觀察自他 Observing ourselves and others

大家不要疏忽大意，以為自己在人前人後做了些什麼沒人知道

有時根本不用以神通去檢查，一靠近那個人，就知道他的修行如何了

例如Ajahn EK 憶述，當讚念長老入定時；周圍整個氣氛都是靜止平靜的；厲害到影響到周圍人們的心。信徒根本不用修些什麼，只要靠近長老，內心非常自然就會很平靜

其實Ajahn Golf 都有說，‘如果我們親近有德的比丘， 我們的內心都會變得平靜’

大家有親近過Ajahn Golf , Luang ta siri ， Luang ta thongin等等的大德嗎？ 都會感到很光明、很慈悲、很平靜的

又譬如說，據說有人遇過帕奧派系的業處導師Sayadaw Kumarabhivamsa，一親近他，立即感受到平靜的氣場。 是剛入定了嗎？當下保持在近行定的狀態中嗎？ 可能是

也據說有人遇過也是帕奧派系的業處導師吉祥尊者。原本心非常混亂，一靠近長老，心立即平靜下來。相信也是尊者內心有定力的現象

不說南傳，說北傳咯。有人拜訪香港圓通寺，一遇到一位名叫衍新的尼師，立即感受到一股值得尊敬、 慈悲、 平靜的氣場。這或許是長久以來淨化內心，或者最近修習慈悲喜捨四梵住的結果

每一分每一秒，心都不斷產生物質，向周圍散播。

如果一個人有平靜和清淨的心，周圍的人都能感受到的

如果一個人有混亂和充滿貪嗔癡的心，周圍的人都能感受到的

不用開口，不用神通；心夠微細便能體會

我們關上門做了些什麼，現在心在想什麼；根本就不是什麼秘密....

不用證什麼果，只需要從現在起不斷淨化內心，不在明暗作惡；就能換掉自己骯髒的氣場了

擁有良好氣場的人也不要疏忽大意；因為一旦心變壞，別人也能立即感受到...

Everyone should not be careless, thinking that what they do in front of others or in private goes unnoticed. Sometimes, there’s no need to use supernatural powers to check; just getting close to a person reveals their level of practice.

For example, Ajahn EK recalled that when Luang Por Jamnian enters into stillness, the entire atmosphere around him becomes still and peaceful, profoundly affecting the minds of those nearby. Devotees don’t need to practice anything specific; simply being near the elder brings natural calmness to their hearts.

Ajahn Golf also mentioned, “If we are close to a virtuous monk, our hearts will become tranquil.” Have you ever been near to Ajahn Golf, Luang Ta Siri, Luang Ta Thongin, or other great monks? You would feel a sense of brightness, compassion and peace.

For instance, it is said that some have encountered Sayadaw Kumarabhivamsa from the Pa-Auk tradition, and upon approaching him, immediately felt a calming energy. Has he just entered into Jhana? Perhaps he maintained a state of access stillness at that moment.

It is also said that some have met the venerable Mangala, another teacher from the Pa-Auk tradition. When feeling very chaotic, just getting close to the elder immediately calmed his mind. This is likely a manifestation of the elder’s inner stillness.

Not to mention the Theravada tradition; let’s talk about the Mahayana tradition. A visitor to the Yuantong Temple in Hong Kong encountered a nun named Yanxin and immediately felt a respectful, compassionate, and peaceful energy. This could be the result of long-term purification of the mind or recent practice of the four abodes of Brahma :loving-kindness, compassion, empathetic joy, and equanimity.

Every moment, the mind continuously generates material substance and spreads it to the surroundings. 

If a person has a calm and pure heart, those nearby can feel it. 

Conversely, if a person has a chaotic mind filled with greed, hatred, and delusion, others can sense that too. 

There’s no need to speak or use supernatural powers; a subtle mind can perceive all these.

What we do behind closed doors, and what our minds think, are not secrets. 

There’s no need to attain enlightenment like stream-entry; we simply need to continually purify our hearts from now on and refrain from doing evil in darkness and light; this can replace our impure energy.

Those with a good energy field should not be careless either; because once the mind turns bad, others can immediately feel it...

一般人會罵別人‘沒有貴格’

原來來自相學術語：「頭尖額窄，無嚟貴格」

頭尖額窄的人是否就真的貧賤一輩子呢？ 不知道，一般的面相只是大數據分析學

但如果以佛教的角度，有沒有‘貴格’，是有方法看的

貴的意思就是地位崇高、 受人尊重

賤的意思就是地位低下、 不受尊重

為什麼一個人會受人尊重？ 因為他品德崇高，不會傷害自己、 不會傷害別人，不會傷害兩者

怎樣做到？就是有高強度的正念，不會讓煩惱控制自己的心，有清淨的內心。當有清淨的內心時，自然會有清淨的語言和行為。每個思想、 話語和行為都被正念守護。他們無私付出，具足德行，自然受到別人的尊敬。

極致是什麼？就是佛陀和阿羅漢。 他們都有圓滿的正念，圓滿的德行，完全無私。所以連天神也會尊敬他們

因此他們就真的具足‘貴格’了

相反地，假如一個人正念的水平低下，那表示他將會有許多煩惱和貪嗔癡。當被煩惱掌控內心，他將不知道自己的利益、 他人的利益、 兩者的利益（AN1.45） 傷害自他

也因為自我感強、 非常自私

所以引來別人的反感，不受別人的尊重

這就真是‘無嚟貴格’了

Ordinary people often criticize others as "lacking noble character" (無嚟貴格).

