身就是一種修行。
要把自己的職責做到最好，千萬不要在職責上做出貪污或不正當的行為。
—— 龍婆坤
translated by Judge
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**English**
I am a Thai monk. My parents are Thai, and I too am one of the owners of this land of Thailand. I love this Thai land no less than anyone else. Whatever is not good, I criticize; whatever is not right, I speak out. I will not remain silent like many people, simply because they think it is none of their business. Matters of politics, drugs, and corruption — do these have nothing at all to do with a monk like me?
I must speak out and often give sermons to remind everyone. Because many people listen in the way the saying goes — “in one ear and out the other,” and then it goes straight into a dog’s ear (meaning it is not taken seriously at all). If we do not remind people in this way, politicians who embezzle from the nation will increase, and those who produce, sell, and use drugs will also increase. When bad people fill the entire country and cities, a monk like me may no longer have anyone to offer food, may have no place to shelter, and may even have no temple left to live in.
Not every monk is good, not every politician is good, and civil servants are not necessarily all good people either. In any society and any profession, good people, bad people, and evil people are mixed together. But looking at the present, it seems there are more bad people than good ones. A monk like me is not necessarily better than other monks; I simply do not accumulate wealth. The money and offerings given by devotees, I always use to continue making merit and to build works for the public good.
Nowadays, the way this land of Thailand and this country are governed is no longer the same as in the past. Politicians have become the masters of the country; politicians have instead become the ones who rule over the people. Whatever a politician says, civil servants at every level must obey. If a certain politician goes to inspect a government unit, the civil servants of that unit have to scramble to welcome and flatter him, as if that politician were their ancestors or parents. Yet before the election, the politicians come and prostrate themselves before us as if we were their parents; but once they are elected, they turn around and act as if they are our parents.
The duty of politicians is originally to serve the people, no different from civil servants. Yet they make themselves the masters of this land and control civil servants at every level. If anyone does not carry out their policies, or blocks their “path of interest,” they dismiss them, transfer them, or even send them to remote and desolate places so far away that one cannot even see the stars or the moon.
My children, fulfilling one’s duty is itself a form of practice.
Do your duty to the very best of your ability, and never engage in corruption or improper conduct in the performance of your duty.
— Luang Por Koon (Luang Pho Khun)
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**ภาษาไทย (Thai)**
กูเป็นพระไทย พ่อแม่ของกูก็เป็นคนไทย กูก็เป็นเจ้าของแผ่นดินไทยคนหนึ่งเหมือนกัน กูก็รักแผ่นดินไทยไม่น้อยกว่าคนอื่น อะไรไม่ดีกูก็ติ อะไรไม่ถูกกูก็ว่า กูจะไม่เฉยๆ เหมือนหลายๆ คน เฉยเพราะคิดว่าไม่ใช่เรื่องของตัว เรื่องการเมือง เรื่องยาบ้า เรื่องคนโกงกิน ไม่ได้เกี่ยวกับพระอย่างกูเลยแม้แต่น้อยหรือ
กูต้องพูดออกมา ออกมาเทศน์เตือนสติกันอยู่บ่อยๆ เพราะว่าหลายคนนั้นฟังชนิดที่เรียกว่า เข้าหูซ้ายทะลุหูขวา แล้วเลยไปเข้าหูไอ้ตูบ มิฉะนั้นนักการเมืองโกงชาติจะเพิ่มขึ้น คนผลิต คนค้า และคนเสพยาบ้ากันมากขึ้น เมื่อคนเลวเต็มบ้านเต็มเมืองแล้ว พระอย่างกูก็อาจจะไม่มีใครเลี้ยงข้าวกิน ไม่มีที่อยู่ แม้กระทั่งวัดก็อาจจะไม่มีที่อยู่
พระก็ไม่ใช่ทุกรูปดี นักการเมืองก็ไม่ใช่ทุกคนดี รวมทั้งข้าราชการก็ไม่แน่ว่าจะเป็นคนดีเสมอไป สังคมไหน อาชีพไหน ก็มีคนดี คนเลว คนชั่วปนกันอยู่ แต่ทุกวันนี้ดูเหมือนคนเลวจะมากกว่าคนดี พระอย่างกูก็ไม่แน่ว่าจะดีกว่าพระรูปอื่น เพียงแต่กูไม่สะสมทรัพย์สมบัติ เงินทองที่ญาติโยมถวาย กูเอามาทำบุญต่อ สร้างสาธารณประโยชน์
เดี๋ยวนี้แผ่นดินไทย เมืองไทย มีการปกครองไม่เหมือนในอดีต นักการเมืองกลายเป็นเจ้าประเทศ นักการเมืองเป็นนักปกครองประชาชนไปเสียแล้ว นักการเมืองจะพูดอะไร ข้าราชการทุกระดับต้องเชื่อฟังไปหมด
ถ้านักการเมืองไปเยี่ยมหน่วยงานใดหน่วยงานหนึ่ง ข้าราชการหน่วยงานนั้น ต้องวิ่งหัวซุกหัวซุนไปต้อนรับขับสู้เอาใจมัน ราวกับว่านักการเมืองคนนั้นเป็นโคตรพ่อโคตรแม่ของข้าราชการ ทั้งๆ ที่ก่อนการเลือกตั้ง นักการเมืองมันมากราบไหว้เราราวกับพ่อแม่ของมัน แต่พอมันได้รับเลือกตั้ง มันกลับทำตัวเป็นพ่อแม่ของเรา
นักการเมืองมีหน้าที่รับใช้ประชาชน ไม่แตกต่างกับพวกข้าราชการ แต่นักการเมืองเขากลับทำตัวเป็นใหญ่ในแผ่นดิน เขาปกครองข้าราชการทุกระดับ ถ้าใครไม่ทำงานสนองนโยบาย หรือไปขวางทางกินมัน มันก็เด้ง มันก็ย้ายให้ไปอยู่ในถิ่นทุรกันดาร ชนิดไม่ให้เห็นดาวเดือนกันเลยทีเดียว
ลูกหลานเอ๋ย... การทำหน้าที่คือการปฏิบัติธรรม
จงทำหน้าที่ของตนเองให้ดีที่สุด อย่าได้ทุจริตต่อหน้าที่เลย
— หลวงพ่อคูณ ปริสุทฺโธ
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**Tiếng Việt (Vietnamese)**
Tôi là một nhà sư Thái Lan. Cha mẹ tôi cũng là người Thái, và tôi cũng là một trong những chủ nhân của mảnh đất Thái Lan này. Tôi yêu mảnh đất Thái Lan này không kém bất kỳ ai. Việc gì không tốt, tôi phê bình; việc gì không đúng, tôi nói ra. Tôi sẽ không im lặng như nhiều người, chỉ vì nghĩ rằng đó không phải việc của mình. Việc chính trị, việc ma túy, việc tham nhũng — những thứ này chẳng liên quan gì đến một nhà sư như tôi sao?
Tôi phải nói ra, thường xuyên thuyết pháp để nhắc nhở mọi người. Vì nhiều người nghe xong thì như tục ngữ nói — “tai trái vào, tai phải ra”, rồi còn truyền thẳng vào tai chó (nghĩa là hoàn toàn không được lắng nghe nghiêm túc). Nếu không nhắc nhở như vậy, các chính trị gia tham ô quốc gia sẽ ngày càng nhiều, người sản xuất, buôn bán và sử dụng ma túy cũng sẽ ngày càng nhiều. Khi người xấu tràn ngập cả nước và các thành phố, thì một nhà sư như tôi có lẽ sẽ không còn ai cúng dường thức ăn, có thể không còn chỗ nương thân, thậm chí không còn chùa để ở.
Không phải nhà sư nào cũng tốt, không phải chính trị gia nào cũng tốt, kể cả công chức cũng không nhất thiết đều là người tốt. Bất kỳ xã hội nào, ngành nghề nào cũng có người tốt, người xấu, người ác lẫn lộn. Nhưng hiện nay nhìn thì dường như người xấu nhiều hơn người tốt. Một nhà sư như tôi cũng chưa chắc tốt hơn các nhà sư khác, chỉ là tôi không tích lũy tài sản. Tiền bạc, vật phẩm mà tín đồ cúng dường, tôi đều đem đi tiếp tục làm việc phước đức, xây dựng các công trình vì lợi ích công cộng.
Ngày nay, cách quản lý mảnh đất Thái Lan này, đất nước này đã khác với trước đây. Các chính trị gia trở thành chủ nhân của đất nước, chính trị gia lại trở thành người cai trị dân chúng. Chính trị gia nói gì, công chức các cấp đều phải nghe theo. Nếu một chính trị gia nào đó đi thanh tra một đơn vị, công chức đơn vị đó phải vội vàng chạy ra đón tiếp, nịnh nọt ông ta, như thể chính trị gia đó là ông bà tổ tiên hay cha mẹ của họ. Thế nhưng trước khi bầu cử, các chính trị gia lại đến quỳ lạy chúng ta như thể chúng ta là cha mẹ của họ; nhưng một khi đắc cử rồi, họ lại quay ra tự coi mình là cha mẹ của chúng ta.
Trách nhiệm của chính trị gia vốn là phục vụ nhân dân, chẳng khác gì công chức. Nhưng họ lại tự coi mình là chủ nhân của mảnh đất này, thống trị công chức các cấp. Nếu ai không thực hiện chính sách của họ, hoặc cản trở “con đường lợi ích” của họ, họ sẽ cách chức, điều chuyển, thậm chí đưa người đó đến những nơi hẻo lánh xa xôi, xa đến mức không nhìn thấy cả sao lẫn trăng.
Các con ơi, thực hiện trách nhiệm bản thân chính là một hình thức tu tập.
Hãy làm tròn trách nhiệm của mình đến mức tốt nhất, tuyệt đối đừng tham nhũng hay có hành vi bất chính trong khi thực hiện trách nhiệm.
— Luang Por Koon (Long Bà Khôn)
《佛教和政治 Buddhism and Politics พุทธศาสนาและการเมือง Phật giáo và Chính trị》
《佛教和政治 Buddhism and Politics พุทธศาสนาและการเมือง Phật giáo và Chính trị》
說到政治，佛陀從來沒有禁止在家人牽涉在內、談論它。
但對於出家人，佛陀並不贊同他們基於assāda（享受、感官欲樂、滿意、品味）而談論政治。例如談論國家元首、盜賊、官員、軍隊、戰爭、村落、城鎮、城市、國家
為什麼呢？這些並不導向厭離這個世界、離貪、煩惱的熄滅、涅槃。
出家人應該專注談論四聖諦，因為祂導向厭離這個世界、離貪、煩惱的熄滅、涅槃。（SN55.10）
其實義注說，談論以上這些也行，但是必須是建基於導向隨喜善法、善法本身、最後歸納到無常、苦、無我等等。
《如實知見》編輯其實也有請教過Ajahn Brahm 應該怎樣治國、對於戰爭（其實是俄烏戰爭）、恐怖分子的看法； Ajahn 具有智慧的回答對大眾甚有裨益，這樣其實是好事。（相關訪問可以參閱 《如實知見》網站Ajahn Brahm 的板塊或者關於‘政治’的板塊 或溫暖人間第671期。感謝 溫暖人間 讓編輯有機會採訪Ajahn Brahm🙏 感謝 Bodhinyana International Foundation 促成這場訪問 ）
佛陀時代，頻婆娑羅王已經是二果聖者（DN18），但仍處理政務、談論政治—所以佛教徒牽涉政治、談論政治是沒有問題的。
然而，佛教徒只應以佛陀的教導作為依歸、判斷的準則
是對的，就是對的
不對的，就是不對的
身為政治人物或者普通市民，我們每一個取態，都必須建立於法上。
什麼是如法呢？
就是十善業（SNA41.10）：
1. 自己遠離殺生、勸導他人遠離殺生、也稱讚遠離殺生
2. 自己遠離偷盜、勸導他人遠離偷盜、也稱讚遠離偷盜
3. 自己遠離邪淫、勸導他人遠離邪淫、也稱讚遠離邪淫
4. 自己遠離說謊、勸導他人遠離說謊、也稱讚遠離說謊
5. 自己遠離離間、勸導他人遠離離間、也稱讚遠離離間
6. 自己遠離粗惡語、勸導他人遠離粗惡語、也稱讚遠離粗惡語
7. 自己遠離無意義的閒雜語、勸導他人遠離閒雜語、也稱讚遠離閒雜語（SN55.7）
8. 自己遠離貪屬於別人的東西、勸導他人遠離貪屬於別人的東西、也稱讚遠離貪屬於別人的東西
9. 自己遠離傷害的意圖、報復、妒忌，勸導他人遠離傷害的意圖、報復、妒忌、也稱讚遠離傷害的意圖、報復、妒忌
10. 自己遠離邪見，勸導他人遠離邪見，也稱讚遠離邪見
五戒當中，還包括遠離導致疏忽大意的酒類、毒品等等
我們--尤其是牽連甚廣的政治人物--也應根據佛陀所教導那樣，作出每一個思想、說話、行為前，都應該問一問自己
1.這會不會傷害自己？
2.會不會傷害到別人？
3.會不會傷害雙方？
4.會有痛苦的後果嗎？（MN61）
佛陀的教導根本就是在培育同理心。我們設身處地套在別人身上想想，如果是我，我喜歡嗎？
如果政治家們能這樣做到，應該不會有偏差了
轉輪聖王之所以做得成功，得到四大洲人民的自動歸降，就是因為他有高超的智慧。他知道怎樣做才能對自己和人民帶來快樂、益處，所以讓全世界的人都開心、服他
所以佛陀曾開示說，轉輪王是世間很稀有的。他是為了世人的利益和快樂而出現於世的。因此他死後都會有許多人悲嘆。
和佛陀、阿羅漢、獨覺佛一樣，他的德行也值得世人為他建塔（AN2.53-56）
When it comes to politics, the Buddha never forbade laypeople from being involved in it or discussing it.
However, regarding monastics, the Buddha did not approve of discussing politics based on assāda (enjoyment, sensual pleasure, gratification, relishing, or delight). Examples include discussions about heads of state, thieves, officials, armies, wars, villages, towns, cities, and countries.
Why?
Because such discussions do not lead to disenchantment with the world, dispassion, the cessation of defilements, or Nibbāna.
Monastics should focus on discussing the Four Noble Truths, because these lead to disenchantment with the world, dispassion, the cessation of defilements, and Nibbāna (SN 55.10).
In fact, the Commentaries explain that discussing the above topics is not necessarily wrong, provided that the discussion is grounded in rejoicing in wholesome qualities, cultivating goodness itself, and ultimately leading to reflections on impermanence, suffering, non-self, and related Dhamma principles.
The editors of Knowing and Seeing the Truth have also asked Ajahn Brahm about matters such as how a country should be governed, as well as his views on war (specifically the Russia-Ukraine war) and terrorism. Ajahn Brahm's wise responses have greatly benefited the public, and such discussions can indeed be wholesome and beneficial. (Relevant interviews can be found on the Knowing and Seeing website under Ajahn Brahm's section or the section on “Politics”. Thanks 溫暖人間 for providing a chance for the Editor to interview Ajahn Brahm 🙏 Thanks Bodhinyana International Foundation for facilitating the interview)
During the Buddha's time, King Bimbisāra had already attained the stage of a Once-Returner (Sakadāgāmī) (DN 18), yet he continued to administer state affairs and discuss politics. Therefore, there is no problem with Buddhists participating in politics or discussing political matters.
However, Buddhists should rely solely on the Buddha's teachings as their guide and standard for judgment:
• What is right is right.
• What is wrong is wrong.
Whether as politicians or ordinary citizens, every position we take should be grounded in the Dhamma.
What is in accordance with the Dhamma?
It is the Ten Wholesome Actions (SNA 41.10):
1. Refrain from killing, encourage others to refrain from killing, and praise the refraining from killing.
2. Refrain from stealing, encourage others to refrain from stealing, and praise the refraining from stealing.
3. Refrain from sexual misconduct, encourage others to refrain from sexual misconduct, and praise the refraining from sexual misconduct.
4. Refrain from lying, encourage others to refrain from lying, and praise truthfulness.
5. Refrain from divisive speech, encourage others to refrain from divisive speech, and praise harmony.
6. Refrain from harsh speech, encourage others to refrain from harsh speech, and praise gentle speech.
7. Refrain from idle and meaningless chatter, encourage others to refrain from it, and praise meaningful speech (SN 55.7).
8. Refrain from coveting what belongs to others, encourage others to do likewise, and praise non-covetousness.
9. Refrain from intentions of harm, revenge, and jealousy, encourage others to refrain from them, and praise freedom from such attitudes.
10. Refrain from wrong view, encourage others to refrain from wrong view, and praise right view.
Among the Five Precepts is also abstaining from alcohol, drugs, and other intoxicants that lead to heedlessness and negligence.
We, especially politicians whose actions affect many people, should follow the Buddha's teaching and ask ourselves before every thought, word, and action:
1. Will this harm myself?
2. Will this harm others?
3. Will this harm both myself and others?
4. Will it lead to painful consequences? (MN 61)
The Buddha's teachings are fundamentally about cultivating empathy. We should put ourselves in the place of others and ask: "If I were in their position, would I like this?"
If politicians could genuinely do this, there would likely be little deviation from the proper path.
The reason a Wheel-Turning Monarch (Cakkavatti) succeeds and gains the voluntary allegiance of the people of the four continents is because of his profound wisdom. He knows how to act in ways that bring happiness and benefit both to himself and to his people. As a result, people throughout the world are pleased and willingly support him.
Therefore, the Buddha taught that such a Wheel-Turning Monarch is extremely rare in the world. He appears for the welfare and happiness of many beings. Consequently, when he dies, many people grieve for him.
Like a Buddha, an Arahant, and a Paccekabuddha, his virtue is worthy of a stupa being erected in his honor (AN 2.53-56).
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คำแปลภาษาไทย
เมื่อพูดถึงการเมือง พระพุทธเจ้าไม่เคยทรงห้ามคฤหัสถ์ไม่ให้เกี่ยวข้องหรือพูดคุยเรื่องการเมือง
อย่างไรก็ตาม สำหรับบรรพชิต พระพุทธเจ้าไม่ทรงเห็นชอบให้สนทนาเรื่องการเมืองด้วย อัสสาทะ (assāda) คือความเพลิดเพลิน ความพอใจ หรือความยินดีในเรื่องนั้น ๆ เช่น การพูดถึงประมุขของรัฐ โจร ขุนนาง กองทัพ สงคราม หมู่บ้าน เมือง นคร หรือประเทศ
เพราะเหตุใด?
เพราะสิ่งเหล่านี้ไม่ได้นำไปสู่ความคลายกำหนัดในโลก ความสิ้นราคะ ความดับกิเลส และพระนิพพาน
บรรพชิตควรมุ่งสนทนาเรื่อง อริยสัจ 4 เพราะเป็นสิ่งที่นำไปสู่ความเบื่อหน่ายโลก ความคลายกำหนัด ความดับกิเลส และพระนิพพาน (SN 55.10)
อรรถกถายังอธิบายด้วยว่า การพูดถึงเรื่องดังกล่าวไม่ใช่สิ่งผิดเสมอไป หากทำไปเพื่อส่งเสริมกุศลธรรม สนับสนุนความดี และสุดท้ายเชื่อมโยงไปสู่การพิจารณาอนิจจัง ทุกขัง อนัตตา และหลักธรรมอื่น ๆ
กองบรรณาธิการของ Knowing and Seeing เคยสอบถามพระอาจารย์พรหม (Ajahn Brahm) เกี่ยวกับการปกครองประเทศ รวมทั้งความคิดเห็นต่อสงคราม (โดยเฉพาะสงครามรัสเซีย-ยูเครน) และการก่อการร้าย คำตอบอันเปี่ยมด้วยปัญญาของท่านเป็นประโยชน์อย่างมากต่อสาธารณชน ซึ่งถือเป็นสิ่งที่ดี
ในสมัยพุทธกาล พระเจ้าพิมพิสารได้บรรลุเป็นพระอริยบุคคลชั้น สกทาคามี แล้ว (DN 18) แต่ยังคงบริหารบ้านเมืองและสนทนาเรื่องการเมือง ดังนั้น ชาวพุทธจึงสามารถมีส่วนร่วมและสนทนาเรื่องการเมืองได้
อย่างไรก็ตาม ชาวพุทธควรยึดถือพระธรรมคำสอนของพระพุทธเจ้าเป็นหลักเกณฑ์ในการพิจารณา
• สิ่งที่ถูกต้อง ก็คือถูกต้อง
• สิ่งที่ไม่ถูกต้อง ก็คือไม่ถูกต้อง
ไม่ว่าจะเป็นนักการเมืองหรือประชาชนทั่วไป ทุกจุดยืนควรตั้งอยู่บนหลักธรรม
อะไรคือการปฏิบัติที่สอดคล้องกับธรรม?
คือ กรรมบถ 10 ประการฝ่ายกุศล (SNA 41.10)
1. ละเว้นจากการฆ่าสัตว์ ชักชวนผู้อื่นให้ละเว้น และสรรเสริญการละเว้นจากการฆ่าสัตว์
2. ละเว้นจากการลักทรัพย์ ชักชวนผู้อื่นให้ละเว้น และสรรเสริญการละเว้นจากการลักทรัพย์
3. ละเว้นจากการประพฤติผิดในกาม ชักชวนผู้อื่นให้ละเว้น และสรรเสริญการละเว้น
4. ละเว้นจากการพูดเท็จ ชักชวนผู้อื่นให้ละเว้น และสรรเสริญการพูดความจริง
5. ละเว้นจากการพูดส่อเสียด ชักชวนผู้อื่นให้ละเว้น และสรรเสริญความสามัคคี
6. ละเว้นจากการพูดคำหยาบ ชักชวนผู้อื่นให้ละเว้น และสรรเสริญวาจาสุภาพ
7. ละเว้นจากการพูดเพ้อเจ้อไร้สาระ ชักชวนผู้อื่นให้ละเว้น และสรรเสริญการพูดที่มีสาระ (SN 55.7)
8. ละเว้นจากความโลภในทรัพย์ของผู้อื่น ชักชวนผู้อื่นให้ทำเช่นเดียวกัน และสรรเสริญความไม่โลภ
9. ละเว้นจากเจตนาร้าย การแก้แค้น และความอิจฉา ชักชวนผู้อื่นให้ละเว้น และสรรเสริญความปราศจากอกุศลเหล่านี้
10. ละเว้นจากมิจฉาทิฏฐิ ชักชวนผู้อื่นให้ละเว้น และสรรเสริญสัมมาทิฏฐิ
ศีล 5 ยังรวมถึงการงดเว้นสุรา ยาเสพติด และสิ่งมึนเมาอื่น ๆ ที่ทำให้ขาดสติและความระมัดระวัง
พวกเราทุกคน โดยเฉพาะนักการเมืองซึ่งมีผลกระทบต่อผู้คนจำนวนมาก ควรถามตนเองก่อนทุกความคิด คำพูด และการกระทำว่า
1. สิ่งนี้จะทำอันตรายต่อตัวเองหรือไม่?
2. สิ่งนี้จะทำอันตรายต่อผู้อื่นหรือไม่?
3. สิ่งนี้จะทำอันตรายต่อทั้งสองฝ่ายหรือไม่?
4. สิ่งนี้จะนำไปสู่ผลลัพธ์ที่เป็นทุกข์หรือไม่? (MN 61)
แท้จริงแล้ว พระธรรมคำสอนของพระพุทธเจ้าเป็นการฝึกฝนความเห็นอกเห็นใจ เราควรลองสวมบทบาทเป็นผู้อื่นและถามว่า
“ถ้าเป็นเรา เราจะชอบหรือไม่?”
หากนักการเมืองสามารถทำเช่นนี้ได้จริง ก็คงไม่หลงออกจากแนวทางที่ถูกต้อง
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Bản dịch tiếng Việt
Khi nói đến chính trị, Đức Phật chưa bao giờ cấm hàng cư sĩ tham gia hoặc thảo luận về chính trị.
Tuy nhiên, đối với người xuất gia, Đức Phật không tán thành việc bàn luận chính trị dựa trên assāda (sự hưởng thụ, khoái lạc giác quan, sự thỏa mãn, sự thích thú hay đắm say). Ví dụ như bàn luận về nguyên thủ quốc gia, trộm cướp, quan chức, quân đội, chiến tranh, làng mạc, thị trấn, thành phố hay quốc gia.
Tại sao?
Bởi vì những đề tài ấy không dẫn đến sự nhàm chán đối với thế gian, sự ly tham, sự đoạn tận phiền não hay Niết-bàn.
Người xuất gia nên tập trung thảo luận về Tứ Thánh Đế, vì đó là con đường dẫn đến sự nhàm chán thế gian, ly tham, đoạn tận phiền não và Niết-bàn (SN 55.10).
Thực ra, các bộ Chú giải giải thích rằng việc nói về những vấn đề trên không phải lúc nào cũng sai, miễn là cuộc thảo luận được đặt trên nền tảng khuyến khích thiện pháp, phát triển các phẩm chất tốt đẹp, và cuối cùng quy hướng đến quán chiếu vô thường, khổ, vô ngã cùng các giáo pháp liên hệ khác.
Ban biên tập của Knowing and Seeing cũng từng thỉnh vấn Ajahn Brahm về cách cai trị đất nước, cũng như quan điểm của ngài về chiến tranh (đặc biệt là cuộc chiến Nga-Ukraine) và chủ nghĩa khủng bố. Những câu trả lời đầy trí tuệ của Ajahn Brahm đã mang lại nhiều lợi ích cho công chúng, vì thế những cuộc thảo luận như vậy thực sự là điều tốt đẹp.
Vào thời Đức Phật, vua Tần-bà-sa-la (Bimbisāra) đã chứng đắc quả vị Tư-đà-hàm (Sakadāgāmī) (DN 18), nhưng vẫn điều hành công việc triều chính và bàn luận về chính trị. Vì vậy, người Phật tử tham gia hay thảo luận về chính trị không phải là điều có vấn đề.
Tuy nhiên, người Phật tử chỉ nên lấy lời dạy của Đức Phật làm nền tảng và tiêu chuẩn phán đoán:
• Điều đúng là điều đúng.
• Điều sai là điều sai.
Dù là chính trị gia hay công dân bình thường, mọi lập trường của chúng ta đều phải được xây dựng trên Chánh pháp.
Thế nào là phù hợp với Chánh pháp?
Đó là Mười nghiệp lành (SNA 41.10):
1. Tự mình từ bỏ sát sinh, khuyên người khác từ bỏ sát sinh và tán thán việc từ bỏ sát sinh.
2. Tự mình từ bỏ trộm cắp, khuyên người khác từ bỏ trộm cắp và tán thán việc từ bỏ trộm cắp.
3. Tự mình từ bỏ tà dâm, khuyên người khác từ bỏ tà dâm và tán thán việc từ bỏ tà dâm.
4. Tự mình từ bỏ nói dối, khuyên người khác từ bỏ nói dối và tán thán sự chân thật.
5. Tự mình từ bỏ nói lời chia rẽ, khuyên người khác từ bỏ nói lời chia rẽ và tán thán sự hòa hợp.
6. Tự mình từ bỏ lời nói thô ác, khuyên người khác từ bỏ lời nói thô ác và tán thán lời nói ôn hòa.
7. Tự mình từ bỏ lời nói phù phiếm vô ích, khuyên người khác từ bỏ và tán thán lời nói có ý nghĩa (SN 55.7).
8. Tự mình từ bỏ lòng tham đối với tài sản của người khác, khuyên người khác làm như vậy và tán thán sự không tham.
9. Tự mình từ bỏ ý định gây hại, trả thù và đố kỵ, khuyên người khác từ bỏ những điều ấy và tán thán tâm không sân hận.
10. Tự mình từ bỏ tà kiến, khuyên người khác từ bỏ tà kiến và tán thán chánh kiến.
Năm giới còn bao gồm việc tránh xa rượu, ma túy và các chất gây say làm mất chánh niệm và sự tỉnh giác.
Chúng ta, đặc biệt là các chính trị gia có ảnh hưởng rộng lớn đến xã hội, nên thực hành theo lời dạy của Đức Phật bằng cách tự hỏi trước mỗi suy nghĩ, lời nói và hành động:
1. Điều này có gây hại cho bản thân tôi không?
2. Điều này có gây hại cho người khác không?
3. Điều này có gây hại cho cả hai bên không?
4. Điều này có dẫn đến những hậu quả đau khổ không? (MN 61)
Giáo pháp của Đức Phật về bản chất là sự nuôi dưỡng lòng đồng cảm. Chúng ta nên đặt mình vào vị trí của người khác và tự hỏi:
“Nếu là tôi, liệu tôi có thích điều đó không?”
Nếu các chính trị gia có thể làm được như vậy, có lẽ sẽ không còn nhiều sai lệch trong việc trị quốc.
Sở dĩ một Chuyển Luân Thánh Vương (Cakkavatti) cai trị thành công và được nhân dân bốn châu tự nguyện quy phục là vì ngài có trí tuệ siêu việt. Ngài biết phải hành động thế nào để mang lại hạnh phúc và lợi ích cho bản thân cũng như cho nhân dân. Vì vậy, mọi người đều hoan hỷ và kính phục ngài.
Do đó, Đức Phật dạy rằng Chuyển Luân Thánh Vương là bậc rất hiếm có trên thế gian. Ngài xuất hiện vì lợi ích và hạnh phúc của số đông. Vì thế, khi ngài qua đời, sẽ có rất nhiều người thương tiếc.
Giống như Đức Phật, các vị A-la-hán và Độc Giác Phật, đức hạnh của vị ấy cũng xứng đáng để người đời xây tháp tưởng niệm (AN 2.53-56).
《香港黑社會的領導 The Leadership of Hong Kong Triads ภาวะผู้นำขององค์กรมาเฟียฮ่องกง Nghệ thuật lãnh đạo của xã hội đen Hong Kong》
《香港黑社會的領導 The Leadership of Hong Kong Triads ภาวะผู้นำขององค์กรมาเฟียฮ่องกง Nghệ thuật lãnh đạo của xã hội đen Hong Kong》
提起黑社會呢，《如實知見》的編輯是不怕的。
當然~編輯不會主動惹他們；人不犯我，我不犯人
但為什麼編輯不怕呢？
第一，編輯心中有佛法
第二，編輯懂他們其中一個社團的前大佬😂
不是吹水的，真的！
這位黑社會大佬有多威？
據說，曾經有兩三位黑社會的Leng（手下）兇這位大佬。這位大佬就問他們的大佬是誰，他們便囂張地回答了。
這位大佬一打個電話，過了一會兒，那兩三個Leng 便立刻面色發白，連忙道歉到：‘對不起，大佬🥶🙇♂️ 對不起，大佬🥶🙇♂️’
笑了😂
所以如果誰敢搞《如實知見》呢，編輯可能打個電話；對方就.....（說笑啦！）
那位黑社會大佬已經金盤洗手了。但他為何會做到黑社會大佬呢？
因為他有一定的智慧、善法。
不是吧？黑社會都有？
當然有，尤其是那些黑社會大佬，自有他們的過人之處
他是怎樣可以做到的呢？
就是，他對Leng 是很好的。
不是說笑，他對Leng 有慈、悲、喜、捨
慈-希望自己的Leng 快樂
悲-憐憫自己的Leng
喜-當自己的Leng有成就，他會為對方開心
捨-當幫不到Leng ，或者Leng 冒犯自己，他保持情緒穩定，平靜
其實啊，佛陀說，每個人最愛的是自己（Ud.41）
為何Leng 會無緣無故跟我們？
他們想要從我們身上得到快樂、利益
好像曾經《傳記》中有一位獨覺佛說過：
‘人們結交、親近，都是為了各自的理由與利益(bhajanti sevanti ca kāraṇatthā)，
如今無目的的朋友極為稀有(nikkāraṇā dullabhā ajja mittā)。
世人只有自身利益的智慧、不潔(attatthapaññā asucī manussā)，
就像犀牛角一樣獨行(khaggavisāṇakappo)。’
真正說到無條件的愛、不帶目的的交往，恐怕只有佛陀、阿羅漢和心靈品質極高的人
這位黑社會大佬很疼愛自己的Leng 的
當自己的Leng 出事時，他會幫助對方、保對方、救對方
當自己的Leng 有什麼需要時，他也會盡力給予
所以他自然就受到黑社會中人的擁戴，成為大佬之一
但為何黑社會叫‘黑’社會呢？
就是因為不見得光
黑社會大佬雖然對自己的Leng 好，但對整個社會卻不好
他們從事黃色產業、毒品買賣、收坨地等等助長貪、嗔、癡，或者直接損害大眾的產業
所以就算是黑社會大佬，格局比較小，不能光明正大地面對整個社會
後來，這位黑社會大佬金盤洗手了，憑著他的高超智慧，他成為了元朗一條村的村長
他不再從事傷害他人的產業，只是默默幫助別人
也是一樣，他見村中誰有什麼需要，就滿足村民的需要
以AN4.32中佛陀教導的四攝法（1.餽贈 2好聽的說話 3.有利益的行為 4.平等）攝集他們
所以他比之前更加有自信，心更加亮堂、美麗
據說，因為他做村長做得實在太好，所以過時過節，他都收到整條村許多村民的禮物
所以，這個就是《黑社會領導學》😂
**English**
When it comes to triads, the editor of *Knowing and seeing the truth* is not afraid.
Of course—the editor will never actively provoke them. “If others do not offend me, I will not offend them.”
But why is the editor not afraid?
First, the editor has the Buddha-Dharma in his heart.
Second, the editor knows a former big boss of one of their societies 😂
I’m not bragging—it’s true!
How powerful was this triad big boss?
It is said that two or three triad “Leng” (underlings) once acted aggressively toward him. The big boss simply asked who their boss was, and they answered arrogantly.
He made one phone call. A short while later, those two or three Leng suddenly turned pale and hurriedly apologized: “Sorry, Boss 🥶🙇♂️ Sorry, Boss 🥶🙇♂️”
Hilarious 😂
So if anyone dares to mess with *Knowing and Seeing the truth*, the editor might just make a phone call… and the other side would… (just kidding!)
That triad big boss has long since washed his hands of the underworld. But why was he able to become a triad leader in the first place?
Because he possessed a certain wisdom and wholesome qualities.
Really? Even in the triads?
Of course. Especially the big bosses—they each have their own outstanding qualities.
How did he manage it?
He treated his Leng extremely well.
No joke—he practiced loving-kindness, compassion, empathetic joy, and equanimity toward them:
- Loving-kindness: wishing his Leng to be happy
- Compassion: feeling pity for his Leng
- Sympathetic joy: rejoicing when his Leng succeeded
- Equanimity: remaining calm and steady when he could not help them, or when they offended him
Actually, the Buddha said that what every person loves most is himself (Udāna 41).
Why would Leng follow someone for no reason?
They want happiness and benefits from us.
As a Paccekabuddha once said in a biography:
“People associate and draw near only for their own reasons and benefits (*bhajanti sevanti ca kāraṇatthā*).
Nowadays, friends without ulterior motives are extremely rare (*nikkāraṇā dullabhā ajja mittā*).
Worldly people have only the wisdom of self-interest and are impure (*attatthapaññā asucī manussā*),
like a rhinoceros horn, they walk alone (*khaggavisāṇakappo*).”
Truly unconditional love and purposeless association are probably found only in the Buddha, Arahants, and those of extremely high spiritual quality.
This triad big boss truly cared for his Leng.
When they got into trouble, he would help them, protect them, and save them.
When they needed something, he would do his best to provide it.
So naturally he won the support of people in the underworld and became one of the big bosses.
But why is the underworld called the “black” society?
Because it cannot stand the light of day.
Although a triad big boss is good to his own Leng, he is not good for society as a whole.
They engage in the sex industry, drug trafficking, protection rackets, and other activities that fuel greed, aversion, and delusion, or that directly harm the public.
Therefore, even a triad big boss has a relatively small perspective and cannot openly face society as a whole.
Later, this triad big boss washed his hands of the underworld. With his outstanding wisdom, he became the village head of a village in Yuen Long.
Because he no longer engaged in industries that harm others and simply helped people quietly,
whenever he saw anyone in the village in need, he would meet that need.
He gathered the villagers through the four means of attraction taught by the Buddha in AN 4.32 (1. generosity, 2. kind speech, 3. beneficial conduct, 4. equality).
As a result, he became even more confident, and his mind became brighter and more beautiful.
It is said that because he was such an excellent village head, during festivals he received many gifts from the villagers of the entire village.
So this is *The Leadership of the Triads* 😂
---
**Thai**
เมื่อพูดถึงองค์กรมาเฟีย บรรณาธิการของ *รูซื่อจื่อเจี้ยน* ไม่กลัวเลย
แน่นอน—บรรณาธิการจะไม่ไปยั่วเย้าพวกเขาเอง “ถ้าเขาไม่มาล่วงเกินเรา เราก็ไม่ไปล่วงเกินเขา”
แต่ทำไมบรรณาธิการถึงไม่กลัว?
ประการแรก บรรณาธิการมีพระธรรมในใจ
ประการที่สอง บรรณาธิการรู้จักอดีตหัวหน้าใหญ่ของกลุ่มหนึ่งของพวกเขา 😂
ไม่ได้คุยโม้จริง ๆ!
หัวหน้ามาเฟียคนนี้เก่งแค่ไหน?
ว่ากันว่าเคยมีลูกน้องมาเฟีย (Leng) สองสามคนทำทีท่าคุกคามเขา หัวหน้าใหญ่แค่ถามว่าหัวหน้าของพวกเขาคือใคร พวกเขาก็ตอบอย่างเย่อหยิ่ง
เขาโทรศัพท์ไปเพียงครั้งเดียว ไม่นานนัก ลูกน้องสองสามคนนั้นหน้าซีดทันที แล้วรีบขอโทษว่า “ขอโทษครับ หัวหน้า 🥶🙇♂️ ขอโทษครับ หัวหน้า 🥶🙇♂️”
ขำเลย 😂
ดังนั้นถ้าใครกล้ามายุ่งกับ *รูซื่อจื่อเจี้ยน* บรรณาธิการอาจจะโทรศัพท์ไป… ฝ่ายตรงข้ามก็จะ… (ล้อเล่นนะ!)
หัวหน้ามาเฟียคนนั้นได้เลิกกิจการมืดมานานแล้ว แต่ทำไมเขาถึงเคยเป็นหัวหน้ามาเฟียได้?
เพราะเขามีปัญญาและความดีงามในระดับหนึ่ง
จริงเหรอ? แม้ในมาเฟียก็มี?
แน่นอน โดยเฉพาะหัวหน้าใหญ่ ๆ พวกเขามีจุดเด่นของตัวเอง
เขาทำได้อย่างไร?
เขาปฏิบัติต่อลูกน้องของตัวเองดีมาก
ไม่ใช่เรื่องตลก เขามีเมตตา กรุณา มุทิตา และอุเบกขาต่อลูกน้อง:
- เมตตา: ปรารถนาให้ลูกน้องมีความสุข
- กรุณา: สงสารลูกน้องของตน
- มุทิตา: เมื่อลูกน้องประสบความสำเร็จ เขาจะยินดีกับพวกเขา
- อุเบกขา: เมื่อช่วยลูกน้องไม่ได้ หรือลูกน้องล่วงเกินเขา เขายังคงสงบและมั่นคงทางอารมณ์
จริง ๆ แล้ว พระพุทธเจ้าตรัสว่า สิ่งที่ทุกคนรักมากที่สุดคือตัวเอง (อุทาน ๔๑)
ทำไมลูกน้องถึงมาติดตามเราโดยไม่มีเหตุผล?
พวกเขอยากได้ความสุขและประโยชน์จากเรา
เหมือนที่พระปัจเจกพุทธเจ้าองค์หนึ่งเคยกล่าวไว้ในชีวประวัติว่า:
“ผู้คนคบหาและเข้าใกล้กันก็เพื่อเหตุผลและประโยชน์ของตนเอง (*bhajanti sevanti ca kāraṇatthā*)
ทุกวันนี้ เพื่อนที่ไม่มีจุดประสงค์หายากยิ่ง (*nikkāraṇā dullabhā ajja mittā*)
คนในโลกมีแต่ปัญญาเพื่อประโยชน์ตน และไม่บริสุทธิ์ (*attatthapaññā asucī manussā*)
เหมือนเขาแรดที่เดินเพียงลำพัง (*khaggavisāṇakappo*)”
ความรักที่ไม่มีเงื่อนไขและการคบหาที่ไม่มีจุดประสงค์อย่างแท้จริง คงมีเฉพาะในพระพุทธเจ้า พระอรหันต์ และผู้ที่มีคุณธรรมทางจิตใจสูงมากเท่านั้น
หัวหน้ามาเฟียคนนี้รักใคร่ลูกน้องของตัวเองมาก
เมื่อลูกน้องมีปัญหา เขาจะช่วยเหลือ ปกป้อง และช่วยชีวิตพวกเขา
เมื่อลูกน้องต้องการอะไร เขาก็จะพยายามให้ตามความสามารถ
ดังนั้นเขาจึงได้รับการสนับสนุนจากคนในวงการมาเฟียโดยธรรมชาติ และกลายเป็นหัวหน้าใหญ่คนหนึ่ง
แต่ทำไมจึงเรียกว่า “สังคมดำ”?
เพราะมันไม่สามารถออกมาอยู่ในแสงสว่างได้
แม้หัวหน้ามาเฟียจะดีต่อลูกน้องของตน แต่เขากลับไม่ดีต่อสังคมโดยรวม
พวกเขามีส่วนเกี่ยวข้องกับธุรกิจสีเหลือง การค้ายาเสพติด การเก็บค่าคุ้มครอง ฯลฯ ซึ่งส่งเสริมโลภะ โทสะ โมหะ หรือสร้างความเสียหายโดยตรงต่อประชาชน
ดังนั้น แม้จะเป็นหัวหน้ามาเฟีย มุมมองก็ยังค่อนข้างแคบ และไม่สามารถเผชิญหน้ากับสังคมอย่างเปิดเผยได้
ต่อมา หัวหน้ามาเฟียคนนี้เลิกกิจการมืด ด้วยปัญญาอันสูงส่งของเขา เขาได้เป็นผู้ใหญ่บ้านของหมู่บ้านแห่งหนึ่งในย่วนหลง
เพราะเขาไม่ประกอบอาชีพที่ทำร้ายผู้อื่นอีกต่อไป และเพียงช่วยเหลือผู้อื่นอย่างเงียบ ๆ
เมื่อเห็นชาวบ้านคนใดต้องการอะไร เขาก็จัดหาให้ตามความต้องการ
เขารวบรวมชาวบ้านด้วยหลักสังคหวัตถุ ๔ ที่พระพุทธเจ้าทรงสอนไว้ในอังคุตตรนิกาย ๔.๓๒ (๑. ทาน ๒. ปิยวาจา ๓. อัตถจริยา ๔. สมานัตตตา)
ผลที่ได้คือเขามีความมั่นใจมากขึ้น จิตใจสว่างไสวและงดงามยิ่งขึ้น
ว่ากันว่าเพราะเขาเป็นผู้ใหญ่บ้านที่ดีมาก ในช่วงเทศกาลเขาจึงได้รับของขวัญจากชาวบ้านทั้งหมู่บ้านเป็นจำนวนมาก
ดังนั้น นี่แหละคือ *ศาสตร์แห่งภาวะผู้นำขององค์กรมาเฟีย* 😂
---
**Vietnamese**
Nói đến xã hội đen, biên tập viên của *Như Thực Tri Kiến* không hề sợ.
Tất nhiên—biên tập viên sẽ không chủ động khiêu khích họ. “Người không phạm đến ta, ta không phạm đến người.”
Nhưng tại sao biên tập viên không sợ?
Thứ nhất, biên tập viên có Phật pháp trong lòng.
Thứ hai, biên tập viên quen biết một cựu đại ca của một trong những hội nhóm của họ 😂
Không phải nói phét đâu, thật đấy!
Đại ca xã hội đen này oai như thế nào?
Nghe nói từng có hai ba tên Leng (đàn em) xã hội đen hung hăng với ông. Đại ca chỉ hỏi đại ca của chúng là ai, chúng liền trả lời một cách ngạo mạn.
Ông chỉ cần gọi một cuộc điện thoại. Một lúc sau, hai ba tên Leng đó mặt mày tái mét, vội vàng xin lỗi: “Xin lỗi đại ca 🥶🙇♂️ Xin lỗi đại ca 🥶🙇♂️”
Cười muốn chết 😂
Vì vậy nếu ai dám đụng đến *Như Thực Tri Kiến*, biên tập viên có thể gọi một cuộc điện thoại… rồi bên kia sẽ… (nói đùa thôi!)
Vị đại ca xã hội đen đó đã rửa tay gác kiếm từ lâu. Nhưng tại sao ông lại có thể trở thành đại ca xã hội đen?
Vì ông có một mức độ trí tuệ và thiện pháp nhất định.
Không lẽ nào? Xã hội đen cũng có à?
Tất nhiên là có, đặc biệt là những đại ca xã hội đen, họ đều có điểm vượt trội riêng.
Ông làm được như thế nào?
Ông đối xử với đàn em rất tốt.
Không phải nói đùa đâu, ông có từ, bi, hỷ, xả đối với đàn em:
- Từ: mong muốn đàn em của mình được vui vẻ
- Bi: thương xót đàn em của mình
- Hỷ: khi đàn em có thành tựu, ông vui mừng vì họ
- Xả: khi không giúp được đàn em, hoặc đàn em xúc phạm mình, ông vẫn giữ được sự ổn định và bình thản về cảm xúc
Thật ra, Đức Phật nói rằng mỗi người yêu nhất chính là bản thân mình (Ud.41).
Tại sao đàn em lại vô cớ theo chúng ta?
Họ muốn nhận được vui vẻ và lợi ích từ chúng ta.
Như một vị Độc Giác Phật từng nói trong tiểu sử:
“Con người kết giao, thân cận đều vì lý do và lợi ích riêng của mình (*bhajanti sevanti ca kāraṇatthā*),
Ngày nay bạn bè không mục đích vô cùng hiếm hoi (*nikkāraṇā dullabhā ajja mittā*).
Người đời chỉ có trí tuệ vì lợi ích bản thân, không thanh tịnh (*attatthapaññā asucī manussā*),
Giống như sừng tê giác, họ đi một mình (*khaggavisāṇakappo*).”
Thật sự nói đến tình thương vô điều kiện, sự giao tiếp không mục đích, e rằng chỉ có Đức Phật, các vị A-la-hán và những người có phẩm chất tâm linh cực cao mới có.
Vị đại ca xã hội đen này rất thương yêu đàn em của mình.
Khi đàn em gặp chuyện, ông sẽ giúp đỡ, bảo vệ và cứu họ.
Khi đàn em có nhu cầu gì, ông cũng cố gắng hết sức để đáp ứng.
Vì vậy ông tự nhiên được mọi người trong xã hội đen ủng hộ và trở thành một trong những đại ca.
Nhưng tại sao xã hội đen lại gọi là “đen”?
Vì nó không thể ra ánh sáng.
Dù đại ca xã hội đen tốt với đàn em của mình, nhưng lại không tốt với toàn xã hội.
Họ tham gia vào ngành công nghiệp vàng (mại dâm), buôn bán ma túy, thu tiền bảo kê… những việc thúc đẩy tham, sân, si, hoặc trực tiếp gây hại cho quần chúng.
Vì vậy dù là đại ca xã hội đen, tầm nhìn vẫn còn hẹp, không thể đường đường chính chính đối diện với toàn xã hội.
Sau này, vị đại ca xã hội đen đó đã rửa tay gác kiếm. Nhờ trí tuệ siêu việt của mình, ông trở thành trưởng thôn của một ngôi làng ở Nguyên Lãng.
Vì ông không còn làm những ngành nghề gây hại cho người khác, chỉ âm thầm giúp đỡ mọi người.
Cũng như vậy, ông thấy ai trong làng có nhu cầu gì thì đáp ứng nhu cầu của dân làng.
Ông dùng Tứ nhiếp pháp mà Đức Phật dạy trong AN 4.32 (1. Bố thí 2. Ái ngữ 3. Lợi hành 4. Đồng sự) để thu phục họ.
Vì vậy ông tự tin hơn trước, tâm trở nên sáng sủa và đẹp đẽ hơn.
Nghe nói vì ông làm trưởng thôn quá tốt, nên mỗi dịp lễ Tết ông đều nhận được rất nhiều quà từ dân làng trong cả thôn.
Vậy đó chính là *Nghệ thuật lãnh đạo của xã hội đen* 😂
《張崑陽先生的高超外交手腕 Mr. Sunny Cheung’s Exceptional Diplomatic Skills ทักษะทางการทูตอันยอดเยี่ยมของนายซันนี่ เชิง (จาง คุนหยาง) Nghệ thuật ngoại giao siêu việt của ông Trương Côn Dương (Sunny Cheung)》
《張崑陽先生的高超外交手腕 Mr. Sunny Cheung’s Exceptional Diplomatic Skills ทักษะทางการทูตอันยอดเยี่ยมของนายซันนี่ เชิง (จาง คุนหยาง) Nghệ thuật ngoại giao siêu việt của ông Trương Côn Dương (Sunny Cheung)》
今天要談的，就是在幾年前香港社會運動中紅極一時的社運領袖--- 張崑陽 Sunny Cheung。
吶，《如實知見》說他，並不代表支持他的政治立場😂
他曾經是香港政府很頭痛的對象
李家超 John KC Lee 鄧炳強 Tang Ping Keung--這兩位時任的保安局局長應該很認同 😂
為什麼他讓政府那麼頭痛呢？
因為張先生真的很大影響力----尤其是在年輕人群體中。而且他的政治立場是反對當時的香港政府和中共的。
為什麼他能有這麼大的影響力呢？
這就是今天寫這篇文章的目的了。
要說故事囖~
話說，在佛陀時代，如手居士帶著五百位男居士見佛陀。
佛陀看見後便說他的隨眾龐大,而問他究竟是如何攝集這麼龐大的隨眾呢?
如手便說,他以佛陀教導的四攝法攝集這大眾。
當他知道眼前的這個人應該以布施餽贈來攝持，他就向他布施
當他知道眼前的這個人應該以好聽親切的說話來攝持，他就向他說好聽親切的話
當他知道眼前的這個人應該以為對方帶來利益的行為來攝持，他就做為對方帶來利益的行為
當他知道眼前的這個人應該以平等來攝持，他就向他施予平等
布施餽贈就是送禮囖~有些人很喜歡收禮物的
好聽親切的說話就是例如讚美啊、稱呼對方為自己的‘朋友’啊、‘爸爸’啊、‘媽媽’啊、‘兄弟’啊、‘姐妹’啊等等親密的稱呼。有些人很喜歡這些甜蜜的話的
為對方帶來利益的行為：有些人期望自己的利益能得以增長，所以特別喜歡別人能夠為自己帶來利益。例如教導自己怎樣做才能做得好、應該怎樣做、應該做什麼、不應該做什麼、應該結交什麼人、不應該結交什麼人......
平等就是尊重、同甘共苦囖~ 大家一起聊天、一起坐、一起吃飯......有些人渴望有人陪伴，和自己分擔喜憂
佛陀聽了如手居士的話後，便稱讚‘如手！好！如手！好！這就是你攝持大群眾的根源’
然後佛陀總結到，任何過去、現在、未來任何能夠攝持大群眾的人，都是以這四攝法來攝持的（AN8.24）
撇開他的政治立場不談，張崑陽先生真是一位很傑出的外交人才、領袖。他特別擅長於用這個四攝法來攝集他的同輩、年輕人。編輯這樣說並不是在吹水（虛構），而是因為編輯真的有接觸過他本人。
張崑陽先生曾經就讀香港浸會大學和香港大學，並且活躍於辯論界。有一段時間（社會運動前或途中），他常常以大佬（前輩）的身份探望 香港大學粵語辯論隊。
他會買珍珠奶茶來請全隊人喝--這是布施
遇到有些正值迷惘、灰心喪氣的隊員，他會鼓勵對方、說好聽的話來讓對方開心--這是愛語。 據有些人說，每次和他說話後，自己的煩惱都會盡消、充滿光明。
大家看他的貼文啊，他也很擅長說讚美、鼓勵的說話，例如 2021.12.30 , 2021.12.29 他鼓勵、讚美 HOCC 何韻詩的貼文。
他讀大學時的 GPA 高，也很願意分享自己的知識，教導有需要的隊員怎樣讀書：這方面應該怎樣做、那方面應該怎樣做，什麼不應做等等....----這是利行
他會和隊員們一起準備辯論、一起遊玩、一起看足球、一起吃飯---這是平等
所以他在年輕人群體中是廣受歡迎的。
相反地，香港政府一直以來很少有這些傑出的人才去連結年輕人。 比較突出的已經是前高官 John Tsang 曾俊華 先生了，他每個星期也會回喇沙書院教劍擊，也常常用 social media 來和市民、年輕人互動。曾俊華表示自己很喜歡與年輕人傾談，從中學習新事物。
大家記得咯~
如果誰想認識新朋友、和人維持良好關係，甚至是攝集一大班人，不要忘記佛陀所教導的這個四攝法囖~
**English Translation**
Today we will talk about Sunny Cheung (張崑陽), a prominent social movement leader who rose to fame during the Hong Kong protests a few years ago.
Please note that *Knowing and seeing the truth* discussing him does not mean I support his political stance 😂.
He was once a major headache for the Hong Kong government.
John Lee Ka-chiu and Chris Tang Ping-keung — the then Secretaries for Security — would probably strongly agree 😂.
Why did he give the government such a headache?
Because Mr. Cheung truly had great influence — especially among young people. And his political stance was opposed to the Hong Kong government and the Chinese Communist Party at that time.
Why was he able to exert such strong influence?
That is exactly the purpose of writing this article today.
Let’s tell a story.
In the Buddha’s time, the householder Hatthaka came to see the Buddha accompanied by five hundred male lay followers.
Seeing this, the Buddha remarked on the large size of his following and asked him how he managed to gather such a large group of people.
Hatthaka replied that he used the four means of gathering people (saṅgaha-vatthu) taught by the Buddha.
When he knew that a person could be won over by giving gifts, he would give gifts.
When he knew that a person could be won over by pleasant and kind speech, he would speak pleasantly and kindly.
When he knew that a person could be won over by beneficial conduct, he would act in ways that brought benefit to that person.
When he knew that a person could be won over by equality (or impartiality), he would treat that person as an equal.
Giving gifts means offering presents — some people really love receiving gifts.
Pleasant and kind speech includes praise, or addressing someone intimately as “friend,” “father,” “mother,” “brother,” “sister,” and so on. Some people love these sweet words.
Beneficial conduct: some people especially like it when others help advance their interests — for example, teaching them how to do things well, what they should do, what they should not do, whom they should associate with, and whom they should avoid.
Equality means showing respect and sharing joys and sorrows together — chatting together, sitting together, eating together. Some people long for companionship and someone to share both happiness and sorrow with them.
After listening to Hatthaka, the Buddha praised him: “Excellent, Hatthaka! Excellent, Hatthaka! This is the root of your ability to gather a large following.”
The Buddha then concluded that anyone in the past, present, or future who is able to gather a large following does so by means of these four ways of gathering people (AN 8.24).
Setting aside his political stance, Mr. Sunny Cheung is truly an outstanding diplomatic talent and leader. He is particularly skilled at using these four means of gathering to win over his peers and young people. The editor is not making this up — the editor has actually met him in person.
Mr. Cheung studied at Hong Kong Baptist University and the University of Hong Kong, and was active in the debating community. For a period of time (before or during the social movement), he often visited the University of Hong Kong Cantonese Debating Team in the capacity of a senior (“dai lo”).
He would buy bubble tea for the whole team — this is **giving**.
When he encountered team members who were confused or discouraged, he would encourage them and speak kind words to cheer them up — this is **pleasant speech**. According to some people, after talking with him, their worries would completely disappear and they would feel full of light.
Looking at his social media posts, he is also very good at offering praise and encouragement. For example, his posts on 30 December 2021 and 29 December 2021 encouraging and praising HOCC (Denise Ho).
During his university days he had a high GPA and was very willing to share his knowledge, teaching team members in need how to study: how to handle this aspect, how to handle that aspect, what not to do, and so on — this is **beneficial conduct**.
He would prepare for debates together with the team members, hang out together, watch football together, and eat meals together — this is **equality**.
That is why he was widely popular among young people.
In contrast, the Hong Kong government has long lacked such outstanding talents who can connect with young people. One relatively prominent exception was former senior official John Tsang, who returned to La Salle College every week to teach fencing and frequently interacted with the public and young people on social media. John Tsang has said that he very much enjoys talking with young people and learning new things from them.
Please remember this:
If anyone wants to make new friends, maintain good relationships, or even gather a large group of people, do not forget these four means of gathering taught by the Buddha.
---
**Thai Translation**
วันนี้เราจะพูดถึงนายซันนี่ เชิง (จาง คุนหยาง) ผู้นำขบวนการทางสังคมที่โด่งดังในช่วงการประท้วงในฮ่องกงเมื่อหลายปีก่อน
ขอชี้แจงว่าการที่ *As-It-Is Insight* พูดถึงเขา **ไม่ได้หมายความว่าเราสนับสนุนจุดยืนทางการเมืองของเขา** 😂
เขาเคยเป็นตัวปัญหาที่ทำให้รัฐบาลฮ่องกงปวดหัวมาก
จอห์น ลี กา-ชิอู และคริส ตัง ปิง-เคือง — อดีตเลขาธิการสำนักความมั่นคงในขณะนั้น น่าจะเห็นด้วยอย่างยิ่ง 😂
ทำไมเขาถึงทำให้รัฐบาลปวดหัวขนาดนั้น?
เพราะนายเชิงมีอิทธิพลจริง ๆ โดยเฉพาะในกลุ่มคนหนุ่มสาว และจุดยืนทางการเมืองของเขาคือการต่อต้านรัฐบาลฮ่องกงและพรรคคอมมิวนิสต์จีนในขณะนั้น
ทำไมเขาถึงมีอิทธิพลมากขนาดนั้น?
นั่นแหละคือจุดประสงค์ของการเขียนบทความนี้
ขอเล่านิทานสักเรื่อง
ในสมัยพระพุทธเจ้า ท่านหัตถกะคฤหบดีพาอุบาสกชายห้าร้อยคนมาเฝ้าพระพุทธเจ้า
เมื่อพระองค์ทอดพระเนตรเห็นแล้วจึงตรัสถามว่าเขาชุมนุมคนได้มากมายเช่นนี้ได้อย่างไร
ท่านหัตถกะกราบทูลว่า เขาใช้ **สังคหวัตถุ ๔** ตามที่พระพุทธเจ้าทรงสอน
เมื่อรู้ว่าคนไหนควรชักจูงด้วยการให้ ก็ให้
เมื่อรู้ว่าคนไหนควรชักจูงด้วยวาจาไพเราะ ก็พูดวาจาไพเราะ
เมื่อรู้ว่าคนไหนควรชักจูงด้วยการประพฤติที่เป็นประโยชน์ ก็ประพฤติในทางที่เป็นประโยชน์
เมื่อรู้ว่าคนไหนควรชักจูงด้วยความเสมอภาค ก็ปฏิบัติต่อเขาด้วยความเสมอภาค
การให้ คือการมอบของขวัญ — บางคนชอบรับของขวัญมาก
วาจาไพเราะ เช่น การชมเชย หรือเรียกเขาว่า “เพื่อน” “พ่อ” “แม่” “พี่ชาย” “พี่สาว” ฯลฯ บางคนชอบคำพูดหวาน ๆ เหล่านี้
การประพฤติที่เป็นประโยชน์ บางคนชอบเมื่อผู้อื่นช่วยให้เขาได้ประโยชน์ เช่น สอนวิธีทำสิ่งต่าง ๆ ให้ดี สิ่งที่ควรทำ สิ่งที่ไม่ควรทำ คนที่ควรคบ และคนที่ไม่ควรคบ
ความเสมอภาค คือการให้ความเคารพและร่วมทุกข์ร่วมสุขกัน — นั่งคุยกัน นั่งด้วยกัน กินข้าวด้วยกัน บางคนต้องการเพื่อนคอยอยู่ข้าง ๆ และแบ่งปันทั้งความสุขและความทุกข์
เมื่อพระพุทธเจ้าทรงฟังแล้ว จึงทรงสรรเสริญว่า “ดีแล้ว หัตถกะ! ดีแล้ว หัตถกะ! นี่แหละคือรากเหง้าที่ทำให้เจ้าชุมนุมคนได้มาก”
แล้วพระองค์ทรงสรุปว่า บุคคลใดในอดีต ปัจจุบัน หรืออนาคตที่สามารถชุมนุมคนจำนวนมากได้ ล้วนใช้สังคหวัตถุ ๔ นี้ทั้งสิ้น (อังคุตตรนิกาย ๘.๒๔)
ไม่ว่าจะมีจุดยืนทางการเมืองอย่างไร นายซันนี่ เชิง เป็นผู้มีทักษะทางการทูตและเป็นผู้นำที่โดดเด่นจริง ๆ เขาชำนาญในการใช้สังคหวัตถุ ๔ เพื่อรวบรวมเพื่อนรุ่นเดียวกันและคนหนุ่มสาว โดยเฉพาะ บรรณาธิการไม่ได้พูดเพ้อฝัน แต่เคยพบเขาด้วยตนเอง
นายเชิงเคยเรียนที่มหาวิทยาลัยแบ๊บติสต์ฮ่องกงและมหาวิทยาลัยฮ่องกง และคลุกคลีกับวงการโต้วาที ช่วงหนึ่ง (ก่อนหรือระหว่างการเคลื่อนไหวทางสังคม) เขามักไปเยี่ยมทีมโต้วาทีภาษาจีนกวางตุ้งของมหาวิทยาลัยฮ่องกงในฐานะรุ่นพี่
เขาซื้อชานมไข่มุกเลี้ยงทั้งทีม — นี่คือ **การให้**
เมื่อเจอสมาชิกทีมที่กำลังสับสนหรือท้อแท้ เขาจะให้กำลังใจและพูดจาไพเราะเพื่อให้พวกเขารู้สึกดีขึ้น — นี่คือ **วาจาไพเราะ** มีคนเล่าว่าหลังจากคุยกับเขา ความกังวลจะหายไปหมดและรู้สึกสว่างไสว
ถ้าดูโพสต์ของเขาในโซเชียลมีเดีย เขาก็เก่งในการชมเชยและให้กำลังใจ เช่น โพสต์วันที่ ๓๐ และ ๒๙ ธันวาคม ๒๐๒๑ ที่ชมเชยและให้กำลังใจ HOCC (เดนิส โฮ)
ตอนเรียนมหาวิทยาลัย เขามีเกรดเฉลี่ยสูง และยินดีแบ่งปันความรู้ สอนสมาชิกทีมที่ต้องการว่าควรเรียนอย่างไร ด้านไหนควรทำอย่างไร สิ่งใดไม่ควรทำ ฯลฯ — นี่คือ **การประพฤติที่เป็นประโยชน์**
เขาเตรียมการโต้วาทีด้วยกัน เที่ยวด้วยกัน ดูฟุตบอลด้วยกัน กินข้าวด้วยกัน — นี่คือ **ความเสมอภาค**
ดังนั้นเขาจึงเป็นที่นิยมอย่างกว้างขวางในกลุ่มคนหนุ่มสาว
ในทางตรงกันข้าม รัฐบาลฮ่องกงแทบไม่มีบุคลากรที่โดดเด่นในการเชื่อมโยงกับคนหนุ่มสาว ยกเว้นอดีตข้าราชการระดับสูงอย่างจอห์น ซัง ที่กลับไปสอนดาบที่โรงเรียนลาซาลทุกสัปดาห์ และมักใช้โซเชียลมีเดียพูดคุยกับประชาชนและคนหนุ่มสาว จอห์น ซังเคยบอกว่าเขาชอบคุยกับคนหนุ่มสาวและเรียนรู้สิ่งใหม่ ๆ จากพวกเขา
โปรดจำไว้ว่า
ถ้าใครอยากรู้จักเพื่อนใหม่ รักษาความสัมพันธ์ที่ดี หรือแม้แต่รวบรวมคนจำนวนมาก อย่าลืมสังคหวัตถุ ๔ ที่พระพุทธเจ้าทรงสอนไว้
---
**Vietnamese Translation**
Hôm nay chúng ta sẽ nói về ông Trương Côn Dương (Sunny Cheung), một lãnh đạo phong trào xã hội từng nổi tiếng trong các cuộc biểu tình ở Hồng Kông vài năm trước.
Xin lưu ý rằng việc *As-It-Is Insight* đề cập đến ông **không có nghĩa là chúng tôi ủng hộ lập trường chính trị của ông** 😂.
Ông từng là đối tượng khiến chính quyền Hồng Kông rất đau đầu.
Lý Gia Siêu (John Lee) và Đặng Bính Cường (Chris Tang) — hai vị Cục trưởng Cục An ninh lúc bấy giờ — chắc chắn sẽ đồng ý mạnh mẽ 😂.
Tại sao ông khiến chính quyền đau đầu đến vậy?
Vì ông Trương thực sự có ảnh hưởng lớn — đặc biệt là trong giới trẻ. Và lập trường chính trị của ông là phản đối chính quyền Hồng Kông và Đảng Cộng sản Trung Quốc lúc bấy giờ.
Tại sao ông có được ảnh hưởng lớn như vậy?
Đó chính là mục đích viết bài này hôm nay.
Hãy kể một câu chuyện.
Vào thời Đức Phật, cư sĩ Hattaka dẫn năm trăm nam cư sĩ đến yết kiến Đức Phật.
Đức Phật thấy vậy liền hỏi ông làm thế nào mà tập hợp được một đoàn tùy tùng đông đảo như vậy.
Hattaka thưa rằng ông dùng **bốn nhiếp sự** (saṅgaha-vatthu) mà Đức Phật đã dạy.
Khi biết người nào nên dùng bố thí để nhiếp phục thì ông bố thí.
Khi biết người nào nên dùng ái ngữ để nhiếp phục thì ông nói lời dễ thương, thân mật.
Khi biết người nào nên dùng lợi hành để nhiếp phục thì ông làm những việc mang lại lợi ích cho người ấy.
Khi biết người nào nên dùng đồng sự để nhiếp phục thì ông đối xử bình đẳng với họ.
Bố thí chính là tặng quà — có những người rất thích nhận quà.
Ái ngữ là những lời khen ngợi, hoặc gọi người khác bằng những từ thân mật như “bạn”, “bố”, “mẹ”, “anh”, “chị”… Có những người rất thích những lời ngọt ngào này.
Lợi hành: có những người đặc biệt thích khi người khác giúp họ được lợi ích, ví dụ dạy họ cách làm việc cho tốt, nên làm gì, không nên làm gì, nên kết giao với ai, không nên kết giao với ai…
Đồng sự là sự tôn trọng và cùng vui cùng khổ — cùng trò chuyện, cùng ngồi, cùng ăn cơm. Có những người khao khát có người đồng hành và chia sẻ cả vui lẫn buồn.
Đức Phật nghe xong liền khen: “Lành thay, Hattaka! Lành thay, Hattaka! Đây chính là gốc rễ khiến ông tập hợp được đại chúng.”
Sau đó Đức Phật kết luận rằng bất kỳ ai trong quá khứ, hiện tại hay vị lai có thể tập hợp được đại chúng đều dùng bốn nhiếp sự này (AN 8.24).
Gạt sang một bên lập trường chính trị của ông, ông Trương Côn Dương thực sự là một nhân tài ngoại giao và lãnh đạo xuất sắc. Ông đặc biệt giỏi dùng bốn nhiếp sự để tập hợp bạn bè cùng trang lứa và giới trẻ. Biên tập viên không phải đang nói suông, mà vì đã từng tiếp xúc trực tiếp với ông.
