在相信前，要小心審視出來弘法的法師
他的教導是否契合三藏經？他所教導的法是否導向貪嗔癡的滅盡？
佛陀說，如果知道一些法不導向厭、離貪、滅、寂靜、證智、正覺、涅槃；就應該憶持那不是法、律，也不是佛陀的教說
反之，如果知道一些法導向厭、離貪、滅、寂靜、證智、正覺、涅槃；就應該憶持那是法、律，也是佛陀的教說(AN7.83)
曾看過有教導內觀的法師，說人死後就一了百了，灰飛煙滅。
Wow, 這是斷滅見喔。這不是邪見是什麼？
佛陀已經在《梵綱經DN1》裡提到這一類邪見了，佛陀是否很聰明？ 任何邪見都已經涵蓋在這個經典裡
所謂出家人，是由在家人而來的
假如我們現在所有人一起出家，就是出家人、 法師、 師父了！剃頭、 披上袈裟、 做出家儀式---很簡單的一回事
所以很自然地，有好的出家人，也有壞的出家人
有誠實的出家人，也有騙人的出家人
有來修行的出家人，也有來佔便宜的出家人
有舍利佛、目犍連，也有提婆達多
所以要好好考量坊間法師的教導和言論...
但假如遇上不好、 散播邪見的出家人，也當保持尊重
既然他披著佛陀制定的袈裟，那就當給面子他的大佬---佛陀吧
如果我們不尊重他們，這是我們的失敗....
Before believing, we must carefully examine the teacher who propagates the Dharma.
Does their teaching align with the Tripitaka? Does what they teach lead to the cessation of greed, hatred, and delusion?
The Buddha said that if we know some teachings do not lead to weariness, detachment from greed, cessation, tranquility, wisdom, right enlightenment, or nibanna, we should remember that these are not the teachings, nor are they the Buddha's words.
Conversely, if we know some teachings lead to weariness, detachment from greed, cessation, tranquility, wisdom, right enlightenment, or nibanna, we should remember that these are the teachings, the law, and the Buddha's words. (AN 7.83)
There was once a monk teaching insight meditation, who said that once a person dies, it’s the end—everything turns to nothing.
Wow, that's the view of annihilation. What else could it be but wrong view?
The Buddha mentioned this kind of wrong view in the "Brahmajala Sutta" (DN 1). Was the Buddha very wise? Any wrong view is already covered in this scripture.
A so-called monastic comes from householders.
If all of us were to ordain together now, we would be monastics, teachers, and masters!
Shaving our heads, donning robes, and performing the ordination ceremony-- it is quite simple.
Thus, it is natural to have good monastics as well as bad ones.
There are honest monastics and deceitful ones;
some ordain to practice while others do so for personal gain, taking advantages.
There are Sariputta and Moggallana, as well as Devadatta.
Therefore, we should carefully consider the teachings and statements of the Dhamma teachers in our communities...
However, if we encounter poorly grounded monastics who spread wrong views, we should still maintain respect.
Since they wear the robes established by the Buddha, we then respect for the sake of their boss—the Buddha.
If we do not respect them, it is our failure...
佛陀提到有三種應該被譴責的大師
有些大師爲求沙門的利益而出家，但他沒有達到目標、 沒有去除自己的貪嗔癡就去教人，而弟子不受教、背向他的教導，他還要教。就好像硬要追著一些不理睬自己的人那樣，這樣對對方有什麼用呢？
佛陀說這樣是這惡貪的表現
有些大師爲求沙門的利益而出家，但他沒有達到目標、 沒有去除自己的貪嗔癡就去教人，而弟子卻受教、跟隨他的教導。這就有如捨棄自己的田，卻要求別人的田要被除草。這樣怎能幫到對方呢？
佛陀說這也是惡貪的表現
有些大師爲求沙門的利益而出家，他成功達到目標，弟子卻不受教、背向他的教導。但他還要教。這就好像切斷了繫縛後，再被另一種繫縛束縛。他怎能幫到人呢？
佛陀說這也是惡貪的表現
但佛陀自己證悟，也讓弟子證悟，因此不應被指責。如果誰指責的話，他自己反過來就有過失了（DN12）
The Three Types of Masters to be Condemned
The Buddha mentioned three types of masters who should be condemned:
Some masters ordain for the benefit of the monkhood, but they do not achieve their goals and have not eliminated their own greed, hatred, and delusion, yet still attempt to teach others. When their disciples do not heed their teachings, they continue to pursue them. It's like chasing after people who ignore you—what good does that do? The Buddha said this is a manifestation of evil greed.
Some masters ordain for the benefit of the monkhood, but they do not achieve their goals and have not eliminated their own greed, hatred, and delusion yet still attempt to teach others. However, their disciples heed their teachings and follow them. This is like giving up one’s own field while expecting others to remove weed of theirs. How can that help anyone? The Buddha said this is also a manifestation of evil greed.
Some masters ordain for the benefit of the monkhood and successfully achieve their goals, but their disciples do not heed their teachings and turn away from them. Yet, they still insist on teaching. This is like cutting one bond only to be bound by another. The Buddha said this is also a manifestation of evil greed.