This phrase originates from physiognomy terminology: "A pointed head and narrow forehead signify no inherent nobility."

But does someone with a pointed head and narrow forehead truly remain lowly their whole life? Hard to say—conventional face-reading is just statistical analysis.

From a Buddhist perspective, however, whether one has "noble character" (貴格) can be discerned.

"Noble" (貴) means high status and being respected.

"Lowly" (賤) means low status and being disrespected.

Why is someone respected?

Because they uphold lofty virtues: they harm neither themselves nor others. 

How? Through strong mindfulness, which prevents defilements from controlling the mind, maintaining inner purity. With a pure heart, speech and actions naturally become pure. 

Every thought, word, and deed is guarded by mindfulness.

They sacrifice selflessly, embody virtue, and thus earn respect.

The ultimate example? The Buddha and arahants. They possess perfect mindfulness, perfect virtue, and complete selflessness, earning reverence even from deities. This is true "noble character."

Conversely, if someone has weak mindfulness, their mind is ruled by greed, hatred, and delusion. A defiled mind cannot discern its own or others' welfare (AN 1.45), leading to harm. Egoistic and selfish, they provoke aversion and disrespect from others—truly "lacking noble character."

佛陀說，世上有五種人

有一類人,他們布施給別人後,幫助別人後；會覺得自己高,別人低;因而藐視別人.

第二類人,和人同住、相處了一段時間後,就會藐視別人. 開始挑對方毛病. 曾經的仰慕和尊重不再存在了

第三類人是輕信者, 他們對於什麼都是很快就相信. 無論別人讚美還是毀謗一個人,他都照單全收,沒有任何思考,

第四類人是動搖者,他們很容易就被動搖. 只是短暫地相信、投入、愛慕、有信心

第五類人是愚蠢者. 他們善惡不分, 分不清好壞 (AN5.141)

人人都是以上五類其中一種， 脫離這五種的是奇人。

The Buddha said that there are five types of people in the world:

1. The first type feels superior after giving and helping others, looking down on them , despising them.
   
   

2. The second type, after living and interacting with others for a while, begins to look down on them, starting to pick on their faults. The admiration and respect they once had no longer exist.
   
   

3. The third type is gullible; they quickly believe anything. Whether someone praises or slanders another, they accept it without any thought.
   
   

4. The fourth type is easily swayed. They believe, being devout, love, and have confidence only temporarily.
   
   

5. The fifth type is foolish. They cannot distinguish between good and evil or between right and wrong (AN 5.141).
   
   

Everyone is one of these five types, while those who transcend these five are extraordinary individuals.

佛陀說，我們透過四方面而知道一個人是不善人：

1.當別人沒有問他關於別人的不好時，他就已經自己說了。當被問到時，他更加詳細地說明

2. 當沒被人問起關於別人的好時，他不會說。當被問起時，他只是省略地說明

3.當不被問到別人對自己的毀謗時，他不會說的。當被問到時，他只是省略地說明

4.當沒被問起自己的好時，他自己說。當被問到時，他詳細地說

佛陀說，我們透過四方面而知道一個人是善人：

1.當別人問他關於別人的不好時，他不會說明；更不用說當沒有被問到時

2. 對於他人的好，即使別人沒有問他，他也會說出來。當被問起時，他詳細不遺漏地稱讚別人。

3.對自己的毀謗，沒有被問起時，他也會自己說。當被詢問時，他詳細不遺漏地帶出。

4.當沒被問起自己的好時，他不會自己說。當被問到時，他不會詳細地說明（AN4.73)

The Buddha said that we can know a person is bad through four aspects:

1. When others do not ask him about someone else's faults, he speaks of them himself. When asked, he explains with even more details.
   
   

2. When not asked about someone else's good qualities, he remains silent. When asked, he gives only a brief mention.
   
   

3. When not asked about slander against himself, he does not mention. When questioned, he merely provides a brief description.
   
   

4. When not asked about his own good qualities, he speaks of them. When asked, he elaborates in detail.
   
   

The Buddha said we can know a person is good through four aspects:

1. When others ask him about someone else's faults, he does not explain; let alone when he is not asked.
   
   

2. Regarding the good qualities of others, even if no one asks him, he will mention them. When asked, he praises others in detail without omission.
   
   

3. Regarding slander against himself, even when not asked, he will mention it himself. When inquired, he provides a detailed explanation without omission.
   
   

4. When not asked about his own good qualities, he does not speak of them. When asked, he does not elaborate in detail (AN 4.73).

一個真正的修行人，是依循八聖道而行的人

他們有一個特質，就是不會再把重心放到世間的事物上了

重心會放到法上

Ajahn Golf 曾說：‘一位初果聖者，他在世間退了出來，他嚮往這個法的方向去發展。

對於那些普通人，大多數的人，他們就會用身口意和能力在這個世間法上發展。一位真正的佛教徒，他在世間上退了出來，不再投放更多的本錢在這個世間上。因為他們看到，這個世間不能帶走任何東西。就是因為這樣的理由，一位智者會懂得利用所擁有的本錢去投放在法上發展。‘

如果我們想成為初果聖者，要往這方面發展

不然就是往痛苦的方向去發展...