Ông Trương từng học tại Đại học Baptist Hồng Kông và Đại học Hồng Kông, và rất năng nổ trong giới hùng biện. Có một thời gian (trước hoặc trong phong trào xã hội), ông thường đến thăm Đội hùng biện tiếng Quảng Đông của Đại học Hồng Kông với tư cách đàn anh.
Ông mua trà sữa trân châu mời cả đội — đây là **bố thí**.
Khi gặp những thành viên đang bối rối, chán nản, ông khuyến khích và nói lời dễ thương để họ vui lên — đây là **ái ngữ**. Theo một số người, sau khi nói chuyện với ông, mọi phiền não đều tan biến và họ cảm thấy tràn đầy ánh sáng.
Nhìn các bài đăng trên mạng xã hội của ông, ông cũng rất giỏi khen ngợi và khích lệ. Ví dụ các bài viết ngày 30/12/2021 và 29/12/2021 khuyến khích, khen ngợi HOCC (Hà Vận Thi).
Khi còn học đại học, ông có GPA cao và rất sẵn lòng chia sẻ kiến thức, dạy các thành viên đội cách học: mặt này nên làm thế nào, mặt kia nên làm thế nào, điều gì không nên làm… — đây là **lợi hành**.
Ông cùng các thành viên chuẩn bị tranh biện, cùng chơi, cùng xem bóng đá, cùng ăn cơm — đây là **đồng sự**.
Vì vậy ông được giới trẻ yêu mến rộng rãi.
Ngược lại, chính quyền Hồng Kông từ lâu thiếu những nhân tài xuất sắc có thể kết nối với giới trẻ. Một ngoại lệ tương đối nổi bật là cựu quan chức cấp cao Tăng Tuấn Hoa (John Tsang), ông vẫn về trường La Salle dạy kiếm mỗi tuần và thường xuyên tương tác với người dân, giới trẻ trên mạng xã hội. Tăng Tuấn Hoa từng nói ông rất thích trò chuyện với giới trẻ và học hỏi những điều mới từ họ.
Xin mọi người hãy nhớ:
Nếu ai muốn kết bạn mới, duy trì mối quan hệ tốt, thậm chí tập hợp một nhóm đông người, đừng quên bốn nhiếp sự mà Đức Phật đã dạy.
《消除自我帶來平靜和和平 Eliminating Ego Brings Peace การกำจัดอัตตา นำมาซึ่งความสงบ Loại bỏ cái tôi mang lại sự bình an》
《消除自我帶來平靜和和平 Eliminating Ego Brings Peace การกำจัดอัตตา นำมาซึ่งความสงบ Loại bỏ cái tôi mang lại sự bình an》
許多年前，有錢人常常來找我，因為他們想要內心平靜。
我告訴他們，照顧父母遠比這重要得多。
自我不想工作。
它不想照顧父親和母親，
因為它是自私的。
它的自我實在太強了。
不是這樣嗎？不是這樣嗎？
當自我很強的時候，
連洗碗都做不好。
對嗎？對嗎？
放下自我，並不代表讓別人佔我們便宜。
而是以正確的方式解決問題。
兩三天前，有位軍人來問我：
「我的職責是採購彈藥和與殺生有關的軍事裝備。我會造惡業嗎？」
我告訴他：
「是的，當然會。」
他接著問：
「那我們要如何保護國家？」
我回答：
「很簡單。只要放下自我，國家才能真正被保護。只要自我還在，就無法保護。」
自我並非真心關心他人。
自我就像一個黑色程式設計師、
一個灰色程式設計師、
一個腐敗的程式設計師。……
---
**English**
Many years ago, wealthy people often came to see me because they wanted peace of mind.
I told them that caring for their parents was far more important.
The ego does not want to work.
It does not want to care for father and mother,
because it is selfish.
Its ego is simply too strong.
Isn’t that true? Isn’t that true?
When the ego is strong,
even washing a dish cannot be done properly.
Isn’t that right? Isn’t that right?
Letting go of the ego does not mean allowing others to take advantage of us.
It means solving problems in the right way.
Two or three days ago, a soldier came to ask me,
“My duty is to procure ammunition and military equipment related to killing. Will I create bad kamma?”
I told him,
“Yes, certainly.”
He then asked,
“Then how can we protect our country?”
I replied,
“It is simple. By letting go of the ego, the country can truly be protected. As long as the ego remains, it cannot.”
The ego does not genuinely care for others.
The ego is like a black programmer,
a grey programmer,
a corrupted programmer. …
---
**泰文**
เมื่อหลายปีก่อน คนรวยมักมาหาผม เพราะพวกเขาต้องการความสงบทางใจ
ผมบอกพวกเขาว่า การดูแลพ่อแม่สำคัญกว่ามาก
อัตตาไม่ต้องการทำงาน
มันไม่ต้องการดูแลพ่อและแม่
เพราะมันเห็นแก่ตัว
อัตตาของมันแข็งแกร่งเกินไป
ไม่ใช่หรือ? ไม่ใช่หรือ?
เมื่ออัตตาแข็งแกร่ง
แม้แต่การล้างจานก็ทำได้ไม่ดี
ใช่ไหม? ใช่ไหม?
การปล่อยวางอัตตา ไม่ได้หมายความว่าปล่อยให้คนอื่นเอาเปรียบเรา
แต่มันหมายถึงการแก้ปัญหาด้วยวิธีที่ถูกต้อง
สองสามวันก่อน ทหารคนหนึ่งมาถามผมว่า
“หน้าที่ของผมคือจัดหาอาวุธและอุปกรณ์ทางทหารที่เกี่ยวข้องกับการฆ่า ผมจะสร้างกรรมชั่วหรือไม่?”
ผมตอบเขาว่า
“ใช่ แน่นอน”
เขาจึงถามต่อว่า
“แล้วเราจะปกป้องประเทศได้อย่างไร?”
ผมตอบว่า
“ง่ายมาก ด้วยการปล่อยวางอัตตา ประเทศจึงจะได้รับการปกป้องอย่างแท้จริง ตราบใดที่อัตตายังอยู่ ก็ปกป้องไม่ได้”
อัตตาไม่ได้ใส่ใจผู้อื่นอย่างจริงใจ
อัตตาเหมือนโปรแกรมเมอร์สีดำ
โปรแกรมเมอร์สีเทา
โปรแกรมเมอร์ที่เสื่อมทราม …
---
**越南文**
Nhiều năm trước, những người giàu thường đến gặp tôi vì họ muốn có sự bình an trong tâm.
Tôi nói với họ rằng việc chăm sóc cha mẹ quan trọng hơn nhiều.
Cái tôi không muốn làm việc.
Nó không muốn chăm sóc cha và mẹ,
vì nó ích kỷ.
Cái tôi của nó đơn giản là quá mạnh.
Không phải vậy sao? Không phải vậy sao?
Khi cái tôi mạnh,
ngay cả việc rửa chén cũng không thể làm tốt được.
Đúng không? Đúng không?
Buông bỏ cái tôi không có nghĩa là để người khác lợi dụng chúng ta.
Nó có nghĩa là giải quyết vấn đề theo cách đúng đắn.
Hai hoặc ba ngày trước, một người lính đến hỏi tôi:
“Nhiệm vụ của tôi là mua sắm đạn dược và trang thiết bị quân sự liên quan đến việc sát sinh. Tôi có tạo nghiệp xấu không?”
Tôi nói với anh ấy:
“Có, chắc chắn rồi.”
Anh ấy hỏi tiếp:
“Vậy chúng ta bảo vệ đất nước như thế nào?”
Tôi trả lời:
“Rất đơn giản. Bằng cách buông bỏ cái tôi, đất nước mới thực sự được bảo vệ. Miễn là cái tôi còn tồn tại thì không thể.”
Cái tôi không thực sự quan tâm đến người khác.
Cái tôi giống như một lập trình viên đen,
một lập trình viên xám,
một lập trình viên đã bị tha hóa…
Luang Phor Gunhah Sukhakamo
Wat Pah Subthawee Dhammaram
Sunday, 26 July 2026
cred. to @Kung Isarankura
《象棋和管理 Chess and Management หมากรุกกับการบริหาร Cờ vua và Quản lý》
《象棋和管理 Chess and Management หมากรุกกับการบริหาร Cờ vua và Quản lý》
隆普：「你有沒有下過棋？」
尊者：（「有的。」）
在泰式象棋（Makruk）中，每一方有：
1 個王
1 個后（Khun）
2 個象（Khon）
2 個馬
2 個車
8 個兵
每方共 16 顆棋子，雙方合計 32 顆。
古時候，國王甚至以下棋作為征服王國的比喻。
然而，單靠一位國王永遠無法征服一個王國。
領導與管理也是如此。
讓愚笨的人待在適合他們能力的位置。
讓有智慧的人依照自己的智慧去思考、說話、行動。
有些工作，看似單純的人反而能完成；
而非常聰明的人，卻未必適合那些工作。
至於那些在師父背後搞小動作的人——
師父都知道，並不是不知道。
如果他們想那樣做，就讓他們去做吧。
像那樣的人，永遠無法動搖或勝過老師。
---Luang Pu Boonsong
---
**English**
Luang pu: "Have you ever played chess?"
Venerable: ("Yes, I have.")
In Thai chess (*Makruk*), each side has:
1 King
1 Queen (Khun)
2 Bishops (Khon)
2 Knights
2 Rooks
8 Pawns
That makes 16 pieces per side, or 32 pieces in total.
In ancient times, kings even played chess as a metaphor for conquering kingdoms. Yet a king alone can never conquer a kingdom. Leadership and administration work the same way.
Let the foolish remain in roles suited to their abilities.
Let the wise think, speak, and act according to their wisdom.
Some tasks can be accomplished by those who seem simple, while highly intelligent people may not be the right fit for them.
As for those who act behind the teacher's back—
the teacher knows. It is not that he is unaware.
If they wish to do such things, let them do so.
People like that will never be able to undermine or defeat the teacher.
---Luang Pu Boonsong
---
**ภาษาไทย**
หลวงปู่: «เคยเล่นหมากรุกไหม?»
พระ: («เคยครับ»)
ในหมากรุกไทย แต่ละฝ่ายมี:
1 พระยา
1 ขุน
2 โคน
2 ม้า
2 เรือ
8 เบี้ย
รวมฝ่ายละ 16 ตัว หรือทั้งกระดาน 32 ตัว
ในสมัยโบราณ กษัตริย์ยังใช้หมากรุกเป็นอุปมาในการพิชิตอาณาจักร
แต่กษัตริย์เพียงองค์เดียวไม่อาจพิชิตอาณาจักรได้เลย
การนำและการบริหารก็เช่นเดียวกัน
จงให้คนโง่อยู่ในหน้าที่ที่เหมาะสมกับความสามารถของเขา
จงให้คนฉลาดคิด พูด และทำตามปัญญาของตน
งานบางอย่าง คนที่ดูเหมือนเรียบง่ายกลับทำได้
ในขณะที่คนฉลาดมาก ๆ อาจไม่เหมาะสมกับงานนั้น
ส่วนคนที่ทำอะไรลับหลังครูบาอาจารย์—
ครูบาอาจารย์รู้หมด ไม่ใช่ไม่รู้
ถ้าเขาอยากทำก็ปล่อยให้เขาทำไป
คนแบบนั้นไม่มีวันทำลายหรือเอาชนะครูบาอาจารย์ได้
---Luang Pu Boonsong
---
**Tiếng Việt**
Lão Hòa thượng: «Thầy có từng chơi cờ không?»
Tôn giả: («Dạ có ạ.»)
Trong cờ Thái (*Makruk*), mỗi bên có:
1 Vua
1 Hậu (Khun)
2 Tượng (Khon)
2 Mã
2 Xe
8 Tốt
Mỗi bên gồm 16 quân, tổng cộng hai bên là 32 quân.
Ngày xưa, các vị vua thậm chí còn dùng cờ làm ẩn dụ cho việc chinh phục vương quốc.
Thế nhưng chỉ một mình vua thì không bao giờ có thể chinh phục được một vương quốc.
Lãnh đạo và quản trị cũng vậy.
Hãy để kẻ ngu si ở vị trí phù hợp với khả năng của họ.
Hãy để người trí tuệ suy nghĩ, nói năng và hành động theo trí tuệ của mình.
Có những công việc mà người trông có vẻ giản đơn lại làm được,
trong khi những người rất thông minh lại không phù hợp với chúng.
Còn những kẻ làm việc sau lưng thầy—
thầy đều biết hết, không phải là không hay.
Nếu họ muốn làm như vậy thì cứ để họ làm.
Những người như thế chẳng bao giờ có thể lung lay hay đánh bại được thầy.
---Luang Pu Boonsong
cred to LP Boonsong international page
《光復緬柬！時代革命！ Liberate Myanmar and Cambodia! Era of Revolution! ปลดปล่อยเมียนมาและกัมพูชา! การปฏิวัติแห่งยุคสมัย! မြန်မာနှင့် ကမ္ဘောဒီးယားကို ပြန်လည်ရယူပါ! ခေတ်သစ်တော်လှန်ရေး! រំដោះភូមា និងកម្ពុជា! បដិវត្តន៍សម័យកាល! Giải phóng Myanmar và Campuchia! Cách mạng thời đại!》
《光復緬柬！時代革命！ Liberate Myanmar and Cambodia! Era of Revolution! ปลดปล่อยเมียนมาและกัมพูชา! การปฏิวัติแห่งยุคสมัย! မြန်မာနှင့် ကမ္ဘောဒီးယားကို ပြန်လည်ရယူပါ! ခေတ်သစ်တော်လှန်ရေး! រំដោះភូមា និងកម្ពុជា! បដិវត្តន៍សម័យកាល! Giải phóng Myanmar và Campuchia! Cách mạng thời đại!》
現在詐騙那麼猖獗，真的多得KK 園這些詐騙園區
這個問題一定要解決！！！！
現在《如實知見》號召大家，每逢遇見詐騙犯
就和他們說身心是無常的道理
身體是無常的：身體不斷在動，出生，之後老、病、死
心是無常的：醒來的時候和睡著的時候，狀態已經不同了。
如果詐騙犯能夠【確信】或【經智慧一定程度沉思後接受】這些道理，當下就立即脫離凡夫的身份，成為‘入流道者’（還未是入流者） ---隨信行者或隨法行者 （SN25.1）
他們的心會自然傾向五戒，朝向初果聖者的特質：
1.不殺生
2.不偷盜
3.不邪淫
4.不說謊
5.不飲酒吸毒
因為傾向不說謊、不偷盜，所以再詐騙不下去了
如果整個詐騙園區都被‘轉化’，整個詐騙園區就活不下去去了（笑）
如果不想用武力，最快就是揪出幕後主腦，一個一個地和他們說道理（笑）
.
.
.
不行！這個問題一定要處理！
**English**
Scams are so rampant nowadays — there are truly so many of these scam compounds like KK Park.
This problem must be solved!!!!
Now *Knowing and Seeing the truth* calls on everyone: whenever you meet a scammer,
tell them the principle that body and mind are impermanent.
The body is impermanent: the body is constantly changing — it is born, then ages, falls ill, and dies.
The mind is impermanent: the state when awake is already different from the state when asleep.
If a scammer can **firmly resolve upon** or **accept after pondering with a certain degree of wisdom** these principles, at that very moment they immediately leave the status of an ordinary worldling and become a “path-attainer of stream-entry” (not yet a stream-enterer) — a faith-follower or a Dhamma-follower (SN 25.1).
Their mind will naturally incline toward the five precepts and toward the qualities of a stream-enterer:
1. Not killing
2. Not stealing
3. Not engaging in sexual misconduct
4. Not lying
5. Not taking intoxicants or drugs
Because they incline toward not lying and not stealing, they can no longer continue scamming.
If an entire scam compound is “transformed,” the whole compound will no longer be able to survive (laugh).
If we do not want to use force, the fastest way is to root out the masterminds behind the scenes and explain the principles to them one by one (laugh).
.
.
.
No! This problem must be dealt with!
---
**Thai**
ปัจจุบันการหลอกลวงชุกชุมมากจริง ๆ มีศูนย์หลอกลวงแบบ KK Park มากมาย
ปัญหานี้ต้องได้รับการแก้ไข!!!!
ขณะนี้ “การรู้เห็นตามความเป็นจริง” เรียกร้องให้ทุกคน ทุกครั้งที่พบผู้หลอกลวง
ให้บอกพวกเขาถึงหลักที่ว่าร่างกายและจิตใจไม่เที่ยง
ร่างกายไม่เที่ยง: ร่างกายเคลื่อนไหวเปลี่ยนแปลงตลอดเวลา เกิดมาแล้วก็แก่ เจ็บ ตาย
จิตใจไม่เที่ยง: สภาวะตอนตื่นกับตอนหลับก็ต่างกันแล้ว
หากผู้หลอกลวงสามารถ **มั่นใจอย่างแน่วแน่** หรือ **ยอมรับหลังจากไตร่ตรองด้วยปัญญาในระดับหนึ่ง** ในหลักเหล่านี้ ในขณะนั้นทันที พวกเขาจะหลุดพ้นจากสถานะปุถุชน และกลายเป็น “ผู้ดำเนินบนมรรคแห่งโสดาปัตติ” (ยังไม่ใช่โสดาบัน) — ผู้ดำเนินตามศรัทธา หรือ ผู้ดำเนินตามธรรม (SN 25.1)
จิตของพวกเขาจะโน้มเอียงไปสู่ศีล 5 โดยธรรมชาติ มุ่งสู่คุณลักษณะของพระอริยบุคคลชั้นต้น:
1. ไม่ฆ่าสัตว์
2. ไม่ลักทรัพย์
3. ไม่ประพฤติผิดในกาม
4. ไม่พูดเท็จ
5. ไม่เสพของมึนเมาและยาเสพติด
เพราะโน้มเอียงไปสู่การไม่พูดเท็จและไม่ลักทรัพย์ จึงหลอกลวงต่อไปไม่ได้แล้ว
หากศูนย์หลอกลวงทั้งแห่งถูก “เปลี่ยนใจ” ทั้งศูนย์ก็จะอยู่ต่อไปไม่ได้ (หัวเราะ)
หากไม่ต้องการใช้กำลัง วิธีที่เร็วที่สุดคือจับหัวหน้าใหญ่ที่อยู่เบื้องหลัง แล้วไปบอกหลักธรรมทีละคน (หัวเราะ)
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ไม่ได้! ปัญหานี้ต้องจัดการ!
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**Burmese (မြန်မာ)**
ယခုအခါ လိမ်လည်မှုများ အလွန်ပျံ့နှံ့နေပါသည်။ KK ပန်းခြံကဲ့သို့သော လိမ်လည်မှုဇုန်များ အများအပြားရှိနေပါသည်။
ဤပြဿနာကို ဖြေရှင်းရမည်!!!!
ယခု “ဟုတ်မှန်သည့်အတိုင်း သိမြင်ခြင်း” က လူတိုင်းကို တိုက်တွန်းပါသည်။ လိမ်လည်သူနှင့် တွေ့တိုင်း
ကိုယ်နှင့် စိတ်သည် အနိစ္စ ဖြစ်ကြောင်း ပြောပြပါ။
ကိုယ်သည် အနိစ္စဖြစ်သည်။ ကိုယ်သည် အဆက်မပြတ် ရွေ့လျားနေသည်။ မွေးဖွားပြီးနောက် အိုမင်း၊ နာကျင်၊ သေဆုံးသည်။
စိတ်သည် အနိစ္စဖြစ်သည်။ နိုးနေချိန်နှင့် အိပ်ပျော်နေချိန်တွင် အခြေအနေ မတူတော့ပါ။
လိမ်လည်သူသည် ဤအရာများကို **ခိုင်မာစွာ ယုံကြည်လက်ခံ** သို့မဟုတ် **ဉာဏ်ဖြင့် အတိုင်းအတာတစ်ခုအထိ စဉ်းစားပြီး လက်ခံ** နိုင်ပါက ထိုအချိန်မှာပင် ပုထုဇဉ်အဆင့်မှ လွတ်မြောက်ပြီး ‘သောတာပတ္တိမဂ္ဂသို့ ရောက်သူ’ (သောတာပန် မဟုတ်သေး) ဖြစ်သွားသည် — သဒ္ဓါနုသာရီ သို့မဟုတ် ဓမ္မာနုသာရီ (SN 25.1)။
သူတို့၏ စိတ်သည် သဘာဝအလျောက် ပဉ္စသီလသို့ ဦးတည်သွားမည်။ ပထမအဆင့် အရိယာ၏ လက္ခဏာများဆီသို့ ဦးတည်မည်-
၁။ သတ္တဝါကို မသတ်ခြင်း
၂။ မခိုးခြင်း
၃။ ကာမ၌ မမှားယွင်းခြင်း
၄။ မလိမ်မညာခြင်း
၅။ အရက်နှင့် မူးယစ်ဆေး မသောက်ခြင်း
မလိမ်မညာခြင်းနှင့် မခိုးခြင်းသို့ ဦးတည်သောကြောင့် လိမ်လည်မှုကို ဆက်လုပ်၍ မရတော့ပါ။
လိမ်လည်မှုဇုန်တစ်ခုလုံး ‘ပြောင်းလဲ’ သွားပါက ဇုန်တစ်ခုလုံး ဆက်လက်မတည်ရှိနိုင်တော့ပါ (ရယ်)။
အင်အားမသုံးလိုပါက အမြန်ဆုံးနည်းမှာ နောက်ကွယ်မှ ဦးဆောင်သူများကို ဖော်ထုတ်ပြီး တစ်ယောက်ချင်း ဓမ္မကို ပြောပြခြင်းဖြစ်သည် (ရယ်)။
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မရဘူး! ဤပြဿနာကို ကိုင်တွယ်ရမည်!
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**Khmer (Cambodian)**
ឥឡូវនេះការបោកប្រាស់កំពុងរីករាលដាលខ្លាំងណាស់ ពិតជាមានសួនបោកប្រាស់ដូច KK Park ច្រើនណាស់។
បញ្ហានេះត្រូវតែដោះស្រាយ!!!!
ឥឡូវនេះ “ការដឹងឃើញតាមការពិត” អំពាវនាវដល់មនុស្សគ្រប់គ្នា រាល់ពេលជួបអ្នកបោកប្រាស់
សូមប្រាប់ពួកគេអំពីគោលការណ៍ថា កាយ និងចិត្ត គឺអនិច្ចំ។
កាយគឺអនិច្ចំ៖ កាយកំពុងផ្លាស់ប្តូរជានិច្ច កើតមក បន្ទាប់មកចាស់ ឈឺ ស្លាប់។
ចិត្តគឺអនិច្ចំ៖ ស្ថានភាពពេលភ្ញាក់ និងពេលដេក បានខុសគ្នាហើយ។
ប្រសិនបើអ្នកបោកប្រាស់អាច **ជឿជាក់យ៉ាងមុតមាំ** ឬ **ទទួលយកបន្ទាប់ពីពិចារណាដោយប្រាជ្ញាក្នុងកម្រិតមួយ** លើគោលការណ៍ទាំងនេះ នៅពេលនោះភ្លាមៗ ពួកគេនឹងចាកផុតពីឋានៈបុថុជ្ជន និងក្លាយជា “អ្នកដើរលើផ្លូវសោតាបត្តិ” (មិនទាន់ជាសោតាបន្ន) — អ្នកដើរតាមសទ្ធា ឬ អ្នកដើរតាមធម៌ (SN 25.1)។
ចិត្តរបស់ពួកគេនឹងមានទំនោរទៅរកសីល៥ ដោយធម្មជាតិ ឆ្ពោះទៅរកលក្ខណៈរបស់ព្រះអរិយបុគ្គលដំបូង៖
១. មិនសម្លាប់សត្វ
២. មិនលួច
៣. មិនប្រព្រឹត្តខុសក្នុងកាម
៤. មិននិយាយកុហក
៥. មិនផឹកស្រា និងប្រើប្រាស់គ្រឿងញៀន
ដោយសារមានទំនោរទៅរកការមិននិយាយកុហក និងមិនលួច ពួកគេនឹងបោកប្រាស់មិនបានទៀតទេ។
ប្រសិនបើសួនបោកប្រាស់ទាំងមូលត្រូវបាន “បំប្លែង” សួនទាំងមូលនឹងមិនអាចរស់នៅបានទៀតទេ (សើច)។
ប្រសិនបើមិនចង់ប្រើកម្លាំងទេ វិធីលឿនបំផុតគឺចាប់មេខ្លោងនៅពីក្រោយ ហើយប្រាប់ពួកគេម្នាក់ៗអំពីធម៌ (សើច)។
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មិនបានទេ! បញ្ហានេះត្រូវតែដោះស្រាយ!
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**Vietnamese**
Hiện nay lừa đảo đang rất hoành hành, thật sự có rất nhiều khu lừa đảo như KK Park.
Vấn đề này nhất định phải được giải quyết!!!!
Hiện nay “Như Thực Tri Kiến” kêu gọi mọi người: mỗi khi gặp kẻ lừa đảo,
hãy nói với họ về nguyên lý thân tâm là vô thường.
Thân là vô thường: thân không ngừng chuyển động, sinh ra rồi già, bệnh, chết.
Tâm là vô thường: trạng thái lúc tỉnh và lúc ngủ đã khác nhau rồi.
Nếu kẻ lừa đảo có thể **tin chắc** hoặc **chấp nhận sau khi suy xét bằng trí tuệ đến một mức độ nào đó** những nguyên lý này, ngay lúc đó họ liền thoát khỏi thân phận phàm phu, trở thành “người đang đi trên đạo nhập lưu” (chưa phải là nhập lưu) — người tùy tín hành hoặc tùy pháp hành (SN 25.1).
Tâm của họ sẽ tự nhiên hướng về ngũ giới, hướng về đặc tính của bậc thánh quả đầu tiên:
1. Không sát sinh
2. Không trộm cắp
3. Không tà dâm
4. Không nói dối
5. Không uống rượu và dùng chất gây nghiện
Vì hướng về không nói dối, không trộm cắp nên không thể tiếp tục lừa đảo được nữa.
Nếu cả khu lừa đảo đều được “chuyển hóa”, cả khu sẽ không thể tồn tại được nữa (cười).
Nếu không muốn dùng vũ lực, cách nhanh nhất là lôi ra những kẻ chủ mưu đằng sau, và từng người một nói lý lẽ với họ (cười).
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Không được! Vấn đề này nhất định phải được xử lý!
《港大醫學院管理層的傑出領導 The Outstanding Leadership of the HKU Faculty of Medicine Management ภาวะผู้นำอันยอดเยี่ยมของคณะผู้บริหารคณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง Sự lãnh đạo xuất sắc của ban quản lý Khoa Y Đại học Hong Kong》
《港大醫學院管理層的傑出領導 The Outstanding Leadership of the HKU Faculty of Medicine Management ภาวะผู้นำอันยอดเยี่ยมของคณะผู้บริหารคณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง Sự lãnh đạo xuất sắc của ban quản lý Khoa Y Đại học Hong Kong》
佛陀曾開示說，當國王不如法時，下面的人都會跟著不如法。
封臣不如法、居士們不如法、市民不如法
但當國王如法時，下面的人都會跟著如法
封臣如法、居士們如法、市民也如法 （AN4.70）
可見一個領導人如何行持，是很影響整個群體的心靈素質、表現的。
【劉澤星院長】
小編留意到，自2022年劉澤星教授接替梁卓偉教授擔任港大醫學院院長的角色後，整間醫學院繼續朝向良好的方向前行。
小編有留意港大醫學院的 facebook 專頁 HKU Medicine ，發現劉院長的心靈品質非常高、具有大智慧。
首先進入小編智網的，就是劉院長常懷感恩的美德。（e,g, 2022.11.9，2022.12.5 post ）
佛陀曾開示說，知恩感恩是善人的標誌（AN2.33）
為什麼佛陀這樣說？
因為知恩感恩的人很容易知足。哪怕別人給他只是一點點恩惠，他也會記得、滿足、然後致謝、想要報答。
這些人不會有太大貪慾，以致貪慾大到傷害自己、傷害別人、傷害兩者
相反地，一個不知恩感恩的人，就算別人給他一座山的東西，他也不會滿足。他慾壑難填，慾望隨時超過戒律的規範，導致傷害自己、傷害別人、傷害兩者。
所以佛陀說，知恩感恩是善人之地（AN2.33）
而佛陀也常說，一個善人其實就是智者（MN129）
為什麼這樣說？
以感恩這個特質作為例子。 知恩感恩的人通曉緣起的道理。
他們會知道，促成一樣東西的成就，必然是通過種種條件組合而成的。
所以當他們成功了，他們也不會驕傲，而是省察為什麼自己會成功---哦！原來是這個人幫過我，那個人幫過我，這個人支持我、那個人支持我…
我們看劉院長說話，尤其看見其分析各種條件的能力。
譬如在2022.12.20 的貼文中，劉院長提到自己生病了。他說：‘常言道「小病是福」，這次病倒讓我了解到，在治療過程中，病人能夠跨越難關，靠的不僅是醫生的幫助，更是病人的勇氣和生存意志，以及家人精神上的支持和關懷。’ 大家看到嗎？ 他有拆解不同條件的能力。
我們也會留意到，劉院長的正念也很強。‘念’(mindfulness)，其實就是記得、不忘失當下的意思 （論藏）。一般平庸的人，他們的正念是很粗梳的，他們的心常常忘記當下，四處遊走，所以工作效率極低。而劉院長不僅承擔院長的行政職務，本身也是一位醫生、科學家。能夠身兼多職而又做得好，證明他內心清明的時間比一般人長，正念很強、頻密。正念強的人因為常常會記得當下，所以比較不會隨著過去的慣性走，而能夠常常創新。例如劉院長在2022.12.5 的貼文中就提到，‘港大醫學院持續檢討、調整甚或改革教學課程，讓學生打好基礎、做足準備，為病人施行專業可靠的治療，或在科研領域以創新思維大膽探索。’
當然也有許多其他新搞作。
例如讓港大醫學院與養和醫院制定了臨牀醫護聯合培訓計劃，在臨牀服務、教學和研究方面加強合作，為學生、有志接受專科培訓的醫護人員和研究員，提供更廣闊的學習與研究平台。 （2022.12.5）
因為劉院長本身也是一位傑出的醫生。所以我們看到，他本身就有很強的同理心、慈悲心，也很細心（2022.12.20 Post）
劉院長常常強調，‘醫生必須心懷謙卑’ （2022.12.20 post）。
也說‘我自己亦採取『門常開』的政策，虛心寧聽同學、同事和家長的想法和需要。’ （2024.10.26）
他也真的說到做到，以身作則來感染整間醫學院的師生。
據說曾經有醫學生有訴求，劉院長便立即給予重視、尊重，理解對方的需求，盡量滿足對方。
劉院長對院長的職務有十足的熱誠。
一般人過了辦公時間就不再工作了。
哇，但據說劉院長竟然到凌晨12時多還在回覆電郵。
佛陀教導四神足---取得成功的要素。
那包括是：
1. 欲神足：對那件事有興趣、熱誠、意欲
2. 勤神足：努力於那件事
3. 心神足：用心於那件事
4. 考察神足：考察應該怎樣做得好，甚至更好
所以劉院長作為醫學院領袖做得那麼成功，不是沒有原因的。
醫學院本身已經多‘猛人’了。有許多教授都是醫學界的‘天王巨星’，每年也有許多成績優異的‘狀元’進入醫學院。而劉院長能夠有效協調、帶領全醫學院師生，又能獲得民望和支持，這足見他的高度智慧和領導魅力。
【黃田鎮副院長&教授】
黃田鎮教授有已逝新界王‘發叔’（劉皇發）的影子。
佛陀說，一個有大智慧的人，他不會意圖傷害自己、傷害他人、或傷害兩者；他只會思維自己、他人、兩者、乃至於全世界的利益（AN4.186）
據小編所了知，黃教授處理事情、紛爭，都秉持著Win-win （雙贏）的原則，會設身處地、套在雙方的立場去考量對方的利益，盡量讓雙方都能開心。
就如香港政府讚美‘發叔’那樣，黃教授也能夠大事化小、小事化無---顯示出其大智慧。
【張穎宗助理院長&教授】
張穎宗教授也屬於港大醫學院的領導層。他本身是一位精神科醫生。
他出名人品好，關心病人、富有同理心、慈悲心
就如佛陀所說，‘自己陷入泥沼是不可能拉其他陷入泥沼的人出來的。同樣地，自己未調御、受訓、般涅槃的人是不可能使他人調御、受訓、般涅槃的’ (MN8)
張教授為什麼那麼成功？ 就是他本身自己的精神健康也是不錯的，不然如果連自己的精神健康也顧不好，怎樣幫病人？
他是怎樣做到的呢？ 據一些學生所說，張教授不慕名利，就算能夠上位晉升當更高級的教授，他也沒有興趣，只專注於幫助別人、關心病人。
就如佛陀在四聖諦中說：
渴愛是痛苦的原因
渴愛的止息是痛苦的止息
當張教授沒有太多貪慾、渴求，自然就能有良好的精神健康。
所以張教授在師生中廣受歡迎、愛戴和尊重。大家都推舉他擔任領導的角色。
據有些去他那裡見習、一起看症的學生說，和他說話，已經有一種療愈的感覺。
每年去他那裡做臨床見習的位置，通常都被學生極速搶完
【孔范毅副院長/教授】
另一位小編欣賞的港大醫學院領導層，是孔范毅教授。
他為人平易近人、友善、具慈悲心，很願意幫助有困難的學生。
他也擅於運用佛陀所教導的‘四攝法’（布施、愛語、利行、平等）攝集學生、和他們維持良好的關係。
例如他會和學生‘講波’（談足球）、‘吹水’（聊天），談笑風生，為醫學院注入了一股清新的活力。
【梁嘉傑教授、資深顧問（教學）】
梁教授為人沉穩、心思細密---這是定力強的表現。
佛陀教導，定能生慧---他的智慧可體現於他的傑出學術成就和管理的才能。
據說，他的教材富有結構性、條理分明，讓人容易明白。
他也很願意提拔後輩、分享自己的知識，循循善誘。
對於有困難的學生，他也會嘗試聆聽和了解對方的需要，關心對方。
【鍾沛康教授、助理院長】
作為醫學院領導層之一，鐘教授勇敢、大膽、創新地和同事一起創立了‘環球衛生和發展’這一門新科。這不簡單，因為當中需要許多周全、細密、嚴謹的考量。
據他的學生反映，鐘教授平易近人、友好、心地善良，他願意給機會予有熱誠的學生，富有慈悲心。
就如佛陀所教導那樣， 當院長、副院長、領導層都是善人、智者，下面的人也會渲染他們的善良和智慧。
所以就連那些醫學院的行政人員，也對學生們展示出友善、關心、慈悲的態度，很幫助學生。
小編隨喜他們的成就和美德，願我們都能從他們身上學習他們的善法。
**English Translation**
The Buddha once taught that when a king is unrighteous, those beneath him will also become unrighteous.
His vassals will be unrighteous, the householders will be unrighteous, and the townspeople will be unrighteous.
But when a king is righteous, those beneath him will also become righteous.
His vassals will be righteous, the householders will be righteous, and the townspeople will also be righteous. (AN 4.70)
This shows how a leader’s conduct deeply influences the mental quality and performance of an entire group.
**Dean Lau Chak-sing**
The editor has observed that since Professor Lau Chak-sing took over from Professor Gabriel Leung as Dean of the HKU Faculty of Medicine in 2022, the entire Faculty has continued to move in a positive direction.
The editor has been following the HKU Med Facebook page (@HKU Med) and noticed that Dean Lau possesses exceptionally high mental qualities and great wisdom.
The first quality that struck the editor was Dean Lau’s constant practice of gratitude. (e.g., posts on 9 Nov 2022 and 5 Dec 2022)
The Buddha taught that knowing and feeling gratitude is the mark of a good person (AN 2.33).
Why did the Buddha say this?
Because a person who knows and feels gratitude easily becomes content. Even if others give him only a small kindness, he remembers it, feels satisfied, expresses thanks, and wishes to repay it.
Such people do not develop excessive greed that harms themselves, harms others, or harms both.
Conversely, a person who does not know or feel gratitude will remain unsatisfied even if given a mountain of things. His desires are bottomless and can easily exceed the bounds of precepts, leading to harm for himself, others, or both.
Therefore the Buddha said that knowing and feeling gratitude is the ground of a good person (AN 2.33).
The Buddha also often said that a good person is in fact a wise person (MN 129).
Why?
Taking the quality of gratitude as an example: a grateful person understands the principle of dependent arising.
They know that the accomplishment of anything must arise from the combination of various conditions.
So when they succeed, they do not become proud; instead they reflect on why they succeeded—“Oh! This person helped me, that person helped me, this person supported me, that person supported me…”
We can see this analytical ability in Dean Lau’s words.
For example, in his post of 20 Dec 2022, Dean Lau mentioned that he had fallen ill. He said: “As the saying goes, ‘a minor illness is a blessing.’ This illness made me realise that for a patient to overcome difficulties in the treatment process depends not only on the doctor’s help, but also on the patient’s own courage and will to live, as well as the spiritual support and care of family members.”
Do you see? He has the ability to analyse different conditions.
We also notice that Dean Lau’s mindfulness is very strong. “Mindfulness” (sati) essentially means remembering and not losing the present moment (as explained in the Abhidhamma). Ordinary people have coarse mindfulness; their minds often forget the present and wander about, resulting in very low work efficiency.
Dean Lau not only carries out the administrative duties of the Dean but is also a doctor and a scientist. Being able to handle multiple roles well proves that his mind remains clear for longer periods than most people—his mindfulness is strong and frequent.
People with strong mindfulness, because they constantly remember the present, are less likely to follow old habits and are more able to innovate.
For instance, in his post of 5 Dec 2022, Dean Lau mentioned: “The Faculty of Medicine continues to review, adjust, or even reform its teaching curriculum so that students can build a solid foundation and be fully prepared to deliver professional and reliable treatment to patients, or to explore boldly with innovative thinking in the field of research.”
Of course there are many other new initiatives.
For example, the Faculty of Medicine and Hong Kong Sanatorium & Hospital have established a joint clinical training programme to strengthen collaboration in clinical service, teaching and research, providing students, healthcare professionals seeking specialty training, and researchers with a broader platform for learning and research. (5 Dec 2022)
Because Dean Lau himself is an outstanding doctor, we see that he possesses strong empathy, loving kindness and compassion, and is also very attentive (post of 20 Dec 2022).
Dean Lau often emphasises that “a doctor must remain humble” (post of 20 Dec 2022).
He also said: “I myself adopt an ‘open-door’ policy, listening with an open mind to the thoughts and needs of students, colleagues and parents.” (26 Oct 2024)
And he truly practices what he preaches, setting an example that influences the entire Faculty.
It is said that when medical students once raised a request, Dean Lau immediately gave it importance and respect, understood their needs, and tried his best to meet them.
Dean Lau has wholehearted enthusiasm for the role of Dean.
Most people stop working after office hours.
Wow—yet it is said that Dean Lau is still replying to emails past midnight.
The Buddha taught the four bases of spiritual power—the factors for success.
They are:
1. Desire (chanda): interest, enthusiasm and will for the matter
2. Energy (viriya): effort in the matter
3. Mind (citta): application of the mind to the matter
4. Investigation (vīmaṃsā): examining how to do it well, or even better
Therefore it is not without reason that Dean Lau has been so successful as a leader of the Faculty of Medicine.
The Faculty already has many “stars.” Many professors are “superstars” in the medical field, and every year many outstanding “top scholars” enter the Faculty. That Dean Lau can effectively coordinate and lead the entire Faculty of staff and students, while also enjoying popularity and support, fully demonstrates his high wisdom and leadership charisma.
** Associate Dean & Professor Gordon Wong**
Professor Wong Tin-chun has the shadow of the late “King of the New Territories,” “Uncle Fat” (Lau Wong-fat).
The Buddha said that a person of great wisdom does not intend to harm himself, harm others, or harm both; he only thinks of the benefit of himself, of others, of both, and even of the whole world (AN 4.186).
According to what the editor knows, Professor Wong handles matters and disputes according to the win-win principle. He puts himself in both parties’ positions to consider their interests and tries to make both sides happy.
Just as the Hong Kong government praised “Uncle Fat,” Professor Wong is also able to turn major issues into minor ones and minor ones into nothing—showing his great wisdom.
**Assistant Dean & Professor Chang Wing-chung**
Professor Chang Wing-chung also belongs to the leadership of the HKU Faculty of Medicine. He himself is a psychiatrist.
He is well-known for his good character, care for patients, empathy and compassion.
As the Buddha said: “One who is himself stuck in the mud cannot pull out another who is stuck in the mud. Likewise, one who is himself untamed, untrained and not fully liberated cannot cause another to become tamed, trained and fully liberated.” (MN 8)
Why is Professor Cheung so successful? Because his own mental health is good. If he could not even take care of his own mental health, how could he help patients?
How does he achieve this? According to some students, Professor Cheung is not attached to fame or gain. Even if he could be promoted to a higher professorial rank, he has no interest; he focuses only on helping others and caring for patients.
As the Buddha said in the Four Noble Truths:
Craving is the cause of suffering;
The cessation of craving is the cessation of suffering.
When Professor Cheung has little greed or craving, good mental health naturally follows.
Therefore Professor Cheung is widely popular, loved and respected among teachers and students. Everyone recommends him for leadership roles.
Some students who did clinical attachments with him and saw patients together said that simply talking with him already brings a healing feeling.
Every year the places for clinical attachment with him are usually snapped up extremely quickly by students.
**Associate-Dean / Professor Hung Fan-ngai**
Another member of the HKU Faculty of Medicine leadership whom the editor admires is Professor Hung Fan-ngai.
He is approachable, friendly, loving and compassionate, and is very willing to help students in difficulty.
He is also skilled at applying the Buddha’s teaching of the four means of attraction (generosity, kind speech, beneficial conduct and equality) to gather students and maintain good relationships with them.
For example, he chats with students about football, engages in casual conversation, and talks cheerfully, injecting a fresh vitality into the Faculty.
**Professor Gilberto Leung, Senior Advisor (Teaching & Learning)
Professor Leung is composed and meticulous—this is a manifestation of strong Samādhi (undistractability).
The Buddha taught that Samādhi gives rise to wisdom—his wisdom can be seen in his outstanding academic achievements and management ability.
It is said that his teaching materials are well-structured and clear, making them easy to understand.
He is also very willing to nurture juniors, share his knowledge, and guide them patiently.
For students in difficulty, he also tries to listen and understand their needs, and cares for them.
**Professor Chung Pui-hong, Assistant Dean**
As one of the Faculty leaders, Professor Chung bravely, boldly and innovatively co-founded the new subject of “Global Health and Development” with colleagues. This is not simple, because it requires many thorough, meticulous and rigorous considerations.
According to his students, Professor Chung is approachable, friendly and kind-hearted. He is willing to give opportunities to students with enthusiasm and is compassionate.
Just as the Buddha taught, when the Dean, Vice-Deans and leadership are good and wise people, those below them will also be influenced by their goodness and wisdom.
Therefore even the administrative staff of the Faculty show friendliness, care and compassion toward the students, and are very helpful to them.
The editor rejoices in their achievements and virtues, and hopes that we can all learn their wholesome qualities from them.
---
**Thai Translation**
พระพุทธเจ้าเคยตรัสไว้ว่า เมื่อพระราชาไม่ประพฤติธรรม ผู้อยู่ใต้บังคับบัญชาก็จะประพฤติไม่ธรรมตามไปด้วย
ข้าราชบริพารไม่ประพฤติธรรม คฤหัสถ์ไม่ประพฤติธรรม ชาวเมืองไม่ประพฤติธรรม
แต่เมื่อพระราชาประพฤติธรรม ผู้อยู่ใต้บังคับบัญชาก็จะประพฤติธรรมตามไปด้วย
ข้าราชบริพารประพฤติธรรม คฤหัสถ์ประพฤติธรรม ชาวเมืองก็ประพฤติธรรม (อง.จตุกฺก. 4.70)
จะเห็นได้ว่า การประพฤติปฏิบัติของผู้นำมีอิทธิพลอย่างมากต่อคุณภาพจิตใจและการแสดงออกของกลุ่มทั้งหมด
**คณบดี หลิว เจ๋อ-ซิง**
บรรณาธิการสังเกตว่า ตั้งแต่ปี 2022 ที่ศาสตราจารย์หลิว เจ๋อ-ซิง เข้ามารับตำแหน่งคณบดีคณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง แทนศาสตราจารย์เหลียง จั๊ก-ไว แล้ว คณะแพทยศาสตร์ทั้งคณะยังคงมุ่งหน้าไปในทิศทางที่ดีต่อไป
บรรณาธิการได้ติดตามเพจเฟซบุ๊กของคณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง (@HKU Med) และพบว่า คณบดีหลิวมีคุณภาพจิตใจสูงมาก มีปัญญาอันยิ่งใหญ่
สิ่งแรกที่เข้ามาในข่ายปัญญาของบรรณาธิการ คือ คุณธรรมแห่งความกตัญญูที่คณบดีหลิวมีอยู่เสมอ (เช่น โพสต์วันที่ 9 พ.ย. 2022 และ 5 ธ.ค. 2022)
พระพุทธเจ้าเคยตรัสว่า การรู้คุณและกตัญญูเป็นเครื่องหมายของคนดี (อง.ทุก. 2.33)
ทำไมพระองค์จึงตรัสเช่นนั้น?
เพราะผู้ที่รู้คุณและกตัญญูย่อมรู้จักพอเพียงได้ง่าย แม้ผู้อื่นจะให้ความกรุณาเพียงเล็กน้อย เขาก็จะจำได้ พอใจ แล้วกล่าวขอบคุณ และอยากจะตอบแทน
คนเหล่านี้จะไม่มีความโลภมากจนถึงขั้นทำร้ายตนเอง ทำร้ายผู้อื่น หรือทำร้ายทั้งสองฝ่าย
ในทางตรงกันข้าม ผู้ที่ไม่รู้คุณและไม่กตัญญู แม้ผู้อื่นจะให้ภูเขาแห่งสิ่งของมา เขาก็จะไม่พอใจ ความโลภของเขาไม่มีที่สิ้นสุด อาจเกินขอบเขตของศีลได้ง่าย จนนำไปสู่การทำร้ายตนเอง ผู้อื่น หรือทั้งสองฝ่าย
ดังนั้น พระพุทธเจ้าจึงตรัสว่า การรู้คุณและกตัญญูเป็นพื้นดินของคนดี (อง.ทุก. 2.33)
และพระพุทธเจ้ามักตรัสว่า คนดีนั้นแท้จริงแล้วคือผู้มีปัญญา (ม.ม. 129)
ทำไมจึงตรัสเช่นนั้น?
ยกตัวอย่างคุณลักษณะแห่งความกตัญญู ผู้ที่รู้คุณและกตัญญูย่อมเข้าใจหลักแห่งปฏิจจสมุปบาท
พวกเขารู้ว่า ความสำเร็จของสิ่งใดสิ่งหนึ่งย่อมเกิดจากการรวมกันของปัจจัยต่าง ๆ
ดังนั้น เมื่อพวกเขาประสบความสำเร็จ พวกเขาก็จะไม่หยิ่งยโส แต่จะพิจารณาว่าทำไมตนจึงสำเร็จ—“อ๋อ! เดิมทีมีคนนี้ช่วยเรา คนนั้นช่วยเรา คนนี้สนับสนุนเรา คนนั้นสนับสนุนเรา…”
เราเห็นความสามารถในการวิเคราะห์ปัจจัยต่าง ๆ ในการพูดของคณบดีหลิว
เช่น ในโพสต์วันที่ 20 ธ.ค. 2022 คณบดีหลิวกล่าวถึงว่าตนเองล้มป่วย เขาพูดว่า “มีคำกล่าวว่า ‘ป่วยเล็กน้อยเป็นบุญ’ ครั้งนี้ที่ป่วยทำให้ข้าพเจ้าเข้าใจว่า ในกระบวนการรักษา ผู้ป่วยสามารถผ่านพ้นอุปสรรคได้นั้น อาศัยไม่เพียงความช่วยเหลือของแพทย์เท่านั้น แต่ยังรวมถึงความกล้าหาญและเจตจำนงในการมีชีวิตของผู้ป่วยเอง ตลอดจนการสนับสนุนและห่วงใยทางจิตใจจากครอบครัว”
ท่านเห็นไหม? เขามีความสามารถในการแยกแยะปัจจัยต่าง ๆ
เรายังสังเกตเห็นว่า สติของคณบดีหลิวก็แข็งแกร่งมาก “สติ” หมายถึง การระลึกได้และไม่หลงลืมปัจจุบัน (ตามที่อธิบายในอภิธรรม) คนธรรมดาทั่วไปมีสติหยาบ ๆ จิตของพวกเขามักลืมปัจจุบันและท่องเที่ยวไปทั่ว จึงทำงานได้ประสิทธิภาพต่ำมาก
คณบดีหลิวไม่เพียงรับผิดชอบงานบริหารของคณบดี แต่ยังเป็นแพทย์และนักวิทยาศาสตร์ด้วย การที่สามารถทำหลายบทบาทได้ดี แสดงว่าจิตของเขาสะอาดใสเป็นเวลานานกว่าคนทั่วไป สติแข็งแกร่งและเกิดขึ้นบ่อย
ผู้ที่มีสติแข็งแกร่ง เพราะมักระลึกถึงปัจจุบัน จึงไม่ค่อยเดินตามนิสัยเก่า และสามารถสร้างสรรค์ใหม่ได้บ่อย
เช่น ในโพสต์วันที่ 5 ธ.ค. 2022 คณบดีหลิวกล่าวว่า “คณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง ยังคงทบทวน ปรับ หรือแม้กระทั่งปฏิรูปหลักสูตรการสอนอย่างต่อเนื่อง เพื่อให้นักศึกษามีพื้นฐานที่มั่นคง และพร้อมอย่างเต็มที่ในการให้การรักษาที่เป็นมืออาชีพและเชื่อถือได้แก่ผู้ป่วย หรือสำรวจอย่างกล้าหาญด้วยความคิดสร้างสรรค์ในวงการวิจัย”
และยังมีโครงการใหม่ ๆ อีกมากมาย
เช่น คณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง ร่วมกับโรงพยาบาลเฮงหง (Hong Kong Sanatorium & Hospital) จัดทำแผนการฝึกอบรมทางการแพทย์ทางคลินิกร่วมกัน เพื่อเสริมความร่วมมือด้านบริการทางคลินิก การสอน และการวิจัย ให้แพลตฟอร์มการเรียนรู้และวิจัยที่กว้างขวางยิ่งขึ้นแก่นักศึกษา บุคลากรทางการแพทย์ที่ต้องการฝึกอบรมเฉพาะทาง และนักวิจัย (5 ธ.ค. 2022)
เนื่องจากคณบดีหลิวเองก็เป็นแพทย์ที่โดดเด่น เราจึงเห็นว่าเขามีความเห็นอกเห็นใจและความเมตตาอย่างมาก และละเอียดอ่อนด้วย (โพสต์ 20 ธ.ค. 2022)
คณบดีหลิวมักเน้นย้ำว่า “แพทย์ต้องมีใจที่ถ่อมตน” (โพสต์ 20 ธ.ค. 2022)
เขายังกล่าวว่า “ข้าพเจ้าเองก็ใช้โยบาย ‘เปิดประตูเสมอ’ รับฟังความคิดและความต้องการของนักศึกษา เพื่อนร่วมงาน และผู้ปกครองด้วยใจที่เปิดกว้าง” (26 ต.ค. 2024)
และเขาทำจริงตามที่พูด เป็นแบบอย่างที่ดีที่ส่งอิทธิพลต่ออาจารย์และนักศึกษาทั้งคณะ
มีเรื่องเล่าว่า ครั้งหนึ่งนักศึกษาแพทย์มีข้อเรียกร้อง คณบดีหลิวก็ให้ความสำคัญและเคารพทันที เข้าใจความต้องการของอีกฝ่าย และพยายามตอบสนองให้มากที่สุด
คณบดีหลิวมีความกระตือรือร้นอย่างเต็มที่ต่อหน้าที่คณบดี
คนทั่วไปเมื่อหมดเวลาทำงานแล้วก็เลิกทำงาน
แต่มีเรื่องเล่าว่า คณบดีหลิวกลับยังตอบอีเมลจนถึงหลังเที่ยงคืน
พระพุทธเจ้าทรงสอนเรื่องอิทธิบาท 4 ซึ่งเป็นองค์ประกอบแห่งความสำเร็จ ได้แก่
1. ฉันทะ: ความสนใจ ความกระตือรือร้น และความปรารถนาในเรื่องนั้น
2. วิริยะ: ความเพียรในเรื่องนั้น
3. จิตตะ: การใส่ใจในเรื่องนั้น
4. วิมังสา: การพิจารณาว่าควรทำอย่างไรให้ดี หรือดีกว่าเดิม
ดังนั้น การที่คณบดีหลิวประสบความสำเร็จในฐานะผู้นำคณะแพทยศาสตร์ จึงไม่ใช่เรื่องบังเอิญ
คณะแพทยศาสตร์เองก็มี “ผู้เก่งกาจ” อยู่แล้ว ศาสตราจารย์หลายท่านเป็น “ซูเปอร์สตาร์” ในวงการแพทย์ และทุกปีก็มีนักศึกษาที่เรียนดีเยี่ยมเข้ามาเรียนจำนวนมาก การที่คณบดีหลิวสามารถประสานงานและนำพาอาจารย์และนักศึกษาทั้งคณะได้อย่างมีประสิทธิภาพ และยังได้รับความนิยมและการสนับสนุน แสดงถึงปัญญาอันสูงและเสน่ห์แห่งภาวะผู้นำของเขา
**รองคณบดีและศาสตราจารย์ หวง เถียน-เจิ้น**
ศาสตราจารย์หวง เถียน-เจิ้น มีเงาของ “ราชาแห่งดินแดนใหม่” ผู้ล่วงลับ “ลุงฟัต” (หลิว หวง-ฟา)
พระพุทธเจ้าตรัสว่า ผู้มีปัญญาอันยิ่งใหญ่จะไม่คิดทำร้ายตนเอง ทำร้ายผู้อื่น หรือทำร้ายทั้งสองฝ่าย เขาจะคิดแต่ประโยชน์ของตนเอง ของผู้อื่น ของทั้งสองฝ่าย ไปจนถึงประโยชน์ของโลกทั้งใบ (อง.จตุกฺก. 4.186)
ตามที่บรรณาธิการทราบ ศาสตราจารย์หวงจัดการเรื่องราวและข้อพิพาทโดยยึดหลัก win-win เขาจะใส่ใจในตำแหน่งของทั้งสองฝ่าย พิจารณาประโยชน์ของอีกฝ่าย และพยายามให้ทั้งสองฝ่ายมีความสุข
เหมือนที่รัฐบาลฮ่องกงชื่นชม “ลุงฟัต” ศาสตราจารย์หวงก็สามารถทำให้เรื่องใหญ่กลายเป็นเรื่องเล็ก และเรื่องเล็กกลายเป็นไม่มีอะไร แสดงถึงปัญญาอันยิ่งใหญ่ของเขา
**ผู้ช่วยคณบดีและศาสตราจารย์ จาง อิ่ง-จง**
ศาสตราจารย์จาง อิ่ง-จง ก็อยู่ในคณะผู้บริหารคณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง เขาเป็นจิตแพทย์
เขามีชื่อเสียงเรื่องอุปนิสัยดี ห่วงใยผู้ป่วย มีความเห็นอกเห็นใจและความเมตตา
ดังที่พระพุทธเจ้าตรัสว่า “ผู้ที่ตัวเองติดอยู่ในโคลนตม ไม่สามารถดึงผู้อื่นที่ติดอยู่ในโคลนตมออกมาได้ เช่นเดียวกัน ผู้ที่ตัวเองยังไม่ได้รับการฝึกฝน ยังไม่สงบ และยังไม่บรรลุนิพพาน ก็ไม่สามารถทำให้ผู้อื่นได้รับการฝึกฝน สงบ และบรรลุนิพพานได้” (ม.ม. 8)
ทำไมศาสตราจารย์จางจึงประสบความสำเร็จ? เพราะสุขภาพจิตของเขาเองก็ดี ถ้าเขาดูแลสุขภาพจิตของตัวเองไม่ได้ เขาจะช่วยผู้ป่วยได้อย่างไร?
เขาทำได้อย่างไร? ตามที่นักศึกษาบางคนบอก ศาสตราจารย์จางไม่ยึดติดในชื่อเสียงและผลประโยชน์ แม้จะสามารถเลื่อนตำแหน่งเป็นศาสตราจารย์ระดับสูงกว่าได้ เขาก็ไม่สนใจ เขาสนใจเพียงการช่วยเหลือผู้อื่นและห่วงใยผู้ป่วยเท่านั้น
ดังที่พระพุทธเจ้าตรัสในอริยสัจ 4 ว่า
ตัณหาเป็นเหตุแห่งทุกข์
การดับตัณหาเป็นการดับทุกข์
เมื่อศาสตราจารย์จางมีความโลภและความปรารถนาน้อย สุขภาพจิตที่ดีก็ย่อมเกิดขึ้นเอง
ดังนั้น ศาสตราจารย์จางจึงได้รับความนิยม ความรักและความเคารพอย่างกว้างขวางในหมู่คณาจารย์และนักศึกษา ทุกคนต่างแนะนำให้เขาดำรงตำแหน่งผู้นำ
นักศึกษาบางคนที่ไปฝึกงานคลินิกกับเขาและตรวจผู้ป่วยร่วมกัน กล่าวว่า การพูดคุยกับเขาเพียงอย่างเดียวก็รู้สึกเหมือนได้รับการเยียวยาแล้ว
ทุกปี ตำแหน่งฝึกงานคลินิกกับเขามักจะถูกนักศึกษาแย่งจองอย่างรวดเร็ว
**รองคณบดี/ศาสตราจารย์ ข่ง ฟ่าน-อี้**
อีกท่านหนึ่งที่บรรณาธิการชื่นชมในคณะผู้บริหารคณะแพทยศาสตร์ มหาวิทยาลัยฮ่องกง คือ ศาสตราจารย์ข่ง ฟ่าน-อี้
เขาเป็นคนเรียบง่าย เป็นมิตร มีความเมตตา และยินดีช่วยเหลือนักศึกษาที่มีปัญหา
เขายังชำนาญในการใช้ “สังคหวัตถุ 4” ที่พระพุทธเจ้าทรงสอน (ทาน ปิยวาจา อัตถจริยา และสมานัตตตา) เพื่อดึงดูดนักศึกษาและรักษาความสัมพันธ์ที่ดีกับพวกเขา
เช่น เขาคุยฟุตบอลกับนักศึกษา พูดคุยเล่น ๆ และสนทนาอย่างร่าเริง นำความมีชีวิตชีวาอันสดใสมาสู่คณะแพทยศาสตร์
**ศาสตราจารย์เหลียง เจีย-เจี๋ย ที่ปรึกษาอาวุโส (ด้านการสอน)**
ศาสตราจารย์เหลียงเป็นคนสุขุม ละเอียดรอบคอบ ซึ่งเป็นลักษณะของผู้ที่มีสมาธิแข็งแกร่ง
พระพุทธเจ้าทรงสอนว่า สมาธิให้เกิดปัญญา ปัญญาของเขาปรากฏในผลงานทางวิชาการอันยอดเยี่ยมและความสามารถด้านการบริหาร
มีคำบอกเล่าว่า เอกสารการสอนของเขามีโครงสร้างชัดเจน เป็นระบบ ทำให้เข้าใจง่าย
เขายังยินดีสนับสนุนรุ่นน้อง แบ่งปันความรู้ และอบรมสั่งสอนอย่างอดทน
สำหรับนักศึกษาที่มีปัญหา เขาก็พยายามรับฟังและเข้าใจความต้องการของอีกฝ่าย และห่วงใยพวกเขา
**ศาสตราจารย์จง เพ่ย-คัง ผู้ช่วยคณบดี**
ในฐานะหนึ่งในผู้นำคณะแพทยศาสตร์ ศาสตราจารย์จงมีความกล้าหาญ กล้าคิด และสร้างสรรค์ ร่วมกับเพื่อนร่วมงานก่อตั้งวิชาใหม่ “สุขภาพโลกและการพัฒนา” ซึ่งไม่ใช่เรื่องง่าย เพราะต้องมีการพิจารณาอย่างรอบคอบ ละเอียด และเข้มงวดหลายประการ
ตามที่นักศึกษาของเขาเล่า ศาสตราจารย์จงเป็นคนเรียบง่าย เป็นมิตร และมีใจดี เขายินดีให้โอกาสแก่นักศึกษาที่มีความกระตือรือร้น และมีความเมตตา
ดังที่พระพุทธเจ้าทรงสอน เมื่อคณบดี รองคณบดี และผู้นำล้วนเป็นคนดีและมีปัญญา ผู้ที่อยู่ใต้บังคับบัญชาก็จะซึมซับความดีและความมีปัญญาของพวกเขาไปด้วย
ดังนั้น แม้แต่เจ้าหน้าที่ธุรการของคณะแพทยศาสตร์ ก็แสดงออกถึงความเป็นมิตร ความห่วงใย และความเมตตาต่อนักศึกษา และช่วยเหลือนักศึกษาอย่างมาก
บรรณาธิการอนุโมทนาในความสำเร็จและคุณธรรมของพวกเขา ขอให้เราทั้งหลายได้เรียนรู้กุศลธรรมจากพวกเขา
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**Vietnamese Translation**
Đức Phật từng dạy rằng khi vị vua không như pháp, những người bên dưới cũng sẽ theo đó không như pháp.
Các bề tôi không như pháp, các cư sĩ không như pháp, dân chúng trong thành cũng không như pháp.
Nhưng khi vị vua như pháp, những người bên dưới cũng sẽ theo đó như pháp.
Các bề tôi như pháp, các cư sĩ như pháp, dân chúng trong thành cũng như pháp. (AN 4.70)
Có thể thấy rằng cách hành xử của một nhà lãnh đạo ảnh hưởng rất lớn đến phẩm chất tâm hồn và sự thể hiện của cả tập thể.
**Viện trưởng Lưu Trạch Tinh**
Biên tập viên nhận thấy rằng kể từ năm 2022, khi Giáo sư Lưu Trạch Tinh tiếp nhận vai trò Viện trưởng Khoa Y Đại học Hong Kong từ Giáo sư Lương Trác Vĩ, toàn bộ Khoa Y vẫn tiếp tục tiến về hướng tốt đẹp.
Biên tập viên đã theo dõi trang Facebook của Khoa Y Đại học Hong Kong (@HKU Med) và phát hiện rằng Viện trưởng Lưu có phẩm chất tâm hồn rất cao, có đại trí tuệ.
Điều đầu tiên đi vào tầm nhìn trí tuệ của biên tập viên chính là đức tính luôn biết ơn của Viện trưởng Lưu. (ví dụ: bài đăng ngày 9/11/2022, 5/12/2022)
Đức Phật từng dạy rằng biết ơn và biết đền ơn là dấu hiệu của người thiện (AN 2.33).
Tại sao Đức Phật nói như vậy?
Vì người biết ơn và biết đền ơn rất dễ biết đủ. Dù người khác chỉ ban cho một chút ân huệ, họ cũng sẽ nhớ, thỏa mãn, rồi cảm tạ và muốn báo đáp.
Những người này sẽ không có dục vọng quá lớn đến mức hại mình, hại người, hoặc hại cả hai.
Ngược lại, một người không biết ơn và không biết đền ơn, dù người khác cho cả một ngọn núi đồ vật, họ cũng sẽ không thỏa mãn. Dục vọng của họ không đáy, dễ vượt quá giới hạn của giới luật, dẫn đến hại mình, hại người, hoặc hại cả hai.
Vì vậy Đức Phật nói rằng biết ơn và biết đền ơn là nền tảng của người thiện (AN 2.33).
Và Đức Phật cũng thường nói rằng một người thiện thực ra chính là bậc trí (MN 129).
Tại sao nói như vậy?
Lấy đặc điểm biết ơn làm ví dụ. Người biết ơn và biết đền ơn thông hiểu lý duyên khởi.
Họ biết rằng sự thành tựu của một điều gì đó tất yếu phải do sự kết hợp của nhiều điều kiện.
Vì vậy khi họ thành công, họ cũng không kiêu ngạo, mà sẽ quán sát tại sao mình thành công—“Ồ! Hóa ra người này đã giúp mình, người kia đã giúp mình, người này đã ủng hộ mình, người kia đã ủng hộ mình…”
Chúng ta thấy khả năng phân tích các điều kiện khác nhau trong lời nói của Viện trưởng Lưu.
Ví dụ trong bài đăng ngày 20/12/2022, Viện trưởng Lưu đề cập rằng mình bị bệnh. Ông nói: “Thường nói ‘bệnh nhỏ là phúc’, lần bệnh này khiến tôi hiểu ra rằng trong quá trình điều trị, bệnh nhân có thể vượt qua khó khăn không chỉ nhờ sự giúp đỡ của bác sĩ, mà còn nhờ lòng can đảm và ý chí sống của chính bệnh nhân, cũng như sự hỗ trợ và quan tâm về tinh thần của gia đình.”
Các bạn có thấy không? Ông có khả năng phân tích các điều kiện khác nhau.
Chúng ta cũng nhận thấy rằng chánh niệm của Viện trưởng Lưu rất mạnh. “Niệm” (mindfulness) thực ra nghĩa là nhớ, không quên mất hiện tại (theo A-tỳ-đạt-ma). Người tầm thường có chánh niệm rất thô, tâm họ thường quên mất hiện tại, lang thang khắp nơi, nên hiệu suất công việc cực thấp.
Viện trưởng Lưu không chỉ đảm nhận chức vụ hành chính của Viện trưởng, mà bản thân còn là bác sĩ, nhà khoa học. Có thể kiêm nhiệm nhiều vai trò mà vẫn làm tốt, chứng tỏ thời gian tâm ông thanh tịnh dài hơn người thường, chánh niệm mạnh mẽ và thường xuyên.
Người có chánh niệm mạnh vì thường nhớ hiện tại, nên ít đi theo thói quen cũ của quá khứ, mà có thể thường xuyên đổi mới.
Ví dụ trong bài đăng ngày 5/12/2022, Viện trưởng Lưu đề cập: “Khoa Y Đại học Hong Kong liên tục xem xét, điều chỉnh hoặc thậm chí cải cách chương trình giảng dạy, để sinh viên xây dựng nền tảng vững chắc, chuẩn bị đầy đủ, thực hiện điều trị chuyên nghiệp và đáng tin cậy cho bệnh nhân, hoặc mạnh dạn khám phá với tư duy đổi mới trong lĩnh vực nghiên cứu khoa học.”
Tất nhiên còn nhiều sáng kiến mới khác.
Ví dụ Khoa Y Đại học Hong Kong và Bệnh viện Dưỡng Hòa đã xây dựng chương trình đào tạo lâm sàng y tế liên kết, tăng cường hợp tác về dịch vụ lâm sàng, giảng dạy và nghiên cứu, cung cấp nền tảng học tập và nghiên cứu rộng hơn cho sinh viên, nhân viên y tế có chí hướng đào tạo chuyên khoa và các nhà nghiên cứu. (5/12/2022)
Vì Viện trưởng Lưu bản thân cũng là một bác sĩ xuất sắc, nên chúng ta thấy ông có lòng đồng cảm, từ bi rất mạnh, và cũng rất tỉ mỉ (bài đăng 20/12/2022).
Viện trưởng Lưu thường nhấn mạnh rằng “bác sĩ phải mang lòng khiêm tốn” (bài đăng 20/12/2022).
Ông cũng nói: “Bản thân tôi cũng áp dụng chính sách ‘cửa luôn mở’, khiêm tốn lắng nghe suy nghĩ và nhu cầu của sinh viên, đồng nghiệp và phụ huynh.” (26/10/2024)
Và ông thực sự nói đi đôi với làm, lấy thân làm gương để ảnh hưởng đến toàn bộ thầy trò trong Khoa Y.