A true Dhamma practitioner is one who follows the Noble Eightfold Path. 

They have a quality of not placing their focus on worldly matters anymore; instead, their focus is on the Dhamma.

Ajahn Golf once said: "A Stream-Enterer has withdrawn from the world and aspires to develop in the direction of the Dhamma. For most ordinary people, they will develop using their body, speech, and mind in worldly affairs. 

A true Buddhist has withdrawn from the world and no longer invests more resources in it, because they see that this world cannot take anything with them. 

For this reason, a wise person understands how to use their resources to invest in the development of the Dhamma."

If we want to become a Stream-Enterer, we should develop in this direction;

 otherwise, we are moving towards suffering...

有一次，佛陀開示說，不善人不可能會知道誰是善人還是不善人的

善人則可能知道誰是善人或不善人

當時有位大臣聽後便認同了佛陀的話，並說，

有一次,兜泥訝的婆羅門眾評説伊類亞王和其附庸是蠢人,因爲他對沙門辣麼之子很具信心，對他施以最高的致敬

他們當中之後有人便這樣說:

伊類亞王和他的附庸在什麼應該做、 什麼應該說上比一般足夠看見利益的智者更加精明地看見利益

但因爲沙門辣麼之子比他們更賢智,所以伊類亞王和其附庸才會那麽尊重他(AN4.187）

善人即是那些貪嗔癡很薄，甚至是沒有貪嗔癡的人，佛陀稱他們為聰明有智慧的人

不善人即是那些貪嗔癡很厚的人，也就是蠢人（ref. to MN129)

因為貪嗔癡越厚，他將越不能看得清自己和他人的利益（AN1.45) 

貪嗔癡越薄的話，將越看得清自己和他人的利益（AN1.46）

所以要辨識出一個人的智慧去到哪裡，只需要看他最尊崇的宗教師是誰，就能知道了

假如他最尊崇的宗教師是貪嗔癡很厚的蠢人的話，他就比那位宗教師更加愚蠢

假如一個人最尊崇的宗教師是沒有貪嗔癡的大智者，他就有機會是一位聰明有智慧的人

Once, the Buddha taught:

"An unvirtuous person cannot truly discern who is virtuous or unvirtuous.

But a virtuous person is possible to recognize both the virtuous and the unvirtuous."

Upon hearing this, a minister agreed and recounted:

"Once, the Brahmins of Doṇiyā criticized King Eḷeyya and his retinue as fools because they held deep faith in the ascetic son of Rāma and paid him the highest respects.

But among them, someone later remarked:

‘King Eḷeyya and his retinue discern what should be done and what should be said even more keenly than ordinary wise men who merely see enough benefits. Yet because the ascetic son of Rāma is wiser still, that is why King Eḷeyya and his followers revere him so greatly.’" (AN 4.187)

A virtuous person is one with little or no greed, hatred, or delusion—the Buddha calls such people wise and intelligent.

An unvirtuous person is one burdened by thick greed, hatred, and delusion—in other words, a fool. (See MN 129)

The thicker one’s greed, hatred, and delusion, the less clearly they perceive their own and others’ true welfare. (AN 1.45)

The thinner their defilements, the clearer their vision of welfare becomes. (AN 1.46)

Thus, to gauge a person’s wisdom, simply observe which spiritual teacher they revere most.

If their most revered teacher is a fool steeped in greed, hatred, and delusion, then this person is even more foolish.

If their most revered teacher is a great sage free from greed, hatred, and delusion, then the disciple has the potential to be wise.

有一句古語是這樣的：

知者知知者，知者知不知者，

不知者不知知者，不知者不知不知者

知者是知道四聖諦者，通達四聖諦者。他們是阿羅漢。

阿羅漢的心完全了知這個世間是苦的，因此把他們完全放下，斬斷一切煩惱。

由於他們已經經歷過初果，二果，三果和阿羅漢的階段，因此他們對各個階位的聖者都非常認識。

透過交談交流，一聽就知道對方是阿羅漢了。

如果問到阿羅漢程度的問題，他答不到，就不是阿羅漢了。

如果問到三果程度的問題，他答不到，就不是三果了

如果問到二果程度的問題，他答不到，就不是二果了

如果問到初果程度的問題，他答不到，就不是初果了

從凡夫到初果，他們斬斷了一些煩惱

從初果到二果，他們也斬斷了一些煩惱

從二果到三果，他們也斬斷了一些煩惱

從三果到阿羅漢，他們也斬斷了一些煩惱

隨著修行的進步，心越來越微細，越來越看到潛藏在心裡的煩惱。

對於一些細微的煩惱，一般世間的凡夫是看不見的

如果是凡夫，一定有潛藏著某些煩惱在心中。如果看不見然後說自己是一個好人，那其實是愚人。

如果看見了，感到慚愧，那還勉強算得上是比較沒有那麼愚蠢的人。

心中具有煩惱，就是愚人，因為看不清這個世間是苦這個事實，還對世間依依不捨。

心中沒有煩惱，就是真智者。

就如佛陀所說：

愚人自知愚，故而為智者；

愚人自謂智，實稱真愚夫。

要小心哦～有這樣的可能性

我們曾經得罪過的眾生，不論是人、 是神、 是鬼

有些特別小氣

通常如果是較為聰明的，他們就比較會利用業力來作弄我們、 破壞我們

有些小氣鬼就發誓：‘我要來壞你功德！！讓你不能生天！’

於是就來投生為我們的家人、 我們的愛侶、 我們身邊的人，試圖靠近我們

應該時刻保持警覺，不要疏忽大意

如果誰來到我們身邊，是讓我們的貪嗔癡不知不覺增生的話，要非常小心這個人，要遠離他

遠離不了就要以正念管好自己的心

煩惱一旦沒有節制，越增越大，最終會讓我們犯下大錯的

到頭來他們的奸計就會得逞

Be careful—there is such a possibility: The beings we have offended in the past, whether they are humans, gods, or spirits, can be particularly petty.