Nghe nói từng có sinh viên y khoa có nguyện vọng, Viện trưởng Lưu liền ngay lập tức coi trọng, tôn trọng, thấu hiểu nhu cầu của đối phương, cố gắng đáp ứng tối đa.
Viện trưởng Lưu có nhiệt huyết đầy đủ đối với chức vụ Viện trưởng.
Người thường hết giờ làm việc là không làm việc nữa.
Ồ, nhưng nghe nói Viện trưởng Lưu đến tận hơn 12 giờ đêm vẫn còn trả lời email.
Đức Phật dạy bốn thần túc — các yếu tố đạt được thành công.
Bao gồm:
1. Dục thần túc: có hứng thú, nhiệt huyết, ý muốn đối với việc đó
2. Cần thần túc: nỗ lực đối với việc đó
3. Tâm thần túc: để tâm vào việc đó
4. Quán thần túc: quán sát nên làm thế nào cho tốt, thậm chí tốt hơn
Vì vậy Viện trưởng Lưu làm lãnh đạo Khoa Y thành công như vậy không phải không có nguyên nhân.
Bản thân Khoa Y đã có nhiều “cao thủ”. Nhiều giáo sư là “siêu sao” trong giới y học, mỗi năm cũng có nhiều “trạng nguyên” điểm số xuất sắc vào Khoa Y. Mà Viện trưởng Lưu có thể phối hợp, lãnh đạo hiệu quả toàn bộ thầy trò Khoa Y, lại còn được lòng dân và sự ủng hộ, đủ thấy trí tuệ cao và sức hút lãnh đạo của ông.
**Phó Viện trưởng & Giáo sư Hoàng Điền Trấn**
Giáo sư Hoàng Điền Trấn có bóng dáng của “Vua Tân Giới” đã qua đời “Thúc Phát” (Lưu Hoàng Phát).
Đức Phật nói rằng một người có đại trí tuệ sẽ không có ý định hại mình, hại người, hoặc hại cả hai; ông chỉ suy nghĩ về lợi ích của mình, của người khác, của cả hai, thậm chí của cả thế giới (AN 4.186).
Theo những gì biên tập viên biết, Giáo sư Hoàng xử lý sự việc, tranh chấp đều giữ nguyên tắc win-win (đôi bên cùng thắng), sẽ đặt mình vào vị trí của cả hai bên để xem xét lợi ích của đối phương, cố gắng để cả hai bên đều vui vẻ.
Giống như chính phủ Hong Kong ca ngợi “Thúc Phát”, Giáo sư Hoàng cũng có thể hóa lớn thành nhỏ, hóa nhỏ thành không — thể hiện đại trí tuệ của ông.
**Trợ lý Viện trưởng & Giáo sư Trương Dĩnh Tông**
Giáo sư Trương Dĩnh Tông cũng thuộc ban lãnh đạo Khoa Y Đại học Hong Kong. Bản thân ông là bác sĩ tâm thần.
Ông nổi tiếng có phẩm hạnh tốt, quan tâm bệnh nhân, giàu lòng đồng cảm, từ bi.
Như Đức Phật đã nói: “Người tự mình đang bị lún trong bùn không thể kéo người khác đang bị lún trong bùn ra được. Cũng vậy, người tự mình chưa được điều phục, chưa được huấn luyện, chưa nhập Niết-bàn thì không thể khiến người khác được điều phục, được huấn luyện, nhập Niết-bàn.” (MN 8)
Tại sao Giáo sư Trương thành công như vậy? Chính vì sức khỏe tinh thần của bản thân ông cũng khá tốt, nếu không thì ngay cả sức khỏe tinh thần của mình còn không lo được, làm sao giúp bệnh nhân?
Ông làm được như thế nào? Theo một số sinh viên nói, Giáo sư Trương không màng danh lợi, dù có thể thăng tiến lên chức giáo sư cao hơn, ông cũng không hứng thú, chỉ chuyên tâm giúp đỡ người khác, quan tâm bệnh nhân.
Như Đức Phật đã nói trong Tứ Thánh Đế:
Ái dục là nguyên nhân của khổ
Sự diệt tận của ái dục là sự diệt tận của khổ
Khi Giáo sư Trương không có quá nhiều tham dục, khao khát, tự nhiên sẽ có sức khỏe tinh thần tốt.
Vì vậy Giáo sư Trương được thầy trò yêu mến, kính trọng rộng rãi. Mọi người đều đề cử ông đảm nhận vai trò lãnh đạo.
Một số sinh viên đến thực tập lâm sàng với ông, cùng xem bệnh, nói rằng chỉ nói chuyện với ông đã có cảm giác chữa lành.
Mỗi năm các vị trí thực tập lâm sàng với ông thường bị sinh viên tranh giành hết rất nhanh.
**Phó Viện trưởng/Giáo sư Khổng Phạm Nghị**
Một vị lãnh đạo Khoa Y Đại học Hong Kong khác mà biên tập viên ngưỡng mộ là Giáo sư Khổng Phạm Nghị.
Ông là người dễ gần, thân thiện, có lòng từ bi, rất sẵn sàng giúp đỡ những sinh viên gặp khó khăn.
Ông cũng giỏi vận dụng “Tứ Nhiếp Pháp” mà Đức Phật dạy (bố thí, ái ngữ, lợi hành, đồng sự) để thu phục sinh viên, duy trì mối quan hệ tốt đẹp với họ.
Ví dụ ông sẽ “nói bóng đá” (nói chuyện bóng đá), “tán gẫu” với sinh viên, cười nói vui vẻ, mang đến một luồng sinh khí trong lành cho Khoa Y.
**Giáo sư Lương Gia Kiệt, Cố vấn cao cấp (Giảng dạy)**
Giáo sư Lương là người trầm ổn, suy nghĩ tỉ mỉ — đây là biểu hiện của định lực mạnh.
Đức Phật dạy rằng định có thể sinh tuệ — trí tuệ của ông thể hiện ở thành tựu học thuật xuất sắc và tài năng quản lý.
Nghe nói tài liệu giảng dạy của ông có cấu trúc rõ ràng, mạch lạc, dễ hiểu.
Ông cũng rất sẵn sàng nâng đỡ hậu bối, chia sẻ kiến thức của mình, chỉ dạy tận tình.
Đối với sinh viên gặp khó khăn, ông cũng cố gắng lắng nghe và thấu hiểu nhu cầu của đối phương, quan tâm họ.
**Giáo sư Chung Bái Khang, Trợ lý Viện trưởng**
Là một trong những lãnh đạo Khoa Y, Giáo sư Chung dũng cảm, táo bạo, đổi mới cùng đồng nghiệp sáng lập môn học mới “Sức khỏe Toàn cầu và Phát triển”. Điều này không đơn giản, vì cần nhiều sự cân nhắc toàn diện, tỉ mỉ, nghiêm ngặt.
Theo phản ánh của sinh viên ông, Giáo sư Chung dễ gần, thân thiện, có lòng tốt, ông sẵn sàng tạo cơ hội cho những sinh viên có nhiệt huyết, giàu lòng từ bi.
Như Đức Phật đã dạy, khi Viện trưởng, Phó Viện trưởng, ban lãnh đạo đều là người thiện, bậc trí, thì những người bên dưới cũng sẽ thấm nhuần lòng thiện và trí tuệ của họ.
Vì vậy ngay cả những nhân viên hành chính của Khoa Y cũng thể hiện thái độ thân thiện, quan tâm, từ bi đối với sinh viên, rất giúp đỡ sinh viên.
Biên tập viên tùy hỷ với thành tựu và đức hạnh của họ, nguyện chúng ta đều có thể học hỏi những thiện pháp từ họ.
《佛教領導學 Buddhist Leadership ผู้นำแบบพุทธ Lãnh Đạo Học Phật Giáo》
《佛教領導學 Buddhist Leadership ผู้นำแบบพุทธ Lãnh Đạo Học Phật Giáo》
今天要介紹的，是佛陀的這句偈：
“主宰六門者為王，執著者為王所統治
不執著者便成為無污垢者，執著者被稱為愚人” (DhpA.182)
這句偈很深奧，但它涵蓋了領導學、管理學和政治學的精要
有許多人在未來或多或少都會承擔領導的角色
最簡單---一家之主
有些可能做小組領導，有些當公司老闆，有些當官…..
有這些角色是一回事，但做得好不好，又是另一回事~
為何佛陀說：‘“主宰六門者為王，執著者為王所統治’呢？
六門就是我們的六種感官：眼睛、耳朵、鼻子、舌頭、身體、心
能夠主宰六門的人，就是，每當感官目標接觸到感官時，他們的心不被貪、嗔、癡所征服、佔據，他們能夠恆常保持內心的清爽、愉悅、良好的精神健康
為何這樣的人是真正的王者、領導人呢？因為他們的心夠清淨、乾淨
佛陀說，當心不渾濁、清明時，一個人就會知道自己的利益、他人的利益、或兩者的利益（AN1.46）
為何要說‘他人的利益’，而不只是‘自己的利益’呢？
這個就是有效領導的重點所在！
佛陀說過什麼呢？
‘心遊歷一切方位，在任何一處都找不到比自己還可愛的’（Ud.41）
簡而言之---每個人最愛的是自己！
父母最愛的不是我們，而是他們自己
伴侶最愛的不是我們，而是他自己
孩子最愛的不是我們，而是他自己
最佳好友最愛的不是我們，而是他自己
我們的下屬最愛的不是我們，而是他自己
人民、大眾最愛的不是我們，而是他們自己
一位領導者，如果只懂考量自己的私利，這是失敗的領導
每個人最想要的，其實是快樂、利益，而不是想看我們怎樣威！不是想看我們多富有、多有名譽、地位、權力！
當我們帶不到快樂、利益給別人，別人就不會再有興趣跟著我們了
這是有智慧還是沒有智慧？
佛陀說，一個有智慧的善人出生到俗家之中，他的出現就是為了眾人—父母、僕人、妻子、兒女、祖先、朋友、同事、國家領導人、天神、出家人---的利益和快樂的（AN8.38）
佛陀再說，一個有大智慧的人，他不會意圖加害自己、別人或兩者；只會思維自己、他人、兩者、乃至於全世界的利益的（AN4.186）
為什麼佛陀這樣說？
首先，當我們想害人時，內心是燥熱的，還是清爽、清涼的？是痛苦的，還是快樂的？
第二，當我們害人後，他會否在背後稱讚、尊重、順從我們？會否和我們做生意等等？ 我們會獲得更多的名譽、地位、權力、財富，還是更少？
第三，我們害人後，會後悔、痛苦、自責，還是心安理得？
第四，我們對得住別人、有自信去面對大眾嗎？
第五，我們不管好自己的煩惱、情緒而去害人，導致心渾濁、不得清明。因為心渾濁，我們將會是有智慧、還是失去智慧？ 我們能夠好好地經營自己的生活、工作嗎？ 我們將會失去財富，還是增長財富呢？（AN5.213）
這些不是小編的智慧，而是佛陀的智慧。
所以那些會節制感官，不讓貪、嗔、癡佔據內心的人，被佛陀稱為‘王者’
他們都具備智慧、慈悲、無私等等的特質。
而佛陀為什麼說‘執著者為王所統治’呢？
這裡要引用2025年五月、六月的舊新聞了。
時任醫管局行政總裁高拔陞就曾經提到：「初步有同事反映「不用加人工」，生活都是差不多，但希望可以給予榮譽。例如「我做呢個手術最叻，我是否應該當醫管局呢個手術或專科嘅總監？我們都學習內地的『領頭人』、『十大學者』，甚至你估唔到，你畀我做更多都是榮譽。」有同事還指自己心臟手術做得好，希望可以做多些同類手術。」（cred. To 東周網）
人人都有所執著、貪求：有些人喜歡、執著錢；有些是認可、讚賞、尊重、權力、地位、名譽，有些是異性……
假如管理者能把他們想要的東西賦予他們，他們就開心、跟著領導者囖~
就是這麼簡單！
所以佛陀說：‘執著者為王所統治’
佛陀繼續說：‘不執著者便成為無污垢者，執著者被稱為愚人’
為什麼‘不執著者’被佛陀稱為‘無污垢者’呢？
其實任何貪、嗔、癡都是心中的污垢。
如果有個人貪心，不斷想要這個想要那個—這樣好看嗎？
當我們沒有貪心，沒有煩惱；那就是無污垢者了，任誰都會覺得好看的~
但事先聲明，小編不是完全沒有貪心的人。如果一個人完全沒有貪心，他只會是出家人。
而為什麼佛陀說：‘執著者被稱為愚人’呢？
很簡單，上面有提到了。誰有執著，就能被人利用、掌管、控制了
沒有執著的人，任誰都無法掌控他、控制他---無拘無束、自由自在~
有很強烈執著的人，他們被自己的慾望所勞役。
要做許多事情、勞心勞力才可以得到自己所想要的東西
但努力後又不保證一定能得到哦~他們就會傷心
得到後，又怕會失去。要時時提心吊膽地守護它
到真正失去了，自己又痛苦
為了自己尋求、守護貪求的東西；會和人吵架、互相攻擊、被人無故侵略
為了自己貪求的東西；會做出不適當、違法的事情，被懲罰、罰款（MN13）
或者再簡單些，當任何煩惱生起時，我們的心是清爽，還是伴隨燥熱、不適的？
所以佛陀說：‘執著者被稱為愚人’
寫這篇文章，小編有很明確的目標----不是為了別的，而是希望有緣人在現在或未來能夠把領導、管理、政治的角色做好，這樣就既能把快樂帶給別人，也能把快樂帶給自己—win-win! （雙贏）
而如果我們沒有這樣的智慧，就不要擔當領導的角色了。這不僅害了別人，也為自己帶來許多痛苦。所以現在許多人投訴：‘生仔要考牌’---就是這樣了（笑）
Today, I would like to introduce this verse of the Buddha:
> “The one who masters the six gates is the king; the attached one is ruled by the king.
> The unattached one becomes stainless, the attached one is called a fool.” (DhpA.182)
This verse is very profound, yet it encompasses the essence of leadership, management, and political science.
Many people will, to a greater or lesser extent, take on leadership roles in the future.
The simplest one is being the head of a household.
Some may become team leaders, company bosses, or government officials…
Having these roles is one thing, but performing them well is another matter altogether.
Why did the Buddha say: “The one who masters the six gates is the king; the attached one is ruled by the king”?
The six gates refer to our six sense faculties: eyes, ears, nose, tongue, body, and mind.
A person who can master the six gates is someone whose mind, whenever sense objects come into contact with the senses, is not conquered or occupied by greed, aversion, or delusion. They are able to constantly maintain a fresh, joyful, and mentally healthy state of mind.
Why is such a person a true king and leader? Because their mind is pure and clean.
The Buddha said that when the mind is not turbid and is clear and bright, a person will know what is beneficial for themselves, for others, or for both (AN1.46).
Why mention “the benefit of others” and not just “one’s own benefit”?
**This is the key point of effective leadership!**
What did the Buddha say?
“The mind wanders in all directions, and nowhere can one find anything more lovable than oneself.” (Ud.41)
In short — everyone loves themselves the most!
Parents love themselves more than they love us.
Partners love themselves more than they love us.
Children love themselves more than they love us.
Best friends love themselves more than they love us.
Our subordinates love themselves more than they love us.
The people and the public love themselves more than they love us.
A leader who only considers their own personal interests is practicing failed leadership.
What everyone truly wants is happiness and benefit — not to see how powerful we are, how rich we are, how famous we are, or how much status we hold!
If we cannot bring happiness and benefits to others, others will lose interest in following us.
Is this wise or unwise?
The Buddha said: When a wise and good person is born into a household, their presence is for the benefit and happiness of many — parents, servants, spouse, children, ancestors, friends, colleagues, national leaders, deities, and monastics (AN8.38).
The Buddha also said: A person of great wisdom does not intend to harm themselves, others, or both. They only consider what is beneficial for themselves, others, both, and even the whole world (AN4.186).
Why did the Buddha say this?
First, when we want to harm others, is our mind hot and agitated, or cool and refreshed? Is it painful or happy?
Second, after we harm others, will they praise us, respect us, or obey us behind our backs? Will they do business with us? Will we gain more reputation, status, power, and wealth, or less?
Third, after harming others, will we feel regret, pain, and self-blame, or will we feel at ease?
Fourth, can we face others and the public with confidence?
Fifth, if we fail to manage our own defilements and emotions and go on to harm others, our mind becomes turbid and unclear. Because the mind is turbid, will we have wisdom or lose wisdom? Can we properly manage our own life and work? Will we lose wealth or gain more wealth? (AN5.213)
These are not the writer’s wisdom — they are the Buddha’s wisdom.
Therefore, those who can restrain their senses and not let greed, aversion, and delusion occupy their minds are called “kings” by the Buddha. They possess the qualities of wisdom, loving kindness & compassion, selflessness, and so on.
Why did the Buddha say “the attached one is ruled by the king”?
Here I will reference some old news from May and June 2025.
The then-CEO of the Hospital Authority, Dr. Ko Pak-shing, once mentioned that some colleagues said: “No need to raise salaries — life is pretty much the same — but we hope to be given honors. For example, ‘I am the best at this surgery; shouldn’t I be the director of this surgery or specialty in the Hospital Authority? We have learned from the mainland’s ‘leading figures’ and ‘Top Ten Scholars.’ You might not expect it, but giving me more work is an honor.” Some colleagues who perform heart surgeries well even hoped to do more of the same type of surgeries.
Everyone has attachments and greed: some are attached to money; some crave recognition, praise, respect, power, status, fame; some crave the opposite sex…
If managers can give them what they want, they will be happy and follow the leader.
It’s that simple!
That is why the Buddha said: “The attached one is ruled by the king.”
The Buddha continued: “The unattached one becomes stainless; the attached one is called a fool.”
Why did the Buddha call the “unattached one” a “stainless one”?
In fact, any greed, aversion, or delusion is a stain on the mind.
If a person is greedy and constantly wants this and that — does that look good?
When we have no greed and no defilements, we become stainless, and everyone will find us admirable.
But let me state upfront: the writer is not a completely unattached person. If someone has absolutely no greed, they would only be a monastic.
Why did the Buddha say “the attached one is called a fool”?
It’s very simple, as mentioned above. Whoever has attachments can be used, manipulated, and controlled by others.
A person without attachments cannot be controlled or mastered by anyone — they are free and unbound.
People with very strong attachments are enslaved by their own desires.
They have to do many things, expending mental and physical effort to get what they want.
But even after effort, there is no guarantee they will obtain it — and then they become sad.
Once they obtain it, they fear losing it and must guard it anxiously at all times.
When they truly lose it, they suffer again.
In seeking and guarding the things they crave, they quarrel with others, attack each other, and may be unjustly invaded.
For the sake of what they crave, they may do inappropriate or illegal things and face punishment or fines (MN13).
Or to put it more simply: whenever any defilement arises, is our mind fresh and cool, or accompanied by heat and discomfort?
Therefore, the Buddha said: “The attached one is called a fool.”
In writing this article, the writer has a very clear goal — not for anything else, but to hope that those with the affinity, now or in the future, can perform well in their leadership, management, and political roles. In this way, they can bring happiness to others and also to themselves — a win-win situation!
And if we do not have this kind of wisdom, we should not take on leadership roles. Not only will we harm others, but we will also bring much suffering upon ourselves. That is why many people nowadays complain: “Having children requires taking an exam” — this is exactly why (laughs).
---
วันนี้จะมาแนะนำพระคาถาของพระพุทธเจ้า:
“ผู้ที่ครอบครองประตูหกเป็นพระราชา ผู้ยึดติดเป็นผู้ที่พระราชาปกครอง
ผู้ไม่ยึดติดย่อมกลายเป็นผู้ปราศจากมลทิน ผู้ยึดติดถูกเรียกว่าคนโง่” (DhpA.182)
พระคาถานี้ลึกซึ้งมาก แต่ครอบคลุมสาระสำคัญของศาสตร์ผู้นำ การจัดการ และรัฐศาสตร์
หลายคนในอนาคตจะต้องรับผิดชอบบทบาทผู้นำมากน้อยแตกต่างกันไป
อย่างง่ายที่สุดคือ เจ้าบ้าน
บางคนอาจเป็นหัวหน้ากลุ่ม เจ้าของบริษัท ข้าราชการ…
การมีบทบาทเหล่านี้เป็นเรื่องหนึ่ง แต่การทำได้ดีหรือไม่เป็นอีกเรื่องหนึ่ง
ทำไมพระพุทธเจ้าจึงตรัสว่า “ผู้ที่ครอบครองประตูหกเป็นพระราชา ผู้ยึดติดเป็นผู้ที่พระราชาปกครอง”?
ประตูหก คือ อายตนะหกอย่างของเรา: ตา หู จมูก ลิ้น กาย และใจ
ผู้ที่สามารถครอบครองประตูหกได้ คือ เมื่ออารมณ์ทางประสาทสัมผัสกับอายตนะใดๆ จิตของเขาจะไม่ถูกโลภะ โทสะ โมหะครอบงำหรือยึดครอง เขาสามารถรักษาจิตให้สดชื่น เบิกบาน และมีสุขภาพจิตที่ดีอยู่เสมอ
ทำไมคนแบบนี้จึงเป็นพระราชาและผู้นำที่แท้จริง? เพราะจิตของเขาสะอาดบริสุทธิ์
พระพุทธเจ้าตรัสว่า เมื่อจิตไม่ขุ่นมัวและใสแจ้งแล้ว มนุษย์จะรู้ประโยชน์ของตน ประโยชน์ของผู้อื่น หรือประโยชน์ของทั้งสองฝ่าย (AN1.46)
ทำไมต้องพูดถึง “ประโยชน์ของผู้อื่น” ไม่ใช่แค่ “ประโยชน์ของตน”?
**นี่คือจุดสำคัญของการเป็นผู้นำที่มีประสิทธิภาพ!**
พระพุทธเจ้าตรัสอะไร?
“จิตเที่ยวไปในทิศทั้งปวง ไม่พบสิ่งใดที่รักยิ่งกว่าตนเอง” (Ud.41)
กล่าวโดยย่อ — ทุกคนรักตัวเองที่สุด!
พ่อแม่รักตัวเองมากกว่ารักเรา
คู่ครองรักตัวเองมากกว่ารักเรา
ลูกๆ รักตัวเองมากกว่ารักเรา
เพื่อนสนิทรักตัวเองมากกว่ารักเรา
ลูกน้องรักตัวเองมากกว่ารักเรา
ประชาชนรักตัวเองมากกว่ารักเรา
ผู้นำที่คิดถึงแต่ผลประโยชน์ส่วนตัวคือการนำที่ล้มเหลว
ทุกคนต้องการความสุขและประโยชน์ ไม่ใช่ต้องการดูว่าเรามีอำนาจอย่างไร ร่ำรวยอย่างไร มีชื่อเสียง สถานะ และอำนาจมากขนาดไหน!
หากเราไม่สามารถนำความสุขและประโยชน์มาให้ผู้อื่นได้ คนอื่นก็จะไม่สนใจที่จะตามเรา
นี่คือปัญญาหรือไม่ใช่ปัญญา?
พระพุทธเจ้าตรัสว่า เมื่อบัณฑิตผู้ดีเกิดในเรือน การปรากฏของเขาก็เพื่อประโยชน์และความสุขของหมู่ชน — พ่อแม่ คนใช้ ภรรยา ลูก ญาติ บรรพบุรุษ เพื่อน เพื่อนร่วมงาน ผู้นำประเทศ เทวดา และบรรพชิต (AN8.38)
พระพุทธเจ้ายังตรัสอีกว่า บุคคลผู้มีปัญญามหาศาลจะไม่ตั้งใจทำร้ายตนเอง ผู้อื่น หรือทั้งสองฝ่าย แต่จะพิจารณาแต่ประโยชน์ของตน ผู้อื่น ทั้งสองฝ่าย และทั่วโลก (AN4.186)
ทำไมพระพุทธเจ้าจึงตรัสเช่นนี้?
ประการแรก เมื่อเราตั้งใจทำร้ายผู้อื่น จิตของเราร้อนรุ่มหรือเย็นสบาย? เจ็บปวดหรือมีความสุข?
ประการที่สอง หลังจากทำร้ายผู้อื่นแล้ว เขาจะสรรเสริญ เคารพ หรือเชื่อฟังเราเบื้องหลังหรือไม่? เขาจะทำธุรกิจกับเราหรือไม่? เราจะได้ชื่อเสียง สถานะ อำนาจ และทรัพย์สินมากขึ้นหรือน้อยลง?
ประการที่สาม หลังทำร้ายผู้อื่น เราจะเสียใจ เจ็บปวด ติเตียนตนเอง หรือสบายใจ?
ประการที่สี่ เราจะเผชิญหน้ากับผู้อื่นและประชาชนได้อย่างมั่นใจหรือไม่?
ประการที่ห้า หากเราไม่ดูแลกิเลสและอารมณ์ของตนเอง แล้วไปทำร้ายผู้อื่น จิตจะขุ่นมัวและไม่ใสแจ้ง เพราะจิตขุ่นมัว เราจะมีปัญญาหรือสูญเสียปัญญา? เราจะจัดการชีวิตและงานของตนเองได้ดีหรือไม่? เราจะสูญเสียทรัพย์สินหรือเพิ่มพูนทรัพย์สิน? (AN5.213)
เหล่านี้ไม่ใช่ปัญญาของผู้เขียน แต่เป็นปัญญาของพระพุทธเจ้า
ดังนั้น ผู้ที่สามารถสำรวมอายตนะ ไม่ให้โลภะ โทสะ โมหะครอบงำจิต จึงถูกพระพุทธเจ้าเรียกว่า “พระราชา”
พวกเขามีคุณสมติปัญญา เมตตา ไร้ selfish เป็นต้น
ทำไมพระพุทธเจ้าจึงตรัส “ผู้ยึดติดเป็นผู้ที่พระราชาปกครอง”?
ที่นี่ขออ้างข่าวเก่าเดือนพฤษภาคมและมิถุนายน 2025
คุณหมอ高拔陞 อดีต CEO ของ Hospital Authority เคยกล่าวว่า เพื่อนร่วมงานบางคนบอกว่า “ไม่ต้องขึ้นเงินเดือน ชีวิตก็เหมือนเดิม แต่หวังว่าจะได้รับเกียรติยศ เช่น ฉันทำการผ่าตัดนี้เก่งที่สุด ฉันควรเป็นผู้อำนวยการฝ่ายผ่าตัดหรือสาขานี้หรือไม่? เรารู้จักจากแผ่นดินใหญ่เรื่อง ‘ผู้นำ’ ‘นักวิชาการสิบอันดับ’ แม้แต่คุณคงไม่คาดคิดว่าการให้ฉันทำงานมากขึ้นก็คือเกียรติยศ” มีเพื่อนร่วมงานที่ทำศัลยกรรมหัวใจเก่ง ยังหวังจะทำการผ่าตัดประเภทเดียวกันมากขึ้น (เครดิต: East Week)
ทุกคนล้วนมีความยึดติดและโลภ: บางคนชอบและยึดติดเงินทอง บางคนยึดติดการยอมรับ การสรรเสริญ ความเคารพ อำนาจ สถานะ ชื่อเสียง บางคนยึดติดเพศตรงข้าม…
หากผู้จัดการสามารถมอบสิ่งที่พวกเขาต้องการให้ พวกเขาก็จะมีความสุขและตามผู้นำ
ง่าย ๆ แค่นี้!
จึงทำให้พระพุทธเจ้าตรัสว่า “ผู้ยึดติดเป็นผู้ที่พระราชาปกครอง”
พระพุทธเจ้าตรัสต่อว่า “ผู้ไม่ยึดติดย่อมกลายเป็นผู้ปราศจากมลทิน ผู้ยึดติดถูกเรียกว่าคนโง่”
ทำไม “ผู้ไม่ยึดติด” จึงถูกพระพุทธเจ้าเรียกว่า “ผู้ปราศจากมลทิน”?
แท้จริงแล้ว โลภะ โทสะ โมหะใด ๆ ล้วนเป็นมลทินในจิต
หากใครโลภอยากได้สิ่งนี้สิ่งนั้นตลอด — ดูดีหรือไม่?
เมื่อเราไม่มีโลภะ ไม่มีกิเลส เราก็เป็นผู้ปราศจากมลทิน ใคร ๆ ก็รู้สึกว่าดูดี
แต่ต้องบอกก่อนว่าผู้เขียนไม่ได้เป็นคนที่ปราศจากโลภะโดยสิ้นเชิง หากใครปราศจากโลภะโดยสิ้นเชิง เขาจะเป็นพระภิกษุเท่านั้น
ทำไมพระพุทธเจ้าจึงตรัส “ผู้ยึดติดถูกเรียกว่าคนโง่”?
ง่ายมาก อย่างที่กล่าวข้างต้น ใครที่มีความยึดติดก็สามารถถูกผู้อื่นใช้สอย ควบคุม และครอบครองได้
ผู้ที่ไม่ยึดติด ไม่มีใครสามารถควบคุมหรือครอบงำเขาได้ — เขาเป็นอิสระ ไม่มีพันธนาการ
คนที่มีความยึดติดแรงกล้า จะถูกความปรารถนาของตนเองขับเคี่ยว
ต้องทำหลายสิ่งหลายอย่าง เหนื่อยกายเหนื่อยใจจึงจะได้สิ่งที่ต้องการ
แต่พยายามแล้วก็ไม่แน่ว่าจะได้ ต้องเสียใจ
ได้มาแล้วก็กลัวจะเสีย ต้องระแวงระวังตลอดเวลา
เมื่อเสียไปจริง ๆ ก็ทุกข์อีก
เพื่อแสวงหาและรักษาสิ่งที่ยึดติด จะทะเลาะวิวาท โจมตีกัน ถูกบุกรุกโดยไม่มีเหตุผล
เพื่อสิ่งที่โลภ อาจทำสิ่งไม่เหมาะสมหรือผิดกฎหมาย ถูกลงโทษหรือปรับ (MN13)
หรือพูดง่าย ๆ เมื่อกิเลสใดเกิดขึ้น จิตของเราสดชื่นหรือร้อนรุ่มไม่สบาย?
ดังนั้นพระพุทธเจ้าจึงตรัส “ผู้ยึดติดถูกเรียกว่าคนโง่”
การเขียนบทความนี้ ผู้เขียนมีเป้าหมายที่ชัดเจน — ไม่ใช่เพื่ออย่างอื่น แต่หวังว่าผู้มีวาสนาจะสามารถทำหน้าที่ผู้นำ การจัดการ และการเมืองได้ดี ทั้งในปัจจุบันและอนาคต เพื่อนำความสุขมาให้ผู้อื่นและให้ตัวเองด้วย — win-win! (ได้ประโยชน์ร่วมกัน)
และหากเราไม่มีปัญญาเช่นนี้ ก็ไม่ควรรับบทบาทผู้นำ เพราะจะไม่เพียงทำร้ายผู้อื่น แต่ยังนำความทุกข์มามหาศาลให้ตนเอง นั่นจึงทำให้ทุกวันนี้หลายคนบ่นว่า “มีลูกต้องสอบใบขับขี่” — ก็เพราะเหตุนี้แหละ (หัวเราะ)
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Hôm nay xin giới thiệu câu kệ của Đức Phật:
> “Người làm chủ sáu cửa là vua, người chấp trước bị vua cai trị.
> Người không chấp trước trở thành người không ô nhiễm, người chấp trước được gọi là kẻ ngu.” (DhpA.182)
Câu kệ này rất thâm sâu, nhưng nó bao hàm tinh hoa của lãnh đạo học, quản lý học và chính trị học.
Nhiều người trong tương lai sẽ ít nhiều đảm nhận vai trò lãnh đạo.
Đơn giản nhất là gia trưởng.
Có người làm trưởng nhóm, có người làm ông chủ công ty, có người làm quan chức…
Có những vai trò này là một chuyện, nhưng làm tốt hay không lại là chuyện khác.
Tại sao Đức Phật lại nói: “Người làm chủ sáu cửa là vua, người chấp trước bị vua cai trị”?
Sáu cửa chính là sáu căn của chúng ta: mắt, tai, mũi, lưỡi, thân, ý.
Người có thể làm chủ sáu cửa là người khi đối tượng giác quan chạm vào căn, tâm họ không bị tham, sân, si chinh phục hay chiếm cứ, họ có thể thường xuyên giữ cho nội tâm tươi mới, hoan hỷ và sức khỏe tinh thần tốt.
Tại sao người như vậy là bậc vua chúa và lãnh đạo chân chính? Vì tâm họ đủ thanh tịnh, sạch sẽ.
Đức Phật nói, khi tâm không đục ngầu, sáng suốt, con người sẽ biết lợi ích của mình, lợi ích của người khác, hoặc lợi ích của cả hai (AN1.46).
Tại sao phải nói “lợi ích của người khác” mà không chỉ “lợi ích của bản thân”?
**Đây chính là trọng tâm của lãnh đạo hiệu quả!**
Đức Phật đã nói gì?
“Tâm du hành khắp mọi phương hướng, ở đâu cũng không tìm thấy thứ gì đáng yêu hơn chính mình.” (Ud.41)
Nói ngắn gọn — Mọi người đều yêu bản thân nhất!
Cha mẹ yêu bản thân họ nhiều hơn yêu chúng ta.
Người bạn đời yêu bản thân họ nhiều hơn yêu chúng ta.
Con cái yêu bản thân chúng nhiều hơn yêu chúng ta.
Bạn thân nhất yêu bản thân họ nhiều hơn yêu chúng ta.
Thuộc cấp của chúng ta yêu bản thân họ nhiều hơn yêu chúng ta.
Nhân dân, quần chúng yêu bản thân họ nhiều hơn yêu chúng ta.
Một nhà lãnh đạo chỉ biết cân nhắc lợi ích cá nhân là lãnh đạo thất bại.
Mọi người thực sự muốn là hạnh phúc và lợi ích, chứ không phải muốn xem chúng ta oai phong thế nào, giàu có thế nào, danh tiếng, địa vị, quyền lực ra sao!
Khi chúng ta không mang lại hạnh phúc và lợi ích cho người khác, họ sẽ không còn hứng thú theo chúng ta nữa.
Đây là có trí tuệ hay không có trí tuệ?
Đức Phật nói, một thiện nhân có trí tuệ sinh vào gia đình thế tục, sự xuất hiện của ông ta là vì lợi ích và hạnh phúc của nhiều người — cha mẹ, người hầu, vợ, con cái, tổ tiên, bạn bè, đồng nghiệp, lãnh đạo quốc gia, chư thiên, xuất gia… (AN8.38).
Đức Phật lại nói, người có đại trí tuệ sẽ không có ý định làm hại mình, người khác hay cả hai; chỉ suy nghĩ đến lợi ích của mình, người khác, cả hai, thậm chí toàn thế giới (AN4.186).
Tại sao Đức Phật nói vậy?
Thứ nhất, khi chúng ta muốn hại người, nội tâm là nóng bức hay thanh mát? Là đau khổ hay hạnh phúc?
Thứ hai, sau khi hại người, họ có khen ngợi, tôn trọng, vâng lời chúng ta đằng sau lưng không? Có làm ăn buôn bán với chúng ta không? Chúng ta sẽ có thêm danh tiếng, địa vị, quyền lực, tài sản hay ít hơn?
Thứ ba, sau khi hại người, chúng ta sẽ hối hận, đau khổ, tự trách hay an lòng?
Thứ tư, chúng ta có xứng đáng với người khác, có tự tin đối diện với công chúng không?
Thứ năm, chúng ta không quản lý được phiền não, cảm xúc của mình mà đi hại người, dẫn đến tâm đục ngầu, không sáng suốt. Vì tâm đục ngầu, chúng ta sẽ có trí tuệ hay mất trí tuệ? Chúng ta có thể quản lý tốt cuộc sống và công việc của mình không? Chúng ta sẽ mất tài sản hay tăng trưởng tài sản? (AN5.213)
Đây không phải là trí tuệ của người viết, mà là trí tuệ của Đức Phật.
Vì vậy những người biết tiết chế các căn, không để tham sân si chiếm cứ nội tâm, được Đức Phật gọi là “vương giả”.
Họ đều có phẩm chất trí tuệ, từ bi, vô tư…
Còn tại sao Đức Phật nói “người chấp trước bị vua cai trị”?
Ở đây xin dẫn tin cũ tháng 5, tháng 6 năm 2025.
Cựu Tổng giám đốc Cơ quan Quản lý Bệnh viện Cao Bát Thăng từng đề cập: “Ban đầu có đồng nghiệp phản ánh ‘không cần tăng lương, cuộc sống cũng vậy’, nhưng hy vọng được trao vinh dự. Ví dụ ‘Tôi làm phẫu thuật này giỏi nhất, tôi có nên làm giám đốc phẫu thuật hoặc chuyên khoa này của cơ quan không? Chúng tôi học theo ‘người dẫn đầu’, ‘top 10 học giả’ của đại lục, thậm chí bạn không ngờ được, giao cho tôi làm nhiều hơn cũng là vinh dự.’ Có đồng nghiệp còn chỉ ra rằng mình làm phẫu thuật tim giỏi, hy vọng được làm thêm nhiều ca tương tự.” (Nguồn: Đông Châu Võng)
Mọi người đều có chấp trước, tham cầu: có người thích và chấp trước tiền bạc; có người là sự công nhận, khen ngợi, tôn trọng, quyền lực, địa vị, danh tiếng; có người là người khác giới…
Nếu người quản lý có thể trao cho họ những thứ họ muốn, họ sẽ vui vẻ và theo lãnh đạo.
Đơn giản vậy thôi!
Vì thế Đức Phật nói: “Người chấp trước bị vua cai trị.”
Đức Phật tiếp tục nói: “Người không chấp trước trở thành người không ô nhiễm, người chấp trước được gọi là kẻ ngu.”
Tại sao “người không chấp trước” được Đức Phật gọi là “người không ô nhiễm”?
Thực ra bất kỳ tham, sân, si nào cũng là ô nhiễm trong tâm.
Nếu có người tham lam, luôn muốn cái này muốn cái kia — trông có đẹp không?
Khi chúng ta không tham lam, không phiền não, đó chính là người không ô nhiễm, ai cũng thấy đẹp đẽ.
Nhưng xin nói trước, người viết không phải là người hoàn toàn không tham. Nếu một người hoàn toàn không tham, họ chỉ có thể là xuất gia.
Còn tại sao Đức Phật nói “người chấp trước được gọi là kẻ ngu”?
Rất đơn giản, như đã đề cập ở trên. Ai có chấp trước thì có thể bị người khác lợi dụng, khống chế, kiểm soát.
Người không chấp trước thì không ai có thể khống chế hay kiểm soát được — tự do vô ngại.
Những người có chấp trước rất mạnh sẽ bị dục vọng của chính mình sai khiến.
Phải làm rất nhiều việc, tốn tâm sức mới có được thứ mình muốn.
Nhưng nỗ lực rồi cũng không đảm bảo chắc chắn sẽ có, họ sẽ buồn lòng.
Có được rồi lại sợ mất, phải luôn cảnh giác canh giữ.
Khi thực sự mất đi, lại đau khổ.
Vì tìm kiếm và canh giữ thứ mình tham cầu, sẽ cãi vã với người, tấn công lẫn nhau, bị xâm phạm vô cớ.
Vì thứ mình tham cầu, sẽ làm những việc không thích hợp, vi phạm pháp luật, bị trừng phạt, phạt tiền (MN13).
Hoặc nói đơn giản hơn, khi bất kỳ phiền não nào khởi lên, tâm chúng ta là thanh mát hay kèm theo nóng bức, khó chịu?
Vì vậy Đức Phật nói: “Người chấp trước được gọi là kẻ ngu.”
Viết bài này, người viết có mục tiêu rất rõ ràng — không phải vì cái khác, mà hy vọng người có duyên nay hoặc sau này có thể làm tốt vai trò lãnh đạo, quản lý, chính trị, như vậy vừa mang lại hạnh phúc cho người khác, cũng mang lại hạnh phúc cho chính mình — win-win! (song thắng)
Còn nếu chúng ta không có trí tuệ như vậy, thì đừng đảm nhận vai trò lãnh đạo. Điều này không chỉ hại người khác, mà còn mang lại nhiều đau khổ cho bản thân. Vì vậy ngày nay nhiều người than vãn: “Sinh con phải thi bằng lái” — chính là vì vậy (cười).
《Than 尊者 ท่าน》
《Than 尊者 ท่าน》
The word "Than" ("Venerable" or "Honourable") originally refers to one who has abandoned self-centeredness.
Nowadays, teachers, local officials, and many others are all addressed as "Than."
But the true meaning of "Than" is someone who has abandoned the Five Hindrances and the Four Biases, who possesses mindfulness and clear comprehension, and who abides in the Brahmavihāras.
That is who truly deserves to be called "Than."
Judges and public prosecutors are traditionally addressed as "Than" because they are expected to abandon the Four Biases and the Five Hindrances, and to remain established in the Middle Way.
「ท่าน」這個詞（意為「尊者」或「閣下」）原本是指已經捨棄以自我為中心的人。
如今，教師、地方官員以及許多其他人都被稱為「ท่าน」。
但「ท่าน」真正的含義，是指已經捨棄五蓋與四種偏頗，具備正念與正知，並安住於四梵住（慈悲喜捨）的人。
這樣的人才真正配得上被稱為「ท่าน」。
法官與檢察官傳統上被稱為「ท่าน」，是因為人們期待他們能捨棄四種偏頗與五蓋，並安住於中道。
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คำว่า “ท่าน” (มีความหมายว่า “ผู้ควรเคารพ” หรือ “ผู้มีเกียรติ”) เดิมทีหมายถึงผู้ที่ได้ละทิ้งความเห็นแก่ตัวหรือตัวตนเป็นศูนย์กลาง
ทุกวันนี้ ครู อบต. และคนอื่น ๆ มากมายต่างก็ถูกเรียกว่า “ท่าน” กันหมด
แต่ความหมายที่แท้จริงของคำว่า “ท่าน” คือผู้ที่ได้ละนิวรณ์ทั้ง ๕ และอคติทั้ง ๔ มีสติ มีสัมปชัญญะ และตั้งอยู่ในพรหมวิหาร
ผู้เช่นนี้เท่านั้นที่สมควรถูกเรียกว่า “ท่าน” อย่างแท้จริง
ผู้พิพากษาและอัยการจึงถูกเรียกว่า “ท่าน” ตามธรรมเนียม เพราะคาดหวังให้พวกเขาละอคติทั้ง ๔ และนิวรณ์ทั้ง ๕ และดำรงตนอยู่ในทางสายกลาง
----Luang Por Ganha
2026.7.13
cred. to @Kung Isarankura
《特朗普遇刺 Trump Assassination Attempts การพยายามลอบสังหารทรัมป์ Những âm mưu ám sát Trump》
《特朗普遇刺 Trump Assassination Attempts การพยายามลอบสังหารทรัมป์ Những âm mưu ám sát Trump》
看到特朗普不斷遭人嘗試刺殺卻竟然沒事
不禁讓我們想起Bākula 長老大難不死的故事
Bākula 長老小時候因為身體健康，經常在偉大的閻牟那河（mahāyamunāya）中洗澡。
有一次他被奶媽手中的魚吞下去，那條魚後來被漁夫捕獲，賣給了**波羅奈城**富商的妻子。
那條魚被剖開時，因為過去的福報力，他竟然毫髮無傷、安然無恙地出來。 （Thera.172）
Dabba長老也是這樣的。長老在末羅國 (Mallaraṭṭhe) 的阿奴毘亞城 (Anupiyanagare) 的一位末羅王族家中投胎。他的母親在臨產時去世了，遺體被運到墓地，放在柴堆上點火焚燒。由於火勢猛烈，她的腹部被燒裂成兩半，那嬰兒憑藉自己福報的力量跳了出來，掉在一根達巴草 (dabbathambhe) 柱旁。人們把嬰兒撿起來，交給了他的祖母。祖母因為他是在掉落在達巴草柱旁後才獲得生命，所以就給他取名為「達巴 (Dabbo)」。（Thera.5）
特朗普被人刺殺那麼多次卻沒事，顯然就是過去的善業在幫忙。
不過，給人不斷刺殺，顯然不是一件好玩的事情。
Bhaddiya長老就曾經和特朗普差不多。
長老過去身為國王時，時常被侍衛重重包圍，生活在恐懼、憂慮與不安全感中（擔心叛亂、入侵、暗殺等）。
後來他出家，獨居在森林，過著簡單、無畏、無憂的生活，才脫離了那時的驚恐狀態，心生極大喜悅，反覆感歎「快樂啊！快樂啊！」 （Thera.254）
應該有許多人發願要成為美國總統吧？（笑）
不知當看到當總統要面臨這麼大的壓力和恐懼後，大家有考慮捨掉這個願嗎？（笑）
當這些國家領導人，其實是很大壓力的。
為什麼某些國家的領導人要不斷連任、鞏固權力？
其中一個原因是，他們怕下台後立即被清算。所以他們一定要想辦法鞏固權力
某些國家領導人是怎樣做到的呢？
其中一個方法，就是透過打擊貪污。
在某些國家的官場，貪污是很常見的。
國家領導人又怎會不知道？
你貪污？ 可以，但你一定要聽我的。我有你把柄哦~
所以佛陀在《吉祥經》中提到，其中一個最高的吉祥，就是‘行為無過失’
尤其是當官，我們不能有任何行為上的偏差。一旦被人拿捏到我們的把柄，我們的政治生涯就要完結了。
假如有人不聽國家領導人的話，或者國家領導人要打壓異己，就以‘打貪’的這個正當理由來作出清算---是否很高明？
但這樣處處要防備別人、鞏固黨派、打壓異己—是件很疲累的事情，充滿著掙扎和痛苦。
就算在民主國家，總統不能做終身，不用整世人煩惱以上這些；但仍要處處防備遭人暗殺。
很簡單，為什麼還有那麼多美國人支持特朗普？
就是因為他的口號‘MAKE AMERICA GREAT AGAIN’ 挑起了美國人的愛國情懷，也燃點了美國人的希望。
特朗普說到真的做到，一切都以美國為優先；當然也傷害和得罪了不少國家，包括現在的伊朗。
這個世界是誰有福報誰就能取勝。特朗普的福報顯然比哈梅內伊、馬杜羅強得多，這顯現為美國壓倒性的軍事優勢。
看到這裡，還想輪迴投胎的讀者們，看到特朗普的輝煌成就，和哈梅內伊、馬杜羅等等給人吊著來打，還敢放逸、懶惰於累積功德嗎？
雖然特朗普的福報比較大，但這一切都只是暫時性的而已。
一個人的福報總會用完，這是無常的。
因此智者們都嚮往真正安穩快樂的涅槃。
---
### *. English Translation**
**Trump Survives Assassination Attempts**
Seeing Trump repeatedly targeted in assassination attempts yet emerging unharmed, we cannot help but recall the story of Elder Bākula, who survived great dangers.
As a child, Elder Bākula had a healthy and strong body and often bathed in the great Yamunā River (mahāyamunāya).
One day, he was swallowed by a fish held in the hand of his wet nurse. Later, the fish was caught by a fisherman and sold to the wife of a wealthy merchant in **Bārāṇasī**.
When the fish was cut open, thanks to the power of his past merits, he emerged completely unharmed and safe. (Thera. 172)
Elder Dabba had a similar experience. The elder was reborn into a Malla royal family in the city of Anupiya (Anupiyanagare) in Mallaraṭṭha. His mother died during childbirth. Her body was taken to the cemetery and placed on a funeral pyre. Due to the fierce flames, her abdomen split open. Relying on the power of his own merits, the infant leaped out and landed beside a pillar of dabba grass (dabbathambhe). People picked up the baby and handed him to his grandmother. Because he gained life after falling beside the dabba grass pillar, she named him “Dabba” (Dabbo). (Thera. 5)
That Trump has survived so many assassination attempts clearly shows that his wholesome kamma from past lives is protecting him.
However, being constantly targeted for assassination is certainly not an enjoyable experience.
Elder Bhaddiya once shared a similar fate with Trump.
When he was a king, he was heavily surrounded by guards and lived amid fear, anxiety, and insecurity (fearing rebellion, invasion, assassination, etc.).
Later, he ordained as a monk, lived alone in the forest, and led a simple, fearless, and worry-free life. Only then did he escape that state of terror. His mind filled with great joy, and he repeatedly exclaimed, “Happy indeed! Happy indeed!” (Thera. 254)
Surely many people aspire to become the President of the United States, right? (smile)
After seeing the enormous pressure and fear that come with the presidency, have you considered giving up this aspiration? (smile)
Being a national leader is in fact extremely stressful.
Why do leaders in some countries seek continuous re-election and try to **consolidate power**?
One key reason is that they fear immediate retaliation or purge once they step down. Therefore, they must find ways to **consolidate** their power.
How do some leaders achieve this?
One method is by cracking down on corruption.
In the official circles of some countries, corruption is very common.
How could the national leaders not know?
“You may be corrupt, but you must obey me. I have dirt on you~”
This is why the Buddha mentioned in the *Mangala Sutta* (吉祥經) that one of the highest blessings is **“blameless conduct.”**
Especially for officials, we cannot have any behavioral lapses. Once someone gains leverage over us, our political career is finished.
If someone disobeys the leader or if the leader wants to suppress opponents, using the legitimate pretext of “anti-corruption” to purge them — isn’t this quite clever?
Yet constantly guarding against others, consolidating factions, and suppressing dissent is an exhausting task, filled with struggle and suffering.
Even in democratic countries, although presidents cannot serve for life and don’t have to worry about these issues forever, they still must constantly guard against assassination.
The simple reason why so many Americans still support Trump is his slogan **“MAKE AMERICA GREAT AGAIN”**, which has ignited American patriotism and rekindled hope.
Trump says what he means and does what he says — everything puts America first. Naturally, this has also harmed and offended many countries, including Iran today.
In this world, whoever possesses greater merits will prevail. Trump’s merits are obviously far stronger than those of Khamenei and Maduro, manifested in America’s overwhelming military superiority.
Readers who still wish to be reborn in samsara — after seeing Trump’s brilliant achievements and seeing Khamenei, Maduro, and others being publicly beaten — do you still dare to be heedless and lazy in accumulating merits?
Although Trump’s merits are relatively great, all of this is merely temporary.
A person’s merits will eventually be exhausted. This is impermanence.
Therefore, the wise all aspire to the true, stable, and blissful **Nibbāna**.
---
# Thai Translation (泰文)**
เห็นทรัมป์ถูกพยายามลอบสังหารซ้ำแล้วซ้ำเล่าแต่กลับไม่เป็นอะไร
ทำให้เราไม่อาจไม่นึกถึงเรื่องราวของเถระบากุล (Bākula) ผู้รอดพ้นจากมหันตภัย
เถระบากุล เมื่อยังเด็กมีร่างกายแข็งแรง มักเล่นน้ำในแม่น้ำยมุนา (มหายมุนายะ) เป็นประจำ
ครั้งหนึ่งถูกปลาที่นางนมถืออยู่กลืนลงไป ปลาตัวนั้นภายหลังถูกชาวประมงจับได้และขายให้ภรรยาพ่อค้าที่ร่ำรวยใน**เมืองพาราณสี**
เมื่อ**ผ่าปลาออก** ด้วยอานุภาพบุญจากชาติก่อน เขาออกมาได้อย่างปลอดภัย ไม่มีบาดแผลใด ๆ (เถรคาถา 172)
เถระดับพะ (Dabba) ก็เช่นกัน
เถระเกิดในตระกูลกษัตริย์มัลละ (Mallaraṭṭhe) ณ เมืองอนุปิยะ (Anupiyanagare)
มารดาตายระหว่างคลอด ศพถูกนำไปเผาที่ป่าช้า วางบนกองฟืนแล้วจุดไฟ
เนื่องจากไฟลุกโหมแรง ท้องมารดาถูกเผาแตกออกเป็นสองส่วน
ทารกด้วยพลังบุญของตนกระโดดออกมา ตกลงข้างเสาไม้หญ้าดัพพะ (dabbathambhe)
ผู้คนเก็บเด็กขึ้นมามอบให้ยาย
ยายตั้งชื่อว่า “ดับพะ” (Dabbo) เพราะเขาได้รับชีวิตหลังจากตกลงข้างเสาไม้หญ้าดัพพะนี้ (เถรคาถา 5)
ทรัมป์ถูกพยายามลอบสังหารหลายครั้งแต่ไม่เป็นอะไร เห็นได้ชัดว่าเป็นเพราะบุญกรรมดีจากชาติก่อนช่วยเหลือ
อย่างไรก็ตาม การถูกพยายามลอบสังหารอยู่เรื่อย ๆ ย่อมไม่ใช่เรื่องสนุก
เถระภัททิยะ (Bhaddiya) เคยมีประสบการณ์คล้ายทรัมป์
เมื่อครั้งยังเป็นกษัตริย์ ท่านถูกองครักษ์ล้อมรอบหนาแน่น ใช้ชีวิตท่ามกลางความหวาดกลัว ความกังวล และความไม่ปลอดภัย (กลัวกบฏ การรุกราน การลอบสังหาร ฯลฯ)
ภายหลังท่านบวช อยู่โดดเดี่ยวในป่า ใช้ชีวิตเรียบง่าย ปราศจากความหวาดกลัวและทุกข์ จึงหลุดพ้นจากความตื่นตระหนกในครั้งนั้น จิตเกิดความยินดีอย่างยิ่ง ท่านจึงร่ำร้องซ้ำแล้วซ้ำเล่า “สุขหนอ! สุขหนอ!” (เถรคาถา 254)
คงมีคนจำนวนมากตั้งจิตอธิษฐานอยากเป็นประธานาธิบดีสหรัฐฯ ใช่ไหมครับ (ยิ้ม)
ไม่ทราบว่าเมื่อเห็นว่าการเป็นประธานาธิบดีต้องเผชิญแรงกดดันและความหวาดกลัวขนาดนี้แล้ว ทุกคนยังคิดสละความปรารถนานี้หรือเปล่า? (ยิ้ม)
การเป็นผู้นำประเทศนั้นมีความเครียดสูงมาก
ทำไมผู้นำบางประเทศจึงพยายามดำรงตำแหน่งต่อเนื่องและ**ทำให้อำนาจมั่นคง**?
เหตุผลหนึ่งคือ กลัวถูกชำระแค้นทันทีหลังลงจากตำแหน่ง จึงต้องหาทาง鞏固อำนาจ
ผู้นำบางประเทศทำเช่นนี้ได้อย่างไร?
วิธีหนึ่งคือ การปราบปรามการคอร์รัปชัน
ในวงการข้าราชการของบางประเทศ การทุจริตเป็นเรื่องปกติ
ผู้นำย่อมรู้ดี
“เจ้าทุจริตได้ แต่ต้องฟังฉัน ฉันมีหลักฐานเจ้าไว้ในมือ~”
เพราะเหตุนี้ พระพุทธเจ้าจึงตรัสใน **มงคลสูตร** ว่า มงคลอย่างสูงอย่างหนึ่งคือ “**การประพฤติผิดพลาดน้อย**”
โดยเฉพาะเมื่อเป็นข้าราชการ เราต้องไม่มีความผิดพลาดใด ๆ ในพฤติกรรม
เพราะเมื่อถูกจับจุดอ่อนได้ การเมืองของเราก็จบสิ้น
หากมีใครไม่ฟังคำสั่ง หรือผู้นำต้องการปราบปรามฝ่ายตรงข้าม ก็ใช้ข้ออ้าง “ปราบปรามคอร์รัปชัน” ในการชำระแค้น — วิธีนี้ชาญฉลาดมากใช่ไหม?
แต่การต้องระวังตัวตลอดเวลา鞏固พรรคพวกและปราบปรามฝ่ายตรงข้าม เป็นเรื่องเหนื่อยล้ามาก เต็มไปด้วยความดิ้นรนและความทุกข์
แม้แต่ในประเทศประชาธิปไตย ประธานาธิบดีไม่อาจทำตำแหน่งตลอดชีวิต แต่ก็ยังต้องระวังการถูกลอบสังหารอยู่ตลอดเวลา
เหตุผลง่าย ๆ ที่ชาวอเมริกันจำนวนมากยังสนับสนุนทรัมป์
ก็เพราะสโลแกน **“MAKE AMERICA GREAT AGAIN”** ที่จุดประกายความรักชาติและความหวัง
ทรัมป์พูดแล้วทำจริง ทุกอย่างยึดผลประโยชน์อเมริกาเป็นหลัก แน่นอนว่าก็ทำให้หลายประเทศเสียหายและไม่พอใจ รวมถึงอิหร่านด้วย
โลกนี้คือใครมีบุญมาก ใครก็ชนะ
บุญของทรัมป์ชัดเจนว่ามากกว่าฮาเมเนอีและมาดูโร ซึ่งแสดงออกเป็นความได้เปรียบทางทหารอันท่วมท้นของสหรัฐฯ
ผู้อ่านที่ยังอยากเวียนว่ายตายเกิด เมื่อเห็นความสำเร็จรุ่งโรจน์ของทรัมป์ และเห็นฮาเมเนอี มาดูโร ฯลฯ ถูกแขวนรุมตี ยังกล้าประมาท เกียจคร้านสั่งสมบุญกุศลอยู่อีกหรือ?
แม้บุญของทรัมป์จะค่อนข้างมาก แต่ทุกสิ่งนี้ก็เป็นเพียงชั่วคราว
บุญของบุคคลย่อมหมดสิ้นได้ เพราะความไม่เที่ยง (อนิจจัง)
ดังนั้น ผู้มีปัญญาทั้งหลายจึงปรารถนา **นิพพาน** ซึ่งเป็นความสุขที่แท้จริงและมั่นคงถาวร
---
Vietnamese Translation (越南文)**
**Trump Thoát Khỏi Các Âm Mưu Ám Sát**
Thấy Trump liên tục bị ám sát nhưng vẫn bình an vô sự, khiến chúng ta không khỏi nhớ đến câu chuyện của Trưởng lão Bākula — người đã vượt qua đại nạn mà vẫn sống sót.
Khi còn nhỏ, Trưởng lão Bākula có thân thể khỏe mạnh, thường tắm trong sông Yamunā vĩ đại (mahāyamunāya).
Có lần ông bị con cá mà vú em đang cầm nuốt vào. Con cá sau đó bị ngư dân bắt được và bán cho vợ của một phú thương ở **thành Bà-la-nại**.
Khi con cá bị mổ, nhờ sức mạnh phước báo từ kiếp trước, ông đã ra ngoài một cách an lành, không một vết thương. (Thera.172)
Trưởng lão Dabba cũng vậy.
Ngài được tái sinh vào một gia đình hoàng tộc Malla (Mallaraṭṭhe) tại thành Anupiya (Anupiyanagare). Mẹ ngài qua đời khi lâm bồn. Thi hài được đưa đến nghĩa địa, đặt lên giàn hỏa. Do lửa cháy dữ dội, bụng mẹ bị nứt làm đôi. Đứa bé nhờ sức mạnh phước báo của chính mình đã nhảy ra, rơi xuống bên cột cỏ dabba (dabbathambhe). Mọi người nhặt đứa bé đưa cho bà nội. Bà nội đặt tên là “Dabba” vì cậu bé được sống sau khi rơi xuống bên cột cỏ dabba. (Thera.5)
Trump bị ám sát nhiều lần mà vẫn vô sự, rõ ràng là nhờ thiện nghiệp từ kiếp trước đang phù hộ.
Tuy nhiên, việc bị ám sát liên tục chắc chắn không phải chuyện vui vẻ gì.
Trưởng lão Bhaddiya từng có hoàn cảnh tương tự Trump.
Khi còn là quốc vương, ngài bị thị vệ bao vây dày đặc, sống trong nỗi sợ hãi, lo lắng và bất an (lo ngại nổi loạn, xâm lược, ám sát…).
Sau này ngài xuất gia, sống một mình trong rừng, dẫn dắt cuộc sống giản dị, vô úy, vô ưu, mới thoát khỏi trạng thái kinh hoàng lúc trước. Tâm ngài sinh ra hoan hỷ lớn lao, liên tục cảm thán “Hạnh phúc thay! Hạnh phúc thay!” (Thera.254)
Chắc hẳn có nhiều người phát nguyện muốn trở thành Tổng thống Mỹ phải không? (cười)
Sau khi thấy việc làm Tổng thống phải đối mặt với áp lực và nỗi sợ hãi lớn lao như vậy, mọi người có cân nhắc buông bỏ nguyện vọng này không? (cười)
Việc làm lãnh đạo quốc gia thực sự rất áp lực.
Tại sao lãnh đạo một số nước lại muốn liên tục tái đắc cử và **củng cố quyền lực**?
Một nguyên nhân quan trọng là họ sợ bị thanh toán ngay sau khi rời ghế. Vì vậy họ phải tìm cách củng cố quyền lực.
Lãnh đạo một số nước làm được điều này như thế nào?
Một phương pháp là qua việc打击 tham nhũng.
Trong quan trường của một số nước, tham nhũng rất phổ biến.
Lãnh đạo quốc gia sao có thể không biết?
“Ngươi tham nhũng được, nhưng phải nghe ta. Ta nắm bằng chứng của ngươi rồi~”
Vì thế, Đức Phật đã dạy trong **Kinh Cát Tường** rằng một trong những cát tường cao nhất là **“hành vi không lỗi lầm”**.
Đặc biệt khi làm quan, chúng ta không được có sai sót nào trong hành vi. Một khi bị người khác nắm thóp, sự nghiệp chính trị sẽ chấm dứt.
Nếu ai không nghe lời lãnh đạo, hoặc lãnh đạo muốn đàn áp phe đối lập, thì dùng lý do chính đáng “chống tham nhũng” để thanh toán — có phải rất khôn khéo không?
Nhưng việc phải phòng bị khắp nơi, củng cố phe phái, đàn áp phe đối lập — là việc cực kỳ mệt mỏi, đầy giằng xé và đau khổ.
Ngay cả ở các nước dân chủ, tổng thống không thể làm trọn đời, nhưng vẫn phải luôn đề phòng bị ám sát.
Lý do đơn giản tại sao còn nhiều người Mỹ ủng hộ Trump:
Chính là vì khẩu hiệu **“MAKE AMERICA GREAT AGAIN”** đã khơi dậy tinh thần yêu nước và hy vọng của người Mỹ.
Trump nói được làm được, mọi thứ đều ưu tiên nước Mỹ; dĩ nhiên cũng làm tổn thương và đắc tội với nhiều quốc gia, bao gồm Iran hiện nay.
Thế giới này là ai có phước báo lớn hơn thì người đó thắng. Phước báo của Trump rõ ràng mạnh hơn Khamenei và Maduro rất nhiều, thể hiện qua ưu thế quân sự áp đảo của Mỹ.
Độc giả vẫn còn muốn luân hồi đầu thai, khi thấy thành tựu huy hoàng của Trump và thấy Khamenei, Maduro… bị treo lên đánh, còn dám phóng dật, lười biếng tích tụ công đức nữa không?
Mặc dù phước báo của Trump khá lớn, nhưng tất cả đều chỉ là tạm thời.
Phước báo của một người cuối cùng cũng sẽ cạn kiệt, đó là vô thường.
Vì vậy, bậc trí đều hướng tới **Niết-bàn** — hạnh phúc chân thật và an ổn vĩnh cửu.
《佛教管理學》 Buddhist Management
《佛教管理學》 Buddhist Management
《佛教管理學》
各位佛教徒，您們具備了‘四不壞凈’了沒有？
四不壞凈是：
1. 對佛陀有不壞的信心
2. 對法有不壞的信心
3. 對僧有不壞的信心
4. 具備圓滿五戒（AN5.179）
誰人具備這四不壞凈，就算不懂禪修，都被佛陀說為是初果聖者、不會再墮落惡道，在未來一定會證悟涅槃
而且，不論是天神或人，具備這四不壞凈的，都會是長壽、英俊美麗、快樂、光榮的（yaso: DNA31有隨從/ 有名聲）、有在上主宰的狀態（Ādhipateyya）（SN55.30）
具備四不壞凈的佛教徒們，先恭喜您們。
佛陀保證您們會在當生成為各行各業的領袖。為什麼？這就是上面提到所謂的‘在上主宰的狀態（Ādhipateyya）’、具備隨從（yaso）
之前吉祥尊者開班，授予《法的管理學》，其實切中了潮流。因為佛教本身就人才濟濟。經過《如實知見》不斷開顯這四不壞凈，未來將會有許多佛教徒領袖出現在世間。
但問題來了，我們應該怎樣去管理、領導一班人呢？
這裡以佛陀的智慧為大家開顯。
管理有三大要素：管理者、管理的手段、被管理者
【管理者】
首先，作為管理者，要管理得有效，必先要做好自己。要不然下面的人怎會信服我們？
有一次，佛陀說,具備五法的上座比丘是同梵行者合意、尊敬的
1. 持好戒
2. 多聞；會記得、累積、背誦、以心觀察、以邏輯貫通所聽聞的法
3. 擅於說話的，說話明瞭、不會結巴、說不依止輪迴之語
4. 能隨欲取得四禪
5. 滅盡了煩惱 （AN5.87）
如果應用於世俗的團體之中，也差不多。具備五法的領袖會是夥伴/下屬合意、尊敬的
1. 有良好品行、戒德，不會傷害自己、不會傷害他人、不會傷害兩者
2. 在自己的領域當中是多聞；會記得、累積、背誦、以心觀察、以邏輯貫通所學習的知識
3. 有口才的，擅於說話的，說話明瞭、不會結巴。說話有益、有信服力
4. 心有定力，內心強而有力、集中、平靜、細心
5. 少煩惱，有良好的精神健康 （不會常常放負，有正能量），無私（貪嗔癡就是自私的表現）
如此，就能讓被領導者信服
【管理的手段】
有誰想用權術？別傻了
運用權術注定失敗。
曾國藩曾經在家書中提及自己早年用過權術（或機巧、權謀），但後來發現效果不佳，甚至適得其反，因此反思並轉向「推誠」（真誠）之道。
「我自認是篤實之人，只是看慣世道人心，飽經各種事變，稍稍加了些權謀手段……，其實效果根本不如人意，白白惹人笑話，令人遺憾而已。……老弟你在外帶兵，也需要迫切地把篤實的面目恢復過來，千萬不要走入機巧這一路去。」
權術是什麼呢？是君王或者領導人為達目的、而使用的權謀智巧的手段，這種手段往往涉及操縱他人和欺騙，且有時未必正當
當我們領導而帶著私心、不光明正大，這是不能讓人信服的。
這次能夠解決問題，但長久以來只會累積怨氣，到頭來肯定會被下面的人拉下來的，這是不長久的做法。
真正有效的領導是怎樣的？
是不帶任何私心的領導、無我的領導。
在Ud.19 中記載過這樣的一個故事：
有一次，毘舍佉和波斯匿王有生意來往，但和國王的協議不似預期
毘舍佉辦完事後去見佛陀
佛陀問她為什麼中午才來到呢？她便和盤托出
佛陀知道後便說：
'凡事受他人掌控，都是苦；凡事能自己做主，都是樂。
在共同的事物上，人們容易互相妨礙、困擾，那些束縛實在很難超越啊。（Ud.19）
'
所以我們看到，其實沒有人喜歡被管的。所有人都喜歡自己作主
佛陀也說，每個人最愛的其實是自己(Ud.41)
為什麼雖然沒人喜歡被管，但他會甘願受我們去管束、領導？那當然是因為他想從我們這裡得到些東西、利益啦！每位被領導者都各有盤算。
如果我們有很強烈的自我，會發生什麼事情？
我們就不會考慮到被領導者的感受、心思，一切都以自己的想法為主，那麼很自然地，就會頻繁地逆他們意。 貪慾一得不到滿足會怎樣？嗔囖！ 他們肯定會不爽。長此下去，他們還會繼續認我們做領袖嗎？
當然快快另謀高就
例子有什麼？
據說，佛陀般涅槃後，有位名叫善吉祥的年老出家者卻對佛陀之死感到滿意。為什麼？ 因爲不用再受人約束了！(DN16)
‘那個不行！’、‘這個也不行！’
任誰都不會爽的。
看！有人可以連佛陀都不給面子，何況我們？
所以作為管理者，我們要把自我縮小，盡量滿足、成就底下那班人的慾望
要這樣做到，我們不僅要無我，還要有四無量心：
慈-希望下屬快樂
悲-希望下屬擺脫痛苦
喜-為下屬的成就感到高興
捨-如果下屬不順我們意，我們對此事實感到中捨
這樣就能有效地滿足下屬的慾望，同時有效地領導群眾。
那如果想讓底下那班人順我們意，該怎麼辦呢？
Ajahn Brahm 舉過一個例子，有個中國古代的將領，被皇帝問，為什麼他的士兵們有那麼完美的紀律，其他將領的卻不是？他就回答，當然，因為我只會命令叫他們做他們已經想做的東西！Ajahn Brahm 就說，這其實不是笑話，這其實顯示了有效領導學的秘密，那就是動力！
一位良好、有效的領袖，必然是擅於啟發別人、給予別人動力的領袖。
Ajahn Brahm 曾斬釘折鐵地說，‘自由意志’並不存在！我們的選擇、意志是條件組合的！
如果我們真的想下面那班人順我們意，我們就要思維：‘我該做什麼、說什麼，才能作為條件，讓他生起同樣的志向呢？’ ---透過這樣去啟發、給動力予別人
【被管理者】
管理者重要，管理的手段重要，但被管理者同樣重要。
我們要懂得去選擇人才。
哪些人是我們優先選擇的呢？ 人品好的人。
世界首富Elon Musk 曾經說過:’‘我犯過的最大錯誤（也是我一直努力想要改正的），就是過度重視一個人的才能，而忽略了他們的人品。這個錯誤我犯過好幾次。事實上，我每次都會告訴自己「我再也不會犯這個錯了」，結果後來還是又犯了。
我現在認為，一個人是否擁有一顆善良的心，真的非常重要，真的很重要。我過去曾經錯誤地以為，有時候只要腦袋夠聰明就行了。’
為什麼連 Elon Musk 都這樣說呢？
因為佛陀曾經說過，不善人就是蠢人，善人就是智者（MN129）
戒能生定，定能生慧（AN11.1）
當一個人連戒都沒有，傷害自己、傷害別人；他們的定力是不會太好的。
當定力不好時，心被五蓋所纏繞；此時心是沒有絲毫世俗或出世間智慧的（AN5.51）也沒有工作能力（AN5.23）記憶力也不好（AN5.193）
他不知道自己的利益，別人的利益，兩者的利益（AN1.45)；自己一片混亂，也為整個團體帶來混亂（AN3.1）
所以我們必定要選人品好的人。
而怎樣知道一個人人品好不好呢？
看他懂不懂感恩
佛陀說，知恩感恩的人是善人的標誌（AN2.33）
我們可以嘗試給他一點恩惠、幫助一下他。如果他絲毫沒有感恩之心，這個人大概不用用了。
如果他懂得感恩，那就可以考慮。他或許會為整個團體帶來昌盛。
這就是《佛教管理學》
Dear Buddhist followers, have you attained the ‘Four Unshakable Confidences’?
The Four Unshakable Confidences are:
1. Unshakable confidence in the Buddha
2. Unshakable confidence in the Dhamma
3. Unshakable confidence in the Sangha
4. Perfect observance of the Five Precepts (AN5.179)
Whoever possesses these Four Unshakable Confidences, even if they do not know how to meditate, is declared by the Buddha to be a Stream-winner (first fruition saint), one who will no longer fall into the woeful realms, and who will certainly attain Nibbāna in the future.
Moreover, whether devas or humans, those who possess these Four Unshakable Confidences will enjoy longevity, handsomeness and beauty, happiness, glory (yaso: having followers / fame, as in DN31), and a state of mastery or sovereignty (Ādhipateyya) (SN55.30).
Buddhist followers who possess the Four Unshakable Confidences — congratulations to you first.
The Buddha guarantees that you will become leaders in various fields and professions in this very life. Why? This is precisely the ‘state of mastery or sovereignty (Ādhipateyya)’ and the possession of followers (yaso) mentioned above.
Previously, when Venerable Mangala opened classes and taught *Dhamma Management*, it truly hit the trend. Because Buddhism itself is full of talented people. Through the continuous revelation of these Four Unshakable Confidences by *Knowing and Seeing the Truth*, many Buddhist leaders will emerge in the world in the future.
But here comes the question: How should we manage and lead a group of people?
Here, we reveal it using the wisdom of the Buddha.
Management has three major elements: the manager, the means of management, and the managed.
**【The Manager】**
First, as a manager, to manage effectively, one must first manage oneself well. Otherwise, how will the people below trust and respect us?
Once, the Buddha said that a senior monk possessing five qualities is agreeable and respected by his fellow practitioners in the holy life:
1. Keeps good precepts
2. Is learned; remembers, accumulates, recites, observes with the mind, and logically connects the Dhamma he has heard
3. Is skilled in speaking — speaks clearly, without stuttering, and does not speak in ways that lead back to saṃsāra
4. Can attain the four jhānas at will
5. Has destroyed the defilements (AN5.87)
When applied to secular organizations, it is roughly the same. A leader possessing these five qualities will be agreeable and respected by colleagues/subordinates:
1. Possesses good conduct and moral virtue — does not harm himself, does not harm others, and does not harm both
2. Is learned in his own field; remembers, accumulates, recites, observes with the mind, and logically connects the knowledge he has studied
3. Is eloquent and skilled in speaking — speaks clearly, without stuttering. His speech is beneficial and convincing
4. Has mental composure/ stillness (samādhi)— the mind is strong, powerful, concentrated, calm, and attentive
5. Has few defilements, possesses good mental health (does not frequently emit negativity, has positive energy), and is selfless (greed, aversion, and delusion are manifestations of selfishness)
In this way, those being led can be convinced and follow.
**【The Means of Management】**
Who wants to use political trickery? Don’t be foolish.
Using political trickery is doomed to failure.
Zeng Guofan once mentioned in his family letters that he had used trickery (or cunning, scheming) in his early years, but later found the results unsatisfactory, even counterproductive. He therefore reflected and turned to the path of “pushing sincerity” (genuineness).
“I consider myself a sincere and honest person, but having seen the ways of the world and experienced various changes, I added a little cunning and scheming… In fact, the results were not as expected at all. It merely made me a laughingstock and left me with regret. … Dear brother, when you lead troops outside, you must urgently restore your sincere and honest appearance. Never go down the path of cunning.”
What is political trickery? It is the cunning and clever means used by kings or leaders to achieve their goals. Such means often involve manipulating others and deception, and are sometimes not righteous.
When we lead with selfish motives and without openness and integrity, we cannot win people’s trust.
This may solve problems in the short term, but over the long term it only accumulates resentment. Eventually, one will surely be pulled down by those below. This is not a sustainable approach.
What is truly effective leadership like?
It is leadership without any selfish motives — selfless leadership.
In Ud.19, such a story is recorded:
Once, Visākhā had dealings with King Pasenadi, but the agreement with the king did not go as expected.
After finishing her affairs, Visākhā went to see the Buddha.
The Buddha asked her why she only arrived at noon. She then told him everything openly.
After knowing the situation, the Buddha said:
“Whatever is under the control of others is suffering; whatever one can control oneself is happiness.
In shared matters, people easily hinder and disturb one another. Those fetters are truly difficult to overcome.” (Ud.19)
Thus we see that no one likes to be managed. Everyone likes to be their own master.
The Buddha also said that everyone loves themselves the most (Ud.41).
Why, even though no one likes to be managed, would they willingly accept our management and leadership? Of course, it is because they want to gain something or some benefits from us! Every person being led has their own calculations.
If we have a very strong sense of self, what will happen?
We will not consider the feelings and thoughts of those being led. Everything will be based on our own ideas. Naturally, we will frequently go against their wishes. When desire is not satisfied, what happens? Anversion! They will definitely feel unhappy. If this continues, will they still recognize us as their leader?
Of course they will quickly seek other opportunities elsewhere.
What is an example?
It is said that after the Buddha’s Parinibbāna, an elderly monk named Good Fortune felt satisfied with the Buddha’s death. Why? Because he no longer had to be constrained by anyone! (DN16)
“That won’t do!” “This won’t do either!”
No one would feel happy about that.
Look! There are people who would not even give face to the Buddha, let alone to us?
Therefore, as managers, we must shrink our sense of self and try our best to fulfill and help accomplish the desires of the people below us.
To achieve this, we must not only be selfless but also possess the Four Immeasurables (Brahmavihāras):
- Loving-kindness (mettā) — wishing subordinates happiness
- Compassion (karuṇā) — wishing subordinates to be free from suffering
- Empathetic joy (muditā) — rejoicing in the achievements of subordinates
- Equanimity (upekkhā) — if subordinates do not follow our wishes, we maintain equanimity toward that reality
In this way, we can effectively fulfill the desires of our subordinates while effectively leading the group.
So, if we want the people below to follow our wishes, what should we do?
Ajahn Brahm once gave an example: There was an ancient Chinese general who was asked by the emperor why his soldiers had such perfect discipline while those of other generals did not. He replied, “Of course, because I only ever order them to do what they already want to do!” Ajahn Brahm said this is actually not a joke; it reveals the secret of effective leadership — motivation!
A good and effective leader must be one who is skilled at inspiring others and giving them motivation.
Ajahn Brahm once said decisively, “Free will does not exist! Our choices and volition are conditioned!”
If we truly want the people below to follow our wishes, we must think: “What should I do, what should I say, that can serve as conditions to arouse the same aspiration in them?” — Inspiring and motivating others in this way.
**【The Managed】**
The manager is important, the means of management are important, but the managed are equally important.
We must know how to select talent.
What kind of people should we prioritize? People of good character.
World’s richest man Elon Musk once said: “The biggest mistake in general that I’ve made and try to correct is , to put too much of a weighting on someone’s talent and not enligh on their personality. And I’ve made that mistake several times. In fact, then I’d say I’m not going to make that mistake again. Then I would make it again. And I think it actually matters whether somebody has a good heart. It really does . I’ve made mistake in thinking that ir’s sometimes just about the brain.”
Why would even Elon Musk say this?
Because the Buddha has said that unwholesome people are fools, and wholesome people are wise (MN129).
Precepts (sīla) gives rise to stillness (samādhi), and stillness gives rise to wisdom (paññā) (AN11.1).
When a person does not even keep the precepts, harming himself and harming others, their stillness will not be very good.
When stillness is poor, the mind is entangled by the Five Hindrances; at that time, the mind has no worldly or supramundane wisdom at all (AN5.51) and also lacks work capability (AN5.23). Memory is also poor (AN5.193).
Such a person does not know his own benefit, others’ benefit, or the benefit of both (AN1.45); he himself is in chaos and also brings chaos to the entire group (AN3.1).
Therefore, we must definitely select people of good character.
And how do we know whether a person’s character is good or not?
Look at whether he knows how to be grateful.
The Buddha said that knowing and repaying kindness is the mark of a good person (AN2.33).
We can try giving him a little kindness or helping him a bit. If he has not the slightest sense of gratitude, this person probably cannot be used.
If he knows how to be grateful, then we can consider him. He may bring prosperity to the entire group.
This is *Buddhist Management*.
《拆解權術 Dissecting Power Tactics》
《拆解權術 Dissecting Power Tactics》
現在向大家分享各種大家可能會遇到的權術，拆解他們，然後分享怎樣以佛法的方式來應對。
權術多源自中國古代兵法與謀略（如《三十六計》），現代則廣泛應用於政治、職場、商業與人際關係。
### 1. **分而治之**（Divide and Rule）
- **原理**：製造或放大對手內部矛盾，讓他們互相牽制，自己坐收漁利。
- **手法**：挑撥離間、扶持弱勢派系、散布謠言。
**例子**：
- **歷史**：秦國利用六國之間的矛盾，各個擊破。
- **現代職場**：老闆故意在兩個部門主管間製造資源競爭，讓他們互相告狀，自己更容易掌控全局。
**政治**：殖民時期帝國常在被殖民地扶植不同族群對立。
-為何違反佛法：這是屬於十惡業之中的離間。當這個業造下後，將會導向地獄、餓鬼、畜生道，最輕的果報為做人時和朋友分裂（AN8.40）
-怎樣拆解：
有六和合法，我們可以在分裂中的社會中推廣它們：
1. 不論公開或私下都對別人有慈身業
2. 不論公開或私下都對別人有慈口業
3. 不論公開或私下都對別人有慈意業
4. ...大家都布施、分享自己的利得給別人、社區...
5. 在戒上一致：不傷害自己、別人、兩者
6. 不論在公開或私下大眾都在導向苦滅之見上一致（四聖諦） （如果應用在世俗層面上，就是大家要盡量見解一致） （Ref. AN6.11-12）
### 2. **借刀殺人**（Kill with a Borrowed Knife）
**原理**：不親自動手，利用第三方除掉對手，自身保持乾淨。
**手法**：慫恿他人出手、提供情報或資源給第三方。
**例子**：
**三國**：曹操借劉表之手殺害眼中釘
- **現代**：公司A透過媒體或監管機構爆料公司B的問題，讓監管單位出手調查，自己則低調收購B的市場份額。
-為何違反佛法：這違反了十善業中的不貪（不會想得到屬於別人的東西）、不嗔（不會想報復、傷害別人）。Luang Por Lersi Lingdam 曾說：假如我們不去貪屬於別人的東西，不會想傷害別人，不會懷有邪見，相信因果；l我們將心靈平靜，生而無憂無慮，心靈平和，永遠幸福。
我們可以反之推敲，如果我們違反了不貪和不嗔，將會生而多憂多慮，心靈混亂、永遠痛苦。
-怎樣應對這個權術？
1.保持強大的戒定慧，讓心變得敏銳、具足正念，有效地管理社群、去除一切問題，盡量做到無懈可擊。
2.具備四攝法（1.布施 2.愛語 3.利益的行為 4.同甘共苦、平等共處）來統集群眾，讓自己勢力增長，不容易被擊倒（AN8.24）
### 3. **聲東擊西**（Make a Sound in the East, Strike in the West）
**原理**：製造假象轉移注意力，實際攻擊另一目標。
**手法**：公開高調做一件事，暗中進行真正目的。
**例子**：
**歷史**：韓信「明修棧道，暗渡陳倉」。
**商業**：某公司大張旗鼓宣布進軍新市場，實際上是在原有市場暗中降價或併購競爭對手，分散對方資源。
-為何違反佛法：「聲東擊西」的本質就是故意製造假訊息（公開高調做一件事），讓對方產生錯誤認知，然後暗中達成真正目的。這犯了不妄語戒和不閒雜語戒（MN41）
果報是會遭到不實的中傷和說話不受歡迎（AN8.40）
-如何應對？ 趕快持戒和修習禪定。所謂戒能生定、定能生慧（DN16，AN11.1）
假如我們的心因為禪定而空於五蓋，我們將會特別有智慧(AN5.51)
我們將能摸清對方的真正意圖，然後避免墮入圈套。
### 4. **欲擒故縱**（Let Loose to Capture）
**原理**：先放鬆對手戒心，讓其鬆懈或暴露弱點，再一舉擊潰。
**手法**：先示弱、給甜頭、假裝和解。
**例子**：
**歷史**：戰國時期有些國家先割地求和，待對方鬆懈後再反攻。
**職場**：上司先對某員工放鬆考核，待其犯下大錯後再嚴厲處理，以達到殺雞儆猴效果。
為何違反佛法：先示弱、給甜頭、假裝和解；本質上是欺騙與虛偽。表面上做出友好、讓步或和解的姿態，實際目的是引誘對方上鉤。這屬於妄語
當果報成熟時，我們自己都會遭到別人虛偽的對待
怎樣應對？也是修習禪定。
假如我們的心因為禪定而空於五蓋，我們將會特別有智慧，看穿對方
### 5. **笑裡藏刀**（Smile Hiding a Dagger）
**原理**：表面親切友善，背地裡準備致命一擊。
**手法**：用讚美、關心包裝真實意圖。
**例子**：
**歷史**：唐朝李林甫「口蜜腹劍」。
**現代**：談判中對方不斷微笑稱讚你，實際上在拖延時間等待更好條款或已聯絡你的競爭對手。
為何違反佛法？ 這本質上是欺騙與虛偽，犯了妄語戒。有一次，有一位在家人對佛陀說過，他比喻人間就像是叢林，獸畜卻是明瞭的。他有一次調御象。當騎著他來往瞻波城時，象已經顯現了他所有的歪曲、詐欺了。 相反地，他的僕人們，身、口做是一套，心又是另一套。佛陀也認同了
如果我們這樣做的話，那麼果報成熟時，我們也會遭到別人虛偽的對待
如何應對？也是修習禪定。
假如我們的心因為禪定而空於五蓋，我們將會特別有智慧，看穿對方
### 6. **苦肉計**（Self-Inflicted Harm）
- **原理**：先讓自己人承受損失或痛苦，博取信任或同情，然後反擊。
**手法**：自殘、犧牲小利。
- **例子**：
- **三國**：周瑜打黃蓋——一個願打，一個願挨，麻痺曹操。
為何違反佛法？ 這本質上是欺騙與虛偽，犯了妄語戒。
如果我們這樣做的話，那麼果報成熟時，我們也會遭人欺騙矇騙
如何應對？也是修習禪定。
假如我們的心因為禪定而空於五蓋，我們將會特別有智慧，看穿對方
### 7. **反間計**（Sowing Discord）
- **原理**：利用或製造對方內部不信任，破壞其團結。
- **手法**：偽造書信、收買對方親信、散布假情報。
- **例子**：春秋戰國時期常見的離間君臣關係；現代企業挖角對方關鍵人物並提供假消息。
為何違反佛法？ 這犯了妄語和離間
如果我們這樣做的話，那麼果報成熟時，我們也會遭人欺騙和離間
如何應對？平時做好佛陀所教導的四攝法（AN4.32），當我們和手下、大眾的關係良好，任誰都拿我們沒辦法。
### 8. **上屋抽梯**（Remove the Ladder After Ascending）
- **原理**：誘使對方進入不利位置後，切斷其退路。
- **手法**：先給予承諾或誘餌，待對方投入資源後翻臉。
- **例子**：商業併購中，先承諾高價收購，待對方放棄其他買家後再大幅壓價。
為何違反佛法？違背承諾本身就是惡業。果報成熟的時候我們也會希望落空（AN4.79）
如何應對？ 任何重要的協議，必須確保我們自己受到法律的保障。這樣對付就無法反悔
### 9. **隔岸觀火**（Watch the Fire from Across the River）
- **原理**：坐山觀虎鬥，待雙方兩敗俱傷時再出手。
**手法**：保持中立、暗中積蓄力量。
- **例子**：二戰前某些國家在歐洲列強衝突時觀望，後期再介入獲利。
如何應對？持戒（不傷害自他）和保持四梵住：
-慈：希望對方快樂
-悲：希望對方離苦
-喜：為對方感到高興
-捨：當無法幫助對方時，或對方傷害我們，我們保持中捨
這樣就能保存力量，讓人無機可乘
### 10. **美人計 / 色誘 / 利誘**（Using Beauty or Bait）
- **原理**：利用對方的貪慾（色、財、權）作為突破口。
- **例子**：歷史上多次用美女或重利收買關鍵人物；現代則有「糖衣炮彈」、利益輸送、職場曖昧等形式。
-為何違反佛法？ 挑起對方的貪嗔癡本身就是惡業（SN42.2）。當這個惡業成熟時，我們也會變得心智混亂、迷惑。
-如何應對？ 所以我們看到世間那麼危險，完全不能貪求世間的東西。
佛陀教導比丘們，如果誰想要許多快樂，應住於初禪、二禪、三禪、四禪（DN26）
禪那的快樂比五欲之樂（享受悅意的影像、聲音、氣味、味道、觸感）還要高尚、震撼、清淨、巨大得多；而且毫無過失。如果我們能把快樂寄託於禪那，那將無懈可擊，沒有人能找到我們的弱點。
11. **推卸責任**
-犯錯時迅速找替罪羊（ scapegoat ）。
手法：犯錯後不誠實面對，卻故意扭曲事實、嫁禍他人、製造假象。
為何違反佛法：這本質上是妄語（說謊）、兩舌（離間他人）
這其實是很笨的，這是在不斷招惹敵人和怨氣。保證長此下去，肯定會給人拉下來
-怎樣應對？ 事實勝於雄辯。佛陀在佛句經曾說：‘以說真實語戰勝妄語者’（DhpA.223） 當事情水落石出後，對方就會完蛋了
12. **培養親信**
-建立個人派系，架空正式制度。
為何違反佛法：
1. 這違反了佛陀教導‘無我’的原則。把「我」與「我的派系」放在第一位，視他人為可利用的工具。
2. 也強化了分別心（親信 vs. 他人、我方 vs. 對方），違背佛法諸法無我與平等的究竟真理
3. 架空正式制度、培養只忠於個人的親信，往往涉及偏私、排除異己、不公義。
4. 為了鞏固派系，常需隱瞞、拉攏、打壓等手段，容易產生妄語、兩舌（離間他人）。
5. 強化貪（貪圖權力與忠誠）與嗔（對非親信的排斥），增長煩惱。
怎樣應對？
這是職場、政治、組織中非常常見的權術。以下提供**實務、可操作**的應對策略，分為**預防**、**辨識**與**具體因應**三部分：
### 1. **事先辨識與預防**
- **觀察跡象**：
- 某人特別重用「自己人」（同鄉、同學、舊部屬），即使能力較差也優先提拔。
- 重要資訊只在小圈子內流通，正式會議變成走形式。
- 出現「只忠於某人、不忠於組織」的現象。
- **保持中立與記錄**：不要輕易站隊，重要往來用書面或email記錄（留證據）。
- **建立自己的專業形象**：專注把本職工作做好，讓能力成為最大後盾，而非靠派系。
### 2. **面對已形成的派系時的應對方式**
- **低調但不軟弱**（最推薦）：
- 保持專業距離，不公開批評派系，但也不刻意討好。
- 多與不同派系的人保持正常互動，避免被貼上「反對派」標籤。
**強化正式制度**：
- 推動或堅持公開透明的流程（如公開招標、績效考核、輪調制度），讓派系難以暗箱操作。
- 把事情拉回「按規矩辦」，用制度對抗人治。
- **以四攝法（AN4.32）建立廣泛人脈**（不要孤立自己）：
- 與組織內不同部門、不同層級的人維持良好關係，形成「自己的支持網」。
- 必要時向上級或外部單位反映（但要用事實與數據，而非情緒化指控）。
- **適度示弱 + 保留實力**：
- 如果派系已很強大，先低調避開鋒芒，同時暗中累積能力與資源。
- 等時機成熟再提出改革建議（用「對組織更好」的角度，而非對抗）。
### 3. **高風險情況的處理**
- **如果自己被針對**：收集證據（email、會議記錄、績效數據），必要時尋求HR、更高層或外部公正第三方介入。
- **如果組織已被嚴重派系化**：考慮「壯士斷腕」——轉部門、換工作，或保持最低限度參與，保護自己身心健康。
- **長期策略**：培養自己的「實力派」形象，讓別人想拉攏你，而不是你去依附派系。
### 世俗心法總結
- **核心原則**：**不站隊，但要站穩**（能力 + 人脈 + 記錄）。
- **避免兩個極端**：一是完全不理（容易被孤立），二是正面硬剛（容易被整肅）。
- **最高境界**：讓自己成為「不可或缺的專業人才」，派系反而要來拉攏你。
在佛法角度，這類派系鬥爭本質是**我執與貪嗔**的產物，應對時仍應保持**正念**，不生嗔恨，也不隨波逐流。怎樣做到？透過大量禪修，內心就會變得強壯，不容易給他們影響自己的精神健康。 透過禪修而空於五蓋，也能讓新產生大量智慧，能夠看穿對方的權術，予以應對策略。
Now I would like to share with everyone various power tactics that people may encounter, dissect them, and then share how to respond to them in accordance with the Buddha's teachings (Dhamma).
Power tactics mostly originate from ancient Chinese military strategies and schemes (such as *The Thirty-Six Stratagems*), and in modern times they are widely applied in politics, the workplace, business, and interpersonal relationships.
### 1. **Divide and Rule** (分而治之)
- **Principle**: Create or amplify internal contradictions among opponents, so that they restrain each other, while one sits back and reaps the benefits.
- **Methods**: Sow discord, support weaker factions, spread rumors.
- **Examples**:
- **Historical**: The State of Qin exploited the contradictions among the Six States, defeating them one by one.
- **Modern Workplace**: A boss deliberately creates resource competition between two department heads, making them report on each other, so that he can more easily control the overall situation.
- **Political**: During the colonial period, empires often supported different ethnic groups in colonized territories to create opposition.
- **Why it violates the Dhamma**: This belongs to "sowing discord" (one of the ten evil deeds). Once this kamma is created, it will lead to the hell, hungry ghost, or animal realms. The lightest retribution is, when reborn as a human, experiencing division from friends (AN8.40).
- **How to dissect / respond**:
We have the Six Principles of Harmony (六和敬). We can promote them in a divided society:
1. Bodily acts of loving-kindness towards others, both in public and in private.
2. Verbal acts of loving-kindness towards others, both in public and in private.
3. Mental acts of loving-kindness towards others, both in public and in private.
4. ... Everyone shares and gives their gains to others and the community...
5. Unity in observing the precepts: not harming oneself, others, or both.
6. Unity in views leading to the cessation of suffering (the Four Noble Truths), both in public and in private. (When applied at the worldly level, it means everyone should try to align their views as much as possible.) (Ref. AN6.11-12)
### 2. **Kill with a Borrowed Knife** (借刀殺人)
- **Principle**: Do not act personally; use a third party to eliminate the opponent while keeping oneself clean.
- **Methods**: Incite others to act, provide intelligence or resources to a third party.
- **Examples**:
- **Three Kingdoms**: Cao Cao used Liu Biao's hand to kill those he saw as thorns in his side.
- **Modern**: Company A leaks problems of Company B through the media or regulatory agencies, letting regulators investigate, while quietly acquiring B’s market share.
- **Why it violates the Dhamma**: This violates "non-greed" (not coveting what belongs to others) and "non-hatred" (not wanting revenge or to harm others) among the ten wholesome deeds. Luang Por Lersi Lingdam once said: If we do not covet what belongs to others, do not want to harm others, and do not hold wrong views, but believe in cause and effect, our minds will be peaceful, we will be born without worries or troubles, our minds will be calm, and we will be happy forever.
Conversely, if we violate non-greed and non-hatred, we will be born with many worries and anxieties, our minds will be confused, and we will suffer forever.
- **How to respond to this tactic?**
1. Maintain strong precept (sīla), stillness (samādhi), and wisdom (paññā), so that the mind becomes sharp and endowed with mindfulness, effectively managing communities, eliminating all problems, and becoming as invulnerable as possible.
2. Possess the Four Bases of Social Unity (四攝法) (1. Generosity 2. Kind speech 3. Beneficial conduct 4. Equality and sharing joys and sorrows) to unite the masses, strengthen one’s own influence, and make it difficult to be defeated (AN8.24).
### 3. **Make a Sound in the East, Strike in the West** (聲東擊西)
- **Principle**: Create a false impression to divert attention, while actually attacking another target.
- **Methods**: Publicly and ostentatiously do one thing, while secretly carrying out the real objective.
- **Examples**:
- **Historical**: Han Xin’s “Repairing the plank road in the open, secretly crossing at Chencang.”
- **Business**: A company loudly announces entry into a new market, but is actually secretly cutting prices or acquiring competitors in the original market to disperse the opponent’s resources.
- **Why it violates the Dhamma**: The essence of “Make a Sound in the East, Strike in the West” is deliberately creating false information (publicly and ostentatiously doing one thing) to cause the other party to form wrong perceptions, then secretly achieving the real goal. This violates the precepts of not lying and not engaging in frivolous speech (MN41).
The retribution is being subjected to unfounded slander and one’s speech not being welcomed (AN8.40).
- **How to respond?** Quickly uphold the precepts and practice meditation. It is said that precepts gives rise to stillness, stillness gives rise to wisdom (DN16, AN11.1).
If our minds are free from the Five Hindrances through meditation, we will possess special wisdom (AN5.51). We will be able to discern the other party’s true intentions and avoid falling into traps.
### 4. **Let Loose to Capture** (欲擒故縱)
- **Principle**: First relax the opponent’s vigilance, allowing them to become lax or expose weaknesses, then strike decisively to crush them.
- **Methods**: First show weakness, offer sweeteners, or pretend to reconcile.
- **Examples**:
- **Historical**: In the Warring States period, some states first ceded territory to seek peace, then counterattacked once the other side relaxed.
- **Workplace**: A superior first relaxes performance reviews for an employee, then severely punishes them after they make a big mistake, to achieve the effect of “killing the chicken to warn the monkey.”
- **Why it violates the Dhamma**: Showing weakness, offering sweeteners, and pretending to reconcile is essentially deception and hypocrisy. On the surface, one adopts a friendly, concessional, or reconciliatory posture, but the real purpose is to lure the other party into a trap. This belongs to false speech.
When the fruit ripens, we ourselves will be treated with hypocrisy by others.
- **How to respond?** It is also through practicing meditation.
If our minds are free from the Five Hindrances through meditation, we will possess special wisdom and see through the other party.
### 5. **Smile Hiding a Dagger** (笑裡藏刀)
- **Principle**: Appear kind and friendly on the surface, while preparing a fatal blow behind the scenes.
- **Methods**: Package true intentions with praise and concern.
- **Examples**:
- **Historical**: Li Linfu of the Tang Dynasty — “honey-mouthed but sword-hearted.”
- **Modern**: During negotiations, the other party constantly smiles and praises you, but is actually stalling for time to wait for better terms or has already contacted your competitors.
- **Why it violates the Dhamma?** This is essentially deception and hypocrisy, violating the precept against false speech. Once, a layperson said to the Buddha that the human world is like a jungle, yet animals are straightforward. He once tamed an elephant. When riding it to and from Campā, the elephant displayed all its crookedness and deceit. In contrast, his servants had one set of actions with body and speech, but another with the mind. The Buddha agreed.
If we act this way, when the fruit ripens, we will also be treated with hypocrisy by others.
- **How to respond?** It is also through practicing meditation.
If our minds are free from the Five Hindrances through meditation, we will possess special wisdom and see through the other party.
### 6. **Self-Inflicted Harm** (苦肉計)
- **Principle**: First let one’s own side suffer losses or pain to gain trust or sympathy, then counterattack.
- **Methods**: Self-harm, sacrificing small benefits.
- **Examples**:
- **Three Kingdoms**: Zhou Yu beating Huang Gai — one willing to strike, one willing to endure — to numb Cao Cao.
- **Why it violates the Dhamma?** This is essentially deception and hypocrisy, violating the precept against false speech.
If we act this way, when the fruit ripens, we will also be deceived and tricked by others.
- **How to respond?** It is also through practicing meditation.
If our minds are free from the Five Hindrances through meditation, we will possess special wisdom and see through the other party.
### 7. **Sowing Discord** (反間計)
- **Principle**: Exploit or create distrust within the opponent’s ranks to destroy their unity.
- **Methods**: Forge letters, bribe trusted aides, spread false intelligence.
- **Examples**: Common in the Spring and Autumn and Warring States periods to sow discord between rulers and ministers; in modern enterprises, poaching key figures and providing false information.
- **Why it violates the Dhamma?** This violates false speech and sowing discord.
If we act this way, when the fruit ripens, we will also be deceived and have discord sown against us.
- **How to respond?** Usually practice the Four Bases of Social Unity taught by the Buddha (AN4.32). When our relationships with subordinates and the masses are good, no one can do anything to us.
### 8. **Remove the Ladder After Ascending** (上屋抽梯)
- **Principle**: Lure the opponent into a disadvantageous position, then cut off their retreat.
- **Methods**: First give promises or bait, then turn hostile after the opponent has invested resources.
- **Examples**: In business mergers and acquisitions, first promise a high price, then drastically lower it after the other party has rejected other buyers.
- **Why it violates the Dhamma?** Breaking promises is itself unwholesome kamma. When the fruit ripens, our own hopes will be dashed (AN4.79).
- **How to respond?** For any important agreement, ensure we ourselves are protected by law. This way, the other party cannot renege.
### 9. **Watch the Fire from Across the River** (隔岸觀火)
- **Principle**: Sit on the mountain and watch the tigers fight; wait until both sides are exhausted before making a move.
- **Methods**: Remain neutral and secretly accumulate strength.
- **Examples**: Before World War II, some countries watched the conflicts among European powers and intervened later for profit.
- **How to respond?** Uphold the precepts (not harming self or others) and maintain the Four Divine Abidings (Brahmavihāras):
- Loving-kindness (mettā): Wish others happiness.
- Compassion (karuṇā): Wish others to be free from suffering.
- Sympathetic joy (muditā): Rejoice in others’ happiness.
- Equanimity (upekkhā): When unable to help or when others harm us, maintain balanced equanimity.
This preserves our strength and leaves others with no opportunity to exploit.
### 10. **Using Beauty or Bait** (美人計 / 色誘 / 利誘)
- **Principle**: Use the opponent’s greed (for sensuality, wealth, power) as a point of breakthrough.
- **Examples**: Historically, using beautiful women or heavy bribes to buy off key figures; modern forms include “sugar-coated bullets,” interest transfers, workplace flirtation, etc.
- **Why it violates the Dhamma?** Provoking others’ greed, hatred, and delusion is itself unwholesome kamma (SN42.2). When this kamma ripens, we ourselves will become mentally confused and deluded.
- **How to respond?** Therefore, seeing how dangerous the world is, we must completely refrain from craving worldly things.
The Buddha taught monks that if one wants much happiness, one should abide in the first jhāna, second jhāna, third jhāna, and fourth jhāna (DN26).
The happiness of jhāna is far more noble, powerful, pure, and vast than the pleasure of the five sense pleasures (enjoying agreeable forms, sounds, odors, tastes, and touches), and it is entirely faultless. If we can base our happiness on jhāna, we will be invulnerable, and no one will be able to find our weaknesses.
### 11. **Shifting Blame**
- Quickly find a scapegoat when making a mistake.
- **Methods**: After making a mistake, instead of facing it honestly, deliberately distort facts, shift blame to others, and create false impressions.
- **Why it violates the Dhamma**: This is essentially false speech (lying) and divisive speech (sowing discord).
This is actually very foolish — it constantly provokes enemies and resentment. Continuing this way will surely lead to being pulled down.
- **How to respond?** Facts speak louder than words. The Buddha said in the Dhammapada commentary: “Conquer the speaker of falsehood with truthful speech” (DhpA.223). Once the truth comes out, the other party will be finished.
### 12. **Cultivating Cronies**
- Establish personal factions to bypass formal systems.
- **Why it violates the Dhamma**:
1. This violates the Buddha’s teaching of “no-self” (anattā). Placing “self” and “my faction” first, treating others as tools to be used.
2. It also strengthens discrimination (cronies vs. others, us vs. them), contradicting the ultimate truth of no-self in all phenomena and equality.
3. Bypassing formal systems and cultivating cronies loyal only to the individual often involves favoritism, exclusion of dissenters, and injustice.
4. To consolidate factions, one often needs to conceal, co-opt, and suppress, easily producing false speech and divisive speech.
5. It reinforces greed (craving power and loyalty) and hatred (rejection of non-cronies), increasing defilements.
**How to respond?**
This is a very common tactic in the workplace, politics, and organizations. Below are practical, actionable response strategies, divided into **prevention**, **identification**, and **specific responses**:
#### 1. **Prior Identification and Prevention**
- **Observe signs**:
- Someone particularly favors “their own people” (same hometown, classmates, former subordinates), promoting them even if less capable.
- Important information circulates only in small circles; formal meetings become mere formalities.
- The phenomenon of “loyal only to a certain person, not to the organization” appears.
- **Maintain neutrality and records**: Do not easily take sides; document important communications in writing or email (keep evidence).
- **Build your own professional image**: Focus on doing your job well, making competence your strongest support rather than relying on factions.
#### 2. **Response When Factions Have Already Formed**
- **Low-profile but not weak** (most recommended):
- Maintain professional distance; do not publicly criticize factions, but also do not deliberately curry favor.
- Interact normally with people from different factions to avoid being labeled as “opposition.”
- **Strengthen formal systems**:
- Promote or adhere to open and transparent processes (e.g., open tenders, performance evaluations, rotation systems) to make it difficult for factions to operate behind the scenes.
- Bring matters back to “following the rules” and use systems to counter rule by man.
- **Build broad networks using the Four Bases of Social Unity (AN4.32)** (do not isolate yourself):
- Maintain good relationships with people from different departments and levels to form “your own support network.”
- When necessary, report to superiors or external units (but use facts and data, not emotional accusations).
- **Appropriately show weakness + preserve strength**:
- If the faction is already very strong, first keep a low profile to avoid the sharp edge, while secretly accumulating ability and resources.
- When the time is ripe, propose reforms (from the angle of “better for the organization,” not confrontation).
#### 3. **Handling High-Risk Situations**
- **If you are being targeted**: Collect evidence (emails, meeting records, performance data) and, if necessary, seek intervention from HR, higher management, or external impartial third parties.
- **If the organization is severely factionalized**: Consider “cutting off the wrist to save the body” — transfer departments, change jobs, or participate at the minimum level to protect your physical and mental health.
- **Long-term strategy**: Cultivate an image as a “competence-based powerhouse,” so that others want to recruit you rather than you depending on factions.
**Worldly Mental Strategies Summary**
- **Core Principle**: **Do not take sides, but stand firm** (competence + networks + records).
- **Avoid two extremes**: One is completely ignoring it (easy to be isolated), the other is direct confrontation (easy to be purged).
- **Highest state**: Make yourself an “indispensable professional talent,” so that factions instead come to recruit you.
From the Dhamma perspective, this kind of factional struggle is essentially the product of **self-clinging and greed-hatred**. When responding, one should still maintain **mindfulness**, without generating hatred or going along with the flow. How to achieve this? Through extensive meditation, the mind becomes strong and is not easily affected by them in terms of mental health. Being free from the Five Hindrances through meditation also generates abundant wisdom, enabling one to see through others’ tactics and apply appropriate strategies.
特朗普、習近平、奧巴馬、普京 Trump, Xi Jinping, Obama, Putin
特朗普、習近平、奧巴馬、普京 Trump, Xi Jinping, Obama, Putin
https://www.facebook.com/reel/2481778085671170/?__cft__[0]=AZaLJphc5rjGxeNwsmfEYcenxQ0Bzjp9C177szGdnpsCP-suYcSCDK1Us1K93VBET8voxt3M6XXhwFDC3yUOXAOTrbRVeF_QQNhYAtWosBUxPJ1yb2OY-8sTQoGRQrPEAVHrQWfS8dTp8sbLhM4ZX3sPl2s_c3SQjOvi7W1CgLO2NV45_CWeZspTMtEyWOU7N1CkMB2lBF3efEPEmZNOfQYC&__tn__=%2CO%2CP-R
我們眼前的，是世界上影響力、權勢最大的人
古時候，《巴利聖典》形容這些國家元首的威勢為王威 （rāja tejo）
小編看這些影片的時候，看到他們真的是具足大功德之人啊！
他們的威勢相信大家就算隔著屏幕都感受得到
是什麼形成他們的大威勢呢？ 那是源自於他們強大的心力，當心如此有力時，他們散發出的心生色法也是很有影響力的，讓人能夠被他們攝住
心力由什麼組成？ 有五個組成部份，也就是佛陀所教導的五力了（SN55）:
信力、精進力、念力、定力、慧力
大家有沒有發現，這幾位國家元首，他們的精神健康都是很不錯的
譬如普京，自己的國家在打仗，還可以和別人談笑風生
習近平於APEC峰會期間訪問韓國時，將兩部小米手機作為國事禮物贈送給韓國總統李在明。當李在明詢問通訊是否安全時，習近平笑著回答「您可以檢查一下有沒有後門」，此番幽默互動隨即引發雙方大笑與外界關注
奧巴馬幽默、睿智、敏捷、歡快為人津津樂道
特朗普雖然言行惹火，但有時不忘開幾個讓人忘懷的玩笑
他們都有一定程度的快樂。而快樂是什麼？ 佛陀說，那是功德的同義詞（AN7.62）
當一個人快樂時，會發生什麼事情？很自然地，心會進入禪定、集中起來（AN11.1）
聽這些國家元首演講，大家都會被他們所吸引
為什麼呢？
隆波帕默曾說：‘大家現在在聼隆波説法，我們馬上獲得的其實是禪定。因爲隆波講法的時候，是透過禪定的力量去講法的，而不是透過死記硬背來講給大家聼的。如果隆波是死記硬背地講給大家聼，大家的心就會散亂。但是隆波在講法的時候心是處在禪定的狀態來講法的，我們的心也會能夠感覺到。’
Luang Por Phut 也說：‘擁有禪定之力者，其言語往往具足攝受力， 能夠善巧引導他人的心念。’
我們聽隆波帕默說法時心會集中起來，因為隆波有禪定
同樣地國家元首演講時，我們都會不自覺地集中起來。為什麼？因為他們有禪定，還要是很強大的禪定。
Luang Por Ganha 曾經說過特朗普：‘就像美國的特朗普一樣 。非常散亂，師父看了覺得。過一陣子又要被『習近平』踢了。太散亂了。師父這樣說，柯叻的老闆就笑了’
其實這個是公開的秘密了。看特朗普的行為，大家都會覺得散亂不堪。
但特朗普需要認真的時候、需要演講的時候，又可以集中起來，成就強大的禪定。
當心有禪定時，心暫時遠離五蓋（欲貪、嗔、散亂後悔、昏沉睡眠、疑）。
當沒有疑惑時，信心就增強
當沒有昏沉睡眠時，精進就生起
當沒有五蓋時，念（記憶力）就變得犀利（AN5.193）
當五蓋被壓制，智慧就能夠彰顯（AN5.51）
如此，因為爛熟於讓心集中，國家元首的五力（信、精進、念、定、慧）極之強大，有非常大的影響力、攝受力，能夠扛得住很大的責任、影響全世界
一個沒大功德的人，是不能做到國家元首的。
好像一個普通人，要他面對幾十人演講，已經手震腳震、痛苦不堪了。這表示他沒有足夠的快樂（=功德）來扛住幾十人。格局小
如果一個有一點功德的人，要他面對幾十人演講，他能夠處之泰然，保持輕鬆快樂。這表示他有足夠的快樂（=功德）來扛住幾十人。有一點格局
而國家元首在面對全國、乃至全世界人類的時候，仍然處之泰然、保持快樂，這表示他們的功德在全世界來說，肯定是數一數二的！他們有世界性的格局。
他們為什麼有那麼大的功德呢？
首先我們要知道有多少種累積功德的方法。
大概有三種：布施、持戒、禪修
佛陀說，那些少做布施、持戒的人，又不禪修，死後便投生到人間不光彩的地方
但如果一個人適量地布施、持戒，不禪修，死後便投生到人間光彩處 （AN8.36）
國家元首就是過去世做過許多布施、持戒等等，因此現在擁有這麼大的輝煌成就
但不要忘記，功德最大的是禪修，其次是持戒，最後才是布施（AN9.20）
因此其實現在許多出家人都是潛在的國家元首候選人
當一個人修智慧，思維、觀察世間和身心的無常、苦、無我，心就會鬆開執著，懂得放下。心因此而輕鬆愉快
當一個人修禪定時，心就會變得滋潤、平靜、集中、有力、快樂
當一個人持戒時，他就會因為不後悔，而生起快樂、自信（AN11.1，AN5.33，5.213）
當一個人帶著清淨心布施時，他很自然就會為自己的善行而感到高興，心變得滋潤快樂。也因為懂得放下財物而讓心變得輕鬆
良好出家人的心傾向於一切善法，因此在穩步累積非常大的功德。
上品的出家人會證得阿羅漢果
中品的會得生梵天
下品的會得生天界（JaA.424）
所以其實如果投生成為國家元首的話，在佛教來說，已經算是很小的成就了。
他們的成就，比起最低等的天神還要低。Luang Por Lersi Lingdam 曾說：‘就算成為最下層的天神都比人類中最高的佼佼者好。因為他們的身體保持穩定，沒有疾病痛苦的折磨，所有事物都完美無缺。他們的任何願望都會因功德的力量而實現。’
在佛陀面前，最厲害的梵天神也黯然失色，更不用說大威勢的欲界天神、乃至於人間的國家元首了。（AN10.15，DN14，MN123）
有一次，阿闍世王韋提希子去見佛陀。當是他在佛陀住處的外門樓，從象上下來。就在腳踏到地面的同時，佛陀的威勢照遍國王的身體。當時他全身汗水直流，衣服像被擰乾一樣必須拿掉。他想起自己的過錯，生起極大的恐懼。他無法直接走到世尊面前，就抓住耆婆的手，像在園中散步一樣，說：「賢友耆婆，這你做得很好，這做得很好。」一邊讚歎住處，一邊逐漸走向圓堂的門口（DNA2）。看！人間最大威勢的人，在佛陀面前就如螞蟻般渺小
為什麼會這樣？ 因為佛陀擁有世界上最強大的心力。
佛陀去除了一切煩惱，包括疑蓋，心完全清淨。加上擁有最高的德行和無人能及的一切知智，所以佛陀具備無雙的自信（信力）
即使在成佛前的六年苦行時，佛陀便已經以極強的精進力，甚至達到「皮包骨、如枯木」的地步，但仍不放棄，直到證悟（MN36）. 當一切煩惱（包括昏沉睡眠蓋）被去除，那就更不用說。《經集》義注中提到，佛陀一天只睡三個小時，其餘時間都用在幫助眾生、禪修等義務上，這就算是大弟子也無可匹敵。因此佛陀具備全世界最高的精進力。（精進力）
佛陀具備一切知智，所以能隨時憶起任何東西，具備最高的記憶力（念力）
佛陀具備所有眾生之中最深的禪定，而且能夠以宇宙中最快的速度變換禪定的所緣，因此能夠顯現無人能及的雙神變（《無礙解道》、《論藏》）。佛陀因此具備無敵的定力 （定力）
佛陀具備一切知智（MN71，MN90，彌蘭王問經) ，所有東西一經思索就能得到答案。他的智慧不能被任何東西所障礙，這被稱爲‘無障礙智‘（P.tm.119）。同時佛陀已經以智慧撲滅一切煩惱，心的慣性為一直了知無常、苦、無我。因此佛陀有最頂尖的智慧（慧力）
當眼前的人有宇宙間最強的心力，任誰—梵天神、天神、大威勢的人類—都會被攝住的。
在此，大家可能會問，國家元首發動戰爭，去處會是哪裡？ 其實大家都知道了，不用說了，大家都心知肚明。
戰爭所造的惡業是大量的殺生和偷盜（盜取別人領土和資產），有時會以謀略來離間敵人。心想得到別人的東西（貪）、心想傷害別人（嗔害）；違反了十善業裡面許多原則
但未來是可以改變的。如果他那麼好運，有看《如實知見》（笑），聽聞了五蘊是無常的道理後。他便立刻轉凡為聖，成為入流道者，在臨終前肯定會成為入流者。這表示什麼？表示惡道之門已經關上，他未來肯定會取得覺悟。（SN25.10）
Video cred. To
1.
https://www.youtube.com/watch?v=fyi3nBwJzuk
2.
https://www.youtube.com/watch?v=-JIL-YRq-Hs
3.
https://www.youtube.com/watch?v=FzEZHiI_pMQ
4. IG @ptstaiwan
We are looking at the people with the greatest influence and power in the world today.
In ancient times, the Pali Canon described the majesty of these heads of state as “royal majesty” (rāja tejo).
When the editor watches these videos, he sees that they are truly people with great merit!
Their majesty is so strong that even through the screen, everyone can feel it.
What creates their great majesty? It comes from their extremely powerful mental energy. When the mind is so powerful, the mental-generated matter (cittaja rūpa) they radiate is also very influential, enabling them to captivate and hold people’s attention.
What is mental energy composed of? It has five components, which are the Five Powers taught by the Buddha (SN55):
Faith Power, Energy Power, Mindfulness Power, Stillness Power, and Wisdom Power.
Have you noticed that the mental health of these heads of state is quite good?
For example, Putin, even while his country is at war, can still chat and laugh with others.
During the APEC summit, when Xi Jinping visited South Korea, he presented two Xiaomi phones as state gifts to South Korean President Lee Jae-myung. When Lee Jae-myung asked if the communication was secure, Xi Jinping smiled and replied, “You can check if there is a backdoor,” and this humorous exchange immediately caused both sides to burst into laughter and attracted widespread attention.
Obama’s humor, wisdom, agility, and cheerfulness are widely praised.
Although Trump’s words and actions often provoke controversy, he sometimes doesn’t forget to crack a few memorable jokes.
They all possess a certain level of happiness. And what is happiness? The Buddha said it is a synonym for merit (AN7.62).
When a person is happy, what happens? Quite naturally, the mind enters stillness and becomes focused (AN11.1).
When listening to these heads of state speak, everyone is drawn to them.
Why is that?
Luang Por Pramote once said: “Everyone is now listening to Luang Por teaching the Dhamma. What we immediately receive is actually Stillness. Because when Luang Por teaches the Dhamma, he teaches through the power of Stillness, not through rote memorization. If Luang Por were to teach by rote memorization, everyone’s minds would become restless. But when Luang Por teaches the Dhamma, his mind is in a state of stillness, and our minds can also feel it.”
Luang Por Phut also said: “Those who possess the power of stillness, their speech often has captivating power and can skillfully guide the minds of others.”
When we listen to Luang Por Pramote teaching the Dhamma, our minds become concentrated because Luang Por has concentration/ stillness.
Similarly, when heads of state give speeches, we unconsciously become concentrated. Why? Because they have concentration/ stillness — and it must be very powerful stillness.
Luang Por Ganha once said about Trump: “Just like America’s Trump. Extremely restless and chaotic. When Luang Por saw it, he thought so. In a while, he will be kicked by ‘Xi Jinping’ again. Too chaotic.” When the teacher said this, the Korat boss smiled.
Actually, this is an open secret. Looking at Trump’s behavior, everyone feels he is extremely restless.
But when Trump needs to be serious, when he needs to give a speech, he can concentrate and achieve powerful stillness/ concentration.
When the mind has stillness, it temporarily abandons the Five Hindrances (sensual desire, ill will, restlessness and remorse, sloth and torpor, doubt).
When there is no doubt, faith is strengthened.
When there is no sloth and torpor, energy/ diligence arises.
When the Five Hindrances are suppressed, mindfulness (memory) becomes sharp (AN5.193).
When the Five Hindrances are suppressed, wisdom can manifest (AN5.51).
Thus, because they are highly skilled at concentrating the mind, the Five Powers (faith, energy, mindfulness, stillness, wisdom) of these heads of state are extremely strong. They possess tremendous influence and captivating power, enabling them to shoulder great responsibilities and influence the whole world.
A person without great merit cannot become a head of state.
For example, if an ordinary person has to speak in front of dozens of people, he will already be trembling with fear and suffering greatly. This shows he does not have enough happiness (= merit) to bear the pressure of dozens of people. His scope is small.
If a person with some merit has to speak in front of dozens of people, he can remain calm and maintain lightness and happiness. This shows he has enough happiness (= merit) to bear the pressure of dozens of people. He has some scope.
And when a head of state faces the entire nation, or even all humanity in the world, and still remains calm and maintains happiness, this shows that their merit, on a global scale, is definitely among the very best! They have a worldwide scope.
Why do they have such great merit?
First, we need to know how many ways there are to accumulate merit.
There are roughly three: giving, keeping precepts, and meditation.
The Buddha said that those who give and keep precepts little, and do not meditate, will be reborn in unattractive places in the human world after death.
But if a person gives and keeps precepts moderately, and does not meditate, he will be reborn in attractive places in the human world (AN8.36).
Heads of state must have done a great deal of giving, keeping precepts, etc., in past lives, and therefore now possess such magnificent achievements.
But do not forget that the greatest merit is meditation, followed by keeping precepts, and finally giving (AN9.20).
Therefore, in reality, many monks today are potential candidates for heads of state.
When a person develops wisdom, reflects, and contemplates the impermanence, suffering, and non-self of the world and body-and-mind, the mind lets go of attachment and knows how to release. The mind therefore becomes light and happy.
When a person develops stillness, the mind becomes nourished, calm, focused, powerful, and happy.
When a person keeps precepts, because of non-remorse, happiness and confidence arise (AN11.1, AN5.33, AN5.213).
When a person gives with a pure mind, he naturally feels glad about his good deeds, and the mind becomes nourished and happy. Also, because he knows how to let go of material things, the mind becomes light.
The minds of good monks incline toward all wholesome things, and therefore steadily accumulate very great merit.
Monks of the highest level will attain arahantship.
Those of the middle level will be reborn in the Brahma world.
Those of the lower level will be reborn in the heavenly realms (JaA.424).
So in fact, if one is reborn as a head of state, in Buddhist terms, it is already considered a very small achievement.
Their achievements are still lower than the lowest heavenly beings. Luang Por Lersi Lingdam once said: “Even becoming the lowest level of heavenly being is better than the highest among humans. Because their bodies remain stable, without the torment of sickness and pain, and everything is perfect. Any wish they have will be fulfilled by the power of merit.”
In front of the Buddha, even the most powerful Brahma gods pale in comparison, let alone the powerful desire-realm gods, or heads of state in the human world. （AN10.15，DN14，MN123）
Once, King Ajatasattu, son of Videhi, went to see the Buddha. At that time, when he descended from the elephant at the outer gate of the Buddha’s residence, the moment his foot touched the ground, the Buddha’s majesty shone throughout the king’s body. At that time, sweat poured down his whole body, and his clothes were so wet they had to be removed. He remembered his own faults and gave rise to great fear. He could not walk directly to the Blessed One, so he held Jivaka’s hand, as if strolling in a garden, and said: “Friend Jivaka, this is very good, this is very good,” praising the residence while gradually approaching the door of the circular hall (DNA2). Look! The person with the greatest majesty in the human world, in front of the Buddha, is as insignificant as an ant.
Why is this so? Because the Buddha possesses the most powerful mental energy in the world.
The Buddha has eradicated all defilements, including the hindrance of doubt, and the mind is completely pure. In addition, He possesses the highest virtue and omniscient knowledge, so the Buddha possesses unparalleled confidence (Faith Power).
Even during the six years of ascetic practice before enlightenment, the Buddha had already used extremely strong energy, even reaching the point of “skin and bones, like dry wood,” but still did not give up until enlightenment (MN36). When all defilements (including the hindrance of sloth and torpor) are removed, there is even less to say. The commentary to the Sutta Nipata mentions that the Buddha sleeps only three hours a day, and uses the rest of the time for helping beings, meditation, and other duties. Even the great disciples cannot match this. Therefore, the Buddha possesses the highest Energy Power in the world.
The Buddha possesses omniscient knowledge, so He can recall anything at any time and possesses the highest memory power (Mindfulness Power).
The Buddha possesses the deepest stillness among all beings and can switch the objects of stillness at the fastest speed in the universe, and is therefore able to manifest the unparalleled Twin Miracle (Paṭisambhidāmagga, Abhidhamma). Therefore, the Buddha possesses invincible Stillness Power.
The Buddha possesses omniscient knowledge (MN71, MN90, Milindapañha), and can find the answer to anything upon reflection. His wisdom cannot be obstructed by anything, and this is called “Unobstructed Knowledge” (Paṭisambhidāmagga 119). At the same time, the Buddha has eradicated all defilements with wisdom, and the habitual tendency of the mind is to constantly know impermanence, suffering, and non-self. Therefore, the Buddha possesses the highest Wisdom Power.
When the person in front of us possesses the most powerful mental energy in the universe, no one — Brahma gods, devas, or powerful humans — can avoid being captivated.
At this point, everyone may ask: where will heads of state who start wars be reborn? Actually, everyone already knows, no need to say it, everyone understands in their hearts.
The bad kamma created by war is massive killing and stealing (stealing other people’s territory and assets), and sometimes using schemes to divide enemies. The mind wants to take other people’s things (greed), the mind wants to harm others (ill will); it violates many principles in the Ten Wholesome Actions.
But the future can be changed. If he is so fortunate as to watch *Knowing and Seeing the truth* (laugh), and after hearing the truth that the five aggregates are impermanent, he immediately turns from ordinary person to one on the path to stream-entry. Before death, he will definitely become a stream-enterer. What does this mean? It means the doors to the lower realms are already closed, and he will definitely attain enlightenment in the future (SN25.10).
Video cred. To
1.
https://www.youtube.com/watch?v=fyi3nBwJzuk
2.
https://www.youtube.com/watch?v=-JIL-YRq-Hs
3.
https://www.youtube.com/watch?v=FzEZHiI_pMQ
4. IG @ptstaiwan
《 如果我們不訓練自己 If we don't train ourselves》
《 如果我們不訓練自己 If we don't train ourselves》
…Everyone, cultivate happiness in your heart.
You must fulfill your own duties.
Be present in your body and stay with calmness.
Be with your responsibilities and your work with a sense of contentment.
Human beings must live with calmness,
and dwell with wisdom in this way.
The environment around us—
when everyone is calm, we too must be calm.
It indirectly compels us.
That person is quiet, this one is quiet,
so we must also be quiet.
Live with sufficiency, with contentment, and with what is just right.
When we want things to go fast, they don’t; they go at the same pace.
When we want them to be slow, they’re not.
Everything—there’s really nothing to it.
It’s we ourselves who stir things up.
We must train ourselves.
You see, laypeople…
Living life led by the self—
Luang Phor saw her over 20 years ago, and she has only become more neurotic over time.
To be a good person,
one must also have wisdom.
And to have wisdom, one must have calmness.
Calm and wisdom live together in the present moment.
It’s good that you’ve come to stay at Luang Phor’s monastery.
Luang Phor is kind-hearted,
and the food is sufficient, isn’t it?
But when there’s too much of the ‘self,’ even when there’s a lot of food, it leads to unrest.
Because the ‘self’ is the very source of unrest.
The practice is right here in the present.
We must truly bring the present moment into goodness.
Then we will know—
we’ll know our own heart, our own moods and emotions, and we will come to that ‘stillness… stillness…’
Without stillness, it won’t work.
Luang Phor is watching us, you know.
When you open your eyes, do you see Luang Phor every time?
Take a look—do you think Luang Phor feels sleepy?
If we abandon the self, we don’t feel drowsy.
But when we’re full of self, we sway back and forth like an earthquake.
Do you see that? Agree?
We already have a good place—so apply yourselves diligently to practice.
We can then control ourselves well and stay balanced.
In terms of rest—
within 24 hours, sleep around 5–6 hours like this.
If we can live with the cultivation of mindfulness and clear comprehension, that’s excellent.
The monastic routine and daily duties—
they are all about training ourselves to develop mindfulness and awareness.
If we have no discipline or routines,
then we do not develop mindfulness and clear comprehension.
We must use mindfulness and awareness as our foundation.
We place that mindfulness into our work—
do your tasks with joy.
We must dwell in calmness,
in wisdom, so we can correct ourselves.
But most people only want to fix external things—
and that’s why they go crazy.
Do you agree?
We must try to be intentional and purposeful.
Because knowledge and understanding—these are crucial.
The body, speech, behavior, and manners—these are merely tools of the knowing mind.
So we must use the ‘knower’ to cultivate mindfulness and awareness.
Luang Phor Teean, no matter what he did, he couldn’t find peace—so he began raising his hand, moving it like this.
In the end, without even intending it, that very motion brought him to peace.
Just think: if we sweep the floor like this, while our heart stays present with the body—there’s calmness.
When we work, if our mind is with our work, it’s peaceful.
This is how we must understand the practice of Dhamma.
If you are given time and opportunity,
but just sit around sleeping,
or spend it playing with your phone—it’s not okay.
Do you agree with Luang Phor?
Do you?
We must have principles and ideals like this.
Nowadays, we have only principles and ideals—
but no ‘Supreme Dhamma.’
We have only ‘Supreme Delusion.’
Deluded all day and night.
We must stop doing things just as we please.
Be intentional—we sleep and rest
maybe 5 to 6 hours out of 24 hours.
So that we can train ourselves.
If we don’t train ourselves,
we’ll end up like Mr. Trump in America—
so restless, Luang Phor observe.
One moment getting kicked by Xi Jinping,
everything in chaos.
When Luang Phor speak like this, this boss from Korat just grins.
We must live with happiness.
Don’t think—
‘I’ll go here, I’ll go there.’
Wherever we go, it’ll still be the same.
Because the problem isn’t with any place—
it’s that we live our lives led by delusion.
Wherever we go, suffering arises, remains, and passes away.
Luang Phor reflect—
Laypeople..., should I send her home?
Oh… it’s feces. It stinks.
Wherever she goes, it stinks.
Luang Phor see it—
wherever it ends up, it stinks there too.
Because the ‘self’ stinks.
Luangta Maha Bua said that the self stinks across many realms.
You must understand this.
Because we’re British, right?
The best people in the world, aren’t we?
Good people, but led by delusion—
and that, for sure, leads straight to madness.
When we live by the self—
it’s a foolish heart, a heart craving for a husband.
This ‘self’ is the embodiment of a heart that wants a husband.
When Luang Phor say this, is it true or not?”
It’s good that you’re here now—so apply yourselves sincerely to practice.
That way we can become Dhamma—become the Dhamma of the present moment.
Otherwise, we keep consuming delusion.
And delusion—it’s foul, Luang Phor sees it clearly.
Lady Visākhā once said about her father in law : ‘He consumes the self, he consumes the past, he consumes delusion.’ Like that.
You must understand it this way…
Luang Phor Gunhah Sukhakamo
at Wat Pah Subthawee Dhammaram
Thursday, 15 May 2025
cred. to Kung Isarankura
「……每個人要讓心快樂起來
就要做好自己的本分
要與自己同在、與這份寧靜同在
與工作同在，讓它成為快樂
人必須與寧靜同在
與智慧同在
環境也是這樣
大家都很寧靜，我們也變得寧靜
因為它間接地約束我們
那個人安靜，這個人也安靜
我們也要一樣安靜
要活在知足、適度、剛好的狀態
人啊，想要快，它就不快，還是老樣子
想要慢，它也不慢
一切其實沒什麼
都是我們自己去搞得紛亂
我們必須訓練自己
看到了嗎？居士……
把自我帶著過生活
師父看居士……已經二十多年了，結果神經病越來越嚴重
要做個好人
就必須有智慧
要做個有智慧的人，就必須有寧靜
寧靜與智慧，是在當下共同存在的
很好，來住在師父的寺院
師父也很慈悲
飲食也足夠
如果自我太多、食物太多，就不會寧靜，因為自我就是不寧靜
修行就是在當下
我們要把當下過好
我們才能真正認識
認識自己的心、自己的情緒，我們才能……『定、定』
不能不靜，師父正坐著看我們呢
睜開眼睛每次都看到師父，對吧？
看看師父會不會想睡覺
人如果放下自我，就不會想睡
如果有自我，就搖來搖去，像地震一樣
同意嗎？
我們已經有很好的地方，就要專心持戒修行
我們才能好好掌控自己、安定自己
我們要睡覺休息
在二十四小時內，睡五到六小時左右
如果我們能與正念、正知同在，那就好了
日常的作息與戒律
就是我們要訓練培育正念正知
如果我們沒有日常的戒律與作息
就無法培育正念正知
因為我們必須以正念正知作為依靠
我們就用正念正知與工作同在
讓工作成為快樂
我們必須與寧靜同在
與智慧同在，來修正自己
大部分的人都只想修正外在
所以才會發瘋
同意嗎？
我們要努力提起心念
因為知識與理解很重要
身、語、行為、儀態，都是覺知者的工具
所以我們要用這個覺知者來培育正念正知
隆波田師父怎麼做都不寧靜，於是他就舉起木頭、舉起手這樣
到最後，不是刻意地舉木頭舉手，反而寧靜了
你想想看，我們掃地、這樣掃地，心與自己同在，就會寧靜
我們工作時，如果心與工作同在，也會寧靜
我們修行佛法就要這樣理解
如果有機會、有時間
卻只知道坐著睡覺
只知道玩手機，那是不行的
同意師父的看法嗎？
同意嗎？
一定要有原則、有理想才行
現在我們只有原則、理想
卻沒有『理想的佛法』
只有『理想的迷惑』
整天整夜都在迷惑
我們要戒除隨心所欲做事
我們要提起心念
我們睡覺休息
二十四小時睡五到六小時
為了訓練自己
不訓練自己
就像美國的川普一樣
非常散亂，師父看了覺得
過一陣子又要被『習近平』踢了
太紛亂了
師父這樣說，柯叻的老闆就笑了
我們必須擁有快樂
不要去想
等一下要去那裡、去這裡
去哪裡都還是老樣子，因為問題不在外面
問題在於我們用癡迷來主導生命
我們走到哪裡，都有苦生起、苦安住、苦滅去
師父想了想
居士……要讓它回家嗎？
喔……它是糞便，它很臭
到哪裡都很臭
師父看了
到哪裡，那裡就臭
因為自我就是臭的
隆波布瓦說，自我在很多世界都很臭
要這樣理解
因為我們是英國人
是世界上最好的人
是好人卻用癡迷主導生命
保證會神經病
帶著自我
愚痴的心、想找老公的心
自我就是那個想找老公的人的心
師父這樣說，對不對？
來這裡住很好，我們就要專心修行
我們就能成為佛法、成為當下佛法
如果是這樣，我們就是在享用迷惑
癡迷就是臭的，師父看了
毘舍佉對祖父說：享用自我、享用舊的、享用迷惑，就是這樣
要這樣理解……」
**隆波甘哈．素卡卡莫**
**於寶富法樂林寺**
**佛曆2568年5月15日 星期四**
Luang Phor Gunhah Sukhakamo
at Wat Pah Subthawee Dhammaram
Thursday, 15 May 2025
cred. to Kung Isarankura
武統台灣？Military Unification of Taiwan?
武統台灣？Military Unification of Taiwan?
美國總統川普接受福斯新聞主播拜爾（Bret Baier）專訪，該訪談於2026年5月15日播出。川普在訪談中表示，他不希望有人走向獨立（I'm not looking to have somebody go independent.）。
福斯新聞指出，川普同時向台灣與中國發出警告，提醒台北不要期待，一旦因自身行動導致戰爭爆發，美國就會無條件提供軍事支持。
拜爾詢問川普，在與中國大陸國家主席習近平會面後，台灣人民應該感到更安全還是更不安全？川普回答，「中立吧，中立。這種情況已經持續很多年了」。他並強調，美國對台政策並沒有改變。
川普表示：「什麼都沒改變。不過我要這麼說：我不希望有人走向獨立。而且你知道，我們理論上得飛行9,500英里去打一場戰爭。我不想看到那樣的情況。我希望他們冷靜下來，我也希望中國冷靜下來。」
在被追問軍售案時，川普依然保留彈性。他表示：「我可能會做，也可能不會。我們不想看到戰爭。如果維持現狀，我認為中國會接受。但我們不希望有人說：『讓我們走向獨立吧，因為美國會支持我們。』」
看到這裡，台灣的朋友們，我們該怎麼辦呢？
如果有一天習近平要武統，要打仗了，弄到我們流離失所，那該怎麼辦呢？
不用擔心
請盡快找人對習近平先生說以下道理，可能 鄭麗文 吧：
身體不斷在變，會老病死
感受不斷在變，有時開心、有時不開心、有時平淡
認知不斷在變，我們不斷接收到新的資訊
思想不斷在變
覺知不斷在變，醒的時候和熟睡的狀態已經不同了
如果習近平先生相信這樣的道理，或者經過足夠沉思後接受這個道理。他不可能會發起戰爭的
為什麼？
佛陀說，這樣的人是已進入善士地、超越凡夫地的隨信行者、或隨法行者，他不可能會造那些會導致投生為餓鬼、畜生、地獄道的業，而且不可能死時還不證悟入流果
所以，難道他還會為了版圖而殺害許多生命嗎？
保證他不會亂來的！而且他肯定會在臨死時成為佛教徒！
所以如果台灣的朋友們想要安全，只要確保習近平先生相信或經沉思後接受以上內容就行了
國際上的問題非常容易解決而已
U.S. President Trump sat down for an interview with Fox News anchor Bret Baier, which aired on May 15, 2026. In the interview, Trump stated that he does not want anyone to pursue independence ("I'm not looking to have somebody go independent.").