Usually, if they are more intelligent, they might use karma to play tricks on us or to undermine us. 

Some petty beings swear, “I will ruin your merits! I won’t let you be reborn in heaven!”

Thus, they may take rebirth as our family members, our partners, or people close to us, trying to get close to us.

We should always remain vigilant and not be careless. 

If someone comes into our lives and increases our greed, anger, or ignorance without us realizing it, we must be very cautious of that person and keep our distance.

If we can't distance ourselves, we need to manage our minds with right mindfulness. 

Once defilements are unrestrained, they will grow larger and can ultimately lead us to make serious mistakes.

In the end, their schemes will succeed.

在泰國，我們很難知道眼前的美女是男還是女，要等對方開口才知道

有時就算開口了也不知道......

同樣地，我們很難單單短暫看見一個人，就說他是好人或者是怎樣怎樣。

在MN51中，有居士曾對佛陀說，人間就像是叢林，獸畜卻是明瞭開顯的。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歪曲、詐欺了。 相反地，他的僕人們，行為、語言是一套，心又是另一套。佛陀聽後也認可了

佛陀說，

有智慧的人要長時間、 一起相處才會知道對方的戒好不好，會不會破戒啊等等

有智慧的人要長時間、 透過對方與別人的對談，才會知道對方是否清淨，會不會前後不一，和不同人說不同的話等等

有智慧的人要長時間、 透過觀察對方遇到災難時會不會悲傷，才會知道對方是否剛毅

有智慧的人要長時間、 和他說話才會知道他是否有智慧：他的想法是怎樣呢？有沒有在說佛法呢？有沒有能力解釋佛法呢？ （AN4.192)

In Thailand, it's often difficult to tell whether a beautiful girl is male or female; we have to wait for them to speak to find out.

Sometimes, even when they do speak, we still can’t tell...

Similarly, it’s hard to look at someone briefly and determine if they are a good person or not. In MN 51, a layperson once told the Buddha that the world of human beings is like a jungle, while animals are straightforward and clear. He had trained an elephant, and while riding it to the city of Sāvatthī, the elephant revealed all its distortions and deceit. In contrast, his servants behaved one way, spoke in another, and their hearts were yet different. The Buddha acknowledged this.

The Buddha said:
A wise person needs to spend a long time together to know whether someone observes their precepts well

A wise person needs to engage in conversations with others  for a long time, to know whether they are pure: whether they are inconsistent, and whether they say different things to different people.

A wise person needs to observe for a long time how someone reacts during disasters , whether they experience emotional breakdown to know whether they are steadfast.

A wise person needs to talk with someone for a long time to determine if they are wise: What are their thoughts? Are they speaking the Dharma? Do they have the ability to explain the Dharma? (AN 4.192)

一般人的修行是無法進步的

因為我們太喜歡偽裝了

在外面和在家中根本就是兩個人來的

假如去大師父的廟裡出家，受大師父的訓練；根本就不堪一擊

任意指出我們任一樣缺點來開刀，我們已經很不爽了

大師父任意拆穿我們任一樣偽裝來開刀，我們已經要發脾氣了

自己的偽裝和缺點被人說出就不好。趁還未被發現前就把自己的劣根性和貪嗔癡連根拔起吧！

The practice of ordinary people usually cannot progress 

because we enjoy disguising ourselves too much. 

We are fundamentally two different people, one outside and one at home.

If we go to a great master’s temple to ordain and receive training from him, we are truly vulnerable. 

If the master points out any of our flaws, we already feel displeased. 

If the master exposes any of our disguises, we are ready to get angry.

It’s uncomfortable to have our disguises and flaws revealed. Before we are discovered, we should uproot our inherent weaknesses and inner greed, hatred, and delusion!

一個人對他人的詆毀和控訴，很多時候都是自己內心的反射

一般世間凡夫尤其是是這樣

例如一個人批評別人有私心，有很多時候自己也有很強烈的私心

一個人批評別人說是非，有很多時候自己甚至說是非說得比那個人更厲害

一個人批評別人表現自己，有很多時候自己比任何人更加表現自己

一個人批評別人表現得很懂東西，有很多時候自己表現得比任何人更懂東西

一個人批評別人覺得知得比自己多，不虛心；有很多時候自己也是覺得自己知得比人多，比人好

為什麼會這樣？ 因為他們控訴的那件事情，很多時候本身就是自己執著的那樣東西。當別人也這樣做時，就會妒忌別人，說別人是非

世間的人都是這樣的....

所以當我們要論說別人的時候，要留意一下自己是否也一樣有那樣過失。通常都有的.....然後就會引人詬病 

A person's slander and accusations against others are often reflections of their own inner mind. 

This is especially true for ordinary beings in the world.