Fox News reported that Trump issued warnings to both Taiwan and China, cautioning Taipei not to expect unconditional U.S. military support if war breaks out due to its own actions.
Baier asked Trump whether the Taiwanese people should feel safer or less safe after his meeting with Chinese President Xi Jinping. Trump replied, “Neutral. Neutral. This situation has been going on for many years.” He emphasized that the U.S. policy toward Taiwan has not changed.
Trump said: “Nothing has changed. But let me say this: I don’t want to have somebody go independent. And you know, we’re theoretically supposed to fly 9,500 miles to fight a war. I don’t want to see that happen. I hope they calm down, and I hope China calms down too.”
When pressed further on arms sales, Trump remained flexible. He said: “I might do it, I might not. We don’t want to see war. If the status quo is maintained, I think China will accept it. But we don’t want someone to say, ‘Let’s go independent because the U.S. will support us.’”
---
Taiwanese friends, seeing this, what should we do?
If one day Xi Jinping decides to take Taiwan by force and war breaks out, causing us to become displaced — what then?
Don’t worry.
Please quickly find someone to explain the following truth to Mr. Xi Jinping — perhaps Cheng Li-wen ( 鄭麗文) could do it:
The body is constantly changing — it will age, get sick, and die.
Feelings are constantly changing — sometimes happy, sometimes unhappy, sometimes neutral.
Perception is constantly changing — we are always receiving new information.
Mental formations or thoughts are constantly changing.
Consciousness is constantly changing — the state when awake is already different from when deeply asleep.
If Mr. Xi Jinping can believe this principle, or accept it after sufficient contemplation, he will not be able to start a war.
Why?
The Buddha said that such a person has entered the stage of a good person, a “faith-follower” or “Dhamma-follower” who has gone beyond the ordinary worldling. He cannot perform actions that would lead to rebirth in the realms of hungry ghosts, animals, or hell, and it is impossible for him to die without attaining the fruit of stream-entry.
Therefore, would he still kill so many lives just for the sake of territory?
This guarantees he will not act recklessly! Moreover, he will definitely become a Buddhist before he dies.
So if Taiwanese friends want safety, it is enough to ensure that Mr. Xi Jinping believes — or after deep reflection accepts — the above content.
International problems are actually very easy to solve.
解決俄烏戰爭和伊朗問題 Solve Russia-Ukraine War and Iran problem
解決俄烏戰爭和伊朗問題 Solve Russia-Ukraine War and Iran problem
如果誰想立即解決俄烏戰爭、伊朗問題
非常簡單
對這五位仁兄說五取蘊的集起、滅沒、樂味、過患、出離：
五蘊是什麼？
身體、感受、認知、意志、覺知
身體是怎樣來的？ 就是從父母的精卵而來的
當我們100年內死去時，身體就滅沒了
身體為我們帶來什麼樂味？ 就是當看到好看的影像、聽到好聽的聲音、嗅到好嗅的氣味、嚐到好嚐的味道、接觸到好的所觸；然後就會為我們帶來快感
但這一切有什麼過患？就是都是無常的啊！而且我們都會因為這個身體而遭受老、病、死、愛別離、碰見不喜愛的、求不得之苦啊！
怎樣出離這個身體？ 看見它的過患然後不執著它
感受是怎樣來的？就是從感官接觸外境而生起的
感受怎樣滅沒？就是當某個感官不再接觸外境，感受就會退散
感受有什麼樂味？ 就是快樂的感受、在禪定中中捨的滿足感
但感受有什麼過患？ 就是它是無常的
怎樣可以出離感受？ 看見它的過患然後不執著它
認知是怎樣來的？是條件組合而來的，當我們接觸到某些資訊後，就會生起某些界定、看法。當我們碰見某些條件時，我們也會自行記起某些記憶。
它自己生起，也會自己滅去，不斷在改變。
認知有什麼樂味？ 就是憶起能引起快樂的一些記憶
但認知有什麼過患？ 就是它是無常的，抓不住的
怎樣可以出離認知？ 看見它的過患然後不執著它
意志，或者說我們的思想念頭和情緒，它們整天都在自行生起，自行滅去
意志有什麼樂味？ 就是能生起帶來快樂的一些想法
但意志有什麼過患？ 就是它是無常的，抓不住的
怎樣可以出離意志？ 看見它的過患然後不執著它
覺知是怎樣生起的？
就是當眼睛看到影像，我們會生起眼識
當耳朵聽到聲音，我們會生起耳識
當鼻子嗅到氣味，我們會生起鼻識
當舌頭嚐到味道，我們會生起舌識
當身體接觸到所觸時，我們會生起身識
當心接觸到目標時，我們會生起意識
當它們履行了自己的職責時，它們就會滅去，整日不斷生滅。
覺知有什麼樂味？ 就是可以覺知到我們喜歡的東西
覺知有什麼過患？ 就是會覺知到我們不喜歡的東西，而且它們是無常的
怎樣可以出離覺知？就是 看見它的過患然後不執著它
請這五位仁兄好好地思維以上的道理
如果他們能夠如實地知道以上的內容
他就被佛陀稱為入流者、不墮惡道者、確定者、未來肯定會得到正覺（證悟涅槃）（SN22.109）
入流者是不會破五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒吸毒）的（SN55.1， SNA55.1）
當國家領導人們不殺生，戰爭將會立即終止
If anyone wants to immediately resolve the Russia-Ukraine war and the Iran issue, it is very simple.
Speak to these five gentlemen about the arising, cessation, gratification (taste), danger (drawback), and escape (renunciation) of the five aggregates:
What are the five aggregates?
Body, feeling, perception, volition (mental formations), and consciousness.
How does the body arise? It comes from the sperm and egg of the parents.
When we die within 100 years, the body ceases.
What gratification does the body bring us? When we see beautiful forms, hear pleasant sounds, smell fragrant odors, taste delicious flavors, or touch agreeable objects, it brings us pleasure.
But what is the danger? Everything is impermanent! Moreover, because of this body, we all suffer from aging, illness, death, separation from what we love, encountering what we dislike, and not getting what we desire.
How to escape from the body? See its dangers and not cling to it.
How do feelings arise? They arise from the contact between the senses and external objects.
How do feelings cease? When a particular sense no longer contacts its object, the feeling fades away.
What gratification do feelings bring? Pleasant feelings and the sense of satisfaction from equanimity in meditation.
But what is the danger of feelings? They are impermanent.
How can one escape from feelings? See their dangers and not cling to them.
How does perception arise? It arises from the combination of conditions. When we encounter certain information, certain definitions and views arise. When we meet certain conditions, we also spontaneously recall certain memories.
It arises on its own and ceases on its own, constantly changing.
What gratification does perception bring? Recalling memories that can bring happiness.
But what is the danger of perception? It is impermanent and cannot be grasped.
How can one escape from perception? See its dangers and not cling to it.
Volition, or our thoughts, ideas, and emotions, arise and cease by themselves all day long.
What gratification does volition bring? Thoughts that can bring happiness.
But what is the danger of volition? It is impermanent and cannot be grasped.
How can one escape from volition? See its dangers and not cling to it.
How does consciousness arise?
When the eyes see forms, eye-consciousness arises.
When the ears hear sounds, ear-consciousness arises.
When the nose smells odors, nose-consciousness arises.
When the tongue tastes flavors, tongue-consciousness arises.
When the body touches tangible objects, body-consciousness arises.
When the mind contacts mental objects, mind-consciousness arises.
When they have performed their duties, they cease — constantly arising and ceasing throughout the day.
What gratification does consciousness bring? Being able to be aware of things we like.
What is the danger of consciousness? It makes us aware of things we dislike, and it is impermanent.
How can one escape from consciousness? See its dangers and not cling to it.
Please ask these five gentlemen to carefully contemplate the above principles.
If they can truly know and see the above content as it really is,
they will be called by the Buddha a Stream-Enterer, one who does not fall into the lower realms, one who is fixed in destiny, and one who is bound to attain perfect enlightenment (realize Nibbāna) (SN22.109).
A Stream-Enterer will not break the five precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) (SN55.1, SNA55.1).
When national leaders do not kill, war will immediately cease.
《迴向給戰死的士兵 Dedication of Merit to Fallen Soldiers》
《迴向給戰死的士兵 Dedication of Merit to Fallen Soldiers》
提問者：「尊敬的隆波，今天弟子帶來了一套大套的僧伽施食供養給您，希望能迴向給Rom Klao村的軍人、警察以及英勇犧牲者，無論是在世的還是已故的。弟子之後還會再來供養僧伽施食。想請教隆波，我這次這樣做，對於在世者和已故者是否有效果呢……？」
Wat Tha Sung 魯士佛（隆波）：「肯定有效，特別是對Wat Tha Sung（笑）。事實上，這對他們是有效的。特別是對於那些已經去世的人，師父說四分之三的人能夠收到。那些準備好接收的人佔四分之三，但另外四分之一無法接收。知道為什麼嗎？因為他們沒有準備好接收（笑）。」
提問者：「呃……這點令人懷疑啊，那些去打仗的人，他們必須互相殺戮致死，這樣的心是善的嗎？」
Wat Tha Sung 魯士佛（隆波）：「怎麼會沒有呢？『善』（kusala）的意思是『明智』，對吧？首先，他們需要津貼，也得到了津貼，對嗎？事實上，戰鬥的人們並不互相憎恨，沒有所謂的『憤怒』，那時候沒有憂悲苦惱的情緒。每個人都在盡自己的職責。
其次，信奉任何一種宗教的戰士，在要作戰時，會想到生命可能會死亡。如果以我們（佛教徒）為例，就會憶念佛。你會看到僅僅30名士兵，卻有相當於兩個師的『佛』去幫助作戰。知道為什麼嗎？每個人脖子上都掛滿了三串（佛牌之類的聖物）。我親身遇過，我曾去探望過邊境巡邏警察。
在要去（作戰）之前，他們會憶念佛；在要開槍互相射擊之前，他們也會憶念佛。這發生在某個時期。在越南（軍隊）即將崩潰的時候，他們戰鬥得很激烈。再過兩三天就會潰敗。我潛行到一個十字路口，那是一個通往地獄、天堂、梵天界的分岔路口。我遇到了四五十人，他們坐在那裡。我問他們為什麼坐在那裡，他們說：『我坐在這裡等著看人下地獄，但人數很少。』於是我就帶隊去閻羅王的處所，去問普陀叔（閻羅王）：『普陀叔，我想知道，這兩三天越南人死了很多，但為什麼經過我面前下地獄的人卻這麼少？』
普陀叔於是說：『那些傢伙怕死。在他們要互相射擊或正在射擊時，他們的心憶念起頸上的佛。有些人憶念起家中的母親。這些全都是善的心念。他們一死，就立刻上天堂，看到了嗎？』」
【弟子天眼透視案件的紀錄：守護身後人的心念轉化為大功德】
「…後來，有幾位Uthai Witthayakhom學校的學生來修習禪定。他們去到閻羅王的處所。那些死去的士兵，閻王就他們所造的惡業進行審問，每一項都正確無誤。當事人自己也承認確實造了惡業。當問到關於善業的部分時，也同樣正確。但是，有一位士兵對其中一點提出了異議，他說：
『您沒有提到我作戰是為了後方的百姓。我作戰，並不是對這片土地有所企圖，也不是期望得到爵位頭銜。我主要是希望能守護後方的親友，讓他們安居樂業。這一點，是功德啊！』
普陀叔（閻羅王）猛地拍桌（讚賞道）：『這傢伙非常棒！你先上天堂去吧！』然後那個學生就跟著他去了。到了那裡，學生發現那座天界宮殿並不像其他的宮殿那般明亮，有點陰鬱，就是有點黯淡，不是很光亮。連他自己身上的天界裝飾品也不夠燦爛。
於是學生就請教那位士兵：「如果供養僧伽施食給你，你要不要？」他回答說要，而且非常高興。但學生沒有（供養的）資金。那位士兵就說：『現在，正在修習禪定的人，禪定的功德是非常強大的。你願意用這份禪定功德迴向給我嗎？』他回答說願意，而且非常高興。於是學生當下就將禪定功德迴向給他。一迴向完畢，他的天界宮殿立刻變得明亮燦爛起來，他自己的裝飾品也變得光亮了。由此可知，這些人是準備好接收功德的。這個故事告訴我們，互相射擊戰鬥而死之後，也是可以上天堂的…」
📖 來源：關於迴向功德給英勇犧牲者的法語開示，摘錄自烏泰他尼府Wat Tha Sung出版的《隆波問答佛法特別版》
**Questioner:** "Respected Luang Por, today your disciple has brought a large set of Sanghadana (offerings to the Sangha) to present to you, wishing to dedicate merit to the soldiers, police, and heroes of Ban Rom Klao village, both the living and the deceased. I will continue to bring Sanghadana offerings in the future. I would like to ask Luang Por: will doing this have any effect on the living and the dead?"
**Luang Por Ruesi Lingdam, Wat Tha Sung:** "It definitely has an effect, especially for Wat Tha Sung (laughs). Actually, it does have an effect on them. Especially for those who have already passed away, the monks say that three out of four can receive it. Those who are ready to receive it are three-fourths, but the other one-fourth cannot receive it. Do you know why? Because they are not ready to receive it (laughs)."
**Questioner:** "Uh… this is questionable, isn't it? Those who go to war have to kill each other to death. Is such a mind kusala (wholesome)?"
**Luang Por Ruesi Lingdam, Wat Tha Sung:** "Why wouldn't it be? Kusala means 'wise', right? First of all, they need their allowance, and they get it, right? In truth, people fighting are not angry with each other; there is no 'anger'. There is no sorrow or distress at that time. Everyone is doing their duty.
Secondly, a warrior who follows any religion, when about to enter battle, thinks that his life might be lost. In our case (as Buddhists), we recollect the Buddha. You will see that with just 30 soldiers, there are the equivalent of two divisions of 'Buddhas' helping them fight. Do you know why? Each person has three full strings (of amulets, etc., around their neck). I have experienced this myself. I once visited the border patrol police.
Before going into battle, they recollect the Buddha. Before shooting at each other, they also recollect the Buddha. This happened at one time. When the Vietnamese were about to break, they fought fiercely. In another two or three days, they would be defeated. I snuck to a crossroads, a fork leading to hell, heaven, and the Brahma world. I met 40-50 people sitting there. I asked why they were sitting there. They said, 'I am sitting here waiting to see people go to hell, but the numbers are very few.' So I led the group to Yama's realm and asked Phu Tho (Uncle Phut, the Lord of Death): 'Uncle, I want to know: in these two or three days, many Vietnamese have died, but why are there so few people passing by here going to hell?'
Uncle Phut then said: 'Those fellows are afraid of death. Before they shoot each other or while shooting, their minds recollect the Buddha around their necks. Some recollect their mother at home. All of these are wholesome mental states. As soon as they die from being shot, they go straight to heaven. See?'"
**[A Disciple's Psychic Vision Record: The Mind Protecting Those Behind Transforms into Great Merit]**
"…Later, there were some students from Uthai Witthayakhom School who came to practice meditation. They went to Yama's realm. Regarding the dead soldiers, Yama interrogated them about the evil deeds they had done, and every single item was correct. The individuals themselves admitted that they had indeed done evil. When it came to the matter of merit, that was also correct. But one soldier objected on one point, saying:
'You didn't mention that I fought for the people behind the lines. I fought not because I had expectations regarding this territory, nor did I hope for ranks or titles. I primarily hoped to protect my relatives behind the lines so they could live in peace and happiness. This point is merit, sir!'
Uncle Phut (Lord Yama) slammed the table (in appreciation): 'This fellow is excellent! You go to heaven first!' Then that student followed him. When he arrived, the student saw that this celestial mansion was not as bright as the other mansions; it was somewhat gloomy, a bit dull, not very radiant. Even his own divine ornaments were not bright.
So the student asked that soldier: 'If I were to offer Sanghadana (alms to the Sangha) for you, would you want it?' He said he would, and was very happy. But the student had no funds (to make the offering). Then the soldier said: 'At this moment, the person practicing meditation has merit from meditation that is very powerful. Would you be willing to dedicate this merit from meditation to me?' He said he would, and was very happy. So the student immediately dedicated the merit from his meditation to him. As soon as the dedication was complete, his celestial mansion became radiant and brightly shining instantly, and his own ornaments also became bright. This shows that these people are ready to receive merit. This story teaches us that after shooting each other and dying, one can still go to heaven…"
📖 **Source:** Dhamma discourse on dedicating merit to heroes, excerpted from the book "Luang Por Answers Dhamma Questions – Special Edition" of Wat Tha Sung, Uthai Thani Province.
拉瑪五世大帝的慈悲戰略 The Strategy of Loving-Kindness of King Chulalongkorn the Great
拉瑪五世大帝的慈悲戰略 The Strategy of Loving-Kindness of King Chulalongkorn the Great
「泰」——不必有戰敗者屍體的自由
──拉瑪五世大帝的慈悲戰略
在歷史上，世界上有許多領袖能讓國家改變，
但極少有人能讓國家成長，而不需有敵人。
拉瑪五世（朱拉隆功大帝）便是其中之一。
祂成功廢除了奴隸制度，卻沒有爆發內戰，
沒有一位貴族被處決，沒有一滴血被流。
但祂所廢除的，不只是「奴隸制度」，
而是整個「舊有權力結構」——
那個綿延數百年、綁縛著經濟、社會與封建制度的體系。
在祂登基之前，暹羅國內三分之一以上的人民是奴隸，
其餘大多是王奴或貴族的屬民，
必須為國家或貴族提供勞力。
所有勞力都是上層階級的「財產」，
貴族擁有的奴隸越多，權力也越大。
因此，奴隸制度不只是道德問題，
更是直接牽動王權的權力根基。
於是，一場不以刀劍與火槍開端，
而以智慧開啟的改革誕生了。
當拉瑪五世登基時，祂年僅十五歲，
卻早已明白：一個仍有奴隸的國家，
永遠不可能追上文明世界，
因為沒有自由的勞動力，
沒有穩定的稅制，
也沒有作為「人」應有的尊嚴。
祂深知，廢除奴隸，不僅是人道問題，
更能從多重層面解決國家的結構困境。
最重要的是，祂並非一夜之間頒布「廢奴令」，
而是制定了一套深遠的「慈悲戰略」。
從時間節點來看，
祂以跨越三十年的立法節奏，
引導整個國家逐步理解即將到來的變革。
西元1874年（佛曆2417年）——〈奴隸法·拉達那高欣九十年法〉
凡在此年後由奴隸母親所生之子女，
年滿二十一歲即自動獲得自由。
同時，法律規定奴隸的身價將逐年下降，
以便他們能自行贖身；
最關鍵的是，嚴禁販賣孩童奴隸。
西元1905年（佛曆2448年）——〈最終廢奴法·拉達那高欣一百二十四年法〉
此法使全國所有奴隸全面獲得自由，
政府並補償部分金額給失去勞力的貴族。
若仔細觀察，這是一場「自然消解」的改革，
讓舊制度逐漸自我瓦解，最終無人反對。
祂深知：若以一紙法令強制廢奴，
國家必將陷入動亂；
但若讓人民「理解」與「接受」變革，
改革才能永續。
因此，祂沒有讓貴族覺得自己「失敗」，
而是讓他們覺得自己正在「共創文明」。
別忘了，那時祂仍是剛登基的年輕君王，
朝中老臣眾多，堅信過去的一切已是最完美的體系。
祂沒有將勞力收歸己有，
而是建立了「現代官僚制度」，
讓官員有薪俸可領，
使經濟從「勞役稅」轉向「自由勞動」。
漸漸地，「自由」成為了國家的核心價值。
在多份聖諭與詔書中，祂明確指出：
「並非為使任何人得名為勝者，
而是為使全體人民得名為自由之民。」
這句話不僅揭示了治國理念，
更蘊含著佛陀智慧的核心——
真正的勝利，是沒有敵人的勝利。
不同於其他國家以戰爭廢奴：
美國經歷四年內戰，超過六十萬人死亡；
英國依靠議會與海軍的壓力，
雙方劍拔弩張。
而暹羅，則以「語言」與「時間」達成改革。
其成果遠超一般的解放運動：
廢奴後，自由勞動興起，
國家誕生了第一代中產階級；
稅制與貿易繁榮發展；
而且外國開始視暹羅為「文明之國」。
在緬甸、柬埔寨、寮國、越南、馬來西亞、印尼
紛紛淪為殖民地的時代，
暹羅是區域內唯一未被殖民的國家——
靠的不是軍力，而是「道德的力量」。
拉瑪五世的廢奴，不僅是給人民自由，
更是解放整個國家——
從一個束縛自身潛能的制度中解脫出來。
祂以行動示範了：
真正的權力，不是統治他人，
而是讓他人心甘情願地與你同行。
這，正是那句話的真義——
「泰」——不必有戰敗者屍體的自由。
一份超越時空、永放光芒的智慧遺產。
**"Free" without the corpses of the defeated – The Strategy of Loving-Kindness of King Chulalongkorn the Great**
In history, there are many leaders who have transformed their countries, but only a few have made their nations grow without creating enemies.
King Chulalongkorn (Rama V) is one of them. He successfully abolished slavery without a civil war, without executing any nobles, and without shedding a single drop of blood.
But what he abolished was not just the "institution of slavery"—it was the "old power structure" that had bound together the entire economic, social, and feudal system for hundreds of years.
Before his reign, more than one-third of Siam's population were slaves. Most of the rest were *phrai luang* (royal corvée subjects) or *phrai som* (noble corvée subjects), meaning they had to provide labor to the state or to nobles. All of that labor was the "property" of the elite class. The entire national economy revolved around the labor of those who had no rights over their own lives. A noble with many slaves was a noble with great power.
Thus, slavery was not merely a moral issue—it was a root of power that directly counterbalanced the king's authority. That is why the reform was not initiated with swords and guns, but with wisdom.
When King Rama V ascended the throne, he was only fifteen years old. Yet he saw that a country with slavery could never catch up with civilized nations—because it lacked free labor, a stable tax system, and human dignity.
He understood well that abolishing slavery would not only solve a humanitarian problem—it would solve the nation's problems on multiple dimensions.
Significantly, he did not issue a single decree abolishing slavery overnight.
Instead, he laid out a deep and far-reaching **"strategy of loving-kindness" (metta)** . Look at the timeline he planned: the two Slavery Abolition Acts, spaced thirty years apart, allowed the nation and its people to gradually learn about the changes to come.
- **1874 CE (R.S. 90)** – The first Slavery Abolition Act: Children born to slave mothers after that year would become automatically free at age 21. It also stipulated that the redemption price for slaves would gradually decrease, making self-redemption possible. Importantly, this act strictly prohibited the sale of child slaves.
- **1905 CE (R.S. 124)** – The final Slavery Abolition Act: Every slave in the land became completely free. The state even agreed to partially compensate the masters for the loss of labor.
If you read carefully, all of this was an "organic abolition" – allowing the old system to slowly dissolve itself, leaving no opponents behind.
The king knew well that if he abolished slavery with a single law, the country would burst into flames. But if he abolished it through **"the people's understanding,"** the change would be permanent. He did not make the nobles feel like they had lost; rather, he made them feel they were **"participating in building the nation's civilization."** Remember, he was a young king who had just ascended the throne, surrounded by many old nobles in the court who believed that their traditional ideas and the old ways were best.
He did not seize the labor force for himself. Instead, he built a new civil service system, gave officials salaries, and gradually transformed the economy from corvée labor to free labor.
And **"freedom" (Thai/ความเป็นไท)** gradually became the central value of the land.
In many of his royal letters and proclamations, he clearly emphasized: *"It is not so that anyone may claim to have won, but so that all the people may claim to be free."*
These words do not merely express a political philosophy—they embody the principle of Buddhist wisdom. Because true victory is victory without having enemies. This stands in contrast to other countries that abolished slavery through war. America had a bloody civil war lasting more than four years, with over 600,000 dead. England used parliamentary pressure and naval power—both sides turned their guns on each other.
But Siam abolished slavery through **"voice"** and **"time."** The result must be acknowledged as surpassing ordinary emancipation.
After abolition, labor became free, the economy gave birth to the first generation of a **"middle class,"** tax systems and trade began to grow, and importantly, foreigners began to regard Siam as **"a civilized nation."**
In an era when Burma, Cambodia, Laos, Vietnam, Malaysia, and Indonesia all became colonies, Siam was the only nation in the region that survived—not through military might, but through **"the power of virtue."**
The abolition of slavery by King Chulalongkorn the Great was not merely the restoration of freedom to the people—it was the liberation of the entire nation from a structure that had imprisoned its own people and prevented them from realizing their potential. He taught us by example that **"true power is not power over people, but the power that makes people love to cooperate."**
And this is precisely **"freedom" without the corpses of the defeated**—a legacy of wisdom that still shines beyond time.
＜Assigning work 分配工作＞
＜Assigning work 分配工作＞
When I (Luang Phor) am going to assign work to someone,
I must observe whether that person is truly good and wise.
If someone is good but lacks wisdom, they may be dull and unfocused.
If someone is intelligent but full of ego,
others may not feel comfortable with them.
當我（隆波）要指派工作給某人時，
我必須先觀察那個人是否真正善良且有智慧。
如果一個人善良卻缺乏智慧，他們可能會顯得遲鈍、注意力不集中。
如果一個人聰明卻充滿自我，
其他人可能會覺得與他們相處不舒服。
Luang Phor Gunhah Sukhakamo
Wat Pah Subthawee Dhammaram
Sunday, 15 March 2026
Cred. To Kung Isarankura
《Why can Ajahn Brahm handle so many jobs? 為何阿姜布拉姆能夠身兼多職？》
《Why can Ajahn Brahm handle so many jobs? 為何阿姜布拉姆能夠身兼多職？》
A lot of the time, people ask about my duties and my official position at BIF, which is spiritual advisor. Do I give much advice? Sometimes as spiritual advisor of BIF
I function somewhat like a spiritual dictator of the Buddhist society, [laughter] a spiritual director, an advisor, or a patron. My roles include serving as a patron of the Buddhist society in Victoria, at NBM monastery, and the SOS retreat center, all located in Victoria.
I am also the spiritual director of the Cambodian Buddhist society over in Perth, and hold a similar spiritual role at the Damasara nuns monastery. We have a whole big group of centers in Singapore, including the Brahm Center, which is even named after me.
Additionally, I serve as a spiritual advisor or patron of the Buddhist Gem Fellowship in Malaysia and the Anukampā Bhikkhuni Society. Oh my goodness, I have so many jobs. Do I look stressed out? You know why?
Because you can let them go.
---Ajahn Brahm
2025-02-22 Ajahn Brahm Hong Kong Retreat Morning
https://www.youtube.com/watch?v=2fQie-hbLQU
很多時候，人們會問起我的職責，以及我在佛教慈悲佛教會（BIF）的正式職位——我是那裡的靈性導師。我有給很多建議嗎？有時候吧。作為BIF的靈性導師，
我在某種程度上，有點像是佛教社團的靈性獨裁者，[笑聲] 一個靈性導師、顧問，或者護持人。我的角色包括擔任位於維多利亞州的佛教社團、NBM 寺院，以及 SOS 閉關中心的護持人。
我也是位於珀斯的柬埔寨佛教社團的靈性導師，並在 Damasara 尼眾寺院擔任類似的靈性職務。我們在新加坡有一大群的中心，其中包括以我名字命名的「梵天中心」。
此外，我也擔任馬來西亞「佛教寶石聯誼會」和 Anukampā 比丘尼社團的靈性顧問或護持人。我的天啊，我的職務還真多。我看起來有壓力很大嗎？你知道為什麼嗎？
因為你可以把它們都放下。
——阿姜布拉姆
2025-02-22 阿姜布拉姆香港閉關營 上午開示
影片連結：https://www.youtube.com/watch?v=2fQie-hbLQU
現代戰爭 Modern wars
現代戰爭 Modern wars
如果以業力的角度來看
戰爭永遠沒有完全正義的一方
我殺你、我摧毀你
你殺我、你摧毀我
全都是惡業
但在現代，
有時，不得不承認
如果沒有戰爭，有些目的就不能被達到
例如如果我不殺了他，他可能就會殺另外那一千人
如果我不殺了他們，他們就可能會殺另外千萬人
如果我們不反擊
我們就被侵佔
如果我們不反擊
對方就會得串進尺
怎樣選擇？
如果我們傷害別人，就預了將來會遭受惡報
如果我們不傷害、有戒，就預了未來會遭受善報
所以就算世俗看來多麼堂皇的理由
智者也不會傷害任何人，不會發動戰爭、不會反擊
世間要怎樣戰鬥，就由他們吧
我們退出來
不參與、不隨喜
不隨之起舞、不隨之悲哀
安住於正念、慈悲喜捨之中
作為人類的庇護所
From the perspective of karma,
there is never a completely just side in war.
I kill you, I destroy you,
you kill me, you destroy me—
all of these are unwholesome karma.
However, in modern times,
one must sometimes admit:
without war, certain goals cannot be achieved.
For instance, if I do not kill him, he might go on to kill a thousand others.
If I do not kill them, they might go on to kill millions.
If we do not fight back,
we will be invaded.
If we do not fight back,
they will keep pushing forward.
So what choice do we make?
If we harm others, we must expect future bad results.
If we refrain from harm and uphold precepts, we can expect future good results.
Therefore, no matter how noble the reasons may seem from a worldly perspective,
a wise person does not harm anyone,
does not wage war,
does not fight back.
Let the world wage its battles if it must.
We step back.
We do not participate, we do not rejoice.
We do not dance along, we do not grieve along.
We abide in mindfulness, in loving-kindness, compassion, empathetic joy, and equanimity—
as a refuge for humanity.
《About elections 談談選舉》
《About elections 談談選舉》
…Luang Phor will go down a little before half past noon,
because tomorrow there will be an election.
Anyone who goes to vote will be allowed to go home.
The fundamental principle for human beings is this:
administration must take Dhamma as the guide for life.
We must develop material things, develop science,
and develop the mind at the same time.
Because everything is cause and condition.
No one can go beyond kamma, beyond the law of kamma—no one can.
We should understand it simply like this,
so that science and the mind can progress together happily.
In doing business and carrying out our duties and careers,
it must be right view (sammā-diṭṭhi),
so that we know and understand.
As for elections, choose your constituency MP,
and also choose the party-list MP.
We have been observing for many years,
watching who is good and who is not.
Because most people are thieves;
civil servants are thieves,
and politicians are even bigger thieves.
……隆波中午十二點半前會稍微早一點下去，
因為明天要投票選舉。
誰去投票的，就可以直接回家。
做人的基本道理其實很簡單：
治理國家、管理自己的人生，都一定要以「法」（Dhamma）當作指引。
我們要發展物質、發展科學，
同時也要發展自己的心。
這三樣要一起進步才行。
因為世間一切都是因緣和合，
沒有人能超越業、超越因果定律——一個都沒有。
我們只要簡單這樣理解就好，
科學跟心靈才能一起快樂地往前走。
做生意、做事、做工作、扛責任的時候，
都要有「正見」（sammā-diṭṭhi），
這樣我們才看得清楚、才懂得怎麼做才對。
至於選舉，
要選區域立委，
也要選政黨票的立委。
我們觀察這麼多年了，
誰好、誰不好，心裡多少有數。
因為大部分的人都是賊，
公務員是賊，
政治人物更是大賊。
---Luang Por Ganha
cred. to Kung Isarankura
鴉片 opium
鴉片 opium
毒品問題是每個政權都要急切處理的問題
近代的中國就是因為毒品而陷入大破滅
18世紀末～19世紀初，中英貿易嚴重失衡：
中國：茶葉、絲綢、瓷器大量出口英國，英國人非常喜愛
英國：毛織品、工業製品在中國賣不好，造成英國巨大貿易逆差，每年要運大量白銀到中國買貨
英國為解決逆差、賺取暴利，開始大規模向中國走私印度產鴉片（英國東印度公司在印度強迫種植罌粟並壟斷生產）。
鴉片輸入量快速成長：
1800年左右 約4,000箱/年
1830年代中期 已達3-4萬箱/年
1838-1839年高峰 約4萬箱以上
【鴉片帶來的巨大危害】
健康與社會：數百萬人吸食成癮，體力衰退、精神萎靡、家破人亡
經濟：白銀大量外流（每年數千萬兩），造成「銀貴錢賤」，物價上漲，民不聊生
軍事：士兵吸鴉片，戰鬥力大幅下降（「中原無可以禦敵之兵」）
財政：國庫枯竭，稅收減少
官場腐敗：許多官員收受賄賂，包庇走私，甚至自己也吸食（連皇親國戚都有）
道光皇帝曾說：「若不盡除鴉片，數十年後，幾無可以充餉之銀，亦無可以禦敵之兵。」
【林則徐與虎門銷煙（1839年）】
1838年底，道光帝決心嚴禁，派最強硬的林則徐為欽差大臣南下廣州。
林則徐到廣州後雷厲風行：
大抓國內煙販與吸食者
收繳煙槍煙具
封鎖外國商館、斷水斷糧
強迫外商繳出鴉片，並簽具結「永不夾帶鴉片，否則人即正法、貨盡沒官」
最終英國商務監督義律被迫交出約2萬餘箱（約237萬斤）鴉片。
1839年6月3日～25日，林則徐在虎門公開銷煙，用海水+石灰攪拌銷毀，震驚中外。
這是人類史上第一次如此大規模公開銷毀毒品。
戰爭爆發與結果
英國政府與鴉片商人強烈不滿（特別是鴉片巨商渣甸等人大力遊說國會），以「保護英國公民財產與自由貿易」為名，於1840年發動第一次鴉片戰爭。
戰爭結果清朝慘敗（技術與組織全面落後），1842年簽訂中國史上第一個不平等條約——《南京條約》。
所以我們看到，毒品的禍害非常巨大。它們會影響人的神智。當大規模流行，將會導致公共健康問題、社會問題、經濟問題、財政問題、官場腐敗問題
任何國家想要強盛，都要杜絕毒品，其次大力限制同樣影響神智的酒類
The drug problem is an urgent issue that every regime must address immediately.
Modern China was plunged into great destruction precisely because of drugs.
**From the late 18th century to the early 19th century, Sino-British trade suffered from severe imbalance:**
China: Large quantities of tea, silk, and porcelain were exported to Britain, which the British loved very much.
Britain: British woolen goods and industrial products sold poorly in China, resulting in a huge trade deficit for Britain, forcing them to ship massive amounts of silver to China every year to pay for goods.
To resolve the deficit and reap enormous profits, Britain began large-scale smuggling of opium produced in India into China (the British East India Company forced poppy cultivation in India and monopolized its production).
The volume of opium imported grew rapidly:
- Around 1800: approximately 4,000 chests per year
- Mid-1830s: already 30,000–40,000 chests per year
- Peak in 1838–1839: more than 40,000 chests
**The enormous harms brought by opium**
- **Health & Society**: Millions became addicted, leading to physical weakness, mental deterioration, broken families, and ruined lives.
- **Economy**: Massive outflow of silver (tens of millions of taels every year), causing “silver expensive, copper cheap” (銀貴錢賤), skyrocketing prices, and widespread hardship among the people.
- **Military**: Soldiers addicted to opium, combat effectiveness drastically declined (“There is hardly any soldier left in the Central Plains capable of resisting the enemy”).
- **Finances**: The national treasury became depleted, tax revenue sharply decreased.
- **Official Corruption**: Many officials accepted bribes, shielded smugglers, and some even became addicts themselves (even members of the imperial clan were involved).
Emperor Daoguang once said:
“If we do not completely eradicate opium, in a few decades there will be almost no silver left to pay the troops, and almost no soldiers left capable of resisting the enemy.”
**Lin Zexu and the Humen Destruction of Opium (1839)**
At the end of 1838, Emperor Daoguang resolved to strictly prohibit opium and appointed the toughest official, **Lin Zexu**, as Imperial Commissioner to go south to Guangzhou.
Once in Guangzhou, Lin Zexu acted with lightning speed and determination:
- Mass arrests of domestic opium dealers and users
- Confiscation of opium pipes and smoking equipment
- Blockade of foreign factories (商館), cutting off water and food supplies
- Forcing foreign merchants to surrender their opium and sign a bond: “Never again bring opium; violators will be executed and all goods confiscated.”
In the end, British Superintendent of Trade Charles Elliot was forced to hand over approximately **20,000+ chests** (about 2.37 million jin / roughly 1,180 tons) of opium.
From June 3 to June 25, 1839, Lin Zexu publicly destroyed the opium at **Humen** by mixing it with seawater and lime — an event that shocked the world.
This was the first time in human history that such a large quantity of narcotics was openly destroyed on this scale.
**The outbreak of war and its outcome**
The British government and opium merchants were extremely dissatisfied (especially major opium traders like Jardine who lobbied Parliament hard). Using the pretext of “protecting British citizens’ property and free trade,” Britain launched the **First Opium War** in 1840.
The Qing dynasty suffered a crushing defeat (completely inferior in technology and organization). In 1842, China was forced to sign the first unequal treaty in its history — the **Treaty of Nanking**.
Thus we can see: the harm caused by drugs is enormous. They impair human reason and judgment. When they spread on a massive scale, they lead to public health crises, social collapse, economic disaster, fiscal bankruptcy, and rampant official corruption.
Any nation that wishes to become strong and prosperous must **completely eliminate drugs**, and secondly, must **strictly restrict** other substances that similarly impair the mind, such as alcohol.
《Work-life balance increases a company’s turnover 3 times 工作生活平衡讓一間公司的營業額增加三倍》
《Work-life balance increases a company’s turnover 3 times 工作生活平衡讓一間公司的營業額增加三倍》
Devotee: When we work with people in offices, we tend to spend more time with our colleagues than with our own family members. As a result, the people in the office often end up understanding us better—sometimes even better than our family does. This can sometimes tilt the balance of our relationships in significant ways. What do you advise?
Ajahn Brahm: Well, let me share a real example from an engineering firm in Birmingham some years ago. They won a major business award after implementing a very simple but powerful strategy—and in just 12 months, their turnover tripled and their profits doubled.
The strategy was straightforward: they banned all overtime. You were not allowed to take work home at the end of the day. And this worked brilliantly for several reasons.
First, staff turnover dropped to zero. Nobody wanted to leave such a company. Anyone in business knows how costly it is when key members of staff leave—whether due to low job satisfaction, illness, or being poached by competitors with better offers. It typically takes six to nine months to train someone up to the same level of competence and experience as the person you've just lost. So eliminating staff turnover became a huge economic and productivity gain for the organisation.
Second, many people in the office aren't working productively anyway when they're worried about their children or family problems—they simply can't give 100% attention to their work. But once they were able to go home in the evening, they could properly spend time with their family. Their children saw them, husbands and wives spent quality time together, and the whole family experience became so much more positive. People slept better at night, and when they arrived at work the following morning, they were relaxed, well-rested, and ready to perform.
Yes, they didn't work as long hours anymore, but they were far more productive. They weren't stressed out, they needed far less medical leave, and they brought real focus and energy to their jobs.
It's a simple strategy, but it shows that kindness works. Lessening the amount of time people have to work can actually create more productivity. You get far more out of your workers when you send them home—when you say, "Go, go, go home." A true work-life balance becomes productive both for the family and for the company.
Effective Management by Ajahn Brahm 6th Nov 2017
https://www.youtube.com/watch?v=mcseeNZfl3M
**信眾提問**：當我們在辦公室與同事共事時，往往花在同事身上的時間比花在自己家人身上的時間還多。因此，辦公室裡的人有時比我們的家人更了解我們，這有時會大幅影響我們的人際關係平衡。您有什麼建議？
**阿姜布拉姆尊者**：嗯，讓我來分享一個真實的例子。幾年前，英國伯明罕（Birmingham）有一家工程公司，實施了一項非常簡單卻強大的策略之後，他們贏得了一個重要的商業獎項——而且在短短12個月內，公司的營業額增加了三倍，利潤也翻倍。
這項策略很直接：全面禁止加班。下班後不准把工作帶回家。這項做法之所以效果極佳，有幾個原因。
首先，員工流動率降到零。沒有人想離開這樣的公司。任何做生意的人都知道，關鍵員工離職的代價有多高——無論是因為工作不滿意、生病，還是被競爭對手用更好的條件挖角。通常需要六到九個月的時間，才能把新人訓練到與離職者同樣的勝任能力和經驗水平。因此，消除員工流動率，成為公司巨大的經濟與生產力收益。
其次，很多辦公室員工在擔心孩子或家庭問題時，根本無法全心投入工作，無法給予100%的注意力。但一旦他們晚上能準時回家，就能好好陪伴家人。孩子能看到父母，夫妻能共度優質時光，整個家庭體驗變得非常正面。人們晚上睡得更好，隔天早上到公司時，神清氣爽、充分休息、準備好全力以赴。
是的，他們不再工作那麼長的時間，但生產力卻大幅提升。他們不再壓力山大，需要的病假也少很多，並且帶著真正的專注與活力來工作。
這是一項簡單的策略，卻證明了慈悲與善意是有效的。減少人們必須工作的時間，反而能創造更高的生產力。當你告訴員工「走吧、走吧、回家吧」，你從他們身上得到的其實更多。真正的工作生活平衡，對家庭和公司來說，都是生產力的來源。
**Ajahn Brahm 有效管理講座**
2017年11月6日
https://www.youtube.com/watch?v=mcseeNZfl3M
國家與國家之間的對壘 nations confronting each other
國家與國家之間的對壘 nations confronting each other
我們看新聞，會看到國家與國家之間的對壘
他們都直接說出來自己用什麼方法了（笑）
包括部署秘密網絡武器（即黑客攻勢），對付軍事及民用設施、加強制裁政權及軍事襲擊、加強網上散布反政府訊息等
其中我們留意到最後一點：‘加強網上散布反政府訊息’
這些謀略自古以來人們一直在用了
佛陀時代的阿闍世王韋提希子想要攻打跋耆人，於是召來大臣作雨者婆羅門去問佛陀意見
於是佛陀就說，只要跋耆人做了七不衰退法，便可以預期他們的增長，而非減損
作雨者大臣知道跋耆人具備這七法，認爲不應該以戰爭取跋耆，應以欺騙，以離間（DN16）
離間、欺騙是什麼？ 其實就是認知戰（笑）
幾年前，某地發生了聞名全球的反政府示威
當時有位馬來西亞大長老就去到那個地方，看看到底發生什麼事情。
當時有位信徒去拜訪他，他說他在山上看到一團黑氣籠罩全城
也說；幾天前，有位年輕人也去見他，說要走在前線抗爭示威。但自己和他分析和討論了許多個小時，直至年輕人信服了、理解了，最後也沒有再去示威了
尊者說啊，根本就是某些國家煽動的結果。
一般人其實是看不出來的，當一個人的心遠離蒙蔽智慧、影響判斷的五蓋，就比較容易判別了。
我們要避免給任何人迷惑，就要維持在高強度的禪定之中，了解每個資訊是誰人發出來的？ 有什麼意圖？是否真的？
多數人的心都被五蓋遮蔽，所以任何煽動、迎合自己仇恨、貪嗔癡的資訊都會照單全收，所以是很容易被人利用的。
不論是馬來西亞、新加坡、美國、英國、泰國；什麼國家的人都好
愛自己的城市、地區、國家都是天經地義的。
這是感恩的美德。
政府服務了我們那麼多，不論是否做得好，我們也受到他們的恩惠。所以對政府、國家懷有感恩之心是沒錯、值得褒揚的。
當泰國受到柬埔寨攻擊時，想不到有許多大眾相信有成就的大師父，也發聲支持自己的國家。
連釋迦族即將受到維噠毒跋王的殲滅，佛陀也有三次去阻礙，營救自己的親屬。到第四次眼見惡業必然成熟，無法阻擋，佛陀才放棄營救。（DhpA.47）
但愛國，又不一定要完全認同所有。如法如律的，我們支持認可；不如法不如律的，無需支持認可。
就好像我們有一個很要好的朋友，當他身口意作惡時，我們不會怨恨他的，而是懷著悲憫之心希望他可以改過自身，避免不斷墮落下去。 但如果他不聽、或者情況不允許？ 那就捨心了，保持沉默。
同樣地，對自己的國家、政府也當如此
When we watch the news, we often see nations confronting each other head-on.
They openly declare the methods they use（laugh）— including deploying secret cyber weapons (i.e., hacker attacks) ; against military and civilian facilities, intensifying sanctions on regimes and military strikes, and stepping up the online dissemination of anti-government messages, among others.
One point in particular stands out: “strengthening the online spread of anti-government messages.”
These kinds of strategies have been employed by people since ancient times.
During the Buddha's time, King Ajātasattu (Ajātaśatru), son of Queen Videhi, wanted to attack the Vajji (Vajjī) people. He sent his minister, Vassakāra the Brahmin, to ask the Buddha's opinion.
The Buddha replied that as long as the Vajjis practiced the **Seven Conditions of Non-Decline** (Satta Aparihāniya Dhammā), they could expect growth and prosperity rather than decline.
Vassakāra realized that the Vajjis already possessed these seven qualities, so he concluded that they should not be attacked through war. Instead, they should be overcome through deception and sowing discord (as recorded in DN 16, the Mahāparinibbāna Sutta).
What exactly are “sowing discord” and “deception”? In modern terms, they are essentially **cognitive warfare** （laugh）.
A few years ago, a globally famous anti-government protest movement erupted in a certain place.
At that time, a senior Malaysian Buddhist elder went to that location to see what was really happening.
A devotee visited him, and the elder said that while on the mountain, he saw a massive black cloud enveloping the entire city.
He also mentioned that a few days earlier, a young man had come to see him, intending to join the front lines of the protests. The elder discussed and analyzed the situation with him for many hours until the young man became convinced, understood, and ultimately decided not to participate in the demonstrations.
The venerable said that fundamentally, it was the result of incitement by certain countries.
Most ordinary people cannot see through this. But when a person's mind is free from the **five hindrances** (pañca nīvaraṇā) — which obscure wisdom and distort judgment — it becomes much easier to discern clearly.
To avoid being manipulated by anyone, we must maintain a high level of meditative stillness (samādhi). We should question every piece of information: Who is the source? What is the intention? Is it truly accurate?
Most people's minds are veiled by the five hindrances, so they readily accept any information that stirs up or caters to their hatred, greed, aversion or delusion. This makes them very easy to be manipulated.
Whether from Malaysia, Singapore, the United States, the United Kingdom, Thailand, or any other country — loving one's city, region, or nation is perfectly natural and justified.
This is the virtue of gratitude.
Governments have provided us with so many services. Regardless of how well they perform, we have benefited from their efforts. Therefore, harboring gratitude toward the government and the nation is correct and praiseworthy.
When Thailand was attacked by Cambodia, surprisingly, many members of the public — including accomplished senior monks — voiced support for their own country.
Even when the Sakya clan (the Buddha's own relatives) faced annihilation by King Viḍūḍabha, the Buddha intervened three times to hinder and rescue them. Only on the fourth occasion, seeing that the bad karma had ripened and could not be stopped, did the Buddha let go (as in the Dhammapada Commentary, DhpA.47).
However, loving one's country does not mean blindly agreeing with everything.
What is in accordance with Dhamma and Vinaya (righteous and lawful), we support and endorse.
What is not in accordance with Dhamma and Vinaya, we need not support or endorse.
It's like having a very close friend: when he commits unwholesome actions with body, speech, or mind, we do not hate him. Instead, we hold compassion and hope he can reform himself to avoid further downfall. But if he refuses to listen, or circumstances do not allow, then we practice equanimity (upekkhā) — remain silent and let karma take its course.
The same applies to our own country and government.
《Giving criticism as a leader 作為領導者給予批評》
《Giving criticism as a leader 作為領導者給予批評》
In today's competitive business world, we do have effective ways of dealing with challenges, but we also face the difficulty of having to conduct performance assessments. Sometimes, we need to address employees who arrive late, underperform, or simply aren't suited to their assigned roles. As professionals, many people find it very hard to "sack up" and tell someone they're not doing the right thing.
Even as a senior monk, I occasionally have to speak with great compassion to fellow monks: "You're getting up too late," "You're not on time for the alms round," "You're snoring during meditation," or "You're chanting out of key." We all experience these things in a monastery. Simply letting everything slide with unconditional compassionate kindness isn't helpful — it's not good for the temple, for myself, or for the individual involved. So, we do have to offer criticism at times.
Whether in business, in a temple, or even within a family, many of us simply don't know how to give performance assessments properly. The Buddha's teachings on Right Speech provide clear guidance here. Before criticizing anyone, first make sure you're not guilty of the same fault yourself — otherwise, people won't take you seriously. When I was a school teacher for one year, the school rule prohibited students from smoking, yet whenever students knocked on the staff room door, billows of cigarette smoke poured out. The staff's hypocrisy undermined their authority completely. You must be authentic and live by the standards you expect from others; only then do you have any real credibility.
Second, make sure you have all the facts and aren't misunderstanding the situation. Someone might appear late because they were at another important appointment or helping the company in a different way. Always investigate before jumping to conclusions — don't criticize too quickly.
Many years ago, there were scandals in the Thai Sangha involving monks accused of having mistresses, and some cases turned out to be true, leading to disrobing. I used that moment to illustrate how easily we can judge unfairly. I made a deliberate "confession" to the group: "Some years ago, I spent some of the happiest hours of my life in the loving arms of another man's wife. We kissed each other so much, and she was married to somebody else." Immediately, people reacted: "That's adultery! We thought you were a moral man, Ajahn Brahm, and there you were kissing someone else's wife!" I then explained: "Yes — that was my mother. She was married to my father." It was a light-hearted example of how we can add one and one and make three — how easily we jump to invalid conclusions. So before you criticize anyone, please find out what is really happening and what the truth is. Otherwise, criticism can be very unfair.
When you do need to give feedback, use kindness. One effective approach is the "sandwich method." Think of a sandwich: two slices of bread with filling in between. If someone in your office isn't performing well, start with positive appreciation — tell them what a wonderful job they're doing overall, how valued they are in the company, and what a great asset they are to the team (that's the first slice of bread). Then gently insert the constructive criticism: "But you know, your work is sometimes sloppy — you could be a bit more accurate with your typing (or whatever the issue is)." Finally, end positively: "Thank you for being here; the other things you do are wonderful, and we're happy to help you improve." In business, it's not just about salary — it's also about the experience, growth, and learning opportunities that help people develop in their careers. Most people actually appreciate having their small faults pointed out kindly so they can improve.
When I was teaching mathematics as a school teacher and had to set my first exam, I asked a senior teacher for advice. He told me: "Try to set the difficulty level so that the average score is around 70% — not more, not less." If students score 95–100%, the exam is too easy and offers no real challenge or learning. If they score only 40–50%, they lose motivation and confidence, thinking "I just can't do math," and they may give up on the subject entirely. A 70% average score builds confidence ("I can do this!") while still leaving 30% as a growth area — the mistakes show where I, as the teacher, didn't explain well enough or where students need more practice.
We shouldn't expect workers to perform at 100% all the time. As a manager or boss, when you see them operating at around 70%, that's actually a pretty good score. The remaining 30% is where real growth happens — and that's exactly where thoughtful performance assessment can make the biggest difference.
So, a 70% score is actually a pretty good result — it means you've just been given some performance assessment that shows real potential for growth.
….
Now, returning to our topic: How can we give feedback to someone without offending them? How many times have you been told off at work unfairly, even when you really worked hard and did your very best, yet someone comes along and says, “No, you’re late, your work is sloppy, it’s not good enough”? That kind of criticism can destroy morale. It makes the whole work experience unpleasant — we lose motivation, we don’t really want to forgive, and we stop wanting to put in effort when people treat us that way.
A little kindness goes a long way. The sandwich method — giving praise first, then the constructive criticism, and finishing with more praise — is usually one of the best ways to do it. It helps people hear the feedback without feeling attacked, and it keeps their confidence and enthusiasm intact.
Finally, one last important point: We tend to focus too much on our faults. Whether it’s a company, a government, or any institution, when a mistake happens, we often keep dwelling on why it went wrong, analyzing the failure over and over. If we focus excessively on the mistakes in life, we lose motivation, we lose confidence, and we slip into negativity. Instead, while we should learn from errors, we also need to balance that by remembering and building on what we do well. That balance helps us stay positive, grow, and keep moving forward.
Effective Management by Ajahn Brahm 6th Nov 2017
https://www.youtube.com/watch?v=mcseeNZfl3M
在當今競爭激烈的商業世界中，我們確實擁有有效應對挑戰的方法，但同時也面臨必須進行績效評估的難題。有時，我們需要處理那些遲到、表現不佳，或根本不適合所分配職位的員工。作為專業人士，許多人很難鼓起勇氣（"sack up"）去告訴別人他們做得不對。
即使身為資深僧侶，我也偶爾需要以極大的慈悲心對同修僧侶說：「你起床太晚了」、「你沒有準時參加托缽」、「你在禪修時打鼾」，或是「你唱誦走調了」。在寺院裡，我們都會遇到這些情況。僅僅以無條件的慈悲寬容讓一切隨它去，並不是有益的——這對寺院、對我自己、對當事人都沒有好處。因此，我們有時確實需要提出批評。
無論在商業、寺院，甚至家庭中，許多人根本不知道如何正確進行績效評估。佛陀關於「正語」的教導在此提供了明確的指引。在批評任何人之前，首先要確保自己沒有犯同樣的過錯——否則，人們不會認真看待你。當我曾經當了一年的中學老師時，學校規定學生不得抽菸，但每當學生敲職員室門時，裡面總是冒出濃濃的菸霧。職員的虛偽完全破壞了他們的權威。你必須真誠，並以自己要求他人的標準來生活；唯有如此，你才有真正的可信度。
其次，要確保你掌握所有事實，不要誤解情況。有些人看似遲到，可能因為有另一個重要約會，或是在其他方面幫助公司。總是要先調查清楚，再下結論——不要批評得太快。
多年前，泰國僧團發生醜聞，有些僧侶被指控有情婦，後來證實屬實，因而必須還俗。我利用那個時刻來說明我們多麼容易不公平地評斷他人。我故意對大家做了一個「告白」：「多年前，我一生中最快樂的時光之一，是在另一個男人的妻子懷抱中度過。我們互相親吻了很多次，而她已經嫁給了別人。」人們立刻反應：「那是通姦！我們以為你是道德高尚的人，阿姜布拉姆，結果你居然親吻別人的妻子！」我接著解釋：「沒錯——那是我的母親。她嫁給了我的父親。」這是一個輕鬆的例子，說明我們如何把一加一算成三——多麼容易跳到無效的結論。因此，在批評任何人之前，請務必查明真正發生的事、真相是什麼。否則，批評會變得非常不公平。
當你確實需要給予回饋時，請運用慈悲。一個有效的方法是「三明治法」（sandwich method）。想像一個三明治：兩片麵包，中間夾著餡料。如果辦公室裡有人表現不佳，先從正面讚賞開始——告訴他們整體工作做得有多棒、在公司裡多麼受重視、對團隊是多麼寶貴的資產（這是第一片麵包）。然後溫和地插入建設性批評：「不過，你知道嗎，你的工作有時有點馬虎——你可以再準確一點打字（或其他問題）。」最後以正面結束：「謝謝你留在這裡；你做的其他事都很棒，我們很樂意幫助你進步。」在商業中，不僅僅是薪水——還有經驗、成長和學習機會，能幫助人們在職業生涯中發展。大多數人其實很感激別人以慈悲的方式指出他們的小缺點，好讓他們未來能改進。
當我教數學時，第一次出考卷，我向一位資深老師請教。他告訴我：「試著把考試難度設定成平均分數約70%——不多也不少。」如果學生考到95–100%，考試太簡單，沒有真正的挑戰或學習。如果只考到40–50%，他們會失去動機和信心，心想「我就是不會數學」，可能完全放棄這科。70%的平均分數能建立信心（「我做得到！」），同時留下30%作為成長空間——錯誤顯示出我作為老師哪裡解釋不夠清楚，或學生需要更多練習。
我們不應期望員工永遠100%完美表現。作為經理或老闆，當你看到他們達到約70%的水準時，那其實是相當好的成績。剩下的30%正是真正成長發生的地方——而這正是深思熟慮的績效評估能發揮最大差異之處。
因此，70%的分數其實是相當好的結果——它意味著你剛剛得到一份顯示真正成長潛力的績效評估。
……
現在，回到我們的話題：如何給予回饋而不冒犯他人？你有多少次在工作中被不公平地責備，即使你真的非常努力、盡了全力，卻有人過來說：「不，你遲到了，你的工作馬虎，不夠好」？這種批評會摧毀士氣，讓整個工作體驗變得不愉快——我們失去動機、不想原諒、也不想再努力，當人們這樣對待我們時。
一點慈悲能帶來長遠影響。三明治法——先給予讚美，再給建設性批評，最後再以讚美結束——通常是最好的方式之一。它幫助人們聽到回饋而不覺得被攻擊，並保持他們的信心與熱情。
最後，一個重要觀點：我們往往太過專注於自己的缺點。無論是公司、政府或任何機構，當錯誤發生時，我們常不停地糾結於為什麼出錯、失敗的原因，一再分析。如果過度專注於生命中的錯誤，我們會失去動機、失去信心，陷入負面。相反，雖然我們應該從錯誤中學習，但也需要平衡，記住並建立在我們做得好的地方。這種平衡能幫助我們保持正面、成長，並持續前進。
**Ajahn Brahm 的有效管理**
2017年11月6日
權術和方便善巧 power tactics and skillful means
權術和方便善巧 power tactics and skillful means
一般人管理一個國家、地區、組織、團體，如果聰明的話，有時會用到權術，或者善巧方便（巧妙的方法）。
很聰明、很有智慧的大師父有時都會用到，但他們會用善巧方便，而非權術。
權術和善巧方便，雖然最終都是為了達成某些目的，但是是有很大的差別的。
權術是滲雜煩惱---尤其是是貪權--貪求想要操控別人。這是以自私的動機來施行。
而善巧方便，則是運用各種巧妙、權宜變通的善意方法與智慧手段；是純潔、遠離貪嗔癡的手段。
例如佛陀也是用善巧方便去教化眾生。
佛陀會對某些人說:假如您想好的、說好的、做好的， 您就會有善的果報， 您就會生天或者繼續做人
對另一些人說：假如您想壞的、說壞的、做壞的， 您就會有不好的果報， 您就會下地獄、做畜生、做餓鬼
會對另一些人說以上兩者，軟硬兼施
但如果他也不聽， 無法教導， 佛陀就會“殺了他”。 怎麼為之殺了他？就是放棄與他說話 ， 放棄教導他了。(AN4.111)
當中可能會引起一些人的恐懼、貪慾，但佛陀是以善意、慈悲的動機去施行，意圖讓眾生可以捨棄惡行、培育善行，最終得到當生的快樂、來世的快樂、涅槃的快樂。
一般來說，我們可以適當地運用善巧方便，但也要非常謹慎留意自己的動機。
而且，給予蘿蔔、利誘，好過於恐嚇。
有些大人物喜歡用威嚇的手段：‘吶!你不這樣那樣做，我就XXXX’
雖然最後真的達成了自己的目的，但卻引起許多人的反感、不滿。
相反，給予利益別人，別人對我們的觀感則會好些。
運用方便善巧的前提是，不要讓自己造惡業：不要傷害自己、傷害別人。
必須確保自己這樣做不是為了自己、是遠離貪嗔癡的。
盡量不要讓對方產生痛苦。就算迫不得已會讓他痛苦，也是為了他好，讓他長遠來說會得到更大、很大的快樂。
**Ordinary people, when managing a country, region, organization, or group, if they are clever, will sometimes use power tactics or skillful means (clever, expedient methods).**
Very wise and highly enlightened masters sometimes also use such methods, but they employ **skillful means** (upāya), not power tactics.
Although both power tacticcs and skillful means are ultimately used to achieve certain goals, there is a very significant difference between them.
**Power tactics** are mixed with defilements—especially **greed for power**, the desire to control others. It is carried out with **selfish motives**.
**Skillful means**, on the other hand, involves using various clever, flexible, and expedient methods with wholesome intentions and wisdom; it is a pure approach, free from greed, aversion, and delusion.
For example, the Buddha also used skillful means to teach and guide sentient beings.
The Buddha would tell certain people:
“If you think good thoughts, speak good words, and do good actions, you will receive good results; you will be reborn in heaven or continue to be born as a human being.”
To others, He would say:
“If you think bad thoughts, speak bad words, and do bad actions, you will receive bad results; you will be reborn in hell, as an animal, or as a hungry ghost.”
To yet others, He would use both approaches together—soft and hard methods combined.
But if someone still refused to listen and could not be taught, the Buddha would “kill him.”
What does “kill him” mean here? It means **giving up on speaking to him**, **giving up on teaching him** anymore. (AN 4.111)
This approach might sometimes arouse fear or greed in people, but the Buddha did it with **wholesome intention and compassion**, aiming to help beings abandon unwholesome actions, cultivate wholesome actions, and ultimately attain happiness in this life, happiness in future lives, and the happiness of Nibbāna.
In general, we can appropriately use skillful means, but we must be **extremely careful and watchful** of our own motivation.
Moreover, offering **carrots** (incentives and benefits) is better than using **threats**.
Some powerful people like to use intimidation:
“Look! If you don’t do this or that, then I will XXXX you!”
Although they may ultimately achieve their goal, this approach often creates a great deal of resentment and dissatisfaction among others.
In contrast, when we give benefits to others, people’s perception and feeling toward us will generally be much more positive.
The prerequisite for using skillful means is: **do not create unwholesome kamma for ourself**—do not harm ourself, and do not harm others.
We must ensure that what we are doing is **not for our own selfish benefit**, and that it is free from greed, aversion, and delusion.
Try our best **not to cause pain** to the other person.
Even if, in unavoidable circumstances, some pain is caused, it should be for their long-term benefit—so that in the bigger picture, they will gain much greater and more lasting happiness.
善巧方便
善巧方便
現代有一句， 是諷刺別人自私， 說別人 “講金不講心”， 只說利益， 不說情誼
其實我們自己也一樣自私。
就如佛陀所說， 每個人最愛的自己(UD.41)
和一般人說無私？ 說無私的愛？
沒有人會聽您的。
就好像街邊有個不認識的人請您做問卷， 阻您一個小時的時間， 您會理睬他嗎？
但如果他說：“先生， 請您幫我做一份問卷吧， 送給您二百元超市禮券” ---這又不同。
一般人都是有利益， 才會去做。
佛陀也是用這個策略去教化眾生(AN4.111)。
佛陀會對某些人說:假如您想好的、說好的、做好的， 您就會有善的果報， 您就會生天或者繼續做人
對另一些人說：假如您想壞的、說壞的、做壞的， 您就會有不好的果報， 您就會下地獄、做畜生、做餓鬼
會對另一些人說以上兩者，軟硬兼施
但如果他也不聽， 無法教導， 佛陀就會“殺了他”。 怎麼為之殺了他？就是放棄與他說話 ， 放棄教導他了。
其實佛陀的哲學也可以應用到日常生活中。
假如要讓人做某一樣東西，就掛著蘿蔔在他面前吧! 展示其利益和好處
假如不想某人做一樣東西 ， 就嚇嚇他吧! 展示這樣做會有什麼壞處。
想人行善？ 以功德福報來利誘--假如您行善呢， 你會得到這樣這樣， 您會富有， 您會英俊美麗， 您會事業有成， 您會娶得好老婆…假如您行善呢， 您會有好的名譽 ， 您會得人喜歡，您會有自信。他要什麼， 就給他什麼。 好像給孤獨長者那樣， 他某一個兒子一開始也對親近佛陀沒有興趣。 但後來， 給孤獨長者就利誘他: nah! 如果您去佛陀那裡背到一句偈的話， 我就給錢您!
他的兒子於是便去佛陀那裡學習。
佛陀知道後， 就用神通讓他偏偏記不住， 誘導他證初果。 當他證初果後 ， 他的善行便自動自發了， 他也對之前自己的觀念羞恥。 許多人行善了， 得到快樂後 ， 根本不再需要誰的督促利誘， 他自己就會自動做了。 但如果不以慾勾之， 他根本不會做
想人不要作惡？ 也可以， 學佛陀那樣 ， 說作惡的壞處：如果您作惡的話， 您要什麼就偏偏得不到那樣東西。 您會有不好的名譽， 您會受人厭惡， 您會沒有自信…那他自然就不會做了
管理一間公司， 管理一個國家， 也是這樣。 有時也要利用人性的自私， 利用善巧方便， 達到良善的目的。
不能再傳J圖了 cannot send obscene images anymore
不能再傳J圖了 cannot send obscene images anymore
據說，某地政府宣布2026年1月1日將開始實施新法例，其中包括，民眾不得利用資訊網路、電話以及其他通訊工具傳播淫穢訊息，否則將面臨拘留並罰款當地貨幣5000元以下的罰款。
簡單來說是什麼？ 不能再傳J圖了😂😂😂
當地人民有些可能很不爽，他們會指控政府侵犯人權、自由
但以佛法的角度來說，這是善業來的，禁止淫慾、不善法的增長、傳播。
所以這就是治國的難處
現代人不太注重法、律，比較喜歡盡可能地隨心所欲。所以能有多自由就想多自由
但人心如此墮落，就會衍生許多道德和社會問題了
在如法規管和自由之間取得平衡，是統治者的一大課題
It is said that the government of a certain place has announced that a new law will be implemented starting from January 1, 2026, which includes that the public shall not use information networks, telephones, or other communication tools to spread obscene information; otherwise, they will face detention and a fine of up to 5,000 units of local currency.
Simply put, what is it? No more sending obscene pictures 😂😂😂
And some local people may be very unhappy about it; they will accuse the government of infringing on human rights and freedom.
But from the perspective of kamma, this is wholesome karma—it prohibits the growth and spread of lust and unwholesome dharmas.
So this is the difficulty of governing a country.
Modern people don't pay much attention to Dhamma and oreceots; they prefer to do as they please as much as possible. So they want as much freedom as they can get.
But with human hearts so degenerate, it will give rise to many moral and social problems.
Achieving a balance between proper regulation and freedom is a major challenge for rulers.
《適時發聲 Voice out in time》
《適時發聲 Voice out in time》
🌸 **若將世界看得過分美好，有時反而難以生存；
真誠之人活得艱辛，投機者卻在當今大行其道。
因此，我們必須時刻保持覺知，
敢言當言之語，敢護自身與社會。**
既然行為已悖法律，
便不該放任貪腐集團輕易逍遙。
當真相需要被述說時，就應挺身而出，
莫如龜縮殼中，
否則家國將崩壞更甚，
正義亦將逐漸黯淡——
到最後，我們終將一無所有。
🌸 **Viewing the world as overly beautiful can sometimes make life difficult;
Sincere people struggle, while opportunists are popular in today’s society.
Therefore, we must maintain mindfulness at all times—
daring to speak what should be spoken,
daring to protect ourselves and society.**
When something violates the law,
do not let corrupt schemes pass easily.
When it is time to speak the truth, one must step forward.
Do not shrink back into your shell,
or the nation will crumble even further,
and justice will fade away.
In the end… nothing will remain.
☘️🍁☘️🍁☘️🍁☘️
**Dharma Teaching**
Luang Phro Somkiat・Chitmāro
(Wat Pa Tham Phra Thep Nimit, Udon Thani)
March 31, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
為僧者若心懷良善，必受人敬愛；
為僧者若心懷良善，必受人敬愛；
為領袖者若行事合道，誰人不追隨？ If a monk’s heart is good, everyone will respect and love him.