For example:

• When someone criticizes others for being selfish, they often have strong selfishness themselves.

• When a person points out that others gossip, they may be gossiping even more than the person they criticize.

• When someone accuses others of showing off; often, they display their own self-importance even more than anyone else.

• When a person accuses that others act like they know much , they themselves also usually present themselves as more knowledgeable than anyone else 

• When someone accuses others of lacking humility, they themselves often lack humiliy also .

Why does this happen? Because the issues they accuse others of are often the very things they are attached to themselves. When others behave similarly, feelings of jealousy arise, leading them to gossip about others.

People in the world are like this...

Therefore, when we are about to criticize others, we should check if we share those same faults. Usually, we do... and that invites criticism in return.

曾經有位泰國人和我聊天， 說起某個不太熟悉的大師父。

她問我： 那你和他說話舒服嗎？

我：舒服

她： 那就行啦!

有些智慧蘊含在裡面。

假如我們有觀察自心的習慣， 便會知道， 煩惱會在胸口的位置擴大， 然後會驅使我們說話和作出行為。

貪嗔癡很容易會在言談舉止間表露出來的。

一個人很暴躁很生氣， 我們離遠就感覺到了， 更不用說和他們聊天。

或者他都在說別人這樣不好、那樣不好， 在說是非， 言談間就感覺到妒忌、我慢和瞋心

或者他最近都在想色色的事情， 然後他所說的都會是色色的事情。

當一個人自我很大，我慢很重。我們聽他們說話都不會感到舒服， 言談間只會感覺到他在自我吹噓、自己讚自己，貶低他人。

或者說 “ 我真的很可憐” “我是全宇宙最可憐的人” 聽見也不會感到舒服。

當心中沒有煩惱， 說話所傳播的能量也是純潔的， 行為本身也是純潔的。

所以那位泰國人問我：你和他說話舒服嗎？

Some people complain about others gossiping, but they themselves are constantly gossiping. 😂

Some people criticize others for being selfish, yet they themselves have even a stronger sense of selfishness. 😂

The Buddha once lamented in a past life as Indra: "The faults of others are obvious, yet it is difficult to see one's own faults." (JaA.374)

Many times, we focus on looking outward and forget to examine ourselves.

Once we pay more attention to ourselves, we may find that our own unwholesomeness is even greater than that of others.

If we focus on eliminating our own greed, hatred, and delusion, all problems will be resolved.

有些人投訴別人說是非，但其實自己就是一直在說是非

有些人批評別人有私心，但其實自己也一樣有很強烈的私心

佛陀在過去世為帝釋天曾感嘆：‘別人的過錯顯然易見，卻難以看見自己的過錯。’（JaA.374)

有許多時我們只顧著向外看，忘了看自己

一旦多些留意自己，便會發現自己的不善甚至比人還要多

假如專注於滅除自己的貪嗔癡

所有問題都會被解決

隆波帕默曾經看過一個欄目，有人給本時代的阿羅漢進行排名。

隆波看到後忍不住大笑

隆波說：【用什麼標準來排名呢？用這些人自身的煩惱習氣來為阿羅漢排名——只能是痴人說夢、渾水摸魚。喜歡哪位出家人，就把他封為阿羅漢——這是不行的。】

如果我們是一般煩惱厚重的凡夫，基本上要知道誰修成什麼果位，是不太可能的。因為聖者的心靈水平比我們高，我們是分辨不到的。

如果聽到有人說--‘誒，我聽說有個聖者這樣這樣說。’ 那就要小心考量了，對方的說話是否符合佛陀的教導，三藏經的教導？不用認可，也不用否認

有些人自己是凡夫，沒有任何證量；但卻喜歡評定大師父：'他這樣是並未證初果的標誌。’ ‘他的教導是錯的’

我們又有什麼資格去否定或認可呢？

搞不好只會惹來一身惡業。

如果真的要評定，先讓我們自己成為了聖者、 阿羅漢比較好。

Luang Por Pramote once saw a segment where someone ranked the Arahants of this era. Upon seeing it, Luang Por couldn't help but laugh.

Luang Por said: "What standards are being used for this ranking? Ranking Arahants based on these people's own defilements—this is just foolishness and fishing in troubled waters. If you like a certain monk, you declare him an Arahant—that's not acceptable."

If we are ordinary beings burdened by defilements, it's basically unlikely for us to know who has attained what level of realization. The spiritual level of the saints is higher than ours, and we simply cannot discern it.

If we hear someone say, "Hey, I heard a saint said this or that," we should be cautious and consider whether the person's words align with the teachings of the Buddha and the Tripitaka. There's no need to accept or deny it.

Some people are ordinary common wordlings themselves, with no realizations or attainments, yet they enjoy judging great masters: "His actions are not a sign of having attained stream-entry." "His teachings are wrong."

What qualifications do we have to deny or affirm that?

Doing so might just bring about bad karma.

If we really want to evaluate, it's better to first become a saint or an Arahant ourselves.

For more about observing oneself and others:

聰明的人他們沒有看別人，

聰明的人他們是看自己，

愚癡人喜歡看別人，喜歡批評別人，不喜歡批評自己，

聰明人喜歡批評自己，不喜歡批評別人。

Phra ajhan surchat

Bro teoh translate

《Ajahn Chah won't argue with you》

If you have confidence in and trust yourself, you can feel at ease. Both when people are criticizing you, and when they are praising you, your mind remains at ease. Whatever they say about you, you remain calm and untroubled. Why can you stay so relaxed? Because you know yourself. If other people praise you when you are actually worthy of criticism, are you really going to believe what they say? No you don't simply believe what other people say, you do your own practice and judge things for yourself. When people who have no foundation in practice get praised, it puts them in a good mood. They get intoxicated with it. Likewise, when you receive criticism, you have to look inwards and reflect for yourself. It might not be true. Maybe they say you are wrong, but actually, they are mistaken and you aren't really at fault at all. If so, there's no need to get angry with them, because they aren't speaking according to the truth. On the other hand, if what they say is true and you really are wrong, then again there's no reason to be angry with them. If you can reflect in this way, you can feel completely at ease, because you are seeing everything as Dhamma, rather than blindly reacting to your opinions and preferences. This is the way I practice. It's the shortest most direct way to practice. Even if you were to come and try to argue with me about theories of the Dhamma or Abhidhamma, I wouldn't join in. Rather than argue, I would just give you reasoned reflection.

(Ajahn Chah)

《阿姜查不會和你爭論》

如果你對自己有信心和信任，你就能感到心安。

無論別人在批評你，還是讚美你，你的心都能保持平靜。

無論他們對你說什麼，你都能保持冷靜和不受困擾。

你為什麼能如此放鬆？因為你了解自己。

如果別人在你實際上應該受到批評的時候讚美你，你真的會相信他們所說的嗎？不，你不會單純相信別人的話，你會進行自己的修行，並自行判斷事情。

當那些沒有修行基礎的人受到讚美時，這會讓他們心情愉悅。他們會沉醉於此。同樣地，當你受到批評時，你必須向內看，反思自己。這可能不是事實。

也許他們說你錯了，但實際上他們搞錯了，而你根本沒有錯。如果是這樣，那就沒有必要對他們生氣，因為他們並不是根據真理在說話。另一方面，如果他們所說的是真的，而你確實是錯的，那麼同樣也沒有理由對他們生氣。如果你能這樣反思，你就能感到完全的安逸，因為你將一切視為法，而不是盲目地對自己的意見和偏好做出反應。這就是我的修行方式。這是最簡單、最直接的修行方法。即使你來試圖和我爭論有關法或阿毗達摩的理論，我也不會參與其中。我會給你提供理性的反思，而不是爭論。

（阿姜查）

"Do not doubt others more than you doubt yourself.

If you become too attached to worldly matters, you will ultimately be destroyed by sorrow."

"不要懷疑他人勝過懷疑自己。

若對世事過於執著，最終會因悲傷而毀滅。"

---Luang Pu Khao 

《The Ability to Distinguish Good People from Bad People》

The Buddha said,

An unwholesome person cannot recognize an unwholesome person.

An unwholesome person cannot recognize a wholesome person.

A wholesome person may recognize a wholesome person.

A wholesome person may recognize an unwholesome person. (AN 4.187)

Why?

Because the Buddha said that bad people are foolish, while good people are wise (MN 129).

The Buddha also said that a muddied heart does not know its own benefit or the benefit of others.

What does that indicate? At that time, the heart is foolish.

Conversely, a pure heart will know its own benefit and the benefit of others (AN 1.45).

That indicates that the heart is wise at that time.

Therefore, the worse a person's heart is, the more  greed, hatred, and delusion he has , the more lacking they are in virtue, stillness, and wisdom;  they are more foolish.

While the better a person's heart is, the less greed, hatred, and delusion he has; the more virtue, stillness and wisdom he has; the wiser he becomes.

Foolish people cannot distinguish right from wrong and naturally do not know who the true good person and the true bad person are. They may mistake good people for bad people and bad people for good people.

On the other hand, wise and intelligent people understand how to discern right from wrong, and thus know who the true good person and the true bad person are. They accurately recognize good people as good and bad people as bad.

For example, Ajahn Golf once said: "When we uphold precepts and meditate, as we become better and we are  uplifted, we will start to recognize who keeps the precepts well and who truly observes the precepts."

If a person's heart is very pure, their heart is very keen. They have purified themselves from all defilements, so they recognize all defilements. They know who has certain defilements, and they know who does not have certain defilements. Thus, their ability to distinguish good from bad is exceptional.

《分辨好人壞人的能力》

佛陀說，

不善人不可能會知道不善人

不善人不可能會知道善人

善人有可能會知道善人

善人有可能會知道不善人(AN4.187)

為什麼？

因為佛陀說，壞人就是蠢人

好人就是聰明人，有智慧的人（MN129）

佛陀也說，一顆混濁的心是不會知道自己的利益，別人的利益的

那表示什麼？那時心是愚蠢的

反之，一顆清淨的心，將會知道自己的利益，他人的利益（AN1.45）

那表示那時心是聰明有智慧的

因此，當一個人的心越壞，越多貪嗔癡，越沒有戒定慧；他就越蠢

當一個人的心越好，越少貪嗔癡，越多戒定慧；他就越聰明有智慧

蠢人是非黑白也分不清，自然不知道誰是真正的好人，真正的壞人了。他們會把好人當成壞人，壞人當成好人

而聰明有智慧的人懂得分是非黑白，自然知道誰是真正的好人，真正的壞人了。好人他們如實知道是好人，壞人他們如實知道是壞人

例如Ajahn Golf 曾說：【當我們有持戒，有禪修的時候，我們越來越好，內心越來越提升的時候，我們就會開始認識到誰有持好戒，誰是有持到戒律。】

如果一個人的心非常清淨，他的心是很敏銳的。他從一切煩惱中淨化過來，所以他認識一切煩惱。誰人有什麼煩惱，他知道；誰人沒有什麼煩惱，他也知道。所以他分辨好壞的能力是超群的。