為領袖者若行事合道，誰人不追隨？ If a monk’s heart is good, everyone will respect and love him.
If a leader acts rightly, who would not follow？
If a leader acts rightly, who would not follow？
出家人若品德高尚、心胸寬厚，
人人皆會敬重親近。
不吝嗇貪求，常懷慈悲，樂於濟助貧苦，
即使富貴者亦不輕視，
社會之中互相依存，猶如舟水相扶；
即便隱居山林，眾人亦願親近請益。
世間領導者亦是如此：
當視己為團隊之首，
必當恪守國家法律，
切勿逾越規章！
切勿凌駕法紀之上！
無論是省長、縣長，
地方行政官員，
乃至國家領袖，
皆須依法而行，
遵循歷代傳承之規範。
若能如此實踐，
家國之內，
將無需牢獄枷鎖——
這正是佛陀教誨的真義。
A monastic with a virtuous and beautiful heart
will be revered and cherished by all.
Free from miserliness,
filled with compassion for fellow beings,
delighting in helping the needy—
even the wealthy will not despise such a person.
In society, we rely on one another like water supporting a boat;
even dwelling deep in forests, people will seek them out.
It is the same for worldly leaders:
see yourself as the head of the work,
you must abide by the laws of the land.
Do not break the rules!
Do not place yourself above the law!
Whether provincial governor,
district officer,
local administrator,
or national leader—
all must abide by the law,
the regulations handed down through generations.
If we live like this,
in this home,
in this nation,
there will be no prisons, not even one.
This is indeed the core teaching of our Buddha.
——
**Dharma Teaching** 🌿
Luang Phro Somkiat・Chitmāro
(Wat Pa Tham Phra Thep Nimit, Udon Thani）
February 5, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
七不衰退法 the Seven Principles of Non-decline
七不衰退法 the Seven Principles of Non-decline
一個國家、地方是否能夠增長、變得更繁榮，可以參考佛陀對跋耆人的建議。
當時佛陀說，只要跋耆人實行了七不衰退法，便可以預期增長，而非減損 （Ref. DN16）
如果是套用到現代的框架底下，七不衰退法可以是這樣：
1.國家經常地和各地的代表、領導人集合，適時收窄分歧、達成共識
2.各地和合融洽地集合、結束、做大家應該做的事情，大家團結一致就不怕外敵分化擊潰
3.對於優良的政策，不要廢除；那些沒被實行過的政策，要謹慎考量，不要隨意推行
4.整個國家應該培育尊重長老的風氣。政治家都應該尊重前輩、聽取可取的建議和分享。這樣就能培育大家心中的善法、功德，也減少了走歪路的風險
5.尊重女性，不要強行配婚。這樣就能避免社會發生撕裂、矛盾
6.持續尊敬、供養那些神廟，讓天神歡喜、憐憫守護國家
7.對於阿羅漢、大修行人，應該如法、尊敬、豐厚地接待、守護。時時思維：‘未來過的阿羅漢們怎樣才會來這裡呢？已經住在這裡的阿羅漢，是否住得安樂呢？’ 因為當阿羅漢被妥善照料，那個地方的人都會累積很大的功德，整個地方都會變得繁榮
時至今日，這些不衰退法依然可以被政治家所參考
Whether a nation or region can grow and become more prosperous can be referenced against the Buddha's advice to the Vajjians.
At that time, the Buddha said that as long as the Vajjians practiced the Seven Principles of Non-decline, they could expect growth, not decline (Ref. DN16).
If applied within a modern framework, the Seven Principles of Non-decline could be interpreted as follows:
1. The nation regularly convenes gatherings with representatives and leaders from various regions, timely narrowing differences and reaching consensus.
2. People from different regions harmoniously assemble, conclude meetings, and carry out their responsibilities collectively. Unity among all prevents external forces from dividing and defeating them.
3. Established sound policies should not be abolished, while new policies not yet implemented should be carefully evaluated and not rashly introduced.
4. The entire nation should cultivate respect for elders. Politicians should respect their predecessors, listen to valuable advice, and share insights. This fosters wholesome qualities and virtues in people’s hearts and reduces the risk of straying from the right path.
5. Respect women and avoid forced marriages. This helps prevent social divisions and conflicts.
6. Continuously honor and provide offerings to temples and shrines, pleasing the devas and encouraging their compassionate protection of the nation.
7. Treat Arahants and great practitioners with propriety, respect, and generous hospitality, ensuring their well-being. Regularly reflect: "How can Arahants who have not yet come be encouraged to visit? Are the Arahants already residing here living in comfort?" For when Arahants are well cared for, the people of that place accumulate immense merit, and the entire region prospers.
Even today, these Principles of Non-decline can serve as a reference for politicians.
《統治者應該清廉透明 Rulers must be clean and transparent》
《統治者應該清廉透明 Rulers must be clean and transparent》
今日的孩童，是明日的幼苗；
今日的成人，是孩童未來的榜樣。
猶如我們植樹造林，必須挑選強健優良的樹苗，
待土地準備妥當、時機成熟，便悉心栽種，並勤加照料，不可任其自生自滅。
每個孩子也是如此——長大後需進入學校，由師長教導培育。這意味著：
將來有一天，這些孩子將成為推動自我成長、家庭幸福與國家永續發展的力量，使國家能與世界各國並肩前行。
成人必須成為孩子的好榜樣，
不該恣意妄為、不顧他人觀感，
以致招來民眾的批評與非議。
尤其身為國家治理者，更須恪守紀律與制度，
在運用國家預算時保持透明、可供監督。若能如此，
此人便是國家的真正英傑——
請大家深刻銘記。
無論誰將領導治理這片土地，
都應做到清廉、安全、透明，每一步皆可受公眾檢視。
Today's children are the saplings of tomorrow;
today's adults are the role models for children in the future.
Just as when we plant a forest, we must select strong and healthy saplings,
and when the land is ready, at the right time, we plant them and diligently care for them, not leaving them to grow on their own.
Every child is the same—as they grow, they must be sent to school for teachers to nurture and instruct. This means
that one day in the future, these children will become the force that develops themselves, their families, and the nation, bringing lasting prosperity and enabling the country to stand equal among nations.
Adults must set a good example for children,
not acting recklessly without regard for others' perceptions,
inviting criticism and blame from the people.
Especially those who govern the nation—they must uphold discipline and systems,
ensuring transparency and accountability in the use of state budgets. If one can do this,
that person… is a true hero of the land.
Remember this well.
Whoever will lead and administer this land
must be clean, safe, transparent, and accountable at every step.
—Dhamma teaching
Luang Por Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
January 6, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
從來人心比政治體制更加重要 The human mind has always been more important than the political system.
從來人心比政治體制更加重要 The human mind has always been more important than the political system.
從來人心比政治體制更加重要
我們看到，就算是民主國家，雖說民主，大家一人一票選國家元首出來。選舉前、選舉時候選人對國民鞠躬；勝選後就人民要向他們鞠躬。
勝選後，崇尚自我的國家領導人可以繞過議事組織、民意，做自己想做的事，甚至是不依循佛法、不依循戒律的事情；而一切之後再算。其實和獨裁者沒有大分別😂
Ajahn Brahm 曾引述 Lord Acton 的語錄：‘權力傾向於腐敗，絕對的權力絕對腐敗’
獨裁的危險就在這裡
除非....他是轉輪聖王。具備五戒十善業，有最高的德行和智慧。
最能體現國家領導人素質的，就是他的國家是否繁榮、人民是否安居樂業、食物豐足、幸福快樂、健康長壽等等。
佛陀曾說，當國王不如法時，官員們都會不如法，平民都會不如法，氣象也會變得不正常，天空就不會適時下雨（also ref. to DhpA.362），五穀收成便會變得不正常，就連林中原本是甜的水果都會變得酸的、不好吃的（Ref. to JaA.334）。當人民吃了劣質的食物後，就會短壽、醜陋、無力、多病。
反之，當國王如法時，人民都會長壽、美觀、有力、健康。（AN4.70）
而且，因為領導人不如法，所以他的煩惱厚重，會蒙蔽智慧，不知道自己和國民的真正利益（AN1.45），基本上就是亂來。 如此，全國也不會睡得安樂（Ref. AN4.70）
有一任帝釋天曾說，一個不如法的當權者，會讓國家出現三種災難：穀物失收、疾病、刀兵戰亂 （JaA.194）
簡單來說，不如法的國家領導人會讓整個國家亂作一團；如法的領導人將會帶領整個國家走向繁榮。
經典中記載的轉輪聖王讓全世界的人民都安居樂業、幸福快樂。
他們真正無私為了人民的福祉而統治。這樣的獨裁者就沒有問題
要對自己的國家、這個世界產生最大的利益，獨裁者必須具備如轉輪聖王的智慧和德行；不會執著於自己的權位。
例如，當轉輪王們年老時，他們多數會出家修行，然後再生梵天。他們的捨棄、出離的傾向是非常強的，不會沉迷於世間而造出任何惡業。
如果當權者有很高的智慧和德行，但當自己不能再有效地管理國家，就會捨棄權位。
當看到國家沒有如自己那麼高智慧和德行的繼位者，雖然現在是走獨裁制的，但可能就會改變體制，把高度集中的權力下放，避免權力腐蝕繼位者的心靈，走向腐敗。
真正有害自己和世界的是人們心中的貪、嗔、癡。
真正有益自己和世界的是戒、定、慧
The human mind has always been more important than the political system.
We can see that even in democratic countries—although they claim democracy, with everyone getting one vote to elect the head of state—before the election and during campaigning, candidates bow to the citizens; but after winning, it's the people who have to bow to them.
Once elected, national leaders who prioritize 'self' can bypass legislative bodies and public opinion to do whatever they want, even things that go against the Dhamma and precepts—and deal with the consequences later. In reality, this is not much different from dictators 😂
Ajahn Brahm once quoted Lord Acton: "Power tends to corrupt, and absolute power corrupts absolutely."
This is the danger of dictatorship.
Unless... he is like a Wheel-Turning King (Cakkavatti Raja), possessing the Five Precepts and Ten Wholesome Deeds, with the highest virtue and wisdom among lay people
The best way to reflect the quality of a national leader is whether his country is prosperous, the people live in peace and happiness, food is abundant, everyone is happy and joyful, healthy and long-lived, etc.
The Buddha once said that when a king rules unrighteously (contrary to Dhamma), officials will also act unrighteously, common people will act unrighteously, the weather will become abnormal, the sky will not rain at the proper times (also ref. to DhpA.362), crops will have poor harvests, and even fruits in the forest that were originally sweet will become sour and unpalatable (Ref. to JaA.334). When people eat inferior food, they will become short-lived, ugly, weak, and prone to illness.
Conversely, when a king rules righteously, people will be long-lived, beautiful, strong, and healthy. (AN4.70)
Moreover, because an unrighteous leader has heavy defilements that obscure wisdom, he does not know the true interests of himself or the citizens (AN1.45), essentially acting recklessly. As a result, the whole nation will not sleep peacefully. (Ref. AN4.70)
A former King of Gods (Sakka) once said that an unrighteous ruler will cause three disasters in the country: crop failure, disease, and armed conflict/war. (JaA.194)
In simple terms, an unrighteous national leader will cause the entire country to fall into chaos; a righteous leader will guide the whole country toward prosperity.
In the scriptures, Wheel-Turning Kings are recorded as making all people in the world live in peace, happiness, and joy.
They truly rule selflessly for the welfare of the people. Such "dictators" pose no problem.
To bring the greatest benefit to one's own country and the world, a dictator must possess the wisdom and virtue of a Wheel-Turning King; he will not cling to his own power.
For example, when Wheel-Turning Kings grow old, most of them ordain as monks to practice, and then are reborn in the Brahma realm. Their tendency toward renunciation and detachment is very strong; they do not indulge in worldly matters and create any bad karma.
If a ruler has very high wisdom and virtue, but realizes he can no longer effectively manage the country, he will relinquish power.
When seeing that there is no successor with wisdom and virtue as high as his own, even if the current system is dictatorial, he might change the system, decentralizing highly concentrated power to prevent it from corrupting the successor's mind and leading to degeneration.
What truly harms oneself and the world is the greed, aversion, and delusion in people's hearts.
What truly benefits oneself and the world is precepts (sila), stillness (samadhi), and wisdom (panna).
這個年代是不適合玩政治的 This era is not suitable for engaging in politics.
這個年代是不適合玩政治的 This era is not suitable for engaging in politics.
這個年代玩政治是很危險的
基本上就是誰大誰惡誰就說了算
如果軍力強大，實力強大，就算作出野蠻的行徑，也沒有誰敢說些什麼、做些什麼
這是沒有戒、沒有法的年代
如果我們去玩政治，尤其是到了國家的層面，就很容易同流合污，造出許多惡業
佛教式的統治、領導，是轉輪王式的領導
轉輪王具備五戒十善業（ Ref. ANA5.131) 和在家人中最高的智慧（DN30）
他無私、以利益整個人類世間為本
因此別國領袖是主動來歸降他的，不是他去掠奪的
此為以德服眾
佛陀的領導模式也是差不多
佛陀和轉輪王樣子幾乎一模一樣，都具備三十二相（DN26）
因為佛陀有最高的德行和智慧，完全無私，以利益整個世間為本
所以不論是天神、人類、鬼、還是畜生，都主動歸降、主動來供養、尊敬，主動來接受佛陀的教導
那些渴求滅除一切苦的人，就主動來出家接受佛陀的訓練和他制定的戒律，形成僧團
佛教式的領導是以德服眾的
Engaging in politics is dangerous in this era
Essentially, it’s a matter of whoever is stronger and more ruthless gets to decide.
If military power is strong and capabilities are great, even if barbaric actions are taken, no one dares to say or do anything.
This is an age without precepts, without dhamma.
If we engage in politics, especially at the national level, it is easy to become complicit in corruption and create much unwholesome karma.
Buddhist-style governance and leadership follow the model of a Wheel-Turning Monarch.
The Wheel-Turning Monarch possesses the Five Precepts and Ten wholesome Deeds (Ref. ANA 5.131) and the highest wisdom among laypeople (DN 30).
He is selfless, working for the benefit of all humanity.
Therefore, leaders of other countries voluntarily submit to him—he does not conquer through force.
This is how one leads through virtue.
The Buddha’s leadership model is quite similar.
The Buddha and the Wheel-Turning Monarch appear almost identical, both possessing the thirty-two marks of a great man (DN 26).
Because the Buddha has the highest virtue and wisdom, is completely selfless, and works for the benefit of the entire world,
beings—whether heavenly beings, humans, spirits, or animals—voluntarily submit to him, offer respect and support, and willingly accept his teachings.
Those who seek to end all suffering voluntarily take monastic vows, accept the Buddha’s training and his precepts, and form the Saṅgha.
Buddhist-style leadership is about winning people’s hearts through virtue.
《想升官？ Wanna get higher positions in government?》
《想升官？ Wanna get higher positions in government?》
有人想當公務員，想升官、想要更高的職位，
你們不要怕得不到位子，
要怕的是——
一旦得到那個位子，你是否承擔得起、做得好？
Some aspire to be civil servants, hoping for promotions and higher positions.
Do not fear not obtaining such positions;
what you should truly fear is—
once you attain that position, whether you can bear its responsibilities and excel in it.
---Luang Por Koon
《Managing a state needs both science and mind 治國需科學與心並重》
《Managing a state needs both science and mind 治國需科學與心並重》
…That is why the the Buddha taught that
the Dhamma and the Vinaya
are principles, ideals, and noble standards.
They are tools—
what one might call ‘workers’ at the level of body,
speech, conduct, manners, and livelihood—
so that we may have mindfulness and clear awareness,
so that we learn to take responsibility.
Westerners, you know, have a great deal of intelligence.
Yet many of them end up with nervous disorders—
sometimes even more than Luang Phor.
That is why Luang Phor spoke toward America,
saying to President Donald Trump:
‘You focus only on the self, only on science.
You keep raising tariffs on other countries—
that is not right.
If you are an intelligent person,
you must also have inner peace;
only then can that intelligence truly be of use.’
Luang Phor also spoke toward C_,
saying to _ping:
‘You must take both the heart and science together;
only then can problems truly be solved.
Otherwise, you have gone through so much as a XXXist—
hundreds of millions of people have died
before things arrived at this point.
You must have even greater mindfulness
and clear awareness than this…
……這就是為什麼佛陀教導說，
法（Dhamma）和律（Vinaya）
是原則、是理想、是崇高的標準。
它們是工具——
可以說是「工作者」，在身、語、行為、禮儀、生計這些層面上運作——
讓我們能夠具足正念與清醒覺察，
讓我們學會負起責任。
西方人，你們知道的，擁有極高的智慧。
然而許多人卻得了神經方面的疾病——
有時候甚至比龍波（Luang Phor）還多。
因此龍波曾對美國說話，
對唐納德·川普總統（President Donald Trump）說：
「你只專注於自我，只專注於科學。
你不斷對其他國家加徵關稅——
這樣是不對的。
如果你是個有智慧的人，
就必須同時擁有內心的平靜；
唯有如此，那份智慧才能真正發揮作用。」
隆波也對X國說話，
對X說：
「你必須將心與科學兩者並重；
唯有如此，問題才能真正得到解決。
否則，你作為XX主義者經歷了那麼多——
數以萬計的人民在這過程中死去，
才走到今天這一步。
你必須具足比這更大的正念
與清醒覺察……」
— Luang Phor Gunhah Sukhakamo
at Wat Pa Subthawee Dhammaram
Tuesday, 23 December 2025
cred. to Kung Isarankura
國家領導人善的特質 Wholesome qualities in national leaders
國家領導人善的特質 Wholesome qualities in national leaders
其實有些國家領導人，他們某些特質，是很值得我們去學習、隨喜的。
每個人都造過善業和惡業。
尤其是國家領導人，動輒就會造了很大的善業或者惡業。
一個正確的決定，比我們許多人一整生造的善業還要多和大。
一個錯誤的決定，比我們許多人一整生造的惡業還要多和大。
我們現在不專注於他們壞的一面，也要看他們善和好的一面。
其實，我們有想過，為什麼他們能夠當上國家領導人？因為他們得民心！ 就算不得全國的民心，至起碼得自己政黨的人心；就算不得自己政黨的人心，也至起碼得自己朋黨的人心---要不然怎樣可以上到位？
他們肯定有某些善德，才讓他們得以攏集到那麼多的支持和權勢的！
我們看到，他們有很強的信心、決心力量；他們很勤奮；他們很具念、謹慎；他們有比常人強的定力；他們比常人聰明；他們有比常人好的精神狀態、精神健康；他們的心柔軟、輕鬆、幽默....
這些特質中有些是中性的，譬如決心、勤奮、禪定等等
有些是善的特質來的，譬如具念、良好的精神健康、心柔軟、心輕鬆
如果他們一整天都處於壓力和不善心之中，肯定很快就會垮掉的--就像許多情緒病患者那樣
例如有些國家入侵別國，還好像正義超人上身的--這是不是厚顏無恥？😂 在道德上、業力上，這是錯的、不善的
但面對國外那麼多輿論壓力、批判，也能堅持到現在，真的不簡單。
為什麼他可以堅持到現在？
因為他有很強的信念---他相信自己是正義的、保護國民的。
當他相信自己是正義超人時，那即表示他覺得自己的戒很好了😂
這樣的話，他就不會後悔，不會內心混亂；而能保有一定程度的禪定，去增強、維持內心的力量。
尤其是為什麼一個人能夠當上國家領導人？一定是因為過去造過很大的善業，而促成今生的大福報。他一定有一股很強大的善的力量的
哇，我們看到；打仗打了那麼久，還能笑得出來、開玩笑--這不簡單誒~他有比較好的精神健康，即善心的狀態--是有的
但一件事還一件事，作為主動開戰、侵略的一方，也死了許多人；那個惡業是非常非常大的
雖然他可能有部份時間都處於輕鬆、善心的狀態。但也難免會有較多不善的時刻，例如嗔心、害怕、貪婪、散亂等等。當臨終時是這樣的心，甚至看到士兵的亡魂來報復、追討的業相---臨終時惡業成熟了， 他就會掉落地獄....
要記得，好的我們才隨喜；壞的千萬不要隨喜...
Actually, some national leaders possess certain qualities that are truly worth learning from and rejoicing in.
Everyone has committed both good and bad deeds.
This is especially true for national leaders, who often create vast good or bad kamma through their actions.
A single correct decision can generate more and greater good kamma than what many people accumulate in their entire lives.
A single wrong decision can generate more and greater bad kamma than what many people accumulate in their entire lives.
Right now, we should not focus solely on their negative aspects but also recognize their good and positive qualities.
In fact, have we ever wondered why they became national leaders? Because they have the support of the people! Even if they don’t have the support of the entire nation, they at least have the backing of their political party. Even if they don’t have the support of their party, they at least have the loyalty of their close allies—otherwise, how could they rise to such positions?
They must possess certain virtues that enabled them to gather so much support and power!
We can observe that they have strong confidence and determination; they are diligent; they are mindful and cautious; they possess greater stillness than ordinary people; they are smarter than ordinary people; they have better mental states and mental health than ordinary people; their minds are gentle, relaxed, and humorous....
Some of these qualities are neutral, such as determination, diligence, and stillness.
Others are virtuous qualities, such as mindfulness, good mental health, a gentle mind, and a relaxed mind.
If they spent their entire days under pressure and in an unwholesome state of mind, they would surely collapse quickly—just like many people suffering from emotional disorders.
For example, some nations invade other countries while acting as if they are righteous superheroes—isn’t that shameless? 😂 Morally and karmically, this is wrong and unwholesome.
But despite facing so much international public opinion pressure and criticism, they have managed to persist until now—that’s truly not simple.
Why can he persist until now?
Because he has strong faith—he believes he is righteous and protecting his citizens.
When he believes he is a righteous superhero, it means he thinks his precept is excellent 😂.
In that case, he feels no regret or inner turmoil and can maintain a certain level of stillness to strengthen and sustain his inner power.
Especially, why can someone become a national leader? It must be because they created vast good kamma in the past, resulting in great fortune in this life. They must possess a powerful force of goodness.
Wow, we see that even after such a long war, they can still laugh and joke—that’s not simple~ They have relatively good mental health, they have a wholesome state of mind sometimes—it’s there.
But one thing is separate from another. As the initiator of war and aggression, many people have died; that bad kamma is extremely vast.
Although they might spend some time in a relaxed and wholesome state of mind, it’s inevitable that there are more unwholesome moments, such as anger, fear, greed, or restlessness. If such a state of mind arises at the moment of death, or if they see the vengeful spirits of soldiers appearing as kammic signs—when bad kamma ripens at death, they will fall into hell....
Remember, we should only rejoice in the good; never rejoice in the bad...
《不要閉眼投票 Don't close our eyes in elections》
《不要閉眼投票 Don't close our eyes in elections》
“……高棉人竟敢踐踏泰國人的尊嚴，
我們絕不能退讓——若退讓，便徹底喪失國格。
誰若低頭屈服，誰便不愛泰國這片土地。
身在泰國，心卻早已倒向高棉。
我們泰國人，
生於泰國，
食泰國米，
用泰國鈔，
承襲泰國姓氏——我們的祖先，
非高棉人，
非華裔，
非西洋人，
非寮人、
非緬人、
非印度人。
我們來自何方？
我們的根源，千真萬確在泰國這片土地！💕💕
眼見同胞受侵凌，
我們必尋求援助、
撫平傷痕。此戰已令兩國百姓同陷苦難，
而那些安坐空調房中的富者，
恐怕絲毫未受波及——
只因他們高高在上，遠離邊境窮苦之人。💕💕
鄉野農民膚色黝黑，毫無特權可言。
選舉時哪個政黨撒錢多，便閉眼投給他們，
最終……我們共業同受！
只因金錢可收買一切，
這便是諸位『領袖』的『政績』。莫再責怪他人，
今後該學著將教訓刻進腦海！💕💕
當危機來臨，
若領導者堅強有力，
我們又何須如今日這般艱難自救？💕💕
"...The Khmer dare to step on the noses of Thais—
we cannot accept this. If we yield, we lose all dignity.
Whoever bows their head to them does not love the Thai land.
They may live in Thailand in body, but their hearts lie with Cambodia.
We Thais,
born in Thailand,
eat Thai rice,
use Thai currency,
bear Thai family names—our ancestors
are not Khmer,
not Chinese,
not Westerners,
not Lao,
not Burmese,
not Indian.
Where do we come from?
Our homeland is one hundred percent Thailand! 💕💕
We see our relatives being invaded,
we must find ways to help,
to heal. This war has caused suffering to people of both countries alike.
The wealthy who lie comfortably
in air-conditioned rooms likely face no impact at all—
because they are above the poor along the border. 💕💕
Rural folk with sun-darkened skin have no privileges whatsoever.
When election time comes, whichever political party offers more money,
they blindly cast their votes for them.
In the end...we all reap the same karma!!
Because money can buy everything.
This is the 'achievement' of all you leaders. Don’t blame others—
next time, try remembering this in your minds. 💕💕
When threats arise,
if our leaders were strong,
we would not have to struggle and help each other as we do now. 💕💕
💕💕💕💕💕💕💕
Luang Por Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
July 28, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
《一個不進步的國家 A nation which doesn't improve》
《一個不進步的國家 A nation which doesn't improve》
……一個不進步的國家，
不敢得罪政客，淪為政客金錢的奴隸，不分對錯。公務員也不盡心履行自己負責的職責，執法者也不強硬。
大多數人只顧攫取私利，對同胞毫無人道，不保護國家利益。
對於有益的好事，也不推廣，不提案至會議讓百姓知曉，閉塞視聽，阻礙學習，
阻礙國家向前發展的事項。
這使得全國民眾變得愚昧，發展遲滯，軍隊也將衰弱。
願我們的泰國人民不要變成這樣。
願政客或政府單位的掌權者，眼界深遠，以透明的方式推動國家，嚴格執法，
勿讓貪腐國家之事成為摧毀泰國人心的禍根。願政府部門永遠秉持正義，
將其作為國家民族的遺產傳承下去……
...A nation that does not progress,
does not dare to offend politicians, becomes enslaved to politicians' money, and fails to distinguish right from wrong. Government officials do not devote themselves to their responsibilities, and law enforcers lack strength.
Most people are only concerned with pursuing their own interests, showing no humanity toward their fellow citizens, and do not protect the national interest.
They do not promote or propose beneficial initiatives in meetings for the public to know, closing their ears and eyes, obstructing learning,
and hindering the nation's forward development.
This causes the entire population to become ignorant, stunts development, and the military will grow weak.
May our Thai people not become like this.
May politicians or those in power within government agencies have far-sighted vision and drive the country forward with transparency, strictly upholding the law.
May corrupt practices that plunder the nation not become a force that destroys the spirit of the Thai people. May justice always prevail within government agencies,
preserved as a legacy for the nation to pass on...
🪵🪵🪵🪵🪵🪵🪵
Luang Phor Somkiat Chitmaro
Wat Pa Tham Phra Thep Nimit, Udon Thani
December 17, 2025
cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
換了CEO Changed CEO
換了CEO Changed CEO
如果我們和幾個同行業的人吃飯
然後說起：‘我們一起做的大機構轉了 CEO 哦’
然後會發現，沒人知道、沒人有興趣
為什麼？ 他們會說：‘是啊？但都不關我事， 認識他又不會讓我多了人工，又不會有好處’
的確，佛陀說，每個人最愛的都是自己 （Ud.41）
所以如果我們是管理層，要聰明了。
是誰做管理層，別人根本不關心
每個人關心的是：他上任後我會不會有好處？
If we're having a meal with a few people from the same industry and mention, "The big organization we all work with has changed its CEO," we'll likely find that no one knows or cares. Why? They'd probably say, "Oh, really? But it has nothing to do with me. Knowing him won't get me a raise or bring me any benefit" .
Indeed, the Buddha said that everyone loves themselves most (Ud. 41). So if we're in management, we ought to be wise. No one really cares about who holds a management position—what everyone truly cares about is: "Will I benefit after they take the role?"
大寶冰室 Tai Po Bing Sutt
大寶冰室 Tai Po Bing Sutt
有網友說：‘和他們吃一餐好的，就是---和他們去另一間餐廳吃肉餅飯’😂😂
不過這位老闆有智慧
為什麼這樣說？
佛陀說，作為主人，應該以五件事對待下屬
1.隨能力安排工作
2.給與食物及薪酬，
3.病時照顧，
4.分享珍饈美味
5.適時給予休息 （DN31）
當然佛陀這裡的下屬，是指當時印度社會的傭人、奴隸之類
但就一間企業來說，有些指引也依然適用
當員工工作量大增，
做老闆的為了慰勞員工，有時也要請他們吃好東西，例如自助餐啊、放題啊等等
也給一兩天額外的假期他們--就好像大寶冰室的這位老闆那樣
當一間企業一時進賬了多麼多，有些老闆也會‘分紅’的，讓員工開心
如果員工在我們這裡做得不開心，長此下去，還會和我們打工嗎？
所以作為老闆，我們也要顧及員工的感受和精神健康的
A netizen commented: "Having a good meal with them means—going to another restaurant to eat pork patty rice with them" 😂😂
But this boss has wisdom.
Why do we say that?
The Buddha taught that as a master, one should treat servants in five ways:
1. Assign work according to their ability.
2. Provide food and wages.
3. Care for them when ill.
4. Share fine delicacies with them.
5. Give them timely rest. (DN31)
Of course, the "servants" referred to here were slaves in the society of ancient India.
But in the context of a modern business, some of these principles still apply.
When employees face a significant increase in workload,
a wise boss may reward them with good meals—such as buffets or all-you-can-eat feasts—
or grant them an extra day or two of leave, just like the boss of Tai Po Bing Sutt did.
When a business earns substantial profits, some bosses also distribute bonuses to keep employees happy.
If employees are unhappy working for us, will they stay in the long run?
Therefore, as employers, we must also care about our employees' feelings and mental well-being.
image cred. to am730
《Monks and politics 僧侶與政治》
《Monks and politics 僧侶與政治》
Devotee: In AN10.69, the Buddha suggests that it is not useful for monastics to engage in politics. Given this premise, could it be cited as a valid reason for monastics not engaging in voting in Australia?
Ajahn Brahm: Do our monks vote in Australia? No, we don't. Many years ago when it was just Ajahn Chakro and I, we actually wrote to the Australian Electoral Commission and explained the dilemma we have. Certainly in a country like Thailand, where we were based originally, it was not appropriate for monks to vote. We could not vote. Even Thai monks could not vote, let alone getting involved in any other type of politics. This was because monastics, monks and nuns, were supposed to be leaving the world, not getting involved in the world.
When we came to Australia, we actually wrote to the Australian Electoral Commission to ask what we should do. I remember the response at the time was that they couldn't change the law just for a couple of monks, but they said that if that's what we decided, not to vote, then they weren't going to prosecute us because they could understand there was a kind of valid reason there. So for all these years I've been here—I'm not sure if I get into trouble by letting you know—I have never voted in any of those elections. I've been staying here for over 40 years. They always send this letter to us asking, "What is the reason why you're on the electoral roll, but you haven't voted?" Then I explain that in original Buddhism, for what is it, 2500 years, monastics have never voted or got engaged in any politics. Basically, we can't actually change that now. We can't just go to a polling station and just do what they call in Australia a donkey vote—in other words, not sort of fill it in, but just sign the form, we went there. Because to people looking, it appears like we're getting involved in politics and that's not really appropriate. So for all those years I've been here, I haven't voted in any election.
I must say that when there was a plebiscite—....was that a referendum? That same referendum, yes, a referendum—if it was on a moral issue, we considered that and I told the monks you can make your own decision there. I think in one of those plebiscites I did fill out a form. But other than that, no, we haven't voted for all that time. I haven't voted for all those years. When we get a response, what I ask all the monks to do is we join together. I get all of the "please explain why you didn't vote" letters from the Australian Electoral Commission and we do a sort of a common answer: we don't vote because of these reasons, and that's the last we ever hear of it. So that's what we do, and I haven't gone to jail. We haven't been fined, because there's a reason for that.
If monks get involved in politics sometimes, you know, you can see what happened in Sri Lanka. Some of those monks actually join political parties and they represented others in parliament in Sri Lanka, and that, even in Sri Lanka, just looked really kind of awful. One of the reasons why we don't get involved in politics is that most monks shouldn't even know really what's going on in politics, and sometimes those politics get very, very confused. If I got involved in politics, I'd probably soon get thrown out of parliament. That's one of the reasons why we don't get involved in politics.
But like, I think I don't know if I said this to you, but recently at a Buddhist event in Supreme Court gardens, we were trying to say how can we—it wasn't politics—but how can we promote world peace? Many of the people there did these little prayers for world peace, you know, they're like chants. I was supposed to give the Buddhist response, you know, how can we do something for world peace? There were many politicians there. I saw that when you give a chant or that chant a lot of times, the people—I saw them—they're just watching their iPhones when the monks or priests or something were chanting. Basically, they weren't really connected with them. So what I did, I told this old story which many of you know, but I use these stories and I adapt them.
So when the other religious leaders were doing their chanting for world peace, when it came to my five minutes or two minutes—I was the last one to actually present—I used the opportunity. I saw people getting very bored; they weren't paying attention.
So I said, once upon a time there was this couple walking in the park. And as they were walking in the park, they heard the sound: quack, quack, quack, quack. This was actually not just a joke; this was something quite profound. Many of these politicians came up to thank me for this.
One of the people said, "Oh, that was a duck." The other one said it was a chicken. "No, it's a duck." "No, it's a chicken." And they started having an argument. I said, "This is what happens when world peace is being kind of threatened." Because people always think that being right is more important than being in harmony and at peace. And because of arguing over whether it's a chicken or a duck, they have wars. I thought, what would happen if you realized what you were saying? Just being right is not as important as being in harmony and being at peace.
One of the punchlines of that story, as you know, is that just because it goes quack quack does not mean it's a duck. I've told that story for so many years now. Some people go and do research and they found out there is at least one chicken who was orphaned and was raised by a family of ducks, and that chicken goes quack quack. It's very rare that that happens, but it can happen. Why have an argument and lose that sense of working together over is it a chicken or is it a duck? A lot of times people won't listen to stories like that. They want to say, you know, who's actually right and who's wrong. And that's where we have way too many arguments, you know, in a parliamentary forum.
There's something about that which doesn't sound right to me. You pay these politicians, you know, through the taxes, and they waste so much time. Honestly, just ordinary people: are you proud of politicians? Do you think they're amazing people who do an excellent job? Sometimes there are good politicians, but they're very, very rare, because they feel that being in power is more important than creating a very good society and working together. In any country, it is not just one political party with one particular set of beliefs. We have many people coming together, and our job is to again work together in peace and harmony where everybody can contribute because they really understand and believe this is going to be good for everybody. But that's actually my view, and that's why, you know, we try not to have any problems anyway. That's my view anyway.
So we actually don't vote in elections. We don't get involved, although actually I do get involved, but not in such a direct way. There was the opening of our state parliament a week or two ago. That state parliament—West Australia is quite a powerful state because there's a very strong economy—so they have the local government. I went to the opening of the state government a couple of weeks ago. I wasn't allowed to speak or do anything there, but just being there and trying to be peaceful and create a sense of peace and harmony in just a little ceremony like an opening, I thought that was quite helpful. So that's as far as I go.
2025 April (7/19) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=viBo3Mmz3kE&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=7
**信眾：** 在《增支部 10.69》中，佛陀說僧侶參與政治並無益處。基於此前提，這是否能作為僧侶在澳洲不參與投票的有效理由？
**阿姜布拉姆：** 我們的僧侶在澳洲投票嗎？不，我們不投。許多年前，當只有阿姜查可和我時，我們實際上寫信給澳洲選舉委員會，解釋了我們遇到的困境。當然，在像泰國這樣的國家——我們最初就是在那裡——僧侶投票是不合適的。我們不能投票。即使是泰國僧侶也不能投票，更不用說參與任何其他類型的政治活動了。這是因為僧侶、比丘和比丘尼，理應是出離世間，而非涉入世間的。
當我們來到澳洲時，我們實際上寫信給澳洲選舉委員會，詢問我們應該怎麼做。我記得當時的回應是，他們不能僅為幾個僧侶改變法律，但他們說，如果那是我們的決定——不投票——那麼他們不會起訴我們，因為他們能理解這其中存在合理的理由。因此，在我在這裡的這些年裡——我不確定讓你們知道會不會惹上麻煩——我從未在任何選舉中投過票。我已經在這裡待了超過40年。他們總是寄信給我們問：「你登記在選舉名冊上，但沒有投票，原因是什麼？」然後我會解釋，在原始的佛教中，大約2500年來，僧侶從未投票或參與任何政治活動。基本上，我們現在不能真的改變這一點。我們不能只是去投票站，然後做他們在澳洲所說的「廢票」——也就是說，不是真的填寫選票，而是只在表格上簽名表示我們去過了。因為在外人看來，那就像我們正在參與政治，而這並不合適。所以，在我在這裡的這些年裡，我沒有在任何選舉中投過票。
我必須說，當有公民投票時——……那是一次公投嗎？就是同一次公投，對，公投——如果是關於道德議題的，我們會考慮，並且我告訴僧侶們，你們可以在那裡自己做決定。我想在其中的某一次公民投票中，我確實填了表格。但除此之外，沒有，我們在那段時間都沒有投票。這些年來我都沒有投票。當我們收到回覆時，我要求所有僧侶做的就是我們一起行動。我收集所有來自澳洲選舉委員會的「請解釋你為何沒有投票」的信件，然後我們給出一個共同的答覆：我們因為這些原因不投票，而這就是我們最後一次聽到這件事。所以我們就是這麼做的，而我沒有進過監獄。我們沒有被罰款，因為這是有原因的。
如果有時僧侶參與政治，你知道，你可以看看斯里蘭卡發生的事。有些僧侶實際上加入了政黨，他們在斯里蘭卡的議會中代表其他人，而那即使在斯里蘭卡，看起來也真的有點糟糕。我們不參與政治的原因之一是，大多數僧侶甚至不應該真正知道政治中發生了什麼事，而有時那些政治會變得非常、非常混亂。如果我參與政治，我可能很快就會被趕出議會。那是我們不參與政治的原因之一。
但是，我想我不確定是否對你們說過，最近在最高法院花園的一個佛教活動中，我們試圖說——那不是政治——但我們如何能促進世界和平？那裡許多人做了這些為世界和平的小祈禱，你知道，就像唱誦一樣。我應該給出佛教的回應，你知道，我們能為世界和平做些什麼？那裡有很多政治家。我看到當你多次進行唱誦時，人們——我看到他們——在僧侶或神職人員唱誦時，他們只是在看他們的手機。基本上，他們並沒有真正與之連結。所以我所做的，就是講了這個你們許多人知道的古老故事，但我使用這些故事並改編它們。
所以，當其他宗教領袖在為世界和平進行唱誦時，輪到我的五分鐘或兩分鐘——我是最後一個實際發言的——我利用了這個機會。我看到人們覺得很無聊；他們沒有專心聽。
所以我說，從前有一對夫婦在公園裡散步。當他們在公園裡散步時，他們聽到了聲音：呱、呱、呱、呱。這實際上不僅僅是個笑話；這是相當深刻的東西。許多政治家後來為此來感謝我。
其中一個人說：「哦，那是鴨子。」另一個人說那是雞。「不，是鴨子。」「不，是雞。」於是他們開始爭論。我說：「這就是世界和平受到威脅的時候了。」因為人們總認為自己是對的，比和諧與和平更重要。而因為爭論是雞還是鴨，他們發動戰爭。我想，如果你們意識到你們在說什麼，會發生什麼事？只是做對的，並不如和諧與和平來得重要。
那個故事的重點之一，如你們所知，就是僅僅因為它發出呱呱聲，並不意味著牠是鴨子。這個故事我已經講了這麼多年。有些人去做了研究，發現至少有一隻雞是孤兒，由一個鴨子家庭撫養長大，而那隻雞會呱呱叫。這種情況非常罕見，但它可能發生。為什麼要為了牠是雞還是鴨而爭論，並失去合作的感覺呢？很多時候人們不願聽這樣的故事。他們想說，你知道，誰是對的，誰是錯的。而這就是我們在議會論壇中有太多爭論的地方。
這裡面有些不對勁，我聽起來覺得不對。你通過稅收支付這些政治家的薪水，而他們浪費了這麼多時間。老實說，只是普通人：你為政治家感到驕傲嗎？你認為他們是做了出色工作的了不起的人嗎？有時有好政治家，但他們非常、非常罕見，因為他們覺得掌握權力比創造一個非常好的社會和共同努力更重要。在任何國家，都不只是一個政黨擁有一套特定的信念。我們有許多人聚集在一起，而我們的任務是再次在和平與和諧中共同努力，每個人都能貢獻，因為他們真正理解並相信這對每個人都有好處。但這實際上是我的觀點，這就是為什麼，你知道，我們盡量不惹麻煩。總之，這是我的觀點。
所以我們實際上不在選舉中投票。我們不參與，雖然實際上我確實參與，但不是以那麼直接的方式。一兩週前，我們的州議會開幕。那個州議會——西澳是一個相當強大的州，因為經濟非常強勁——所以他們有地方政府。幾週前我去了州政府的開幕式。我不被允許在那裡發言或做任何事情，但只是在那裡，試圖保持平和，在像開幕式這樣的小儀式中營造一種和平與和諧的感覺，我認為那相當有幫助。所以，這就是我參與的程度。
2025年4月 (7/19) | 9日禪修營 | 阿姜布拉姆
https://www.youtube.com/watch?v=viBo3Mmz3kE&list=PLf9HOK_Rf1M4Imi4ppID6Rb9NScchKviX&index=7
什麼都假 Everything else is fake
什麼都假 Everything else is fake
就如佛陀所說，我們每個人最愛的都是自己（Ud.41）
一日貪嗔癡未除盡，我們依然是自我中心的😂
我們絕大部分人，絕大部分時間；都是隨順煩惱、隨順貪嗔癡、隨順自己的慾望的
我們做的決定，都是偏向於自己的利益的
好比如說，現代社會，作為普通市民，我們會高呼‘民主’、‘自由’
為什麼？
因為其實沒人喜歡被管，而且自己的利益最為重要
如果當權者有過份的權力，一會兒他禁止我做我想做的事情，剝削我的利益，怎麼辦？
對嗎？我們是這樣想的😂
我們最主要是想自己的
然而，假如我們成為了當權者，我們又不是這樣想的了😂
成為了當權者後，我們依然是自我中心的
假如我們被選為總統，然後我們有絕對的權力，可以隨意修改法律，可以隨意指令、控制國內的人民，可以隨心所欲，會發生什麼事情？
heheee.
Ajahn Brahm 引用過Lord Acton的話：‘權力傾向於腐敗，而絕對的權力絕對會腐敗’😂
我們成為了當權者後，又會怎麼想？
所以什麼都假，最重要的還是去除自己的貪嗔癡、鞏固自己的品德
如果我們成為了聖者，我們的品德才不會退轉.....
Just as the Buddha said, the person each of us loves the most is ourselves (Ud. 41).
As long as even one day of greed, aversion, and delusion has not been completely eradicated, we remain self-centered 😂
The vast majority of us, for the vast majority of the time, simply follow our defilements , follow greed-aversion-delusion, and follow our own desires.
The decisions we make are almost always biased toward our own benefit.
For example, in modern society, as ordinary citizens we loudly shout “democracy!” and “freedom!”
Why?
Because, to be honest, nobody likes being controlled, and our own interests are the most important thing.
If those in power have too much authority, one day they might forbid us from doing what we want or exploit our interests—what then?
Right? That’s how we think 😂
Basically, we’re mainly thinking about ourselves.
However, the moment we become the ones in power, we no longer think the same way 😂
Even after gaining power, we remain self-centered.
Suppose we get elected president and suddenly have absolute power: we can change laws however we like, give any orders we want, control everyone in the country, and do whatever our heart desires—what do we think would happen?
Heheee…
Ajahn Brahm has quoted Lord Acton:
“Power tends to corrupt, and absolute power corrupts absolutely.” 😂
So once we’re the ones with power, how would we think then?
That’s why everything else is fake. The most important thing is still to remove our own greed, aversion, and delusion and to firmly establish our own moral character.
Only when we become a noble one (ariya) will our virtue no longer degenerate…
《Jokes and politics 笑話與政治》
《Jokes and politics 笑話與政治》
Devotee: You talk about Trump, and to be fair, you talk about the good or not of the other party too, so we stay the middle way.
Ajahn Brahm: It's because of that joke about Trump—I said it already, you remember, the assassination attempt and he survived because someone said "Donald Duck." (duck something which means avoiding something)
I tell stories and jokes like that simply because, you know, sometimes there is a time to get interested and serious in politics for the good of the nation and for things like climate change and peace in this world. But then sometimes I think people go too far with it, and sometimes they go so far with that they do have this violence, you know, even in a democracy.
So because of that, one of the things I like about telling jokes and funny stories is because when you tell a joke, it doesn't matter whether you're Republican, Democrat, or in between or whatever—everybody laughs. A funny story actually brings people together.
You know, sometimes I think you all know that sometimes I actually meet these people in power, presidents and stuff. We must admit that when you go to these conferences in Buddhist countries, the one person who I thought was really scary was the president of the Cambodian Republic, was it Hun Sen? I don't know why, but as soon as I went up to him, because I was representing Australian Buddhism, I was really scared of him. He looks like a very dangerous person. Other people, not so dangerous.
One of the people I actually liked—you may be upset about me for liking this fellow—was the president, Rajapaksa, the first one. The thing which endeared me to him was that he invited me (I was quite well-known) into his place for breakfast. That's what a lot of people love to do, to offer food to monks. The first thing which endeared him to me was when he offered me baked beans, just like one of you—you know who you are today—you offered me baked beans at the interview time. I would always give you a bit of extra attention if you do things like that. It's bribery, I admit it! It's only a small thing, but anyway.
The other thing which endeared him to me was when he came to see me. I'd already arrived at his place, and he was obviously just out of bed because he was just rubbing his eyes, really tired. The first thing he said when he looked at me was, "I am a failure." He said those words; I'll never forget them. He was a failure. And then he said that he joined politics at that time ,this is what he said—there's lots of other evidence where he misbehaved. But he said, he joined politics to try and find a peaceful, Buddhist solution to the conflict with the Tamils. And he said he failed, and then he took the military option.
But anyhow, sometimes you see deeper into people, you know, when you actually meet them kind of casually, and if you're a monk they kind of have to tell the truth. Because of that, you sometimes see the pressures of being a politician. And my sort of recommendation to any of you who ever think of joining that path is: please keep out of politics. You start off being a good person, but then the politics kind of corrupt you.
2024 November (13/19) | 9 day Retreat | Ajahn Brahm
https://www.youtube.com/watch?v=Dq42fCTl5Rs&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=13
信眾：您談到川普，而且公平地說，您也應談論另一政黨的好壞，所以我們保持中道。
布拉姆尊者：這是因為那個關於川普的笑話——我已經說過了，你還記得嗎，那次暗殺未遂，他倖存下來是因為有人說了「唐老鴨 Donald Duck」（英文duck亦有躲避之意）。
我講述這樣的故事和笑話，單純是因為，你知道嗎，有時候確實需要為了國家利益、為了氣候變遷和世界和平這類議題而對政治產生興趣並認真看待。但有時我覺得人們做得太過火了，有時甚至過火到產生暴力，你知道嗎，即使在民主國家也是如此。
正因如此，我喜歡講笑話和有趣故事的原因之一就是：當你講笑話時，無論你是共和黨、民主黨、中間派或任何其他立場——每個人都會笑。一個有趣的故事確實能將人們凝聚在一起。
你知道嗎，有時我覺得你們都知道，我其實會接觸到這些掌權者，像是總統之類的人物。我們必須承認，當你參加佛教國家的這類會議時，其中一位讓我覺得非常可怕的人是柬埔寨共和國的總統，洪森。我不知道為什麼，但當我因為代表澳洲佛教界而上前與他交談時，我真的很怕他。他看起來是個非常危險的人物。其他人就沒那麼可怕了。
其中一位我其實挺喜歡的人——你們可能會因為我喜歡這傢伙而感到不快——就是總統拉賈帕克薩，第一位的那位。他讓我產生好感的原因是，他邀請我（我那時頗有名氣）到他的住所吃早餐。這是許多人樂意做的事，就是供養僧侶。第一件讓我對他產生好感的事，就是他提供我烤豆子，就像你們其中一位——你知道我今天說的是你——你在採訪時也給過我烤豆子。如果你們做這樣的事，我總是會多關注你們一點。我承認，這是賄賂！雖然只是小事，但總之就這樣。
另一件讓我對他產生好感的事，是他來見我的時候。我已經到了他的地方，他顯然剛起床，因為他正揉著眼睛，看起來非常疲倦。他看著我時說的第一句話是：「我是個失敗者。」他說出了那些話；我永遠不會忘記。他是個失敗者。然後他說，他那時從政（這是他說的——雖然有其他很多證據顯示他行為不端）是為了嘗試尋找一個和平的、佛教式的方案來解決與坦米爾人的衝突。他說他失敗了，然後他才採取了軍事選項。
但總之，有時你能更深入地看透一個人，你知道嗎，當你實際上較為隨意地見到他們時，而且如果你是個僧侶，他們某種上不得不說實話。正因如此，你有時能看到從政者承受的壓力。而我給你們當中任何曾考慮踏上那條路的人的建議是：請遠離政治。你開始時是個好人，但政治這種東西會逐漸腐化你。
2024年11月 (13/19) | 9日禪修 | 布拉姆尊者
https://www.youtube.com/watch?v=Dq42fCTl5Rs&list=PLf9HOK_Rf1M7Vk1fcy0AhvSTg3Y1Ai67E&index=13
反戰 anti-war
反戰 anti-war
如果說到國與國的衝突，佛教徒是反戰的
持戒的佛教徒，不會殺害任何生命，就算是最惡劣的人都一樣
如果為了自己的利益，而主動侵略別人；這個一般人都會覺得是應受譴責的
但如果為了守護自己的國家，而要發生人與人的殘殺，具備慈悲心的人也不會忍心這樣做。我們不僅會殘害了對方的國民，也會殘害自己的國民，對雙方造成沉重的傷害。
《獨覺佛傳》記載過一位未來獨覺佛，他是國王。
別人侵略他的國家，他因為不想殺害、打擊或掠奪任何眾生 ，而選擇放棄自衛，讓不同城市的大臣棄城而來到自己這裡。
最後當敵王佔領了近王城的城市後，正直國王的大臣用不殺害任何生命的方法，而成功讓敵王投降。最後這位正直的國王也成為了獨覺佛
這是完美的結局。
但如果是現代，相信很難可以發生。
敵軍步步進逼，假如我們不派兵出去迎戰，很快整個國家就會被侵吞了。如果我們是國家領導人，我們就算如此慈悲、具備如此崇高的德行；但這樣做的話必然會激起民憤，也會被斥責為賣國賊、千古罪人。因為大部份人都不是像我們這樣想啊！
Ajahn Brahm 形容戰爭實是一種愚蠢。如果他是國家領導人，他寧願辭職，成為出家人。
如果我們有智慧，相信我們都會這樣做。有誰會希望自己雙手沾滿鮮血呢？就算成為自己國家的抗戰英雄，但實際上也成為了無數生命喪失、無數家庭破裂的罪魁禍首。
這樣的想法並不是主流的想法。所以人們都會選擇沉默
When it comes to conflicts between nations, Buddhists are anti-war.
Buddhists who uphold the precepts will not kill any living being, even the most wicked individuals.
If one actively invades others for personal gain, even ordinary people would generally consider this condemnable.
However, even if it is to defend one's own country, causing harm and killing between people is something those with compassion cannot bear to do. Not only would we harm the people of the other nation, but we would also harm our own citizens, inflicting heavy losses on both sides.
The *Paccekabuddha Chronicles* record a future Paccekabuddha who was a king.
When others invaded his country, he chose not to defend himself, unwilling to kill, harm, or plunder any beings. Instead, he allowed ministers from different cities to abandon their posts and join him.
In the end, when the enemy king occupied the cities near the capital, the virtuous king's ministers used non-lethal methods to successfully make the enemy king surrender. Ultimately, this virtuous king became a Paccekabuddha.
This was a perfect ending.
However, in modern times, it is hard to believe such a scenario could occur.
If enemy troops advance step by step and we do not send soldiers to confront them, the entire country would soon be swallowed up. If we were national leaders, no matter how compassionate or virtuous we might be, such actions would inevitably provoke public outrage, and we would be condemned as traitors and eternal sinners. After all, most people do not think the way we do!
Ajahn Brahm describes war as stupidity. If he were a national leader, he would rather resign and become a monk.
If we were wise, we would likely do the same. Who would want their hands stained with blood? Even if one becomes a war hero in their own country, they would, in reality, be the one responsible for the loss of countless lives and the destruction of countless families.
This way of thinking is not mainstream. That is why people often choose to remain silent.
搞政治的部門主管 A department head who plays politics
搞政治的部門主管 A department head who plays politics
權力和地位，並不用去貪求
如果我們做得好，有能力人品又好；它們會自己來的
如果我們做得不好，沒有能力人品又不好；就算我們已經登上領導的位置，依然會被拉下來
曾經有一個故事是這樣的
有一個部門主管，總喜歡搞政治（玩弄政治手段），用人唯親，最後引起公憤，被人拉了下來
而有一位同事，對這些權位並不感到興趣，他只對服務客戶、幫助別人感到興趣。他為人善良，受到許多同事和下屬的欣賞和讚美。
他明明有資格可以申請更高的位置，但他卻嫌麻煩，沒有申請晉升。
然後？ 當那位部門主管被拉下來，這位善良的同事雖然不想，卻被大家推舉成為新的部門主管😂
看！貪來、爭來、用手段而得來和鞏固的權位並不光彩，而且不會長久
而透過不謀求、不貪來、不爭奪、善良，權位會自己送來
Power and position are not things we should greedily seek.
If we perform well, with both capability and good character, they will come to us naturally.
If we perform poorly, lacking both capability and good character, even if we have already climbed to a leadership position, we will eventually be pulled down.
There is a story that goes like this:
There was a department head who always enjoyed playing politis, favoring relatives and friends in appointments, which eventually provoked public anger and led to his removal.
Meanwhile, there was a colleague who had no interest in such power or positions. He was only interested in serving customers and helping others. He was a kind person, appreciated and praised by many colleagues and subordinates.
He was clearly qualified to apply for a higher position, but he found it troublesome and never applied for a promotion.
And then? When that department head was removed, this kind colleague, despite his reluctance, was unanimously recommended by everyone to become the new department head. 😂
See? Power and positions obtained through greed, contention, and manipulation are not honorable, nor will they last.
But when we do not scheme, do not greedily seek, do not fight, and simply remain kind, power and position will come to us on their own.
《Trespassers will be converted 擅入者將被轉化》
《Trespassers will be converted 擅入者將被轉化》
You've seen that sign on the outside of the gate, "Trespassers will be converted." You know where that came from? Of course, it came from me many years ago. It's not here; it's an old sign we had in our monastery years ago. We had people coming into the monastery, didn't know who they were, sometimes they were looking for something to steal, and you know, we had to have some sort of privacy. And just usually you say, "Trespassers will be prosecuted," but you know, people don't take any notice of that. So people would still come in, just looking for something, bothering us. So I decided, "Trespassers will be prosecuted" doesn't work. But you put "Trespassers will be converted" – that scares people! And that's what keeps them out. So, "Any trespassers will be converted." And people, they think twice about coming in because Australians, especially, you know, they know they won't get prosecuted, but being converted? ohuuuu, that's what they don't want to do.
So in psychology, it's easy to sort of, you know, work on things.
你們看過大門外那個牌子吧：「擅入者將被轉化」。你們知道這標語是怎麼來的嗎？當然，是很多年前由我創的。那時這裡沒有掛；那是多年前我們寺院裡掛的一個舊牌子。那時常有人跑進寺院來，我們根本不認識他們，有時這些人根本是來偷東西的，而且你知道，我們也需要某種程度的隱私。通常大家只會寫「擅入者將依法究辦」，但你知道，根本沒人在乎。所以人們還是會進來，東張西望找東西，打擾我們。於是我就想，「依法究辦」這招沒用。但如果你換成「擅入者將被轉化」——這可就嚇到人了！而這正是阻擋他們進來的關鍵。所以，「任何擅入者都將被轉化」。而人們，尤其是澳洲人，你知道嗎，他們會再三考慮要不要進來，因為他們知道自己不會被法辦，但是被「轉化」？哦嗚～～那才是他們真正不想發生的事。
所以說，在心理學上，你知道，要操弄這類事情其實挺容易的。
--Ajahn Brahm
Q&A by Ajahn Brahm at Jhana Grove Meditation Retreat Centre on 3 July 2014
https://www.youtube.com/watch?v=NCv6bzGGgEM&list=PL-E16hq8cBIob1V6i3lWl-PLQm8VVezzK&index=11
《About discipline **關於紀律**》
《About discipline **關於紀律**》
Devotee: What is your opinion about discipline? Do you agree we need discipline? If yes, in what way do we need it? If not, why?
Ajahn Brahm： My experience with discipline in school and work is that all I ever learned from it was making sure I wasn't caught next time. No one told me *why* I was doing something wrong. For instance, talking in class, my thought was, "Well, the teacher talks a lot in class, why can't I?" But you don't need to run a country, an office, or a family on fear, because what discipline often is, is punishment. People ar capial punishment, hanging is a deterrant
Even a hundred years ago in the UK, where they had public executions and people would actually see criminals being hanged. But it never stopped anybody. People who were going to kill or steal were either totally out of their mind—not thinking about the consequences—and they all thought they simply weren't going to get caught.
Why do people smuggle drugs? they thought chance of getting caugh--no
Why do people drink and drive? It's because they think, "I'm not going to get caught."
The discipline, punishment just makes people more clever and sneaky in getting away from control freak. Consider Singapore, which has the death penalty or floggings for smuggling drugs. Yet, people who have been there tell me there are plenty of drugs available. How do they come in when the punishments are so extreme? The reason is that people don't understand *why* they shouldn't take those drugs or how dangerous they are.
A lot of the time, instead of the stick of punishment, real discipline comes from encouragement, understanding, and having it made very clear why we shouldn't do bad things. If that is made very clear, that is the best discipline, encouraging.
Here on this retreat, there are no morning bells, yet more people come in the morning to meditate and stay longer in the evening. They do this not because they fear being scolded or punished for coming in late. This is a different philosophy, you meditate because you see the value in meditating.
You are here because you know the value of being calm and kind. That is much more important than trying to run a meditation center or a company through fear.
So, discipline is about getting the right intention to ensure people do the right thing, but punishment just makes people more sneaky. They still commit many different crimes, they learn how to get away with it. Unfortunately, they never realize why those laws exist in the first place.
Think about speeding: do you speed when you drive your car? why? You do because you know where all the speed traps are, or you have an app that tells you where the speed cameras are. The point becomes not about safety, but about escaping being caught by police.
There's a joke that illustrates this perfectly: Two Germans are driving a big truck down the autobahn. The passenger sees a sign that says, "Low Bridge: Only 4 Meters High," and passengers says, "We better find another route because our truck is 4.2 meters high." The driver replies, "Don't worry, there's no police around here." It's crazy—they're going to hit the bridge, but all they think about is whether there's police, so it doesn't matter.
The whole point of the sign is not about getting caught; it's there to protect everybody.
信徒：您對紀律有什麼看法？您是否認同我們需要紀律？如果認同，我們需要以何種方式實踐？如果不認同，為什麼？
阿姜布拉姆：我在學校和工作場合中對紀律的體驗是，我從中學到的一切，就是確保自己下次不會被逮到。從來沒有人告訴我*為什麼*我做錯了。舉例來說，當我在課堂上說話時，我的想法是：「老師在課堂上說那麼多話，為什麼我不行？」但治理一個國家、管理一間辦公室或一個家庭，不能建立在恐懼之上，因為紀律常常就等於是懲罰。人們只是害怕這次會被抓到，無論那是什麼懲罰都一樣。甚至那些說死刑、絞刑具有威嚇力的人……
即使在一百年前的英國，當時有公開處決，人們真的會看到罪犯被吊死。但那從未阻止過任何人。那些想要殺人或偷竊的人，要不是完全失去了理智——根本沒考慮後果——就是他們都單純地認為自己絕對不會被抓到。
為什麼人們要走私毒品？因為他們以為被抓到的機會很小。
為什麼人們要酒駕？就是因為他們想：「我不會被抓到的。」
這種紀律、懲罰，只會讓人們在逃避控制狂時變得更聰明、更狡猾。以新加坡為例，他們對走私毒品處以死刑或鞭刑。然而，去過那裡的人告訴我，市面上還是有很多毒品。在刑罰如此嚴厲的情況下，這些毒品是怎麼流入的？原因在於人們不了解*為什麼*他們不應該碰那些毒品，或者它們有多危險。
很多時候，真正的紀律並非來自懲罰的大棒，而是來自鼓勵、理解，以及非常清楚地讓人明白我們為什麼不應該做壞事。如果把這一點闡述得非常清楚，那就是最好的紀律，是充滿鼓勵的。
在這個禪修營裡，沒有早晨的鐘聲，然而更多人會在早上來禪修，晚上也會待得更久。他們這麼做，不是因為害怕遲到會被責罵或處罰。這是一種不同的哲學，你禪修是因為你看到了禪修的價值。
你在這裡，是因為你知道保持平靜和善良的價值。這遠比試圖用恐懼來經營一個禪修中心或一間公司重要得多。
所以，紀律是為了引導出正確的動機，以確保人們做正確的事，但懲罰只會讓人變得更狡猾。他們仍然會犯下許多不同的罪行，並學會如何逃脫制裁。不幸的是，他們永遠不會明白那些法律最初為何存在。
想想超速駕駛：你開車時會超速嗎？為什麼？你會，因為你知道所有測速照相的位置，或者你有應用程式會告訴你測速相機在哪裡。這樣做的目的不再是為了安全，而是為了逃避警察的取締。
有個笑話完美地說明了這一點：兩個德國人開著一輛大卡車行駛在高速公路上。乘客看到一個路標寫著：「橋樑低矮：僅高4公尺。」乘客說：「我們最好找別的路，因為我們的卡車高4.2公尺。」司機回答：「別擔心，這附近沒有警察。」這太瘋狂了——他們就要撞上橋了，但他們滿腦子只想著有沒有警察，所以覺得沒關係。這個標誌的整個意義根本與是否被抓無關；它是為了保護每一個人。
2018 Ajahn Brahm’s Jhana Grove Retreat with BIF & EF 2018-07-15 3.QA
https://www.youtube.com/watch?v=yVYKPnkoXuc&list=PL-E16hq8cBIonUhAIo1J_vjR7vD0Avtva&index=6
謀求成為一位主席 Seeking to become a chairman
謀求成為一位主席 Seeking to become a chairman
當我們謀求成為一位主席、議員、領導人，其實是很不好看的
尤其是要投票那些
為什麼這樣說？ 因為這就像我們求人去支持我們，而不是別人請求我們來做。
而且不止是要求一個人，而是一大班人、整個國家的人。
我們為求私利，為求權力、地位，名譽而去參選。
而且假如不是所有人或大部分人都支持我們，我們根本就不配當上那個位置。因為這些位置，實質上是在代表底下那班人。如果沒有民眾的授意，我們根本就不是大家心目中的領袖。
如果是整個團體、整個地方、整個國家請求我們來做、來領導，這又不同。這表示我們真的有能力，別人相信我們，而且我們不是帶有私心、為了什麼而去領導。我們帶著慈悲之心，為了帶給人們真惠而去擔當這個位置。
所以孔子說「君子不爭」是有道理的，意指君子不與人爭奪名利。
領導人必須要以德服眾，受到所有人的敬愛和支持，施政或領導才會順暢。
就好比喻轉輪王那樣。他因為具備崇高的德行和智慧，他並沒有運用武力，而是別人、別國主動來歸降。如此他成為全世界的共主。
如果大部份人都不服我們，而我們具備慚愧之心；就算我們當上了領導人的位置，也會主動下台，因為我們再不得民心，不能代表大眾了。
Seeking to become a chairman, legislator, or leader is actually quite unseemly,
especially when it involves elections.
Why is that? Because it's akin to us begging others to support us, rather than others requesting that we take on the role.
And it's not just asking one person, but a large group of people, or an entire nation.
We run for office seeking personal gain, power, status, and reputation.
Furthermore, if not everyone or the majority supports us, we simply aren't worthy of that position. Because these positions essentially represent the people beneath us. Without the people's mandate, we are not the leader they have in mind.
It's different if the entire organization, locality, or nation requests us to serve, to lead. This indicates we truly have the capability, others trust us, and we aren't motivated by selfish desires or ulterior motives in leading. We take on the position with a heart of compassion, aiming to bring genuine benefit to the people.
Therefore, Confucius' saying, "The noble man does not contend," is reasonable. It means a noble man does not strive for fame and gain against others.
A leader must win the people's support through virtue, earning the respect and support of everyone. Only then can governance or leadership proceed smoothly.
It's analogous to a Wheel-Turning Monarch. Because he possesses lofty virtue and wisdom, he doesn't use military force; instead, others, other countries, voluntarily submit. Thus, he becomes the universal sovereign.
If the majority of people do not accept us, and we possess a sense of moral shame and fear, even if we assume the position of leader, we would voluntarily step down. This is because we have lost the people's hearts and can no longer represent the public.
《Don't think foolishly 不要愚昧地思維》
《Don't think foolishly 不要愚昧地思維》
…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
做官要 EQ 高 officials must have high EQ
做官要 EQ 高 officials must have high EQ
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.
《四種執取 "The Four Kinds of Clinging"》
《四種執取 "The Four Kinds of Clinging"》
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
民主和獨裁 autocracy or dictatorship
民主和獨裁 autocracy or dictatorship
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.
《Ajahn Brahm on politics 阿姜布拉姆談政治》
《Ajahn Brahm on politics 阿姜布拉姆談政治》
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
做官是為了威? entering public service to be impressive?
做官是為了威? entering public service to be impressive?
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
玩政治playing politics
玩政治playing politics
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."
貪污賄賂 Corruption and bribery
貪污賄賂 Corruption and bribery
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
《對於當權者的提醒 Reminder to people in power》
《對於當權者的提醒 Reminder to people in power》
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 Leaders in Buddhist organizations》
《佛教團體的管理者 Leaders in Buddhist organizations》
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》《Mae Chee requesting for ordination》
《女修行者請求出家剃度》《Mae Chee requesting for ordination》
《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
曾俊華選特首 Mr Johnson Electing for CE
曾俊華選特首 Mr Johnson Electing for CE
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)
《人類 humans》
《人類 humans》
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 Government Officials Shouldn’t Drink Alcohol in the First Place
政府官員本就不該飲酒 Government Officials Shouldn’t Drink Alcohol in the First Place
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. 😂)*
一般國家元首和轉輪王的分別**The Difference Between Ordinary Leaders and a Wheel-Turning Monarch**
一般國家元首和轉輪王的分別**The Difference Between Ordinary Leaders and a Wheel-Turning Monarch**
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 freedom and democracy
自由、民主 freedom and democracy
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.
荷包痛 Wallet hurts
荷包痛 Wallet hurts
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."
以伊開展 Israel and Iraq war
以伊開展 Israel and Iraq war
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 The king and Emperor
王和帝 The king and Emperor
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.
菩薩逃避王權 Boddhisatva evading kingship
菩薩逃避王權 Boddhisatva evading kingship
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?
拜神師父 Deity-worshipping master
拜神師父 Deity-worshipping master
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》《Doctors and Avian Flus》
《醫生與禽流感》《Doctors and Avian Flus》
《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?
《恐怖份子》《Terrorist》
《恐怖份子》《Terrorist》
《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》《About War》
《關於戰爭》《About War》
《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
強大領袖 A truly strong leader
強大領袖 A truly strong leader
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...