《佛教的‘面相學’》

面相的真實性存在嗎？ 存在～

在DN30中，佛陀就提到自己和轉輪王的32偉人相，各代表著人生會有什麼樣的福報顯現。僅僅提到這32相

但我們是誰？反正不會有就是了（笑）所以沒有什麼實用性

現在這裡分享真正有用的‘面相學’ ，專門能夠讓我們分辨出一個人修行修得好不好的。

隆波帕默曾說：【隆波的眼神是很快的，隆波看到這張照片，就知道——

心並沒有禪定，僅僅只是擺個姿勢欺騙他人，稱自己有禪定。】

為什麼隆波帕默能這麼厲害知道？ 隆波能夠知曉別人內心的能力，這個人人都知道了。但有時他會避開而說：‘這不是什麼他心通，有時看面就知道了’

為什麼看面會知道？

Por Khao Wanchart yimme (白父) 曾說：【如果那個人修是爲了放的話，看他的臉，他會精神飽滿、會微笑出來。不是一些人有精神問題，而是他很鬆、很舒服

……

所以你去觀察這兩類情況，越捨、越放的人，修行爲了捨、爲了放，這些人會比較輕、臉色也會比較好】

修行好的人，都有一個特徵，就是面色會明淨乾淨。 好像佛陀常常被普通人讚說他‘諸根明淨,膚色清淨’ （AN3.64,MN26）

有一次，佛陀見舍利佛尊者感官（或者說面色）那麽明亮、膚色那麽清净，便問他多住在怎麽樣的住處？

啊，原來舍利佛尊者剛進入完空住處 （義註說是以無我角度進入的阿羅漢果定）(MN151)

佛陀時代的帕辜那尊者臨死時面色很明淨，那些人便好奇為什麼會這樣？

佛陀便反問尊者帕辜那怎會諸根不明淨呢?他已經成為三果聖者了(AN6.56)

又有一次,舍利弗尊者問阿那律尊者: 你的諸根明淨，臉色清淨、皎潔，現在你多以什麼住處住呢？

尊者便答原來是安住於四念住當中（SN52.9）

也曾有天神問佛陀為什麼那些住在林野的比丘們面色那麼明淨呢？

佛陀便回答說，他們：

不悲嘆過去、不渴望未來

透過現在的而滋養，因此容色明净

渴望未來，悲嘆過去

愚人枯萎，就如綠蘆葦被切割（SN1.10）

所以我們可以看到，一個真正修得好的人，會容光煥發，精神飽滿，容易笑出來。相反，假如煩惱厚重，就會如隆波間夏所說：‘這個自我比肚子痛更大壓力。我們修行佛法弄到面好像你有肚子痛那樣’

因此，有時看面就知道了！但看別人就不太好，看自己的面，或者多多看看自己的心會更好（笑）

"The 'Physiognomy' of Buddhism"

Does the reality of physiognomy exist? Yes, it does.

In DN30, the Buddha mentions the 32 marks of a great man that he shares with the Wheel-Turning King, each representing the good things one will manifest in life. But the buddha only mentions these 32 marks, not any more.

But who are we? In any case, we won't have them, right? (laugh), so there's not much practicality in that.

Now, I will share the truly useful 'physiognomy' that can help us discern how well a person has cultivated their practice.

Luang Por Pramote once said: "Luang Por's gaze is quick; when I sees this photo, I know—

the mind is not in stillness; it’s merely posing to deceive others, claiming to be in meditation."

How does Luang Por Pramote know this so well? His ability to understand others' inner thoughts is known to everyone. But sometimes he will avoid trouble and says, "This isn’t some kind of telepathy; sometimes you can tell just by looking at the face."

Why can Luang Por know by looking at the face?

Por Khao Wanchart Yimme once said: "If a person practices to let go, look at their face—they will be energetic and smiling. It's not that some have mental issues; rather, they are relaxed and comfortable.

...

So you observe these two types of situations: the more one lets go and the more one practices for the sake of letting go, these people tend to look lighter and have better complexions."

Those who practice well share a common trait: their faces are bright and clean. It’s like how the Buddha is often praised by ordinary people for having 'pure sense faculties and a clear complexion' (AN3.64, MN26).

Once, when the Buddha saw Ven. Sariputta's complexion being so bright and clear, he asked him what kind of dwelling he resided in.

Ah, it turns out Ven. Sariputta had just entered a dwelling of emptiness (interpreted as entering the jhana of fruit of Arahantship  with the perspective of non-self) (MN151).

In the Buddha's time, Ven. Pakkuna had a very clear complexion at the moment of his death, prompting curiosity among others about why this was so.

The Buddha then asked how Ven. Pakkuna could not have pure sense faculties ? since he had already become a non-returner (AN6.56).

Another time, Ven. Sariputta asked Ven. Anuruddha: "Your sense faculties are pure, your complexion is clear and radiant; which dwelling do you now reside in?"