不感恩的人老是闖禍 Ungrateful people prone to disasters
不感恩的人老是闖禍 Ungrateful people prone to disasters
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...
香港醫管局的管治 The governance in HK Hospital Authority
香港醫管局的管治 The governance in HK Hospital Authority
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)
《統治者應無私 Rulers should be selfless》
《統治者應無私 Rulers should be selfless》
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
公僕 Public servant
公僕 Public servant
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!
<Anger diminishes power> 憤怒削弱權勢
<Anger diminishes power> 憤怒削弱權勢
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...
你們之中誰願為大的話 If anyone of you wanna be great
你們之中誰願為大的話 If anyone of you wanna be great
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.
不懂變通 No adaptability
不懂變通 No adaptability
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...
問題在於沒羞恥 The problems lies in the lack of shame
問題在於沒羞恥 The problems lies in the lack of shame
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 If We Want to Be the Leader
如果我們想做老大 If We Want to Be the Leader
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...
黃、 賭、 毒pornography, gambling, and drugs
黃、 賭、 毒pornography, gambling, and drugs
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》《無我 = 無問題》
《No self= no problem》《無我 = 無問題》
《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》"The Story of Utmost Impartiality"
《大公無私的故事》"The Story of Utmost Impartiality"
《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.
<以自我為中心使每個人與我們爭論>《Base on ego makes everyone argues with us》
<以自我為中心使每個人與我們爭論>《Base on ego makes everyone argues with us》
《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
《所有偉大的人都是施予者》<All Great people are givers>
《所有偉大的人都是施予者》<All Great people are givers>
<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
《幸運的新加坡人》《Fortunate Singaporeans》
《幸運的新加坡人》《Fortunate Singaporeans》
《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 A charismatic leader
一個有魅力的領袖 A charismatic leader
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.
精明的決策者 shrewd decision-maker
精明的決策者 shrewd decision-maker
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:
Greed
Hatred
Ignorance
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!
《Foolish Decisions of nations》《國家的蠢政策》
《Foolish Decisions of nations》《國家的蠢政策》
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.
win-win 雙贏
win-win 雙贏
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:
光明中的黑暗 Darkness within brightness
光明中的黑暗 Darkness within brightness
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
《以法管治》《Dhamma to rule 》
《以法管治》《Dhamma to rule 》
《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
《大樓坍塌揭示了腐敗》《Collapse of building reveals corruptions》
《大樓坍塌揭示了腐敗》《Collapse of building reveals corruptions》
《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
Even heros can be seduced by a beautiful woman 英雄難過美人關
Even heros can be seduced by a beautiful woman 英雄難過美人關
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.
334. rājovādajātakaṃ國王訓誡本生經 （國家元首的品格影響全國的食物素質）
334. rājovādajātakaṃ國王訓誡本生經 （國家元首的品格影響全國的食物素質）
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。」
崇尚自我的國家 A country which places value on 'self'
崇尚自我的國家 A country which places value on 'self'
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. 😂
被諷刺的雇主 A servant who satirizes her boss
被諷刺的雇主 A servant who satirizes her boss
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.
Is it easier to manage deities than to manage human? 管神易過管人？
Is it easier to manage deities than to manage human? 管神易過管人？
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.
<<Boss selecting applicants >><老闆選人>
<<Boss selecting applicants >><老闆選人>
<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.
Yemen's revenge to Trump 也門對特朗普的復仇
Yemen's revenge to Trump 也門對特朗普的復仇
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 If we want to be a great shot
如果我們想做大人物 If we want to be a great shot
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 democracy and autocracy
民主制和專制 democracy and autocracy
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.
自我中心的國家 Self-centred country
自我中心的國家 Self-centred country
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
被忽略的殺業 Neglected killing karma
被忽略的殺業 Neglected killing karma
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.
《Problems in society and temples》《社會和寺院裡的問題》
《Problems in society and temples》《社會和寺院裡的問題》
《社會和寺院裡的問題》
不管是世俗人還是寺廟裡的和尚，都喜歡拉幫結派，事實上他們都是凡夫，一定是這樣的，儘管如此表現得令人討厭，這種人是不能成為社群的領袖的。
例如像那些雖然是寺廟統領僧眾的主事人，卻屬於某一陣營，不是真正的領袖，這樣導致了分裂和內訌而導致工作失敗。
如果主事人在寺廟中屬於不同的陣營，那麼工作就會停滯不前。寺廟中的小僧也應該避免這種情況，不應該分裂為不同的陣營。
人們應該互相關愛，重要的是必須建立在公義的基礎上，錯了就是錯，對了就是對，不要扭曲是非，不要因為不滿意而採取壞行為.
個人的事情應該放下，寺廟的事務要共同合作解決，內心如何是內心的事情，表露在外面要彼此懷有慈悲，彼此尊敬，彼此鼓勵，使一切都足夠好。
任何事物都可以教導我們，這是真的，例如遇到生氣的人發怒罵我們，我們不喜歡這樣，那就不要模仿
好心的人我們喜歡，因此可以去學著做好的事情....
看到行為或言語，如果我們認為那是不好的，而且結果會帶來真正的痛苦，我們就不要去追求；如果我們認為那是好的，而且結果會帶來快樂，我們就去追求。
別人做了令我們喜歡的事，產生快樂，但我們不去效仿，
或別人做了我們不喜歡的事，我們去批評，而批評的同時自己也這樣做，這些都是沒有用的。
某僧人總是去批評寺廟的學生，說寺廟的僧侶不好，經常欺負人.
一隻頭部腐爛的狗，有蛆在痛處蠕動，躺在一個地方，它不明白為什麼不舒服，因為它頭上的傷口很癢，但它認為是那個地方導致不舒服，所以它站起來，搖擺著頭，跑到另一個地方躺下，但還是很癢，它又認為那裡不好，又站起來，搖擺著頭，移動到另一個地方，不斷地這樣，沒有盡頭。
它認為哪個地方都不好，躺在哪裡都不舒服，但不是因為地方不好，而是因為頭部有蛆，所以才癢。如果治癒了頭部的傷口，不管躺在哪裡都會舒服。如果表現不好，無論身處何地都不會快樂.不是別人欺負
如果表現良好，無論在哪裡都會快樂。並不是有意冒犯任何人，這只是一種一般性的建議，如果他能做到的話，將成為令人尊敬的智者模範。
Somdet Phra Sangharaja Chao
拉达那哥欣王朝第十一任僧王
Judge翻译自泰语
《Problems in society and temples》
Whether secular people or monks in temples, they all like to form cliques; in fact, they are all ordinary beings, and this is invariably the case.
Nevertheless, they should not behave in such annoying manner; such people cannot become leaders of a community.
For example, there are those who, although they lead the monks in a temple, belong to a particular faction and thus are not true leaders.
Such instances lead to division and internal strife, resulting in failures in work.
If the leaders in the temple belong to different factions, then the work will stagnate. Young monks in the temple should also avoid such situations and should not split into different factions.
People should care for one another, and it is important to establish this on the foundation of justice—wrong is wrong, right is right. Do not distort right and wrong, and do not engage in bad behavior due to dissatisfaction.
Personal matters should be set aside; temple affairs should be cooperatively resolved. How one feels inside is a personal matter, but they should express compassion and kindness externally, respect each other, and encourage each other, ensuring everything is good enough.
Everything can be a teaching; this is true. For instance, if we encounter an angry person who curses us, and we do not like that, then we should not imitate it.
We appreciate kind-hearted people, so we can learn to do good things. ....
If we believe something is bad and that it will lead to real suffering, we should not pursue it; if we believe something is good and that it will bring happiness, we should pursue it.
If someone does something we like and brings us joy, yet we do not imitate them, or if someone does something we dislike and we criticize them, while simultaneously doing the same thing ourselves, that is useless.
A certain monk always criticizes the students in the temple, saying that the monks are bad and often bully others.
A dog with a rotting head, with maggots crawling in its painful spot, lies in one place. It does not understand why it feels uncomfortable; because its head is itchy, it thinks it is the place causing discomfort. So it stands up, shakes its head, and runs to another spot, but it still feels itchy. It thinks that spot is bad too, so it stands up, shakes its head, and moves to another place, continuously doing this without end. It believes no place is good, and it is uncomfortable no matter where it lies, but it is not because the place is bad; it is because it has maggots in its head, causing the itch.
If the wound on its head is healed, then it will feel comfortable no matter where it lies. If one does not perform well, they will not be happy wherever they are; it's not because others are bullying them. If one performs well, they will be happy no matter where they are. This is not meant to offend anyone; it is simply general advice. If one can achieve this, they will become a respected model of wisdom.
Phrachao Worawong Thee
Kromma Luang
Jinavorn Sirivaddhana
Somdet Phra Sangharaja Chao
Radhanakosin Dynasty Eleventh Monk King
Judge translated from Thai.
《道德經》對於領導人的啟示 Tao Te Ching’s inspirations to leaders
《道德經》對於領導人的啟示 Tao Te Ching’s inspirations to leaders
老子的《道德經》說：【江海所以能成為許多河流所匯往的地方，因為它善於處在低下的地位，所以能成為許多河流所匯往。
所以聖人要為人民的領導，必須心口一致的對他們謙下】
誠然，當我們對別人謙卑；別人就會感到受尊重，會喜歡我們，以我們為領袖。
老子繼續說：【要為人民的表率，必須把自己的利益放在他們的後面。所以聖人居於上位而百姓不感到負累；居於前面而百姓不感到受害。所以天下人民樂於推戴而不厭棄。】
當我們無私，為了民眾的利益而奉獻犧牲；如果以我們為領袖，他們自然會感到心安，因為知道我們只會為了他們的利益而行事，不會有任何私心，不會傷害他們。
老子說：【因為他不跟人爭，所以天下沒有人能和他爭。】
我們去除我慢，不和任何人競爭，想勝過任何人。那麼別人自然也不會有意欲和我們競爭比賽。
就算他們想和我們比賽，我們處處謙讓，他們也必然會被我們打動，放下戰勝慾。
我們不和任何人爭奪利益，那自然沒有人有機會和我們爭奪利益。心總是處於平靜具有正念的狀態
Laozi's Tao Te Ching says:
"The rivers and seas can become the destination for many streams because they are good at being in a lower position, thus they can become the destination for many streams.
Therefore, if a sage wants to be a leader of the people, he must treat the people with humble words"
Indeed, when we are humble towards others, they will feel respected and will like us, choosing us as their leaders.
Laozi continues:
"To be a model for the people, one must place their own interests behind those of the people. Thus, a sage can hold a high position without burdening the citizens; they can lead without causing harm. Consequently, the people of the world are happy to support and do not reject them."
When we are selfless and sacrifice for the benefit of the community, if they regard us as leaders, they will naturally feel at ease, knowing that we act solely for their interests, without any selfish motives or harm towards them.
Laozi states:
"Because he does not compete with others, no one in the world can compete with him."
When we eliminate arrogance and do not seek to compete or surpass anyone, others will naturally have no desire to compete against us. Even if they wish to compete, our continuous humility will move them, causing them to let go of their desire to win.
When we do not fight for benefits, then naturally, no one will have the opportunity to compete for those benefits. Our hearts will always remain in a calm and mindful state.
"Govern Without Action"《無為而治》
"Govern Without Action"《無為而治》
《無為而治》
這個世界，其實沒有人喜歡被管的😂
要不然為什麼西方世界，總是說‘自由’ ，‘民主’ ？
任何眾生都不希望受人管束，任何眾生都希望自己做主
如果想弄到一個人發脾氣，非常簡單～
完全管束他所有的一切
他想這樣做，就偏叫他那樣做
他想那樣做，就偏叫他這樣做
他想做，就偏不讓他做
他不想做，就偏要他做😂
如果他是我們兒子，很快他就和我們脫離關係了 😂
如果他是我們下屬，很快他就辭職不做了😂
如果他是我們的國民，很快他就移民去了😂
所以大家可以看到，沒人喜歡貪權的人的。
貪權就是貪於控制別人，掌控別人
什麼都管一餐
一旦給這樣的壓迫感別人，別人離遠見到我們都走人了😂
根本不想靠近我們
所以老子的‘無為而治’ 實在高明！
我們看似不做，其實已經在做了
這個人有這樣的才能，就把他放在這個崗位上
那個人有這樣的才能，就把他放在那個崗位上
給予大方向，但細微的工作就放任給他去做；不必事事親力親為
我們沒有過多的干預，讓他作主，自由發揮；他肯定會愛上和我們合作的
結果他效率又高，又工作得開心；整個團隊的效能又高，氣氛又好
一個良好的領導並不是操控者，而是協調者。
善待每個人，把他們的福祉和才能完全放大
把自我縮小，不會自我中心
這樣才受歡迎，別人才喜歡受我們領導的
Ajahn Brahm 曾說過一個故事。就是中國皇家軍隊的將軍，曾被皇帝問到：‘為什麼他的士兵會有如此完美的紀律，但其他軍隊卻沒有？’ 他就回答：‘我的軍隊總是順從我，因為我總是叫他們做他們已經想做的東西了！’😂
Ajahn Brahm 說，這不只是笑話，這揭示了領導的秘密。秘密就是動力。 整個軍隊被這位將軍良好地施予動力，以致於當他們被將軍命令要長久苛刻地訓練時，他們本身已經想這樣做了。
所以如果在管理上，我們要求別人做一些他們不想做的東西時；這已經是失敗的管理了。
高層管理者，假如有效地讓下屬有動力，他們就會賣力地自願工作。
管理者務必要騰空自己，讓自己看清全局。
《三國志》中諸葛亮說：“君逸臣勞國必興，君勞臣逸國必衰”
意思是，身為君主每天很辛苦，臣子很清閒的話，這個國家就將走向消亡。反之，如果君主很清閒臣子很努力做事的話，這個國家就會興旺發達。
這是因為治理者得以讓自己騰空出來，看清全局，就如船手能夠專心地把整艘船的大方向把握好。
假如自己都被瑣事所佔據，過份干涉下屬；那麼自己將看不清全局，整個團體很快就會步向衰敗
"Govern Without Action"
In this world, no one really likes to be controlled. 😂
Otherwise, why does the Western world always talk about "freedom" and "democracy"?
No sentient being wishes to be constrained; everyone wants to be their own master.
If we want to make someone throw tantrum , it’s very simple—
completely control everything about them.
If they want to do this, make them do that.
If they want to do that, make them do this.
If they want to do something, prevent them from doing it.
If they don’t want to do something, force them to do it. 😂
If they are our child, they will quickly sever ties with us. 😂
If they are our subordinate, they will soon resign. 😂
If they are our citizen, they will likely emigrate. 😂
So, it’s clear that no one likes people who are greed for power.
Greed for power means desiring to control and dominate others.
Once they feel oppressed, they will avoid us. 😂
They won’t want to be close to us at all.
Thus, Laozi’s idea of "governing without action" is truly profound!
It seems we do nothing, yet we are already doing a lot.
If someone has a certain talent, place them in that role.
Give a general direction, but let them handle the details freely; there’s no need to micromanage.
By not over-interfering and allowing them to take charge, they will surely enjoy working with us.
As a result, their efficiency will increase, and they will work happily; the entire team will be effective and have a positive atmosphere.
A good leader is not a controller but a coordinator.
By treating everyone well, we magnify their welfare and talents,
while minimizing our own ego, not being self-centered.
That way, we are more welcomed, and others will be willing to follow our lead.
Ajahn Brahm once shared a story. A general of the imperial army was asked by the emperor, "Why do your soldiers exhibit such perfect discipline, while others do not?" He replied, "My army always obeys me because I always command them to do what they already want to do!" 😂
Ajahn Brahm said this is not just a joke; it reveals the secret of leadership. The secret is motivation. The entire army is well-motivated by this general, so when they are ordered to endure rigorous training, they already want to do it.
Therefore, if we require others to do tasks they do not want to do, that is already a failure in management.
If higher-level managers effectively motivate their subordinates, they will willingly work hard.
Managers must elevate themselves to gain a clear view of the whole picture.
In "Records of the Three Kingdoms," Zhuge Liang stated: "If the ruler is at ease while the ministers toil, the state will surely perish; if the ruler works hard while the ministers are at ease, the state will surely perish."
Because if the ruler is at ease, this allows him to step back and see the larger picture, just as a helmsman can focus on steering the entire ship.
If they are bogged down by trivial matters and excessively interfere with subordinates, they will lose sight of the bigger picture, leading the entire group to decline quickly.
"Heroic Talent and Tyrannical Talent"《雄才和霸才》
"Heroic Talent and Tyrannical Talent"《雄才和霸才》
《雄才和霸才》
什麼是雄才，什麼是霸才？
霸才是指把自我利益放在一切之上，比較會用權術對待部屬的領導。權術就是我們所謂的’搞政治‘了
雄才則是把別人利益放在自我利益之上，真誠對待部署，不會玩弄權術的領導。
霸才是魔王的教徒，因為崇尚‘自我’
雄才則是佛教徒，因為崇尚‘無我’
霸才是愚蠢的，因為貪嗔癡厚重，造作許多惡行，既傷害自己，也傷害別人；為自他帶來許多痛苦
雄才是聰明有智慧的，因為空於貪嗔癡，造作許多善行，既利益自己，也利益別人；為自他帶來許多快樂
如果做霸才真的那麼好，有智慧的人就都一窩蜂做霸才了。正正是因為看到作為霸才的過患，所以才會選擇當雄才。
中國清朝名臣曾國藩早年帶兵時，就曾走上霸才路線，用了一些權術，後來發現有反效果。
他就反思人為何要玩弄權術呢？「人之所以玩弄權術，一定是有私心雜念，不敢告訴別人，只好編造假話來騙人，如果心中沒有私心雜念，又何必欺騙別人呢？」
他在寫給弟弟曾國荃的家書中也曾說，「我自認是篤實之人，只是看慣世道人心，飽經各種事變，稍稍加了些權謀手段……，其實效果根本不如人意，白白惹人笑話，令人遺憾而已。……老弟你在外帶兵，也需要迫切地把篤實的面目恢復過來，千萬不要走入機巧這一路去。」
曾國藩總結他的領導和人生哲學說，「惟天下之至誠，能勝天下之至偽，惟天下之至拙，能勝天下之至巧。」
假如我們的領導玩弄權術、 搞政治；玩弄部下、 分化部下、 欺騙部下；我們喜歡嗎？
怎會服這個領袖？ 只會是表面順服，暗地裡怨恨，密謀做反。
帶有私心的人誰人喜歡？
當部下心裡不服，士氣低迷；實在很難再領導下去。
整個團體也很難有很大的作為，只會一起毀滅
但如果霸才學習佛法，洞察到五蘊身心內實際上沒有一個自我；就會因為智慧的力量而把私心去除；成為雄才。
雄才對所有人真誠，以德服人。他們無私不為自己，照顧下屬，尊重下屬，利益所有人。
假如我們的領導是這樣，我們會不服嗎？
這麼具魅力的領導，只會人見人愛，誰人都願意受他的領導
這樣的團體是很團結，效能很高的，只會像火箭般迅速提升
所以霸才實際上是傻人來的，以為用手段謀取私利會真的得到利益；但實則上更不如人意
雄才沒有想從任何人身上得到任何東西；但反而能更吸引一切美好的東西。這是非常有智慧的人
"Heroic Talent and Tyrannical Talent"
What is heroic talent, and what is tyrannical talent?
Tyrannical talent refers to leaders who place their self-interests above everything else, using manipulative tactics to manage their subordinates. This is what we call "playing politics."
Heroic talent, on the other hand, prioritizes the interests of others over self-interests, treating subordinates sincerely without resorting to manipulative tactics.
Tyrannical talent is a follower of the demon king, as it emphasizes "self."
Heroic talent is a follower of Buddhism, as it emphasizes "non-self."
Tyrannical talents are foolish, as they are burdened by greed, hatred, and delusion, committing many evil acts that harm both themselves and others, bringing much suffering to themselves and others.
Heroic talents are wise and intelligent, as they are free from greed, hatred, and delusion, performing many good deeds that benefit both themselves and others, bringing happiness to all.
If being tyrannical is truly so good, then wise people would all rush to be tyrannical. It is precisely because they see the shortcomings of being tyrannical that they choose to be heroic.
In ancient China, the famous statesman Zeng Guofan, when leading troops, initially took the path of tyrannical talent, using some manipulative tactics, but later realized the negative effects.
He reflected on why people resort to politics: "Those who manipulate do so out of selfish intentions, not daring to tell others the truth, and must fabricate lies to deceive. If the heart is free of selfish thoughts, why would one deceive others?"
In a letter to his brother Zeng Guoqiang, he also said, "I consider myself to be a sincere person. However, having seen the ways of the world and experiencing various events, I have slightly added some political tactics... but the results are far from satisfactory, merely inviting ridicule and regret. Brother, when you are leading troops, you also need to urgently restore sincerity; never walk the path of cunning."
Zeng Guofan concluded his leadership and life philosophy by stating, "Only the utmost sincerity in the world can overcome the utmost falsehood; only the utmost clumsiness can overcome the utmost cunning."
If our leaders manipulate and play politics; deceive, divide, and exploit subordinates, would we like it?
How could we respect such a leader? It would only lead to superficial compliance, while harboring resentment and plotting against them in secret.
Who likes someone with selfish motives?
When subordinates feel discontent, morale will plummet; it becomes very difficult to lead effectively.
The entire group also struggles to achieve anything significant and may collectively face destruction.
However, if tyrannical leaders learn Buddhism and realize that the five aggregates of body and mind actually possess no self; they can remove their selfishness through the power of wisdom and become heroic leaders.
Heroic leaders treat everyone sincerely, winning people over with virtue. They are selfless, not acting for their own gain, but care for their subordinates, respecting them, and benefiting everyone.
If our leaders are like this, would we resist them?
Such charismatic leadership would be adored by all, and everyone would be willing to follow their guidance.
Such a group would be united and highly effective, soaring like a rocket.
Thus, tyrannical talent is essentially foolish, believing that using schemes to gain personal benefits will truly yield rewards; but in reality, it often does not.
Heroic talent does not seek to gain anything from anyone; instead, it naturally attracts all good things. This is the mark of a truly wise person.
"Hostility in Groups and Society"《團體和社會中的敵意》
"Hostility in Groups and Society"《團體和社會中的敵意》
《團體和社會中的敵意》
佛教團體本是心靈質素比人好的團體；但事實上有時比社會裡的團體還要差。
我們會互相吵架，互相敵對，互相傷害。
為什麼會這樣？
佛陀說，那是因為妒忌和吝嗇（DN21）
妒忌就是厭惡別人的好和幸福
吝嗇就是不希望對方和自己的擁有物有任何關係，排斥與對方分享，不想對方靠近
佛教團體和僧團裡，生起麻煩和敵對通常都是這兩個煩惱。
有時有外來的僧人來到一間寺院，其他沒有控制住自心的僧人會覺得他搶了自己的名聲、 供養、 尊重；於是厭惡他們的幸福--這是妒忌。不肯和他們分享自己的住處、追隨者、供養和利益、稱讚，不肯分享自己學得的佛法（AN5.115)；排斥厭惡他們，這是吝嗇。於是就會搞許多小動作，想要弄走對方。
在家人的佛教團體、 寺院裡，也是如此。覺得別人搶了自己的功德，或者厭惡別人比自己好，做功德做得比自己多--這是妒忌。不能忍受別人參與自己所做的功德--這是吝嗇。
在社會裡也是這樣。厭惡別人、 其他族群的昌盛--這是妒忌。 不能忍受別人分享自己的利益--這是吝嗇。
一旦被這兩種煩惱所纏繞；就會造成撕裂。會有什麼表現？會分化離間一個僧團、 團體、 社會。‘他這樣不好，那樣不好’，說是非以挑起仇恨和惡意，拉群結黨尋找支持者，意圖鏟走對方。這是蠢人的表現，因為傷害別人的同時，也在傷害自己，為自己帶來許多的是非、 麻煩、 厭惡、 惡業。
如果其他人被他煽動到，他們就是蠢人的手下和兵仔；帶頭的人就是他們的主人和老大。
因此如果要解決團體和社會中的分裂，很多時候只需要解決這兩種煩惱。尤其是一眾蠢人的主人，瓦解他的愚蠢。
"Hostility in Groups and Society"
Buddhist communities are supposed to be groups with better spiritual qualities than others; yet, in reality, they can sometimes be worse than societal groups.
We argue with one another, having malice towards each other, and cause harm to each other.
Why does this happen? The Buddha said it is due to jealousy and stinginess (DN21).
Jealousy is the aversion to the goodness and happiness of others. Stinginess is the unwillingness to share one's possessions with others, rejecting any connection of others with one's resources.
In Buddhist communities and monastic groups, troubles and hostility usually arise from these two defilements. Sometimes, when an outsider monk arrives at a temple, other monks who have not controlled their minds may feel that he has taken away their reputation, offerings, and respect; thus, they resent his blessings—this is jealousy. They refuse to share their living space, followers, offerings, and benefits, and are unwilling to share the Dharma they have learned (AN5.115); they reject and resent him, which is stinginess. Consequently, they engage in petty actions to try to drive him away.
The same is true in lay Buddhist groups and temples. There are feelings of having one's merits usurped, or resenting others for being better or doing more merits than oneself—this is jealousy. They cannot tolerate others participating in the merits they perform—this is stinginess.
In society, it is the same. Resenting the prosperity of others or different groups—this is jealousy. Not being able to tolerate others sharing in one's benefits—this is stinginess.
Once entangled by these two defilements, it leads to division. What are the manifestations? There will be divisions within a monastic community, group, or society. "He is bad at this, he is bad at that," gossiping to incite hatred and malice, forming cliques to seek supporters with the intention of driving out the other. This is the behavior of fools because in harming others, they also harm themselves, bringing upon themselves much trouble, resentment, and bad karma.
If others are incited by them, they become the fools' subordinates and lackeys; the instigator is their boss.
Therefore, to resolve the divisions within groups and society, often it is sufficient to address these two defilements. Particularly, to dismantle the foolishness of the boss of the fools.
"The Method of Successfully Implementing Policies"《成功推行政策之法》
"The Method of Successfully Implementing Policies"《成功推行政策之法》
"The Method of Successfully Implementing Policies"
If we are leaders of the government and want to implement an unprecedented policy, how should we proceed?
In DN5, the Buddha referred to a grand sacrifice he organized in a past life as a king.
[Addressing Internal Issues]
At that time, the Brahmin priest suggested to the Bodhisattva that internal issues should be addressed first. The country was plagued with many thieves; simply punishing them would not solve the fundamental problem, as the escaped thieves would continue to harm the nation. Instead, incentives should be created to encourage the people to work. For those capable of farming, seeds, livestock, and other resources should be provided. They need what they require to work, enabling them to become self-sufficient and find satisfaction, rather than resorting to theft.
After implementing these measures, everyone in the country could live happily, with their doors open.
Thus, we can see that mere punishment does not solve problems; rather, we should confront and address the core issues. Only then can a community or government achieve lasting peace and happiness.
[Gaining Support from Influential Figures]
The priest further taught the Bodhisattva that support from influential individuals is crucial; for example:
1.Local royalty
2.Ministers
3.Wealthy Brahmins
4.Affluent homeowners
Therefore, we can infer that to successfully govern, one must gain the support of influential people in society. In modern times:
1.Convince powerful local leaders to support your cause
2.Gain the confidence of government officials
3.Win the favor of wealthy individuals
4.Earn the trust of key opinion leaders (KOLs)
5.Attract the support of celebrities
With their backing, everything becomes much easier.
At this point, it’s essential to understand the Dhamma that all things arise from numerous conditions and do not truly belong to us. Therefore, do not consider ourselves having any importance; instead, treat others humbly and earn their support with respect.
[Personal Qualities]
The Brahmin priest then advised the Bodhisattva that to succeed as a king, he should possess eight excellent qualities, which include:
1.Noble lineage (pure blood)
2.Good appearance
3.Wealth
5.strong and loyal army
5.Confidence in giving and doing good deeds
6.Extensive knowledge
7.Understanding of various principles
8.Intelligence and wisdom to contemplate various matters
In modern times, people no longer focus on lineage. Instead, they look at whether a person has maintained a good record, demonstrated integrity, and engaged in socially-acceptable professions.
Moreover, appearance matters; as the saying goes, "Your face, your fate." 😂 So the second point holds some truth.
To become attractive, we don't need plastic surgery; just cultivate loving kindness and compassion, and our face will shine with clarity (AN11.15), making us charming and likable.
If we practice, develop mindfulness, virtue, stillness, and wisdom, our heart will naturally lean towards letting go.
As Por Khao Wanchart yimme said, such a person "will appear vibrant and always smile." Even if someone is not conventionally having a good appearance, being bright and frequent smiling will make them more appealing.
The qualities of wealth and military strength also depend on whether one governs wisely; if governance is effective, people will naturally respect and obey us.
Points six to eight are equally important; when we are knowledgeable and deeply understand the people's needs and the various situations in the country, we can consider matters more thoroughly, gaining the trust of others.
How to Cultivate Wisdom?
To be intelligent and wise, one must keep the heart pure and free from pollution. Defilements can obstruct the mind and weaken wisdom. When wisdom weakens, one cannot discern their own and others interests (AN5.51).
For example, when greedy, we may engage in inappropriate actions and miss essential opportunities.
When angry, jealous, or resentful, we might also act wrongly and overlook important tasks.
When lethargic or lazy, we may miss critical actions.
When our mind are uncertain and filled with doubt, we risk making poor choices and missing valuable opportunities.
This leads to the loss of reputation, followers, and happiness (AN4.61).
However, when the heart is pure and still, wisdom will arise.
Additionally, seek guidance from those whose hearts are entirely pure, such as arahants or great masters; their hearts are purer than ours, leading to greater wisdom. Ask them what to do, what not to do, what is good, what is evil, what brings lasting happiness, and what leads to enduring suffering. This is also a reason for wisdom to arise (MN135).
Once we possess these qualities, we will significantly gain the support of the people.
[Appointing Implementers]
The priest also advised that a Brahmin priest should possess four excellent qualities:
1.Noble lineage (pure blood)
2.The requisite knowledge of Brahmins
3.Moral conduct and virtue
4.Wisdom
Similarly, those appointed to implement policies must:
1.Have a good record and engage in socially -acceptable professions
2.Possess the necessary knowledge
3.Exhibit moral integrity
4. Demonstrate wisdom
[Avoiding Regret]
The Brahmin priest then counseled the Bodhisattva to avoid regret before, during, and after giving. Sometimes, individuals who engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, resentment, jealousy, or disbelief in Kamma may come to receive the offerings.
However, the Bodhisattva should not mind and let them be! For those of good character who receive the offerings, find joy in giving to them!
Similarly, once thoroughly considered and confirmed that the policy will bring maximum benefits to the people, there should be no regret during its implementation; remain steadfast.
Even when facing public opinion or ridicule, assess whether their points are valid. If they are, adapt accordingly; if not, do not dwell on them and cause ourself suffering.
[Success]
After the Bodhisattva king accepted the priest's advice, he successfully conducted the grand sacrifice. After completing the great offering, he was reborn in the heavenly realm.
In the same way, when rulers successfully implement policies that benefit the people, both they and the populace seem to dwell in a paradise on earth.
《成功推行政策之法》
如果我們是政府的領導人，我們想推行一件前所未有的政策；我們會怎樣做？
在DN5中，佛陀就曾引用自己過去世身為國王舉辦過的一場大祭祀
【平定內患】
當時祭司婆羅門經菩薩的請教，就建議應先處理內患。那時國家有許多盜賊，假如只是懲罰他們，那些逃脫的盜賊便會繼續傷害國家，這並沒有解決根本問題。所以應該製造誘因讓人民能夠熱衷於工作；能耕作的就給他們種子、牲畜等等……他們需要什麼來工作，就給他們那樣東西；讓他們有能力自立更新，獲取滿足感；並不需要去偷去搶。
這樣做了之後國家裡人人便得以家不閉戶、活在快樂之中
因此我們可以看到，單單只是懲罰並不能解決問題；反而應該正視並處理問題的核心；這樣一個團體或者政府才能一勞永逸地得到安樂
【得到大影響力的人支持】
之後祭司教導菩薩，應該得到具有影響力的人，他們的支持；例如
1. 地方的王族
2. 大臣
3. 富有的婆羅門
4. 富有的屋主
所以我們也可以參考；假如要施政成功；必須得到社會上有影響力的人的支持。
如果是現代；
要讓那些雄踞一方的領袖信服，取得他們的支持
要讓政府內部的官員信服，取得他們的支持
要讓那些大富豪信服，取得他們的支持
要讓那些KOL信服，取得他們的支持
要讓那些明星信服，取得他們的支持
有他們的支持；一切就容易得多。
這時要明白佛法；一切東西都是由條件組合而成的，並不真的屬於我們的。因此不要覺得自己很厲害、很重要；應該謙卑地對待他們，以尊重的態度贏得別人的支持。
【自己的因素】
之後；祭司婆羅門教導菩薩，作為國王要祭祀成功，應該要具備八種優良的特質；包括
1.好的出身（清净的血統）2.好的容貌 3.富有 4.有力量、軍隊忠誠 5.是有信心的佈施作福者 6.多聞 7.知道明白各種道理 8.聰明、有智慧，能思考各種道理
如果是現代，大家都不看出身了。但就看這個人是否一直以來都記錄良好，是否清廉，是否品行良好，以往從事的職業是否清白。
誒～而且大家都會看樣子，所謂 Your face your fate 所以第二點是有些道理的
如果想變得英俊美麗；並不需要去韓國整容
只需要心慈悲；就能面容明淨明亮（AN11.15）； 變得有魅力、受人喜愛。
如果有修行，具有正念，戒德，定力和智慧；心就會傾向於放下。 Por Khao Wanchart yimme 就說，這樣的人【看他的臉，他會精神飽滿、會微笑出來。】 如果一個人常常笑、面容明亮，就算本身不是型男索女，也會看起來順眼好看。
別人也容易喜歡我們，順著我們的意思去做
第三第四點的國富兵強，也就看平時自己是否夠賢明去把國家治理得好；如果真的治理得好，大家都會尊重服從我們的
第六至第八點也是重要的；當我們多聞，非常了解人民的訴求、國家各方面的情況，就自然能夠考慮事情考慮得周全；讓大家信服
而怎樣能夠聰明、有智慧？ 就是讓自己內心清淨，遠離污染。因為煩惱會障礙心，讓智慧減弱。當智慧一弱，將不能知道自他的利益（AN5.51）
例如當貪心時，我們會做不應做的事情，錯過應該做的事情
心憤怒妒忌怨恨時，我們會做不應做的事情，錯過應該做的事情
當心昏沉懶惰時，我們會做不應做的事情，錯過應該做的事情
當心散亂充滿後悔時，我們會做不應做的事情，錯過應該做的事情
當心搖擺不定，充滿疑惑沒有信心時，我們會做不應做的事情，錯過應該做的事情
就這樣讓名聲、追隨者和快樂流走（AN4.61）
但當心清淨有定力的時候；就能讓智慧生起。
而且也能請教那些心完全清淨的阿羅漢、大師父；因為他們的心比我們清淨,所以會比我們有智慧；應該問他們什麼應該做、什麼不應做、什麼是善、什麼是惡、什麼做了之後會帶來長久的快樂、什麼做了之後會帶來長久的痛苦；這也是讓智慧生起的原因之一(MN135)
當自己具備這些條件之後；就能很大程度地獲得民眾的支持了
【委任的實行者】
祭司之後也建議，一位祭司婆羅門應該具備四種優良特質：1.好的出身（清净的血統） 2.各種婆羅門應有的知識 3.有戒有道德 4.有智慧
同樣地，我們委任負責施行這一政策的官員；必須1.有良好的記錄，以往從事的職業是否清白 2.掌握應有的知識 3.有道德 4.有智慧
【驅除後悔】
祭司婆羅門之後勸諫菩薩，在布施前、中、後；都不要後悔
有時會引來那些殺生、偷盜、邪淫、妄語、離間語、粗惡語、閒雜語、貪求別人東西、怨恨妒忌、不信因果的人來接受布施
但菩薩也不要介意，就隨他們吧！對於那些品行良好的接受者，就為此布施而喜悅吧！
同樣地，一旦考慮周全，確定政策能夠為人民帶來最大利益後；在施行政策的前、中、後；也不要後悔，要堅定。
就算面對輿論、嘲笑；就看看他們是否說得有道理，如果有道理就跟隨改變；如果沒有道理就不要放在心裡，讓自己痛苦。
【成功】
當菩薩國王接受了祭司的建議後；便順利舉辦了大祭司。在做完大布施後便往生天界。
同樣地，一旦統治者順利推行政策，成功惠及人民；自己和人民都彷彿處於人間天堂
統一戰線
統一戰線
這個佛像大有來歷啊
話說這是香港南傳佛教的先驅之一—文尊者，捐贈給衍空法師的圓通寺的。
文師父是誰?就是稀師父和耀師父的師父囖!
以下內容衍空法師說是可以分享出來的。因為都已經過去了，大家都放下了。
當時附近的村民知道法師要安放這尊佛像後，竟然大力反對，不斷用不同途徑滋擾了寺院和法師。
衍空法師因此以佛法來擺平這一件事。
怎樣擺平？
衍空法師笑說，他當時用了共產黨‘統一戰線‘ 的策略。
他邀請那些村民一起坐下來吃飯。
誰要面子，就給他面子囖
誰有什麼問題顧慮，那麼就從別人的角度幫他們解決囖
衍空法師說，是不可以用對立的方式來處理的。
佛陀教導無我，慈悲。這些其實幫了衍空法師解決此事。
面對問題，我們不生氣，不敵對；心中不起情緒。
而是慈悲地站在別人的角度辦事，帶給他們快樂。
那很自然地，村民的態度最後也軟化了，這尊佛像也成功發揮了他的價值。
佛法是否很酷？
<<格局>>"size"
<<格局>>"size"
"size"
The underworld is very stylish and powerful, right?
Alas, but in most places around the world, they are not more powerful than the police 😂😂
When they see the police, they run away to avoid being caught and thrown into jail.
Even if they are the leaders of the underworld, they cannot overpower the government.
Everything must be done secretly to avoid exposure.
Why is this so? Because the leaders of the underworld largely harm themselves and society. For example, they engage in drug trafficking, bringing destruction of mindfulness, bodily and moral decay to society.
They fight among themselves, injuring not only themselves but also others.
Some organizations are involved in the sex industry, bringing greed, corruption, and suffering to society.
Some operate gambling establishments, causing everyone who gambles to lose everything, leading to families being broken apart.
The underworld only treats their subordinates well, caring for them.
There is a little good, but the evil far outweighs the good.
That is to say, there is a little wisdom, but the foolishness greatly exceeds the wisdom.
Thus, their size is small.
For the governments of ordinary countries, they serve the interests of the people.
While benefiting the people, they also benefit themselves.
However, in pursuing their own interests, they harm and exploit other countries.
In harming other countries, they also harm themselves.
There is moderate good and moderate evil.
That is to say, there is moderate wisdom and moderate foolishness.
Thus, their size is intermediate.
In the era when the Wheel-Turning Monarch appears,
the Wheel-Turning Monarch restrains himself with five precepts and ten wholesome deeds.
He does not harm himself or anyone else.
He benefits all the people of the world, bringing them happiness.
He possesses immense good and no evil.
That is to say, he has immense wisdom and no foolishness.
All the countries of the world submit to his rule.
Thus, his size is large enough to encompass the entire world.
<<格局>>
黑社會很型很威， 對嗎?
唉， 但在世界各地大部分地方，他們威不過警察😂😂
一見警察拔腿就跑， 免得被抓進監牢
就算是黑社會老大， 也威不過政府
一切都要秘密地進行， 免得曝光
為什麼會這樣? 因為黑社會老大大程度上傷害自己、傷害社會。 例如組織販毒， 把迷亂、身心敗壞帶給社會
他們互相打鬥， 傷害自己也傷害別人的身體
有些組織色情行業， 把貪婪、墮落、痛苦之火帶給社會
有些營運賭場， 讓所有進去賭博的人都輸清光， 家破人亡
黑社會只對自己的手下好，愛護他們。
善有一點點，但惡大過善許多
也即是智慧有一點點， 但愚蠢大過智慧許多
所以格局小
一般國家的政府來說，他們利益人民
在利益人民的同時，也在利益自己。
但因為自己的利益， 所以會傷害和剝削其他國家
在傷害其他國家的同時， 也在傷害自己
有中等的善，也有中等的惡
也即是有中等的智慧， 也有中等的愚蠢
所以格局中
在轉輪王出現的時代
轉輪王以五戒十善業克制自己
他不傷害自己， 也不傷害任何人
他利益全世界的人， 為他們帶來快樂
他有極大的善， 沒有惡
也即是有極大的智慧， 沒有愚蠢
全世界的國家的歸順於他的統治之下
所以格局大到全世界都是
方便善巧
方便善巧
現代有一句， 是諷刺別人自私， 說別人 “講金不講心”， 只說利益， 不說情誼
其實我們自己也一樣自私。
就如佛陀所說， 每個人最愛的自己(UD.41)
和一般人說無私？ 說無私的愛？
沒有人會聽您的。
就好像街邊有個不認識的人請您做問卷， 阻您一個小時的時間， 您會理睬他嗎？
但如果他說：“先生， 請您幫我做一份問卷吧， 送給您二百元超市禮券” ---這又不同。
一般人都是有利益， 才會去做。
佛陀也是用這個策略去教化眾生(AN4.111)。
佛陀會對某些人說:假如您想好的、說好的、做好的， 您就會有善的果報， 您就會生天或者繼續做人
對另一些人說：假如您想壞的、說壞的、做壞的， 您就會有不好的果報， 您就會下地獄、做畜生、做餓鬼
會對另一些人說以上兩者，軟硬兼施
但如果他也不聽， 無法教導， 佛陀就會“殺了他”。 怎麼為之殺了他？就是放棄與他說話 ， 放棄教導他了。
其實佛陀的哲學也可以應用到日常生活中。
假如要讓人做某一樣東西，就掛著蘿蔔在他面前吧! 展示其利益和好處
假如不想某人做一樣東西 ， 就嚇嚇他吧! 展示這樣做會有什麼壞處。
想人行善？ 以功德福報來利誘--假如您行善呢， 你會得到這樣這樣， 您會富有， 您會英俊美麗， 您會事業有成， 您會娶得好老婆…假如您行善呢， 您會有好的名譽 ， 您會得人喜歡，您會有自信。他要什麼， 就給他什麼。 好像給孤獨長者那樣， 他某一個兒子一開始也對親近佛陀沒有興趣。 但後來， 給孤獨長者就利誘他: nah! 如果您去佛陀那裡背到一句偈的話， 我就給錢您!
他的兒子於是便去佛陀那裡學習。
佛陀知道後， 就用神通讓他偏偏記不住， 誘導他證初果。 當他證初果後 ， 他的善行便自動自發了， 他也對之前自己的觀念羞恥。 許多人行善了， 得到快樂後 ， 根本不再需要誰的督促利誘， 他自己就會自動做了。 但如果不以慾勾之， 他根本不會做
想人不要作惡？ 也可以， 學佛陀那樣 ， 說作惡的壞處：如果您作惡的話， 您要什麼就偏偏得不到那樣東西。 您會有不好的名譽， 您會受人厭惡， 您會沒有自信…那他自然就不會做了
管理一間公司， 管理一個國家， 也是這樣。 有時也要利用人性的自私， 威迫利誘， 達到良善的目的。
美國不參與譴責俄羅斯 The USA not partaking in condemning Russia
美國不參與譴責俄羅斯 The USA not partaking in condemning Russia
如果我們看到兩群人；
然後其中一群侵略另一方的地盤，殺了對方的人(殺生），搶了對方的資源和領土（偷盜），然後雙方持續激戰（互相殺生）；大家會不會譴責？😂
雷瓦達尊者說：‘我從來沒有遇過喜歡被譴責的人’ 大家也有看過喜歡被譴責的人嗎？
如果有人譴責我們：‘你這個侵略者！’ ‘你這個恐怖份子！’ ‘你這樣實在是最大惡極了！’
想必我們會怒髮衝冠，像雞泡魚漲起來
你想和我談判？我偏不談！
你想我停止？ 我偏不停止！
你想和解？我偏不和解！---對嗎？😂
在日常生活中；我們譴責，有時純粹是為了發洩，有時是出於傲慢之心---覺得自己重要、 比他們好；才會去譴責
對整件事的推進、 對雙方並沒有重大的意義和利益，反而是反效果
事實上，佛陀在AN5.167中教導；我們要具備五個條件，才好去責備人：
1.在適當的時機說 （這屬於不閒雜語戒）
2.說事實 （要先搜尋確定自己的資訊是否正確；同時持守不妄語戒）
3.柔軟不粗暴地說 （不粗惡語戒）
4. 希望他利益而說 （這屬於不閒雜語戒）
5. 以慈心而不是生氣著去說
Ajahn Brahm 曾教導，我們應當以良好的動機去說，就是說他五樣好的東西，才說他一樣不好的東西；這樣他們就不會感到被厭棄和生氣；這樣，他們就會感到被欣賞，同時也知道自己有進步空間。
Ajahn Brahm 也曾經和所謂的恐怖份子聊天，Ajahn Brahm 便說：「你不是恐怖分子，你只是有強烈動機想要解決這個世界的問題。你不是恐怖分子。」--誒，如果我們是‘恐怖份子’，這樣一聽，立即覺得自己受人尊重，有人理解自己，和自己一起；也比較容易敞開心扉而接受對方的意見，對嗎？
也聽過有精神科教授；他人緣特別好。他似乎從不責備任何人。但其實他已經責備了😂 他想責備你的話，會先讚你20句，然後才說一樣不好；然後再讚你20句。讓你根本不知道他在責備你！😂
如果有人具備這些條件和我們說話，想必我們也較容易接受。
If we see two groups of people, and one group invades the territory of the other, kills their people (killing), and snatch their resources and land (stealing), while both sides continue to fight (mutually killing ); would we condemn this? 😂
Ven. Revata says: "I have never encountered anyone who enjoys being condemned." Have you ever seen someone who likes to be condemned?
If someone accuses us: "You invader!" "You terrorist!" "What you're doing is the worst!" Surely we would become furious, like a Pufferfish inflating .
You want to negotiate with me? No way!
You want me to stop? No way!
You want reconciliation? No Way!—right? 😂
In daily life, we condemn others, sometimes purely to vent our anger, and sometimes out of conciet—want to feel important, feeling better than them; then, we condemn.
This serves no significant benefits for the situation or the parties involved; it often leads to backfires.
In fact, the Buddha teaches in AN 5.167 that we should possess five conditions before admonishing others:
1.Speak at the appropriate time (this pertains to the precept of not engaging in idle chatters).
2.State the facts (first verify that our information is correct; simultaneously uphold the precept of not lying).
3.Speak gently, not harshly (this pertains to the precept against harsh speech).
4.Speak with the intention of benefiting them (this pertains to not engaging in idle chatters).
5.Speak with loving-kindness rather than in anger.
Ajahn Brahm teaches that we should speak with good intentions, 'keep to the standard formula of five instances of praise to every instance of criticis'; 'That way, the person being admonished will see their failure in perspective. They will not feel rejected and angry. Instead, they will feel appreciated but with room for improvement. This is called positive feedback and psychology.'
Ajahn Brahm has also spoken with so-called terrorists, saying: ‘you are not terrorist, you are highly motivated with your ideas for solutions with this world. You are not a terrorist ‘ If we are not negatively labeled, hearing this may make us feel respected and understood, making it easier to open our hearts and accept their opinions, right?
It is heard that a psychiatrist who had particularly good interpersonal relationships seemed to never blame anyone.
But in reality, he did blame! 😂 If he wanted to blame you, he would first praise you twenty sentences, then mention one bad thing, and then praise you again with twenty sentences. You would never even realize he was blaming you! 😂
If someone speaks to us with these conditions, we would likely find it easier to accept.
陳家亮醫生所提及的醫學領袖
陳家亮醫生所提及的醫學領袖
《我們能帶給別人多少價值？》
以下這篇文字是由前香港中文大學醫學院院長寫的：
【上星期我應邀到吉隆坡出席一個醫學論壇，一位我認識超過廿年的前輩於數個月前不幸離世，主辦單位便為他舉辦追悼晚會。不少本地及海外教授都紛紛出席，當晚賓客陸續上台懷緬這位故人，大家所分享的重點並不只是他對醫學所作出的貢獻，而是他那份令人敬佩的領袖風範。
這位故人是馬來西亞華僑，多年來努力不懈，最終成為當地醫學界的一位領袖，以一名華人能夠有此出色成就並非易事。他的成功並不是靠聰明才智 ，而是待人誠懇、沉實工作。還起得我第一次認識這位教授的時候，自己只不過是一個初出茅廬的年輕醫生。他竟然親自帶我到當地的夜市吃榴槤，並介紹一班追隨他的小伙子給我認識。轉眼間便過了廿年，當年識於微時的小伙子們如今都已成為醫學界的重要人物。那晚我們再次聚首一堂，大家都憶起這位已故老師令人尊敬的行事為人。
在我們心目中，他並非那種光芒四射、鶴立雞群的領袖。相反，他是謙遜有禮，經常為他的下屬遮風擋雨，甘願作他們的後盾卻從不邀功的巨人。他最令人津津樂道的，就是他如何出心出力栽培後人，讓他們有出頭之日，而自己卻隱藏在幕後。環顧今天，爭名奪利者比比皆是，可是像這位故人如此謙謙君子的領袖又有幾人？不禁想起「有容乃大，無欲則剛」。
終有一天，我們都會回歸塵土。可否想過自己在别人心中將會留下什麽印象？在墓碑上又會給刻上什麼值得紀念的事蹟呢？】（寫於2023.8.21 cred. to 陳家亮 ）
我們在別人心目中的地位，僅僅是建立於我們的德行，和我們能為他們所帶來的快樂和價值。
沒有人會欣賞自私自利，只顧自己的人
當我們沒有貪嗔癡，空掉自我自私，像阿羅漢般致力於幫助別人，成就別人，提攜別人；那麼任誰都會尊重我們，喜歡我們的
隆波間夏就說：【我們要去去除自我感。假如我們能去除自我，就連一隻狗都會愛我們的。但假如我們執著於自我，我們就不能和任何人，甚至是人類相處】
佛陀又在《經集．第1 品．第10 經》《阿喇瓦咖經》中說：
【信賴、聆聽能證得涅槃的阿羅漢之法；不放逸、明察，則可獲得智慧。】
阿羅漢們都在教導什麼？噢，這個世間是無常，苦，無我的；這個身心也都是無常，苦，無我的；應當捨去對他們的執著。
當我們能捨棄對一切的執著時，便能如以上這位已逝的醫學領袖那樣「有容乃大，無欲則剛」的廣大心量
佛陀再說：【所作適當、負責任，勤奮能得到財富。
真實能贏得稱譽。
饋贈能聯結朋友。】
那位醫學領袖因為待人以誠而獲得稱譽。
因為沉實工作等等的條件，而獲得了很高的地位和財富
他帶陳家亮教授到當地的夜市吃榴槤，並介紹一班追隨他的小伙子給他認識。因為施捨饋贈而聯結了許多後輩朋友
佛陀再說：
【有信仰的居家者，若有此四法：
1.真實
2.如法
3.堅定
4.施捨，
他過世就不會憂愁。】
噢，相信那位已故的醫學領袖以平靜不憂愁的心過世了～
《領導學》《Art of Leadership》
《領導學》《Art of Leadership》
Ajahn Brahm 曾經寫了一篇關於領導學的開示，這裡將它總結出來，並輔以延伸解釋。
【領導的技巧】
1.以身作則
作為一個領導者，要讓人服，首先要以身作則。我們作為公司老闆，要求員工全部都要準時。結果開會自己卻遲到，想想員工們看到後有什麼感受？（笑）
不會服的！
2.以權威來領導
權威性是別人給的。一定是別人認可您，您才有權威性。例如一個地方全民投票，誒，這個候選人票數最多。 這樣的情況，就算那些反對的人也不得不服了---他有最大的權威性！
另一種權威的建立，就是以能力來建立。
例如在僧團中，有比丘修到四禪八定、六神通、斷除了一切煩惱，同時具備最佳的辯才。那麼就算他是戒臘比較小的比丘，其他比丘都會敬畏他，向他學習，讓他領導教導自己的修行。
在世俗裡，如果一個人有才能、有才華、智慧超群，那別人也不得不推舉他為領袖了。
第三種權威，是透過武力和計謀去奪取的。但其實認受性就不大，搶回來的，大家怎會服？
3.以善意來領導
一個成功有效的領袖，是精於讓人生起動力的。如果別人根本不想做，但我們卻指令他做，他表面屈服，但心底里卻是恐懼、不滿、埋怨和怨恨；這有什麼用？這樣的領導早晚被人推翻。
Ajahn Brahm 說，最成功有效讓人生起動力的方法，就是透過善意。
Farrelly Facilities and Engineering這間英國公司的經理，就施行仁政，廢除所有加班工作。這樣的措施一出，他們的業績立即上升了兩倍。員工們甚至形容：’我們是地球上最快樂的一群‘
領導者必須為團體帶來快樂，滿足他們的需要，他們才會喜歡我們、服我們。
一旦我們以慈悲心來作為一切思想、語言和行為的先導，那麼自然能凝聚到大眾。一個充滿慈愛的團體一定是融洽團結的（MN48）這樣的領導才有效
【做決定的技巧】
一個決定要做得好，一定要避免被以下幾個要素干擾偏離。這個Ajahn Golf 也有提到，人都因為這四樣東西而偏心
1.自私貪心
假如我們自私貪心，凡事都自我中心，只想到自己；便不能有效地為大局著想了。我們顧自己多過顧這個團體，那麼所做的決定必然是讓整個團體導向衰敗的。
這不是一個好的領袖
2.惡意
佛陀在《法句經》中說，我們永遠不能透過憎恨來平息憎恨的，唯有以不憎恨平息憎恨。
假如我們的決定是想傷害別人的，對方只會更怨恨我們，更加不合作。這樣的領導是無效的。
3.愚癡
當我們貪心的時候，我們傾向只看到好
當我們有惡意的時候，我們傾向只看到別人的不好
我們缺乏全面的知識來做決定的話，這是危險的
因此應當在做決定前盡可能地獲取資訊。
我們都不是全知的佛陀，永遠不能知道一切的東西。所以應當保持謙卑，聽聽別人是怎樣看、怎樣想、怎樣做，才好去判斷做決定。
4.恐懼
一個領導者的心要強大，不要怕！
Ajahn Brahm 說，有許多政府都被傳媒所囚禁。
他們太過害怕傳媒和別人的眼光了
一被恐懼所左右，原本是正確的，都不敢去做。
是錯誤的，卻因為害怕而被迫做
這樣的決定並不是一個好的決定
【解難】
[1.給反饋意見]
一個好的意見反饋一定是及時的。不然問題只會越積越大，到最後要開除對方時對方只會大惑不解：‘你又不早說？‘
一個有效的意見反饋，必須先自省是否具備以下條件
1. 自己有沒有也犯上對方的錯，或類似的錯？如果犯了，那麼他根本就不會服的
2. 自己是否真的精通自己所說的那個領域？
然後就準備以下的條件才好去說：
1. 是否適當的時機和場地？ 如果大庭廣眾地說，讓對方尷尬，對方肯定會不高興和憤怒的！ 如果對方正在忙，他根本不會聽得進耳朵的。唯有是當他放鬆的時候，才會比較聽得進去
2. 我們說的是否事實？我們是否真的全盤了解那件事？
3. 我們是否柔軟，而非粗暴地說話？如果粗暴地說話，對方肯定會反感的
4. 我們說的話是否有理由，是否合理的？
5. 我們是否以慈心而說的？是否為了對方好？還是只是純粹發洩？ （Ref. AN5.167)
[2.接受意見]
有一次，佛陀的上首弟子舍利佛，被一位沙彌說他穿衣不當。
當時舍利佛的地位就好像Google 公司的副CEO ,而那個沙彌就好像剛入職的員工。
但舍利佛竟然沒有罵他，而是檢查自己的袈裟，發現那個沙彌的正確的。於是便調整了自己的衣服，然後多謝那個沙彌，稱他為自己的老師。
如果我們樂於接受意見，其實是有利自我提升的。
如果那個意見是對的，我們就跟隨
如果那個意見或者批評是不對的，我們就不必理會
接受意見需要謙遜和勇氣
有時需要走出舒適區，探究局外人是怎樣看的，這樣才有利自己的成長
[3.大方向]
好像中國那樣，他們會每五年一次制定國家未來的方向。然後整個國家便跟著實行了。
一間公司開會也是這樣的，他們也一定有一個議程，大家跟著去討論，這樣才有效率和齊整。
領導者必須說服大眾，這個方向是有意義，伴隨利益，有價值的；而且以身作則，這樣才能讓人信服
《Art of Leadership》
Ajahn Brahm once wrote a teaching on leadership, which I will summarize here with additional explanations.
【Leadership Skills】
1.Lead by Example
As a leader, to gain respect, we must first lead by example. If we, as company owners, require all employees to be punctual but arrive late for meetings ourselves, how do you think the employees feel? (laugh) They won’t respect us!
2.Lead with Authority
Authority is given by others. we can only have authority if others recognize us. For example, in a public election, if a candidate receives the most votes, even those who opposed them must acknowledge their authority.
Another way to establish authority is through ability. In a monastic community, if a monk has attained deep meditative states, possesses great wisdom, and has overcome all defilements, even if he is relatively junior, other monks will respect him and look to him for guidance.
The third type of authority is taken by force or selfish strategy. However, such authority lacks legitimacy; people won’t genuinely respect someone who seizes power.
3.Lead with Goodwill
A successful and effective leader inspires motivation in others. If someone doesn’t want to do something but is commanded to do it, they may appear compliant but will harbor fear, dissatisfaction, resentment, and anger. This kind of leadership will eventually be overthrown.
Ajahn Brahm states that the most effective way to motivate others is through goodwill. For example, the manager of the UK company Farrelly Facilities and Engineering abolished overtime, which led to a doubling of their performance. Employees even described themselves as "the happiest group on Earth."
Leaders must bring happiness to the group and meet their needs; only then will they like and follow us.
When we let loving kindenss and compassion guide our thoughts, words, and actions, we naturally unite the community. A loving group will always be harmonious (MN48), making such leadership effective.
【Decision-Making Skills】
To make good decisions, we must avoid being swayed by the following factors, as Ajahn Golf also mentioned that people are biased due to these four things:
1.Selfishness and Greed
If we are selfish and think only of ourselves, we cannot make effective decisions for the greater good. Prioritizing our own interests over those of the group will lead to decisions that ultimately lead the entire group to failure. This is not the mark of a good leader.
2.Malice
The Buddha said in the Dhammapada that hatred cannot be quelled by hatred; only love can do that.
If our decisions aim to harm others, they will only resent us more and be less cooperative. Such leadership is ineffective.
3.Ignorance
When we are greedy, we tend to see only the good. When we harbor malice, we only see the faults in others.
Making decisions without comprehensive knowledge is dangerous. Therefore, we should gather as much information as possible before making a decision.
None of us are omniscient like the Buddha; we can never know everything. We should remain humble and listen to how others think and act before making judgments.
4.Fear
A leader must have a strong heart and not be afraid! Ajahn Brahm mentions that many governments are imprisoned by the media, allowing fear of public opinion to dictate their actions. When fear controls them, they become hesitant to act on what is right, often making wrong decisions out of fear.
【Problem-Solving】
[1.Provide Feedback]
Good feedback must be timely. Otherwise, problems will only escalate, leading to confusion when someone is eventually dismissed: "Why didn’t you say anything earlier?"
Effective feedback requires self-reflection on whether we possess the following qualities:
1.Have I committed the same or similar mistakes?
2.Am I truly knowledgeable in the subject I’m addressing?
Also prepare the following conditions before delivering feedback:
1. Is it an appropriate time and place? Public criticism can embarrass the other person, leading to resentment.
2.Is what I’m saying factual? Do I fully understand the situation?
3.Am I speaking gently rather than harshly? Harshness will lead to resentment.
4.Is my reasoning sound and reasonable?
5.Am I speaking out of compassion for the other person’s benefit, rather than merely venting?
[2.Accepting Feedback]
One time, the Buddha's foremost disciple, Sariputta, was corrected by a novice about his attire.
Sariputta's status is like to assistant CEO of Google, while the novice monk is like a new employee of Google
Despite of Sariputta's high status, he did not scold the novice but instead checked his robes and found the novice was correct. He adjusted his clothing and thanked the novice, calling him his teacher.
Being open to feedback can greatly enhance self-improvement. If the feedback is valid, we should follow it; if it is invalid, we can disregard it. Accepting feedback requires humility and courage, sometimes necessitating stepping out of our comfort zones to understand external perspectives for personal growth.
[3.Big Picture]
Countries like China set national directions every five years, and the entire nation follows suit. Similarly, companies have agendas for meetings to ensure efficiency and coherence.
Leaders must persuade the public that the direction is meaningful, beneficial, and valuable, and they must lead by example to earn trust.
我們其實是很容易被人擊垮的 We are actually very easily defeated
我們其實是很容易被人擊垮的 We are actually very easily defeated
We are actually very easily defeated
What we cling to becomes our weakness, which anyone can use to bring us down.
For example, if we boast about our reputation, status, power, influence, beauty, health, longevity, partners, family, wisdom, religion, abilities, or achievements,
others will know what we are attached to.
They can simply devise a way to take away those things we cling to or hire a group of people to insult and slander us online or in public every day.
Then we can become depressed, right?
Unable to eat, unable to sleep, and our mental state can deteriorate, making us vulnerable.
If the mind is so weak, it is difficult to achieve anything significant, and we cannot become a refuge for others.
If a national leader is defeated in this way, the whole country can be brought down.
If a group leader is defeated in this way, the whole group can be brought down as well.
But if a person learns and effectively practices the Dharma,
they become strong.
They see that attachment leads to suffering.
Thus, they examine what they are attached to: reputation, status, power, influence, beauty, health, longevity, relationships, family, wisdom, religion, abilities, achievements.
When they discover their attachments, they strive to cut them off,
severing their weaknesses.
When they are not attached to good or bad,
no matter how others attack them, they will not be defeated,
their inner strength becomes immense.
In the past, Luang Por Pramote was also systematically attacked by others,
who aimed to bring him down.
They organized attacks from all sides and even induced the law enforcement to investigate him.
But Luang Por said he was “not shaken at all. He had no disturbance regarding reputation, because that belongs to the worldly realm; he had no interest in praise, criticism, gain, loss, or whether others offered him anything.”
He continued to eat, sleep, and teach as usual.
As a result, he quickly weathered the storm of attacks and returned to tranquility.
Maggandiya, who was enraged by the Buddha having used her as an example of bodily impurity, instructed a group of servants, workers, and laborers to insult and humiliate the buddha when he entered the city, attempting to drive him away. Those with wrong views had no faith in the Triple Gem; they followed the Buddha into the city, continuously insulting him: “You thief, fool, idiot, camel, cow, horse, hell-bound being, animal! You will not be reborn in a good realm; you can only fall into an evil realm.”
But the Buddha remained completely unmoved, with a calm and joyful heart, and continued his routine as usual.
After seven days, the insults ended.
Dhamma empowers people.
Anyone who wants to harm those who have the Dhamma in their hearts cannot succeed
Those with strong minds can achieve great things, just like the Buddha and those esteemed monks.
我們其實是很容易被人擊垮的
我們執著什麼，那個就是我們的弱點，誰都可以用來擊倒我們
例如我們炫耀自己的名聲，地位，權力，影響力，美貌，健康，長壽，伴侶，妻兒，智慧，宗教，能力，成績
別人便知道我們執著了它們
只要用計謀來奪走我們所執著的那些東西，或者聘一群人來天天當街或者在網上侮辱謾罵我們
那我們可以患抑鬱症了，對嗎？
吃又吃不下，睡又睡不著，精神也可以出現問題，不堪一擊
如果心這麼軟弱，是很難有什麼大的作為的，也不能作為別人的依靠
如果是國家領導人，一被這樣擊垮，那就整個國家也被擊垮
如果是團體領導人，一被這樣擊垮，那就整個團體也被擊垮
但如果一個人有學習佛法，有有效地修習佛法。
他將能成為強者
他看到執著的結果就是苦
因此檢查有什麼自己是執著的：名聲，地位，權力，影響力，美貌，健康，長壽，異性，妻兒，智慧，宗教，能力，成績
當發現自己執著的時候，便設法斬斷它們
將自己的弱點斬斷
當他不執著好，也不執著壞的時候，
無論別人怎樣攻擊他，他也不會被擊垮
內心極之強大
隆波帕默過去也曾經被人組織性地攻擊，他們就是為了擊垮隆波
他們組織了四方八面的攻擊，也誘導執法部門來調查
但隆波說，他‘沒有任何動搖。對於名譽沒有任何動搖，因為那是屬於世間的，四面八方的讚譽、批評、得與失、別人是否供奉，隆波沒有任何興趣。‘
飯照吃，覺照睡，法照說。
結果很快便渡過了攻擊的浪潮，回復平靜
因為被佛陀借來做身體不淨的例子而憤怒的馬甘迪婭，就曾指使一幫奴僕、工人和傭人，在導師進入城中時去辱駡、羞辱他，企圖把他趕走。 那些持邪見者對三寶沒有信仰，他們進入城中尾隨在導師後面不斷地辱駡:“你這個強盜，愚人，蠢人，駱駝，牛，馬，墮地獄者，畜牲，你不會投生善趣，你只有墮落惡趣。”
結果佛陀完全不為所動，心中平靜快樂，照常一切作息
過了七天，辱罵便結束了
佛法讓人強大。誰人想要傷到心中有法的人，是不可能的
內心強大的人將能夠像佛陀和高僧大德那樣成就偉大的事業。
《真正的名譽，地位和權力》
《真正的名譽，地位和權力》
《真正的名譽，地位和權力》
真正的名譽，地位和權力，是自然而來的，不是搶回來的
那是透過布施，持戒和禪修而自然得來的
一個有慈悲心，喜歡幫助別人，喜歡饋贈布施的人；他很自然就會得到別人的喜愛。大家都會在他背後說他好話，讚美他，尊重他。 當他需要什麼，一號召，很多人自然會響應號召來幫助他。這是真正的名譽，地位和權力
一個有良好戒德的人，他不會傷害自己，傷害別人。他會給到別人厚厚的安全感，因此大家都喜歡他，尊重他。因為他有良好的品格，大家都服他。這是真正的名譽，地位和權力
一個有禪修的人，他的心平靜穩定，煩惱薄弱。他不會貪婪，不會生氣，不會吝嗇，不會妒忌，不會自大，不會自卑。和這樣的人一起，真的很舒服。他自然會得到別人的喜愛和尊重。 假如一個完全沒有自我的人，例如是佛陀，阿羅漢，請求你幫忙，你會不幫嗎？這是真正的權力
所以不用去爭，不用去搶，不用去買回來。
假如我們透過不正當的途徑，例如詆毀對方，不擇手段，賄賂收買而獲取這個職位，這個權力；但毫無美德。表面上大家唯唯諾諾，不敢違犯。但其實大家背後都很痛恨我們，在飯桌上都在說我們是非；貶低我們；一起策劃如何去反抗我們，取締我們。
這不是真正的名譽，地位和權力；這是假的
得民心者得天下，當我們有一切美德，就會得到全世界。但當我們有想得到全世界的慾望，就是一個沒有美德的人。
聖喜大長老的管理學
聖喜大長老的管理學
【聖喜長老答生問】閃亮素質
🔴在某一個場合，學生問：老師，在這裡[錫蘭]的這段時間，學生深深的佩服老師的管理智慧。
要管理道場、教禪以及處理這麼多的人事，可是一切都進行得這麼順利。這是怎麼做到的呢？
⭕導師謙虛地回答：〝其實是法在管理。
當一切都跟隨法時，很自然的就會有好的管理了。 〞
在這當中，主要有幾個需要具備的素質 - 就是:
放棄、忍辱、訓練無我、訓練我們的心。
我們得一直不斷的訓練。
這些都是很重要的素質。
佛陀在一首偈誦裡提到：
khantī paramaṁ tapo titikkhā
nibbānaṁ paramaṁ vandanti Buddhā, nahi pabbajito parūpaghātī, samano hoti paraṁ vihethayanto.