Ven. Anuruddha replied that he was dwelling in the Four Foundations of Mindfulness (SN52.9).

There was also a celestial being who asked the Buddha why those monks residing in the wilderness had such clear complexions.

The Buddha replied that they do not lament the past nor crave the future; they nourish themselves through the present, thus their appearance is clear.

Craving the future and lamenting the past leads the foolish to wither, just like green reeds being cut (SN1.10).

So we can see that a truly well-practiced person has face that radiates with vitality, is energetic, and easily smiles. Conversely, if one is weighed down by worries, as Luang Por Ganha said, "This self is more stressful than a stomachache. Practicing Dhamma with a face that looks like you have a stomach ache."

Therefore, sometimes you can tell just by looking at the face! But it's not good to look at others; it’s better to observe our own face or to look more at our own mind (laugh).

佛陀在AN6.44 中說，這個世間有六種人。大家看看自己是哪一種？

第一種人，他們是柔和的，有著良好的德行，捨棄惡行，周圍的人都喜歡和他一起住。但是，他並沒有聽聞佛法，沒有修習止觀。

這種人可能是看到不善法的過患，例如自大，吝嗇，妒忌，生氣，貪婪等等會帶來不好的名譽，或者單純覺得這些煩惱讓自己很難看，或者一直的慣性都是這種好的性格，所以他們有良好的德行。

第二種人，他們也是柔和的，有著良好的德行，捨棄惡行，周圍的人都喜歡和他一起住。但他們有聽聞佛法，也有修行，修習止觀。

這種人有這樣的性格，有部分也是上述的原因，另一部分的原因就是他們透過止禪和觀禪淨化自己的心，削減了自己的煩惱。他們的清淨是自然流露的

第三種人，他們憤怒、傲慢，時時生起貪。但他們沒有修行聞法。

這個傲慢就是我慢，覺得自己很重要，就是這個‘我’，‘自我’。 一有這個自我就會把可意的東西拉來給自己，這是貪。

當遇到不可意的東西，就會推開，這是嗔。

所以這三種煩惱是連在一起的。

我們有多麼自我，就有多麼的貪婪

我們有多麼貪婪，就有多憤怒或玻璃心。

第四種人，他們憤怒、傲慢，時時生起貪。他們卻有修行聞法

是可以的，一個有修行的人不代表他是阿羅漢，他只不過是意識到‘這是不好’ ，然後努力透過止觀的修行削減它們，但他們依然可以顯現為很多煩惱，有時控制不到自己，沒有正念。有些人意識不到這樣有問題，這是煩惱，但依然有修習正念，止觀。有許多修行人也是這樣的。

第五種人，他們憤怒、傲慢，時時說話，交談。他們沒有修行聞法。

他們也和第三種人一樣，只不過他們的執著顯現為喜歡發表，喜歡表達意見，心的散亂。不說話的話不安樂，想剎也剎不停

第六種人，他們憤怒、傲慢，時時說話，交談。他們有修行聞法。

也和第四種人一樣，他意識到‘這是不好’ ，然後努力透過止觀的修行削減它們，但他們依然可以顯現為很多煩惱，有時控制不到自己，沒有正念。有些人意識不到這樣有問題，這是煩惱，但依然有修習正念，止觀。有許多修行人也是這樣的。

​佛陀說，除了佛陀以外，誰知道第一第二；第三第四；第五第六種人的分別呢？

曾有一位精神科教授分享：

有時病人來看病，他接二連三遭到別人的排擠，厭惡。

一個是這樣

兩個是這樣

三個也是這樣

精神科教授說，一兩個這樣的話或許不需要太在意，當三個也是這樣的話，你就要反省一下自己是否有問題了

他說，有些病人對自己沒有信心，也對別人沒有信心。進入群體的時候很有防備心，黑口黑面。大家會主動走過來和他聊天嗎？不是別人刻意要排擠他，而是他自己造成的局面。

有些人專橫霸道，進入群體的時候一定要別人聽從他的意思，有他說沒有別人說。假如別人不聽，他就會發脾氣。於是去到哪一個群體也不會受人歡迎

有些人喜歡說別人是非，這個人不好那個人不好。於是去到哪個團體，別人都怕了他，厭惡他。

佛陀在MN61中教導羅喉羅，他的兒子，說，我們應該觀察再觀察後，才應該做出行為，說話，或思考。怎樣觀察呢？

1.       這會不會傷害自己？（會否讓自己生起不好的名譽？被智者指責？良心受到責備？）

2.       會不會傷害別人？

3.       會不會傷害雙方？

4.       會生起苦的果報嗎？

如果違反了以上四項，便應該竭盡所能不做、捨棄這些行為，說話和思想。

假如做了不善的行為和說了不善的語言，就應該向別人懺悔，在未來自制。

假如沒有違反到以上四項，自己具備善法，則應該在日夜喜悅地繼續學習培育善法。

假如想了不好的東西呢？就應該對它厭惡，在未來自制。

佛陀說，過去、現在、未來净化身口意業的人，他們全都像這樣一再觀察而净化的。

假如我們這樣反思後認為自己對，但整個世界的人都說我們錯呢？

問Ajahn Golf ， Lunag ta siri ,Ajahn Suchart, Ajahn Anan ,隆波帕默；或者如他們的人

假如他們說沒有問題，那就不用擔心囖。