意思是：諸佛說涅槃最上，忍辱為最高熱忱，害他實非出家者，惱他不名為沙門。
可是有時我們只是念誦而已，而沒有去學習、實踐。
我們就只是念而已，可是卻沒有忍辱。
若只是念而沒有去實踐，那也是沒有用的。
就像禪修。
禪修只是一件事情而已。
在禪修當中，我們還需要許多素質來支柱它的。
若只是把課程修完，可是卻沒有具備其它的素質，這樣的話，我們的修行是不會燦爛的、閃亮的。
我們的生命是不會燦爛、閃亮的。
若在禪修上，同時也具備這些素質，那生命才是閃亮的。
🔴學生又問：在幫助他人的時候，應該要有怎麼樣的心態呢？
有時會吃力不討好。
🔴導師答：我們應該要平等的幫助每一個人。
要有平等的心。
不要因為這個人好，我們就幫。
那個人不好，我們就不幫。
我們要平等的幫助每一個人。
當他人需要幫助時，不應該拒絕。
平等的幫助每一個人是需要有的素質。
若你不平等的話，其他人也會散播對你不好的印象。
通常，我們在幫助他人時，我們都會期望結果一定是正面的。
若結果是負面的、不好時，我們就會不開心，就會受到影響。
正確的做法是，無論結果好或不好，我們都接受。
我們只是盡自己的責任而已。
就只是做好我們的工作，結果好與壞，都接受。
當具有這些的素質時，修行才是燦爛，生命才是閃亮的。
不久前，有一位國際品牌的管理人來這裡禪修。
過後，他說:在這裡，我看到了一個很好的管理。
因為他看不到有一個主要在管事的人，可是道場的一切卻是很順利的一直在操作著。
這是個很好管理。
他說。
其實，當我們做任何事時，我們不需要張揚是自己做的。
要不然，你一直認為是自己做的，慢慢的你會受影響。
當別人不跟從的時候，你就會不開心、有情緒、等等的...所以，學習謙虛、不張揚自己也是一個很重要的特質。
在幫助的同時，我們也應該要一直的守住自己的目標 – 就是想要得到心的解脫、體證涅槃。
就是每一天都發願：〝願這所有的功德，讓我可以解脫所有的煩惱，體證涅槃！〞
🟡🟡🟡🟡🟡🟡🟡🟡🟡🟡🟡🟡
其實，以上的這番話，只是導師與學生之間的普通交談而已。
可是導師的回答是如此的震撼人心。
學生（我Sayalay Kalyani）一直都謹記在心裡，而且也由衷的體會到導師的辛苦。
這一切都只為了讓佛法住世，讓更多的眾生利益。
放棄、忍辱、訓練無我、訓練有素、謙虛、平等的幫助每一個人... 這些的素質都是在導師的身上可以看到。
一次，一位同修到我房裡。
她看到我在牆上所貼的（以上的素質）導師的話，她心裡讚歎的說：這不就是我們的導師自己本身在實踐的嗎?
是的，導師所教導的與他自己所表現的是一樣的。
在龍樹林裡，大家對導師的身教言行無話可說。
每當在談話中若提及導師時，都是對導師的讚嘆。
一次，一位學生告訴導師：老師，謝謝您的慈悲教導。
謝謝您從來不責備我們、不給我們壓力。
導師含蓄的笑著，然後幽默的說：嗯... 好的，我會讓你看到我的真面目。
我會開始罵你！這番話把大家都逗得哈哈大笑的，整個禪堂充滿著祥和、快樂的氣氛。
每一次小參的結束，學生們都會從導師那裡帶著滿滿的法喜、力量以及鼓勵，然後繼續她們與煩惱的抗戰。
自Kalyani學生 2012
《粉身碎骨》"Shattered to Pieces"
《粉身碎骨》"Shattered to Pieces"
"Shattered to Pieces"
Born into this world, if we have not yet escaped danger or suffering; we must be very careful to restrain our greed, hatred, and delusion.
Why? A cunning and clever political or military figure can easily eliminate anyone, except for saints or those like saints.
Whoever has strong greed can be brought down to destruction and shattered into pieces by exploiting their greed.
Whoever has strong arrogance can be similarly brought down.
Whoever has strong anger can be brought down to destruction.
Whoever is deeply deluded can also be brought down.
Who is free from greed, hatred, and delusion?
Therefore, it is very easy for them to eliminate us.
If a country is filled with foolish people—those thick with greed, hatred, and delusion—they will elect a fool as president.
And then it becomes easy to topple the entire nation.
But this is just a matter of shatter into pieces; it only belongs to the cunning of ordinary people, capable of ruining the whole life or several decades.
The more insidious politicians are the spirits or demons of the demonic realm. They can easily send anyone into the deepest hell , almost to the point of never being reborn.
They can create conditions that lead us to commit the five heinous crimes:
1.Killing one’s father
2.Killing one’s mother
3.Killing an Arahant
4.Spilling the blood of the Buddha (Ajahn Golf mentioned that destroying Buddha statues or stūpas falls into this category)
5.Creating schisms in the Sangha.
Those who are thick with greed, hatred, and delusion, like Devadatta; just need to make them see or hear certain things, perceive certain things, and they will follow the 'order' of demons, falling into hell with infinite years before they are released.
Another simple method is to make us offend the saints.
Which saint would trumpet their own holiness?
So how would ordinary people know who is a saint and who is not?
Monks, nuns, novice monks, novice nuns, laymen, laywomen—
whichever group we tend to disrespect, conditions are created for us to encounter them by spirits.
If we were given a five-year-old novice Arahant, wouldn’t we be completely destroy ourself without knowing?
The "Path of Purification" states that slandering saints bears the weight of the heinous crimes:, for nearly any sutra that mentions divine eyes also discusses how slandering saints leads to immeditately reborn into hell or other lower realms in the next life.
Pak Auk sayadaw cited suttas that says if someone criticizes a saint and does not apologize, they cannot attain any stage of enlightenment in that lifetime; if a lower level saint criticizes a higher level saint and does not apologize, they cannot attain a higher realization in that lifetime.
In fact, it’s not even necessary to mention enlightenment. Ajahn Hei once said that in Thailand, someone merely criticized a saint in their heart, and afterward, they could no longer enter into deep meditation.
What seems like a small act can lead to falling into great hell, and after being released, one may suffer misfortune for hundreds or even countless lifetimes. Those demon kings and spirits might have perished, but our kamma is not yet exhausted, and we continue to suffer; it can be said to be the degree of 'never reborn.'
Not to mention us, even monastics can self-destruct.
There have been a case where a monastic saw a lay practitioner living in the monastry who was a great practitioner. And without deeper inquiry, he fiercely condemned him as a false teacher, in a tone which was very formidable and fierce—
sorry~ but no one can help that monk. No one can help~
As ordinary people, we do not know who has cultivated to what level. Therefore, we should respect everyone, every deity, and every sentient being; do not harm any sentient being.
Ajahn Golf once taught: "How formidable people are outside is not important. If we hear how formidable others are, we can just acknowledge it and let it go; there's no need to believe or refute.
If we choose to believe and encounter a deceiver, we will be deceived.
But if we immediately refute and the person we meet is genuine, we will also suffer.
So what is worth believing? The Buddha taught us to use mindfulness and wisdom to discern; we should only believe what we truly feel. Because belief and disbelief are our freedoms.
Some people may try to scare you with strange and supernatural means, but there’s no need to be afraid. As long as we have mindfulness, nothing can manipulate us.
Ajahn hopes everyone can be wise and rational, avoiding superstition and blind belief in things."
Regarding the unknown and uncertain, Ajahn Golf also said: "If you believe, you are a fool; if you do not believe, you are also a fool.
So there’s no need to believe or disbelieve; just let it go."
This way, we will be safe.
Is everyone safe now?
《粉身碎骨》
生在這個世界，還未脫險，還未離苦；我們要非常小心，限制自己的貪嗔癡啊～
為什麼？ 一個陰險聰明的政治、軍事人才可以不費吹灰之力把任何人鏟起，除了聖者或像聖者的人。
誰貪心重，就利用他的貪心把他打至落花流水、粉身碎骨
誰我慢重，就利用他的我慢把他打至落花流水、粉身碎骨
誰嗔心重，就利用他的嗔心把他打至落花流水、粉身碎骨
誰痴心重，就利用他的愚癡把他打至落花流水、粉身碎骨
誰沒有貪嗔癡？ 所以他們要解決我們是輕而易舉的～
如果一個國家多蠢人，即貪嗔癡厚的人；他們就會選一個蠢人當總統。
然後也可以輕易地把整個國家鏟起
但這只是落花流水、粉身碎骨的程度而已；還只是屬於凡人的陰險才幹；最多毀掉一個人一生、或者幾十年
更陰險的政治家是魔界的精靈或魔眾。他們也可以輕易地把任何一個人打進無間地獄，近乎永不超生的程度。
他們可以製造條件讓我們造下五逆罪：
1. 殺父
2. 殺母
3. 殺阿羅漢
4. 出佛身血 （Ajahn Golf 說破壞佛像、破壞舍利塔都是屬於這一類）
5. 分裂僧團
誰貪嗔癡非常厚，像提婆達多那麼厚；只需要給他們看到一些東西、聽到某些東西、感知到某些東西；他們就會順著邪魔的意思去做了；掉進無間地獄後近乎永不翻身；經過很長的時間後才能出獄。
另一個簡單方法就是讓我們冒犯聖者。
哪個聖者會到處大喇叭地說自己是聖者呢？
所以一般人怎會知道誰是聖者、誰不是？
比丘、比丘尼、沙彌、沙彌尼、男居士、女居士
哪一種我們是傾向不尊重的，就製造條件、安排讓我們遇上他們
給一個5歲沙彌阿羅漢給我們，我們還不死得不明不白？
在《清淨道論》裏面講到，誹謗聖者的業重如無間罪，因爲幾乎任何一段經文，只要講到天眼智的時候，他都會講到因爲誹謗聖者而墮入地獄去了鬼道等等。
帕奧禪師引用經典說，若有人批評聖者又不道歉， 他就不能在那一世證悟任何道果； 若果位較低的聖者批評果位較高的聖者又不道歉， 他就不能在那一世證悟更高層次的道果。
其實不用說道果。稀師父說過，在泰國曾有人僅僅只是在心中批評聖者，過後原本能夠入禪，突然入不到了
看似小小的舉動，死後墮入大地獄，出獄後再倒大霉幾百世至無量世。那些魔王、精靈可能已經死了，但我們業還未消完，還在受苦；可謂‘永不超生’
不要說我們，出家人都可以自我毀滅。
試過就有出家人見到一個白衣大修行人，然後還沒有深究，就凶狠地罵他邪師、邪說，好像很有氣勢～
幫不到哦，沒有人幫到他哦～
作為一般人的我們是不會知道誰修到怎樣的。所以應當尊重任何人、任何天神、任何眾生；不要傷害任何眾生
Ajahn Golf 曾給予開示：【外面的人怎樣厲害是不重要的。如果我們聽到外面的人怎樣厲害我們聽了就算，放在耳仔就可以了。不用去信或反駁
如果我們去相信的話，如果撞到騙子的話就被騙了。但如果一下立即反駁，如果遇到的是真的，我們也會倒霉。
那怎樣才值得去相信呢，佛陀就説我們用正念智慧去思維，我們真正去感受到了，才去相信。因爲信和不信是我們的自由
有些人用神神怪怪的方式去嚇你，是不用怕的。只要我們有正念的話，就沒東西可以作弄你
Ajahn 就希望大家做一個有智慧、有理智的人，不要迷信，盲目去相信一些東西。】
對於我們未知、不確定的東西，Ajahn Golf 也說：【如果大家相信，你們就是笨蛋
如果你們不相信的話，你們也是笨蛋。
所以不用相信，也不用不相信，把它丟掉就好了】
這樣我們就安全了。
大家安全了沒有？
"Fighting for Justice"《為正義而戰》
"Fighting for Justice"《為正義而戰》
《為正義而戰》
我們常說：為正義而戰，為正義而戰。
為正義而戰？傻啦～ 這個世界只有為邪惡而戰。
什麼是戰爭？互相傷害就是戰爭(笑）
有人來攻打自己國家的人，抱著守護保衛自己國家人民的心來嚇一嚇對方，趕走對方，那就可能不是惡業。
好像维哒毒跋王子因為要報仇，而攻打釋迦族。
釋迦族的士兵們都是善於射箭的，但他們都想：‘我們不會為了自己而奪取他人的生命的，我們要展示自己的箭術然後趕走他們。’ 於是便穿上戰衣去迎戰。
但就故意射不中敵方，旨在嚇走對方。
法句經就說，佛陀的親屬都是不殺生的。
這裡懷疑可能出去迎戰的有些是聖者。
就如Ajahn Brahm 所說：生活中，有時候連聖者也要處於好意，而像蛇般發出嘶嘶聲去嚇唬人，但沒有人是必須真的咬人的。
在SN6.4 中， 巴迦梵天考問佛陀自己過去世有什麼美德？
佛陀就說了許多他過去的戒德和善法，其中之一就是這位大梵天的前世在恒河的水流之中，以武力擊退想要抓走他同伴的兇惡之龍。
這個被佛陀歸類為善業。
法句經190義註也記載，神通第一的目犍連尊者就曾和龍王比武，像要馴服龍王。當時他們一起噴火，兩者的火焰都直達梵天界。兩者的火都不能觸惱到目犍連尊者，但目犍連尊者噴的火卻觸惱到龍王。 最後還弄到龍王的整個身體好像著火般呢。
阿羅漢就不會造惡業的。 阿羅漢也不會傷害別人的。只是出於好意讓別人提升和改善而已。
但假如我們傷害了對方的身體，殺害了對方。說為正義而戰就難些喔~
這是自私---為了自己的國家，自己的親族，為了自己的薪水；而去傷害別人。 讓對方的親屬傷心生氣，剝奪了對方這生可能日後改過自新的機會，剝奪了對方日後的幸福快樂。難些是善業哦～
現代的戰爭就沒有所謂的為正義而戰，只有為邪惡而戰。
打經濟戰就好過動槍動劍要人流血出來。
比經濟戰更好的是你好我又好，互利互贏，不用打架，不用戰爭
"Fighting for Justice"
We often say: fight for justice, fight for justice.
Fight for justice? Silly~ In this world, there's only fighting for evil.
What is war? Hurting each other is war (laughs).
When someone attacks their own country, with the intention of protecting their people, scaring off the enemy, that may not be bad karma.
It’s like Prince Vidhura attacking the Shakya clan for revenge. The soldiers of the Shakya clan were skilled archers, but they thought: "We will not take lives for ourselves; we would showcase our archery skills and drive them away." So they donned their armor to face the battle.
But they intentionally missed the enemy, just aimed to scare them off.
The Dhammapada states that the Buddha’s relatives do not kill.
Here, it’s possible that some of those going to battle were saints.
As Ajahn Brahm said: In life, sometimes even saints must act with goodwill, hissing like a snake to scare people, but nobody must actually bite.
In SN 6.4, Brahma Baka questioned the Buddha about his past virtues. The Buddha spoke of many of his past moral and good deeds, one of which involved this great Brahma using force to repel a fierce dragon that wanted to capture his companion in the waters of the Ganges.
This was classified by the Buddha as good karma.
Dhammapada verse 190 also records that the foremost disciple in psychic powers, Moggallana, once competed with the dragon king, trying to tame him. At that time, they both breathed fire, reaching the Brahma realm. Neither flame could harm Moggallana, but the fire he breathed troubled the dragon king, eventually making it seem as if the dragon king was on fire.
An Arahant will not commit evil deeds. An Arahant does not harm others. They only wish to help others improve and elevate themselves.
But if we harm another's body, killing them, saying it's for justice, it is erm, too difficult to be said as good karma......
This is actually selfishness—doing it for one’s own country, one’s own kin, for one’s own salary; while harming others. This causes their relatives' sadness and anger, depriving our enemy of the opportunity to change to be a better person and find happiness in the future.
This is just too difficult to classify as good karma.
Modern wars have no concept of fighting for justice; there is only fighting for evil.
Fighting economic wars is better than using guns and swords to make people bleed.
Better than economic wars is mutual benefit, where both sides win, without the need of fighting or wars.
《諸佛解決問題的哲學》"The Philosophy of Problem-Solving by the Buddhas"
《諸佛解決問題的哲學》"The Philosophy of Problem-Solving by the Buddhas"
"The Philosophy of Problem-Solving by the Buddhas"
Every Buddha is dedicated to helping sentient beings liberate themselves from all suffering and attain the highest happiness. They all teach the Four Noble Truths: the Truth of Suffering, the Truth of the Cause of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering.
The Buddha said that suffering should be understood. What is suffering? All negative emotions are suffering; aging, illness, and death are suffering; all unfortunate experiences are suffering; being born into this ever-changing, decaying, and burdensome body and mind is suffering—this fact should be acknowledged.
The cause of suffering should be eliminated. What is the cause of suffering? It is craving: wanting something, wanting to become something, and not wanting certain things.
The cessation of suffering should be realized. What is the cessation of suffering? It is the complete and permanent cessation of this craving.
The path to the cessation of suffering should be practiced. What is the path to the cessation of suffering? It is the Noble Eightfold Path, which can be summarized as ethical precepts, stillness of mind, and wisdom.
By not harming oneself or others (ethics), one feels no regret and experiences joy.
Because of this joy, the mind becomes nourished and calm (meditation).
Due to the mind's nourishment and calmness, one sees clearly that all conditioned phenomena are filled with the suffering of change, decay, and uncontrollability. Therefore, one lets go of everything, no longer crave for anything, and attains a state of complete satisfaction and happiness. This is the path to the cessation of suffering.
The philosophy of problem-solving by the Buddhas can be applied to daily life.
For example, if a country suddenly experiences a significant decrease in its population, the problem should be identified early. "Hey! There are fewer people." Oh, it turns out they have migrated—this issue should be acknowledged.
Why did they migrate? It turns out that the government does not respect the people's wishes, causing them to be unhappy living here. This problem should be addressed—the root cause of the problem should be severed.
The government's goal is to keep the people here—this goal should be achieved.
The method to keep the people here is to respect public opinion and ensure they are happy living here—this way to achieve the goal should be implemented.
No matter what the problem is, the philosophy of problem-solving by the Buddhas can be applied.
《諸佛解決問題的哲學》
每一位佛陀都致力讓眾生解脫一切苦，得到最高的快樂。
他們都教導四聖諦：苦聖諦，集聖諦，滅聖諦，道聖諦。
佛陀說，苦應被知道，什麼是苦？一切負面情緒是苦，老病死是苦，一切不好的遭遇是苦， 出生而得到這個不斷變異、會敗壞、是沉重負擔的身心是苦---應該知道這個事實。
苦的原因應該被斷除。什麼是苦的原因？就是渴求，想要什麼，想要成為什麼，不想要些什麼。
苦的滅應被體證。什麼是苦的滅？就是這個渴求的完全永久止息
苦滅之道應被修習。什麼是苦滅之道？就是八聖道，簡而言之，就是戒定慧。
透過不傷害自他（戒），而不後悔，生起喜悅
因為喜悅而心會滋潤平靜（定）
因為心滋潤平靜，而看清一切條件組合的事物都充斥住變異之苦，敗壞之苦，無法被掌控之苦。於是放下一切，不會再渴求不滿，而呈現滿足極之快樂的狀態。
這就是苦滅之道。
諸佛解決問題的哲學都可以應用在日常生活之中。
例如一個國家突然人少了許多。
這時應該及早發現問題。誒！人少了。哦，原來是走去移民了---問題應被了知
為什麼會移民走人？原來因為政府不尊重人民的意願，人民在這裡活得不開心。這個問題應被對治---問題的根源應被切斷
政府的目標是讓人民留在這裡---目標應被達成
讓人民留在這裡的方法，就是尊重民意，讓他們在這裡活得開心—達致目標之道應被實行。
無論什麼問題，都可以套用諸佛解決問題的哲學。
如果沒有正義 If there is no Justice
如果沒有正義 If there is no Justice
如果沒有正義，政權是什麼？不過是有組織的強盜罷了。
——奧古斯丁
正義就是法。不義就是非法
法就是大自然的特性
一切條件組合的事物，就算是我們的身心，都是無常，苦，無我的，因此不值得抓取
這樣看的人鬆開對身心和世間的執著，空掉自我，沒有私心，不會拿東西去到自心當中。
如果這樣的人成為政府的管理層，只會利益別人，同時為自己帶來清涼快樂
如果人心被非法佔據，就會看不到世間和身心的無常，苦，無我。緊抓著世間的一切不放，不是為了別人的福祉而行事，而是把一切拿來給自心，這就是我們所謂的自私了。
如果這樣的人成為政府的管理層，那是什麼？不過是有組織的強盜，掠奪人民的所有而滿足私慾而已。
"If there is no justice, what is regime? It is nothing but organized robbery."
— Augustine
Justice is Dhamma. Injustice is non-Dhamma.
Dhamma reflects the characteristics of nature.
All things that arise from a combination of conditions, including our body and mind, are impermanent, suffering, and not-self; thus, they are not worth clinging to.
Those who see this will let go of their attachment to the body and mind, empty themselves of ego, and act without selfishness, not taking things into their own hearts.
If such a person becomes part of the government’s management, they will only serve the interests of others, bringing coolness and happiness to themselves as well
When the human mind is occupied by non-Dhamma, it fails to see the impermanence, suffering, and not-self of the world and the body and mind. Clinging tightly to everything in the world, acting not for the benefit of others but to satisfy one’s own desires, this is what we call selfishness.
If such a person becomes part of the government’s management, what are they? They are nothing but organized robbers, plundering the people's resources to satisfy their own desires.
《承擔力》"Capacity for Endurance"
《承擔力》"Capacity for Endurance"
"Capacity for Endurance"
There's a story that goes like this—it didn't happen in Buddhism.
In a group, there was a very obedient and helpful person.
No matter what the leader wanted, he would do it for him.
He referred to the leader as "boss" and completely obeyed him.
Everyone thought he was great and praised him, but he remained unaffected, humble and neutral.
Later, at the end of the year, everyone sat down to review their performance. Curious, they asked him why he was so good.
He said: "Power leads to corruption, and I want to watch you all become corrupt." 😈
LOL
It's true. Because the leader was treated with such respect and obedience, he began to feel superior and became arrogant. His desire for power grew stronger.
What is power? The ability to control.
In simple terms, it means an increasing desire to control.
If you want to uproot a person completely, it’s quite simple.
Just give them all the best things, completely obey them, flatter them, and be their dog; they will end up committing suicide.
How will they do that?
Because they become increasingly arrogant, the people around them begin to dislike, envy, and reject them.
Their growing desire for control makes others feel more and more dissatisfied: "Do you really want to control this too?" Then they start to hate him and distance from him.
As their defilements grow heavier, their hearts become more painful and chaotic.
Due to a lack of mindfulness, stillness, and wisdom, they fail at work and become inefficient; they get scolded.
Their relationships suffer, leading to constant arguments; partners threaten to break up or divorce.
Plus, with poor interpersonal relationships, no one wants to be close to him with a bad character.
They lose everything, effectively uprooting themselves, leading to self-destruction.
Ordinary people simply cannot handle too much goodness, cannot bear others' praise, respect, or benefits;
their capacity for endurance is insufficient.
But if a person is as noble as the Buddha or the Arahants, it’s different.
Everyone shows them absolute respect.
They are offered plenty of food, clothing, shelter, and medicine.
Yet their hearts remain calm and stable; they don’t feel superior or cling to anything worldly.
People acknowledge them as leaders and humbly serve them,
but they don’t feel important or superior, nor do they think of themselves as above others.
They don’t selfishly try to control us.
Their capacity for endurance is limitless. Even if you gave them the entire universe, they could handle it.
So—as the head of a household, a group leader, a community leader, or a national leader; do we feel powerful, thinking of ourselves as the boss and feeling superior to others? 😈
《承擔力》
有個故事是這樣的～不是在佛教這裡發生
有一個團體裡有一個很順從，很樂於助人的人
無論隊長要什麼，他都為他做
他叫隊長做老大，完全遵從他
大家都覺得他很好，讚美他。但他都不為所動
後來這一年完了，大家坐下來檢討。好奇問他為什麼那麼好啊～
他說：‘權力讓人腐化，我想看著你們腐化😈’
LOL
真的。隊長被他這樣恭敬，這樣順從；便覺得自己比人好，變得囂張跋扈了。權力慾越來越強。
權力是什麼？控制的力量。
簡單來說就是控制欲越來越強
如果想把一個人連根拔起實在太簡單。
把一切最好的東西送給他，完全順從他，恭維他，做他的狗；他就會自殺了
怎樣自殺？
因為越來越囂張驕傲，所以周圍的人都開始討厭他、妒忌他、排斥他
因為控制欲越來越強，讓周圍的人越感不滿：‘這樣你都要管？’ 然後開始討厭他，遠離他
當煩惱越來越厚重的時候，他的心便越來越痛苦與混亂。
因為缺乏正念，定力與智慧。
所以工作做不好，沒有效率；被人訓斥
愛情維繫得不好，天天吵架；伴侶吵著要分手離婚
加上人際關係不好，沒有人想親近品性惡劣的他
他失去了一切，自己把自己連根拔起，自我了斷
一般人根本受不起太好的事，受不起別人的恭維，尊重，利益；
承擔力根本不夠
但如果一個人像佛陀和阿羅漢那麼高尚，又不同
人人對他們絕對地尊重
供養他們許多的食物、衣服、住處、藥物
但他們的心都不會動盪起伏，不會覺得自己比人好，不會執著世間上任何東西
人人認他們做老大，謙卑恭敬地服侍他們
但他們不會覺得自己重要，心裡面不會覺得我高你們低
不會想要自私地操控我們
他們的承擔力是無限大的。就算給他們整個宇宙，他們都受得起
所以～作為一家之主、團體的領袖、社會上的領袖、國家的領袖；我們有覺得自己很厲害、心裡覺得自己真的是老大、覺得自己高別人低嗎？😈
"War"《戰爭》
"War"《戰爭》
《戰爭》
如果我們是國家元首，有人來攻打我們的國家，我們會怎樣做？
其實戰爭是件很愚蠢的事情來的。
為什麼要打別人？
通常因為貪心，想得到別國的資源，別國的人力，別國的財產，別國的領土。
也可以是因為嗔心或者傲慢：要報復，要降伏別人，讓別人順從自己的意思，做自己的手下
這其實是殺生和偷盜來的。都不是你的國土，但卻強硬地搶來。透過什麼來搶？殺人來搶
這些行為是在傷害自己、傷害別人、傷害兩者。打仗不僅是傷害敵國，還在損耗自己的經濟、人民的生命、人民的快樂。想想如果我們的親人被召去打仗，然後沒了，我們會怎樣？想想如果屬於我們國家的那艘裝著黃金的大船，被人搶去，我們會怎樣？
這些違背道德的行為，很自然就會被智者所譴責。那些有智慧的其他國家元首當然就譴責和杯葛反對他們啦。那些沒有智慧的國家元首就會贊同這樣的行為，僅僅因為大家是朋友，或者關乎到自己的利益而已。
所以看到，傷害自己，傷害別人的行為；是會帶來苦的結果的。
哪些行為是帶來苦的結果呢？ 就是帶著苦惱和煩惱的行為
什麼是帶著苦惱煩惱的行為呢？ 就是帶著貪心，憤怒，愚癡的行為。當心是這樣，難道會快樂清涼嗎？不～一定是不舒服的。
既然對自己和別人都不好，所以這些行為就是有過失的行為
有過失的行為就是不善、不聰明的行為，所以就自然被有智慧的人所指責了（MN88）
哪些人會自己做、勸導，認可，稱讚這些偷盜、殺生的行為？ 佛陀說是蠢人（AN10.233）他們維持自己被傷害的困境，造了許多不好的業。
《孫子兵法》中，孫子是這樣說的。使到敵人的全國、全軍、全團降服是上策；用武力擊破就次一等。上等的軍事行動是用謀略挫敗敵方的戰略意圖或戰爭行為，其次就是用外交戰勝敵人，再次是用武力擊敗敵軍，最下之策是攻打敵人的城池。‘所以，百戰百勝，算不上是最高明的；不通過交戰就降服全體敵人，才是最高明的‘
所以說侵略打仗的行為是否蠢？
但假如我們被人侵略，那怎麼辦？
《獨覺佛傳》中記載了一個故事：【有一個大威力的國王，他在閉關禪修的時候，他大臣和皇后通姦了。 後來他知道後，雖然被其他大臣慫恿要處決他，但他既沒有處決他，或使用暴力，也沒有要了他的命，充公他的財產。 因為他想：‘假如我要了他的性命，那就是殺生。假如我充公他的財產，這就是偷竊’ ，所以最後只是驅逐他出境。
後來那位大臣慫恿鄰國國王來攻打他，想佔有他的王國。但當敵國軍隊來到時，他便叫將軍不要打了，放棄這個城市吧。敵國國王得寸進尺，一連以相同的模式奪取了許多其他城市。
然後大臣告訴國王‘ 大王，讓我們打他。‘ 但他禁止他們，說：’這會讓我摧毀生命。‘
大臣說：‘大王，我們會活捉他，然後帶他來這裡。’就這樣，他們用各種方法，他們說服國王，然後準備離開說：‘來吧，大王。’
國王說：‘假如你們不殺害，打擊，或掠奪任何眾生，我就會離開。’
大臣回答：‘我們不會這樣做，大王。我們會嚇唬他們，然後驅趕他們。’ 然後，他們召集了四個部門的軍隊，然後把燈放入鍋，他們在晚上出發。那天，敵方國王奪取了一個近Bārāṇasī 的城市。在晚間，想到現在沒有什麼可以擔憂後，拿下盔甲，變得粗心，他和他的軍隊都入睡了。就這樣，大臣們，帶了Bārāṇasī 的國王，去到敵方國王的營地。把燈從所有鍋中拿出來，讓整個軍隊看似一團光，然後製造噪音。當敵方國王的大臣看見大軍隊後，他變得害怕。他去到自己的國王那裡然後大喊：‘起床，吃沒有蒼蠅的蜜糖吧！’ 大臣這樣做了兩三次。敵方大王被噪音吵醒，變得害怕。然後外面過百人傳來大喊聲。整晚他都在胡亂說話，說：‘我相信了那位大臣的說話，然後現在落入我敵人的手中了。’
第二天，他這樣考慮：‘這位國王是正直的，不會做出任何傷害。讓我去他那裡，然後道歉吧。’ 他去到Brahmadatta那裡，跪下然後說：‘ 大王，原諒我吧，是我的過錯。’ Brahmadatta王勸告了他然後說：‘起來，我原諒你。’ 當國王這樣說，敵方國王感到完全地放鬆了。他被這位正直的國王那裡賦予鄰國的統治權，然後他們兩個成為了好朋友。
然後當Brahmadatta看見兩隊軍隊合二為一，歡迎彼此，他想：‘因為我可以保護一個人的心—我自己的—這一大群人沒有滴下甚至是一滴血讓蒼蠅去舔。太好了！太絕倫了！願所有眾生快樂，無敵意，無苦惱。’ 就這樣，他證得慈心禪那，然後以此為基礎，他探究條件組合的事物，然後成為了獨覺佛】
所以大家可以看到，這是聖賢的處理方式。聖賢不會傷害任何人的。
一個成功的國家元首，一定是一個能夠帶給所有人民快樂的偉人。好像轉輪聖王那樣，他具備德行和智慧，為一切眾生帶來安全感和快樂。所以就算是敵國都紛紛歸順於他的領導之下。
如果一個國家元首真的做得好，治理得成功，勵精圖治，甚至具備卓越的德行和智慧。就算鄰國作勢要打他，他不用出來迎戰， 作為正義超人的其他大國自然就會來擁護，譴責惡行者。自己國家和世界各地的人民也會憤怒地加以譴責。就算是敵國之內，也不會得到民眾很大的支持。但前提是那個國家元首真的要做得好，完全無私。
他真的要打怎麼辦？學孫子所建議那樣用謀略挫敗敵方的戰略意圖或戰爭行為，或者用外交戰勝敵人囖～
如果他派兵來，那就給他囖·～
我可以殺你們但不殺你們—這樣便得到敵軍敵國的民心，挫敗對方的戰爭意圖和意氣。讓對方遭受輿論的壓力和譴責。
如果我們真的治理得好，根本不用怕。那就全世界共同監視在這個你想要攻佔或已攻佔的地方來一場投票，錢當然你出，因為是你想要（笑）。假如我們真的帶給了這裡的人民很大的快樂的話，就算他們被威迫利誘，也不會轉投敵國的，誓死要粘著我們，因為我們為他們帶來了工作機會，房屋，錢財，穩定的經濟，良好的治安，良好的教育；他們必然會很感激我們的。好像Ajahn Brahm 舉過一個例子，有個中國古代的將領，被皇帝問，為什麼他的士兵們有那麼完美的紀律，其他將領的卻不是？他就回答，當然，因為我只會命令叫他們做他們已經想做的東西！Ajahn Brahm 就說，這其實不是笑話，這其實顯示了有效領導學的秘密，那就是動力！
如果我們真的以善待人，帶給別人快樂和動力；那麼他們當然不會離開我們，一直以我們作為領袖。
如果他們投票是想轉投敵國，那就讓給敵國囖～表示什麼？ 表示我們治理得不夠好，沒有能力去獲取他們的歡心，得到民心。那死纏爛打也沒用。好像老婆如果真的要出軌，你怎樣監控阻止，其實也阻不住的。
沒有東西是真正屬於我們的，他們都是由條件組合，無法被我們任意控制的。
隆波間夏曾說：‘如果有人被任命為政府官員或政治家，這些都是世俗的職位。他們被任命是為了在無私中找到快樂。’
如果他們只圖自己的利益和領土，這並沒有盡好自己的職責，那個管治是沒效的。作為國家元首，他們的責任是付出、犧牲、為自己的國家和全世界帶來快樂。
"War"
If we were heads of state and someone attacked our country, what would we do?
In fact, war is a foolish thing. Why should we fight others? Usually, it is out of greed, wanting to seize another country's resources, labor, property, and territory.
It can also stem from anger or arrogance: seeking revenge, subjugating others, and making them obey our will.
These acts are essentially killing and stealing. The land does not belong to you, yet you forcibly take it.
How do you seize it? By killing.
These actions harm both ourselves and others. War not only injures the enemy nation but also depletes our own economy, the lives of our people, and their happiness. Think about how we would feel if our loved ones were sent to fight and never returned. Consider how we would react if a ship laden with gold belonging to our nation were seized.
Such immoral actions will naturally be condemned by the wise. Other wise heads of state will certainly denounce and boycott those who act wrongly. Those who lack wisdom will support such actions, merely because they are friends or because it serves their own interests.
Thus, we see that actions that harm both ourselves and others will result in suffering.
What actions bring about such suffering?
Those that are accompanied by defilements and agitation.
What are actions accompanied by defilements and agitation? They are actions driven by greed, anger, and ignorance.
When the mind is in this state, can one be happy? No, it must be uncomfortable.
Since these actions are detrimental to both ourselves and others, they are considered faulty actions.
Faulty actions are unwholesome and unwise, and thus are naturally criticized by the wise (MN 88).
Who engages in, encourages, agree with or praises such acts of theft and killing? The Buddha says they are fools (AN 10.233) who maintain their own predicament of being harmed and create much unwholesome karma.
In The Art of War, Sun Tzu says that making the enemy's entire nation, army, and forces submit is the best strategy; using military force to defeat them is second best. The highest military action is to use strategy to thwart the enemy's invasive intentions or actions.
Next is to triumph over the enemy through diplomacy, and lastly, to defeat the enemy’s forces. The lowest strategy is to attack the enemy's cities. "Thus, winning every battle does not signify the highest intelligence; subduing the entire enemy without fighting is the highest form of wisdom."
So, is aggressive warfare foolish?
But what if we are invaded?
In the Chronicles of the Enlightened One, there is a story: 【A powerful king, while in seclusion meditating, discovered that his minister and queen were having an affair. When he learned of this, although other ministers urged him to execute the offending minister, he neither executed him nor used violence, nor confiscated his property. He thought, "If I take his life, that would be killing. If I confiscate his property, that would be theft." So, he only exiled him.
Later, that minister encouraged the king of a neighboring country to attack, wishing to seize his kingdom. But when the enemy's army arrived, he instructed his general to not fight and to abandon the city. The enemy king, taking advantage of this, captured many other cities in the same manner.
Then the minister told the king, "Great King, let us fight him." But he forbade them, saying, "That would destroy lives."
The minister said, "Great King, we will capture him alive and bring him here." Thus, they used various methods to persuade the king and prepared to leave, saying, "Come on, Great King."
The king replied, "If you do not kill, strike, or plunder any beings, I will leave."
The minister responded, "We will not do that, Great King. We will scare them and then drive them away." They gathered troops from four divisions and set out at night. That day, the enemy king captured a city near Bārāṇasī. That night, feeling no longer worried, he removed his armor and became careless, falling asleep along with his troops. The ministers took the king of Bārāṇasī to the enemy king's camp, removed the lamps from all the pots, making the entire army appear as one bright light, and then created noise. When the enemy king's ministers saw the large army, they became frightened. The evil minister went to their king and shouted, "Wake up, enjoy honey without flies!" He did this two or three times. The enemy king woke up from the noise, terrified. He then babbled all night, saying, "I believed that minister's words and have now fallen into the hands of my enemies."
The next day, he thought, "This king is righteous; he will not do any harm. Let me go to him and apologize." He approached Brahmadatta, knelt, and said, "Great King, forgive me; it was my fault." King Brahmadatta advised him and said, "Get up; I forgive you." When the king said this, the enemy king felt completely at ease. He granted the neighboring king rulership over a piece of land, and they became good friends.
Then, when Brahmadatta saw both armies merge and welcome each other, he thought, "Because I can protect one person's heart—my own—this large group of people has not shed even a drop of blood for flies to lick. Wonderful! Magnificent! May all beings be happy, without hostility or suffering." Thus, he attained the meditation of loving-kindness, and with this foundation, he explored the nature of conditionality and became a solitary buddha.】
So, everyone can see this is the approach of the wise. The wise do not harm anyone.
A successful head of state must be a great leader who brings happiness to all people. Like the Wheel-Turning Monarch, he possesses great virtue and wisdom, providing security and joy to all beings. Thus, even enemy nations willingly submit to his leadership.
If a head of state truly excels in governance, diligently working for the nation and displaying exceptional virtue and wisdom, even if neighboring countries threaten to attack, he need not confront them directly. Other great powers with justice, will naturally come to support and condemn the wrongdoers. People from his own country and around the world will also express their anger against such actions. Even within enemy nations, there won’t be significant public support for the aggression. But the prerequisite is that the head of state must genuinely act selflessly.
What if he must fight? Following Sun Tzu’s advice, he could use strategy to thwart the enemy’s strategic intentions or warfare, or triumph over them through diplomacy.
If they send troops, then let it be.
I can kill you but choose not to kill you—this would win the hearts of the enemy's soldiers and undermine their war intentions and morale, subjecting them to public pressure and condemnation.
If we truly govern well, there’s nothing to fear. We could hold a vote in the area they wish to invade or have invaded, with the funding provided by them, because it is them who desire the land (laugh). If we genuinely bring great happiness to the people there, even if they face coercion or temptation, they won’t switch allegiance to the enemy. They would pledge loyalty to us because we provide them with job opportunities, housing, wealth, a stable economy, good security, and quality education; they would surely be grateful to us.
Ajahn Brahm once cited an example of an ancient Chinese general who, when asked by the emperor why his soldiers exhibited such perfect discipline compared to others, replied, "Of course, because I only command them to do what they already want to do!" Ajahn Brahm noted that this isn’t merely a joke; it reveals the secret to effective leadership: motivation!
If we treat people well and bring them happiness and motivation, they certainly won’t leave us, consistently seeing us as their leader.
If they vote to switch allegiance to the enemy, then let them go—what does that indicate? It shows that we haven’t governed well enough and lack the ability to win their hearts. Clinging stubbornly is futile. Just like a wife who truly wants to stray, no amount of monitoring can prevent it.
Nothing truly belongs to us; everything is conditioned and cannot be controlled at will.
Luang Por Ganha once said: "If someone is appointed as a government official or politician, these are worldly positions. They are appointed to find happiness in selflessness."
If they seek only their own interests and territory, they have not fulfilled their responsibilities effectively. As heads of state, their duty is to give, sacrifice, and bring happiness to their own country and the world.
《The Wheel Turning King》《轉輪聖王》
《The Wheel Turning King》《轉輪聖王》
《轉輪聖王》
一個還在享受感官欲樂的在家人，指的是那些享受以下的人：
悅意的影像
悅耳的聲音
好嗅的香味
好味道的飲食
好摸的觸感
在這類在家人當中，最頂尖的是誰？轉輪王～
轉輪王實在不簡單，他和佛陀的樣子幾乎一模一樣，具足32種偉人之相（DN30）
在享受感官享樂的在家人當中，他的智慧是最高的（DN30）他的說話讓人信納（DN30），總總條件聚在一起，讓他魅力四射
不論是王族、祭祀階級、出家人，還是在家人；一見到他就會喜悅，也會因爲他所説的話而喜悅。當轉輪王沉默時，他們就會不滿足 （DN16）
轉輪王施行仁政，他以正法而非非法去保護所有人。
凡是貧窮的人就會佈施給他們。
轉輪王也會去找那些戒絕我慢，不覺得自己重要、戒絕對不善法疏忽大意、保持警覺與正念、忍辱和柔順、平息貪嗔癡的修行人，問他們什麽是善、不善等，讓他們作為自己的顧問，然後實行他們的教誡
轉輪王行五戒十善業
五戒是：
1. 不殺生
2. 不偷盜
3. 不邪淫
4. 不妄語
5. 不飲酒吸毒
十善業是：
1. 不殺生
2. 不偷盜
3. 不邪淫
4. 不妄語
5. 不離間語，讓人關係破裂
6. 不粗惡語、說話尖酸刻薄讓人心痛
7. 不閒雜語、說廢話來浪費別人時間，說話有利益，有節制，不會讓人不滿意或難受
8. 不會貪求佔有別人的東西
9. 不會怨恨別人
10. 擁有因果業力的正見
也具備五個條件
1.他有超群的智慧知道什麼是有益、什麼是有害自他的。因此總能為別人帶來安樂和喜悅
2.他知道佛法，知道無常、苦、無我，因此不會過於執著任何事物
3.他知道什麼是適當的懲罰措施
4.知道何時是適當的時候去享受王權之樂、決策、遊歷國家
5.也知道不同的對象，怎樣去說話，怎樣去應對他們（AN5.131）
一旦有人有上面提到的三十二相，然後在繼承王位時施行以上的條件；在某個月第十五布薩日去到最高樓上，天上的輪寶可能會出現。
如果真的出現了，他就是轉輪王了（DN26）
那個輪寶會引導轉輪王召集軍隊後來到四方。每一方的敵對國王看見他後，竟然會因為轉輪王的威力，而自動降服，歸於轉輪王統治。轉輪王便會教導他們持五戒，他們便成為了轉輪王的附屬小王了
當為轉輪王征服四方後，那個輪寶就佇立在轉輪王的內宮門上，美化著轉輪王的內宮門
之後，象寶就會出現。那隻象是全白的、身體七處都是齊整的、有神通的、能在空中行走的，很容易就能被轉輪王調御。
馬寶也因為轉輪王的福氣而顯現，那是全白的、黑色頭的、毛如文闍草的、有神通的、空中行走的絕頂馬匹
轉輪王在午前都會騎著馬寶或象寶巡視國土，然後回到宮殿中用餐。
珠寶也為轉輪王顯現。那是美麗的、純正的、八個切割面的、作工細緻的、清澈的、明淨的、不混濁的、全部行相具足的琉璃寶珠。那個珠寶的光明完全地遍滿方圓一由旬（多過十公里），讓轉輪王也能在夜晚行軍出發。
女寶也因為轉輪王而出現靠近。他極之美麗、端正、好看、不過高者、不過矮者，不過瘦者、不過胖者，不過黑者、不過白者、超越一般人的美貌，但未達到天女的標準。 她的身體摸起來柔軟如綿絮，在寒冷時身體溫暖，在炎熱時身體涼快。她的身體散發著檀香的氣味，嘴巴散發出青蓮的氣味。她總是比轉輪王先起床、後就寢。任何行為都順從轉輪王，任何行為和說話都讓讓轉輪王滿意。她不曾以思想違犯轉輪王，更不用說說話和行為了
另外，屋主寶也會來侍奉轉輪王。他具有天眼，可以看到那些無主人的寶藏，專為轉輪王搜尋這些寶藏，然後獻給他。
守護轉輪王的主兵臣寶也會出現。他非常聰明有智慧，審視一個人是否能夠接近轉輪王，審視什麼應被確立施行的能者。他就負責管理和教誡軍隊和皇室，是轉輪王的顧問
轉輪王比任何其他人都要英俊、長壽、健康；受到所有人的喜愛，他也喜愛所有人。這是他的四項成就（MN129）
轉輪王是世間很稀有的。他無私奉獻，是為了帶給世人利益和快樂而出現於世的。因此他死後都會有許多人悲嘆，也是和佛陀、阿羅漢、獨覺佛一樣值得為他建塔的人（AN2.53-56）
他具備德行，智慧高超；因此雖然享受五欲但不會沉迷五欲
他通常會在每半月的第八日、第十四、第十五日持八戒，節制感官、保持內心的清淨（MN83）
雖然他也有女寶妻子，為他生下一千個具有勇氣、具有英雄特質、能摧毀敵軍的兒子； 但轉輪王不會執著妻子。
例如他們總是會在晚年出家修習禪定和梵行（MN83），如果不是，則會在家修梵行，就如佛陀前世那樣（DN17）
甚至可以幾千年都不見一次皇后
在菩薩當轉輪王那一世，他不執著的程度，強到就算皇后叫他不要死，要生起對生命的依戀，他也沒有因此而動搖，教導皇后要跟自己說：「陛下！與一切所愛的、合意的分離、別離吧。陛下！你死時不要有期待，死時有期待是苦的，死時有期待是應該被呵責的。』等捨棄對生命執著的話。之後了無執著地往生梵天界
因此轉輪王實是享受五欲的在家人之中的典範。
《The Wheel Turning King》
A householder who is still enjoying sensory pleasures refers to those who indulge in the following:
Pleasing images
Pleasant sounds
Good scents
Tasty food
Pleasant touches
Among these householders, who is the greatest? The Wheel Turning King.
The Wheel Turning King is indeed remarkable; he resembles the Buddha almost exactly, possessing the 32 marks of a great man (DN30).
Among householders who enjoy sensory delights, his wisdom is the highest (DN30). His words are trustworthy and always accepted (DN30), and all the conditions combine to make him charismatic.
Whether among royalty, the priestly class, monks, or laypeople, everyone feels joy upon seeing him and is pleased by what he says. When the Wheel Turning King is silent, they feel dissatisfied (DN16).
The Wheel Turning King practices benevolent governance; he protects everyone through righteousness & Dhamma rather than through illegality. He will distributes wealth to the poor as an act of charity.
He also seeks out those who are humble, do not see themselves as important, avoid negligence regarding unwholesome deeds, maintain vigilance and mindfulness, forbearing , and are gentle, asking them what is good and unwholesome, making them his advisors, and then implementing their teachings.
The Wheel Turning King practices the Five Precepts and the Ten Wholesome Deeds.
The Five Precepts are:
Not killing
Not stealing
Not engaging in sexual misconduct
Not lying
Not consuming alcohol or drugs
The Ten Wholesome Deeds are:
1.Not killing
2.Not stealing
3.Not engaging in sexual misconduct
4.Not lying
5.Not sowing discord among people
6.Not speaking harshly, causing pain to others
7.Not engaging in frivolous talk that wastes others' time, speaking with purpose and restraint, not causing dissatisfaction or discomfort
8.Not coveting others' possessions
9.Not harboring resentment against others
10.Possessing right view of kamma
He also possesses five qualities:
1.He has exceptional wisdom to know what is beneficial and what is harmful, thus always bringing happiness and joy to others.
2.He understands the Dhamma, knows impermanence, suffering, and non-self, and thus does not cling to anything excessively.
3.He knows what appropriate punitive measures are , and to what extent should they be implemented
4.He knows when it is proper to enjoy the pleasures of kingship, make decisions, and travel the country.
5.He knows how to speak and respond appropriately to different people (AN5.131).
Once someone possesses the thirty-two marks mentioned above, and applies these conditions upon inheriting the throne; on the fifteenth day of a certain month, if he goes to the highest tower, the divine Wheel Gem may appear. If it truly appears, he will be the Wheel Turning King (DN26).
That Wheel Gem will guide the Wheel Turning King to summon an army to the four directions. Upon seeing him, the enemy kings in each direction will automatically surrender due to the Wheel Turning King's power, submitting to his rule. The Wheel Turning King will then teach them to uphold the Five Precepts, and they will become subordinate kings under him.
After the Wheel Turning King conquers the four directions, the Wheel Gem will stand at the entrance of his inner palace, beautifying it.
Afterward, the Elephant Gem will appear. This elephant is completely white, has a well-proportioned body, possesses supernatural powers, and can walk in the air, making it easy for the Wheel Turning King to command.
The Horse Gem will also appear due to the Wheel Turning King’s merit. It is completely white, has a black head, and fur like the finest grass, possessing supernatural powers and the ability to walk in the air.
The Wheel Turning King will ride the Horse Gem or Elephant Gem to patrol his territory before returning to the palace for meals.
Jewel Gem will also manifest for the Wheel Turning King. It is beautiful, pure, with eight facets, finely crafted, clear, pristine, and untainted, possessing all auspicious signs. The radiance of this jewel completely fills a radius of one yojana (more than ten kilometers), allowing the Wheel Turning King and his army to march at night.
A female Gem will also appear for him. She is extremely beautiful, well-proportioned, not too tall, not too short, not too thin, not too plump, not too black, not too white, surpassing ordinary beauty of humans but not reaching that of celestial maidens. Her body feels soft like cotton, warm in cold, cool in heat. She emits the fragrance of sandalwood, and her mouth has the scent of blue lotus. She always rises before the Wheel Turning King and goes to bed after him. All her actions obey the Wheel Turning King, and everything she does and says pleases him. She has never entertained any thoughts against the Wheel Turning King, much less spoken or acted against him.
Moreover, a treasure-seeking servant will come to serve the Wheel Turning King. He possesses divine vision, capable of seeing unowned treasures, seeking these treasures specifically for the Wheel Turning King, and presenting them to him.
The chief minister protecting the Wheel Turning King will also appear. He is very wise, assessing who is worthy to approach the Wheel Turning King and discerning what should be established and implemented. He is responsible for managing and teaching the army and the royal ministers, serving as an advisor to the Wheel Turning King.
The Wheel Turning King is more handsome, long-lived, and healthy than anyone else; beloved by all, he also loves everyone. These are his four accomplishments (MN129).
The Wheel Turning King is rare in the world. He selflessly dedicates himself to bring benefit and happiness to the world. Therefore, after his passing, many will mourn him, and he is worthy of having stupas built for him, just like the Buddha, arahants, and solitary Buddhas (AN2.53-56).
He possesses virtue and profound wisdom; thus, though he enjoys the five desires, he does not become attached to them. He usually observes the Eight Precepts on the eighth, fourteenth, and fifteenth day of each half-month, restraining his senses and maintaining inner purity (MN83).
Although he has a jewel-like wife who bears him a thousand sons with courage and heroic qualities capable of destroying enemy armies, the Wheel Turning King does not cling to his wife.
For instance, they may always ordain and practice meditation and Brahmavihara in their old age (MN83), and if not, remain at home practicing Brahmavihara, just as the Buddha did in his past lives (DN17).
He might not see his queen for thousands of years.
In the life when bodhisattva became the Wheel Turning King, his non-attachment was so strong that even when the queen asked him not to die and to develop attachment to life, he remained unshaken, teaching the queen to say to him: "Your Majesty! Separate from everything you love and desire. Your Majesty! When you die, do not have expectations; having expectations at death is suffering and should be reproached." Afterward, he passed away without attachment to the Brahma realm.
Thus, the Wheel Turning King is indeed a paragon among householders enjoying the five desires.
把領導人連根拔起 Uproot a leader
把領導人連根拔起 Uproot a leader
無論是什麼組織、什麼城市、什麼國家的領導人；小心哦～
一個極度聰明，但沒有智慧的政治家可以很輕易地把您連根拔起哦～
一看到這個領導人很火爆，很急躁，脾氣很壞；就知道他煩惱非常厚重，正念不夠，定力不夠，是一個蠢人。
政治家招募那個國家100個當地的人，告訴他們：
‘你們親近他，完成任務後，你要多少錢我就給你多少錢。任務是什麼？做他的狗。你們100個人要非常接近他，天天都讓他接觸到，天天都侍奉他。
他叫你sit, 你就sit
他叫你扮狗叫，你就扮狗叫
他叫你hand hand，你就給他hand hand
他叫你幫他遞水，你就遞水
一見到他就當他皇帝拜，叩頭
他叫你做什麼，你就做什麼。
如果你們有一絲不敬不順從，薪金就扣90%
再給我知道你們不順從，再扣90%
如此類推，4年後我就給你們工資。‘
通常100個，100個都會給他玩到凋謝
為什麼？智慧不夠。
當人人當他神般祭拜，他很自然就會自我膨脹，然後覺得自己比人好。
一旦我慢滋生，其他煩惱，例如貪婪與嗔恚
煩惱越重，表示正念越弱
正念越弱，表示定力越弱
定力越弱，表示智慧越弱
然後他將會不知道自己的利益，也不知道別人的利益（AN1.45)
然後把整個組織、整個城市、整個國家搞到一團糟
他就可以下台了，或者整個國家被人吞掉，或者滅掉
一個極度聰明，但沒有智慧的政治家可以很輕易地把任何人連根拔起
不知不覺間，不被任何人—就算是被他聘請的人--發現地啃到別人連骨頭都不剩
但一個極度聰明，但有大智慧的人不會這樣做，因為他既不意圖加害自己，不意圖加害別人，也不意圖加害兩者。當思維時，他只思維自己的利益，別人的利益，全世界的利益（AN4.186）因為任何傷害別人的念頭，在帶給別人痛苦前，首先是帶給自己內心的痛苦。而且死後會墮落痛苦的地方
No matter what organization, city, or country the leader is from; be careful!
An extremely clever politician, but lacking wisdom, can easily uproot you!
Once you see that this leader is hot-tempered, impatient, and has a bad temper; you know he is burdened with heavy worries, lacks mindfulness, and has weak concentration—he is a foolish person.
The politician recruits 100 locals from that country and tells them:
"You get close to him, and after completing the task, I'll pay you whatever amount you want. What is the task? To be his dog. You 100 people need to be very close to him, making contact with him every day, serving him every day.
If he tells you to sit, you sit.
If he tells you to bark like a dog, you bark like a dog.
If he tells you to give him a hand, you give him a hand.
If he asks for water, you bring him water.
When you see him, treat him like an emperor, bow down.
Whatever he tells you to do, you do.
If you show any disrespect or disobedience, your salary will be cut by 90%.
If you show me that you are disobedient again, another 90% will be cut.
And so on. After four years, I will give you your wages."
Usually, all 100 leaders will be played to their end.
Why? Because of a lack of wisdom.
When everyone worships him like a god, he will naturally become inflated with self-importance and feel superior to others.
Once arrogance breeds, other defilements, such as greed and anger, will also increase.
The heavier the defilements, the weaker the mindfulness.
The weaker the mindfulness, the weaker the stillness.
The weaker the stillness, the weaker the wisdom.
Then he will not know his own interests or others' interests（AN1.45) , and he will ruin the entire organization, city, or country.
He can step down, or the whole country can be swallowed up or destroyed.
An extremely clever but unwise politician can easily uproot anyone, unnoticed by anyone—even by those he hires—leaving the victim no bones behind.
Unless that person is an Arahant or like an Arahant.
But an extremely clever person with great wisdom would not act this way, because he intends neither to harm himself nor to harm others, nor to harm both. When he thinks, he only considers his own interests, others' interests, and the interests of the whole world (AN4.186), because any thought of harming others brings pain to his mind before it brings pain to others. Moreover, after death, it leads to a place of suffering.
What do you think? Leaders, be careful!
"Guidelines for National Leaders"<<領導者的準則>>
"Guidelines for National Leaders"<<領導者的準則>>
<<領導者的準則>
十王法、轉輪聖王的五原則、國王的四個原則、四種非正義
對於大地之主，也就是國家領袖或統治者，無論是皇帝（maha jakkapat）、國王（racha/raja）還是一般行政人員，他們應該具有以下品格和行為準則（raja dhamma十王法）
1 Dana布施 ：懂得與民眾分享，他給予恩惠而不是索取，他用心管理服務，為人民提供援助和福祉，保障他們的福利、便利和安全，他扶危濟困給予人民支持。
2 Sila 戒：他保持良好的品行，行為舉止沒有過失，克制自己的言語和行為，並且只做善行，用心維護他的威望，他為人民樹立了榜樣，因此贏得了人民的尊重，人們沒有任何輕視的理由。
3 Paricciga捨棄：無私工作， 為了人民的利益和國家的和平與穩定，他能夠犧牲個人的舒適，甚至犧牲自己的生命。
4 ajjava正直：他誠實地工作，沒有隱瞞且堅持真理，他沒有欺騙，他是真誠的並且不欺騙人民。
5 溫和maddava：他態度溫和、平易近人，舉止不傲慢、粗魯、苛刻，且不自負，他具有建立在禮貌和溫和態度基礎上的高貴和尊嚴，贏得人們的尊重和忠誠，但並非沒有畏嚴。
6 Tapa精勤：他拒絕放縱，斷除了煩惱和貪愛，不讓它們控制自己的心，他能控制自己的心，不讓它迷失在肉慾和放蕩中， 他的生活方式簡單而規律，全心全意地履行職責。
7 Akkodha 斷除嗔恚：他堅持理性，不輕易發怒，不以憤怒做判斷或判斷，他有一顆善意的心，時刻壓抑憤怒，他以一種充滿智慧和平靜的心來判斷和處理事務。
8 Avihimsa非暴力：他透過非暴力帶來安寧，他不會利用自己的權力來鎮壓他的人民，他為人仁慈，不為了報復或仇恨而進行懲罰。
9 Khanti忍辱：他以耐心克服困難，雖然承受著繁重的工作，但不被疲憊擊倒，無論工作多麼困難或令人沮喪，他都不會屈服， 無論他受到多少挑釁或嘲諷，或用什麼粗暴的言辭，他也不會放棄，他只是堅持正確的事。
10 Avirodhana不阻礙：他不做偏離正道的事，以不違反人民和國家的福利、幸福以及正義作為公共行政原則的基礎，他不阻礙人民合理的願望，不妨礙那些有益於共同利益的項目，他堅定不移地保持正直，在悅耳和傷人的言語、得與失、受歡迎的和不受歡迎的情況下都堅定不移，他堅定地建立在正義的原則上，不偏離或顛覆正義與真理，無論是在司法方面，即公正地執法，在監管方面遵守法規、手續和行政原則，也包括社會善良風俗和傳統文化。
[履行轉輪聖王的職責]
他履行最高統治者的五項職責，稱為cakkavatti vatta
1 Dhammadhipateyya: 持法至上，他以真實、正義、善良、智慧、理性、正法作為準則，他重視和擁護真理及正義，並確保自己據此實踐。
2 Dhammikarakkha： 提供正義的保護，他為這片土地上的所有人群都提供公平的保護，即皇室成員、軍隊、行政官員、公務員、學者和各種職業的人，比如商人和農民、農人和邊境居民，也包括崇尚道德的僧侶和牧師，甚至包括需要保護的動物和鳥類。
3 Ma adhammakara: 禁止不正當行為； 他設定預防和應對措施，不允許在其統治地區發生不正當行為，包括剝削、壓迫、腐敗或動亂，他鼓勵人民堅守美德，並建立了懲惡揚善的制度。
4 Dhananuppadana：他向窮人分配資源，確保土地上沒有貧窮人口，使到所有人都有機會過上富足的生活。
5 Paripuccha請教佛法：沒有放棄向僧侶尋求諮詢，特別是有學問、品行端正、不放縱的導師，以幫助他擁有智慧與美德，他為了智慧與美德的進步而接近僧侶和智者，詢問他們以尋求知識、善良和真理，定期和在適當的時候與他們討論各種問題，以此提升自己，確保正確地履行職責，從而帶來為自身和所有人民帶來真正的福利。
[raja-sangaha-vatthu 國王的四個原則]
Sassamedha: 他努力促進農業的收成，他擁有豐富的農業知識，推動政策以協助農業活動，從而帶來豐富的收成。
Purisamedha：不忽略政府官員的福祉，制定政策以照顧官員和公務員福利，善於提拔有能力和敬業的官員
Sammapasa：善於團結人民，他制定政策以幫助人民生計，例如，提供資金供窮人借貸，協助其經商或創業，以消除造成人民內部裂痕的巨大經濟差距
Vajapeyya：關乎言辭能力，可以發表令人印象深刻的演講，懂得說話的藝術，給予有建設性和帶來利益的建議， 他熱衷於問候各個階級的人民並向他們打聽關於民生福利，說話有理有據，充滿學問和智慧，發言很有道理，導向建設性行動、解決問題、增進和諧以及相互理解、信任和尊重的道路。
統治者在履行職責時，應小心以避免被四種非正義影響
Chandagati 因個人喜好而偏離正義
Dosagati 根據自身的厭惡而偏離正義
Mohagati 根據自身的錯誤理解和無知偏離正義
Bhayagati 根據恐懼和膽怯而偏離正義
——————————
Somdet Phra Buddhakosajarn博士（P.A. Payutto）, Wat Nyanavesakavan
泰國僧伽最高委員會大宗派長老
曾於美國賓州大學、泰國摩訶朱拉隆功大學（佛學院）等高府學院教授佛學及巴利文
Cred. To Judge
"Guidelines for National Leaders"
The Ten Royal Laws, the Five Principles of the Wheel-Turning Monarch, the Four Principles of Kingship, and the Four Types of Injustice.
For the lords of the earth, that is, national leaders or rulers, whether emperors (maha jakkapat), kings (racha/raja), or ordinary administrative officials, they should possess the following qualities and codes of conduct (raja dhamma, the Ten Royal Laws):
Dana (Generosity): Understanding the importance of sharing with the people. He provides benefits rather than taking, manages services with care, offers assistance and welfare to the people, ensuring their well-being, convenience, and safety, and supports those in need.
Sila (Moral Conduct): He maintains good character, his actions are without fault, he restrains his speech and behavior, and only performs good deeds. He upholds his reputation with integrity, setting an example for the people, thereby earning their respect with no reason for disdain.
Paricciga (relinquishment): Working selflessly for the benefit of the people and the peace and stability of the nation, he is willing to sacrifice personal comfort, even his own life.
Ajjava (upright): He works honestly, without concealment, and adheres to the truth. He does not deceive and is sincere, not misleading the people.
Maddava (Gentleness): He has a gentle and approachable demeanor, not arrogant, rude, or harsh, and does not possess pride. He embodies nobility and dignity based on politeness and gentleness, earning respect and loyalty from the people, but not without a sense of seriousness.
Tapa (Diligence): He refuses indulgence, eliminating defilements and desires, not allowing them to control his mind. He can control his heart, preventing it from being lost in sensual pleasures and debauchery. His lifestyle is simple and disciplined, fully committed to his duties.
Akkodha (Absence of Anger): He maintains rationality, does not easily get angry, and does not make judgments based on anger. He possesses a kind heart, always suppressing anger, making decisions and handling matters with a wise and calm mind.
Avihimsa (Non-Violence): He brings peace through non-violence, does not use his power to oppress his people, and is compassionate, punishing not out of revenge or hatred.
Khanti (Patience): He overcomes difficulties with patience. Although burdened with heavy work, he is not defeated by exhaustion. No matter how challenging or frustrating the work is, he does not yield, regardless of how much he is provoked or mocked, or the harsh words he faces; he simply persists in doing what is right.
Avirodhana (Non-Obstruction): He does not act in ways that deviate from the right path, basing public administration principles on the welfare, happiness, and justice of the people and the nation. He does not obstruct the reasonable desires of the people and does not hinder projects beneficial to the common good. He steadfastly maintains integrity, remaining unwavering in pleasant and hurtful words, in gains and losses, and in popular and unpopular circumstances. He firmly establishes himself on the principles of justice, not deviating from or subverting justice and truth, whether in judicial matters, executing laws fairly, or adhering to regulations, procedures, and administrative principles, including social good customs and traditional culture.
[Fulfilling the Responsibilities of a Wheel-Turning Monarch]
He fulfills the five responsibilities of the supreme ruler, known as cakkavatti vatta:
Dhammadhipateyya: Upholding the Dhamma above all, he bases his conduct on truth, justice, kindness, wisdom, rationality, and the right Dhamma. He values and advocates for truth and justice, ensuring he practices accordingly.
Dhammikarakkha: Providing just protection, he offers fair protection to all groups on this land, including royal family members, military personnel, administrative officials, civil servants, scholars, and people from various professions, such as merchants, farmers, and border residents, as well as virtuous monks and priests, and even animals and birds that need protection.
Ma adhammakara: Prohibiting wrongful acts; he sets preventive and responsive measures, not allowing misconduct in his realm, including exploitation, oppression, corruption, or unrest. He encourages the people to uphold virtue and establishes a system to punish evil and promote good.
Dhananuppadana: He allocates resources to the poor, ensuring there are no impoverished populations on the land, so everyone has the opportunity to live a prosperous life.
Paripuccha: Seeking counsel from the Dhamma; he does not hesitate to consult monks, especially learned, upright, and disciplined teachers, to help him acquire wisdom and virtue. He approaches monks and sages for the advancement of wisdom and virtue, asking them to seek knowledge, goodness, and truth, regularly discussing various issues with them at appropriate times to better himself and ensure he fulfills his responsibilities correctly, thereby bringing true welfare to himself and all the people.
[Four Principles of Kingship (raja-sangaha-vatthu)]
Sassamedha: He strives to promote agricultural yields, possessing rich agricultural knowledge and implementing policies to assist agricultural activities, leading to bountiful harvests.
Purisamedha: He does not neglect the welfare of government officials, formulating policies to care for the welfare of officials and civil servants, being adept at promoting capable and dedicated officials.
Sammapasa: He is skilled in uniting the people, formulating policies to help the livelihoods of the people, such as providing funds for the poor to borrow, assisting them in business or entrepreneurship to eliminate the vast economic gaps that cause internal divisions among the people.
Vajapeyya: Concerning eloquence, he can deliver impressive speeches and understands the art of speaking, giving constructive and beneficial advice. He is keen on greeting people from all walks of life and inquiring about their welfare, speaking logically and knowledgeably, with wisdom, leading to constructive actions, problem-solving, and promoting harmony, mutual understanding, trust, and respect.
As rulers fulfill their responsibilities, they should be careful to avoid being influenced by the four types of injustice:
Chandagati: Deviating from justice due to personal preferences.
Dosagati: Deviating from justice based on personal aversions.
Mohagati: Deviating from justice due to misunderstandings and ignorance.
Bhayagati: Deviating from justice out of fear and timidity.
——————————
Somdet Phra Buddhakosajarn, Dr. P.A. Payutto, Wat Nyanavesakavan
Elder of the Supreme Sangha Council of Thailand
Former professor of Buddhism and Pali at the University of Pennsylvania and Mahachulalongkornrajavidyalaya University (Faculty of Buddhism) in Thailand
Cred. To Judge
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