However, the Buddha himself attained enlightenment and helped his disciples achieve the same, so he should not be blamed. If anyone does blame him, they themselves incur fault. (DN 12)
世俗上前輩的分享會、 成功人士的分享會、 人生導師的分享會
有許多其實是痛苦的分享會、 盲人的分享會
一盲導眾盲，最後一起墮落懸崖
為什麼這樣說？
因為世間上所有人都是煩惱的奴隸、 貪嗔癡的奴隸、 ‘自我’的奴隸
他們以很強烈的我慢驅動行事：想要比人好、 想要勝過人，想要獲得、 想要成為
在整個過程充滿著痛苦和掙扎
當他們分享他們的成功經歷，其實就是分享痛苦的經歷
所有人覺得這是成功的模式，於是一起走向痛苦
噢～真是愚蠢啊，對嗎？
The sharing sessions of seniors, successful people, and life coaches often turn out to be sharings of suffering and blindness.
One blind person guides another blind person, and in the end, they all fall off a cliff together.
Why do we say this?
Because everyone in this world is a slave to their defilements; to greed, hatred, and delusion; and slave to the "self."
They are driven by a strong sense of conceit: wanting to be better than others, wanting to surpass others, wanting to gain, wanting to become.
The entire process is filled with pain and struggle.
When they share their success stories, they are actually sharing their painful experiences.
Everyone thinks this is the model of success, and thus they walk together toward suffering.
Oh, how foolish, right?
佛陀在法句經中說：
158 Attànamćeva pañhama§ patiråpe nivesaye,
Ath'a¤¤amćanusàseyya, na kilisseyya paõóito.
首先應該讓自己，建立起適當之法，
然後才指導他人，如此智者沒污染。
159 Attàna§ ce tathà kayirà, yath'तamćanusàsati.
Sudanto vata dametha, attà hi kira duddamo.
正如指導別人那樣，自己也應該那樣做；
已調服者才可調人，自己的確很難調服。
如果作為世間學問技術的老師，不太困難，只需掌握了那門學問，精通它，就能教人了。
當作為一個宗教導師，比這個更加困難，難度更高。宗教其實是心靈提升的教導。不論是什麼宗教，佛教，天主教，基督教，道教也好；除了要掌握經典的理論外，也必須要做到宗教創始人宣說提倡的美德。 不然就會和偈頌158相反，自己都沒有那種美德，然後就教人，別人就會不服氣，來挑剔我們。這個就是偈頌中‘污染’ 的意涵。
不同於一般學問，宗教也要求我們修心。就如佛陀所說，‘自己的確很難調服’ 。宗教師因此非常難當。尤其是佛教，那是清除一切煩惱，培育一切美德，放下一切執著的宗教，都沒有見過有宗教會教導連這副身心也能放得下。佛法的深奧程度是難以想像的。
網上曾經流傳一套影片，是關於一個佛教上師被弟子質問的影片。
弟子們心裡不服了很久，終於在一天聯合一起來質問上師。
上師教導弟子要謙虛，但弟子發現上師卻非常傲慢自大。 於是問上師：你教我們要謙虛，那你呢？
上師回答：我的謙卑點在於我調伏眾生，以善之力調伏
弟子：這不叫謙卑
另一個弟子再質問上師，為什麼上師教導弟子們不要憤怒，但自己卻常常發脾氣？
上師也無言以對了
另一個弟子再質問上師，為什麼他教導弟子不要貪慕虛榮，但自己卻裝戴昂貴的裝飾物，甚至藉故強行拿走弟子的裝飾物？
上師也支支吾吾了。
如果直入佛教的核心，一個真的被佛陀認可為佛教長老的人，佛陀在AN4.22中說，那是
1.有良好戒德
2.多聞佛法
3.容易進入禪那
4.滅盡煩惱
的長老
一個賢智的長老也是會在適當時機說話，說事實，說有意義，說如法的，如律的，值得收藏的，說有理由，有邊界，有利益的說話。
如果不具備的話，就不被佛陀認可為真正的佛教長老。佛陀的要求很高，有時滅盡煩惱的阿羅漢，依然不符合以上條件，一個阿羅漢未必能熟練禪那，也未必多聞佛法。
三果，二果，初果的聖者，相比起佛陀時代，現在少得可憐。所以一般都會被人們追捧和極度尊敬。他們的確是值得這樣的殊榮的，因為他們是已斷除部分煩惱的聖者，他們的戒德不會再動搖。
但當每一位佛教徒在未來，或者未來世成為了聖者後，希望也會記得佛陀所說作為長老的嚴格標準，我們是否真的具備呢，我們是否還有煩惱呢？
在wat tham pha pong , 著名高僧luang pu sim 為前住持的寺院，現任的住持Ajahn Metta 是位很謙虛的大師父。當信徒尊敬他，說他為師父時，他卻非常謙虛，說：不是師父，大家同修而已。
如果Ajahn教導大家謙虛，那大家也不能說什麼了。
如果Ajahn 教導大家無我，大家也服了
如果一個人怒氣沖衝地走過來教訓你： 要將這個‘我’ 放下，
大家覺得怎麼樣？
作為一個宗教導師，尤其是佛教的大師父，不是件簡單的事情。
對於有智慧，但未斷除一切煩惱的宗教師來說，名譽其實是很可怕的事，因為自己也不敢保證，自己會否因為失念而說錯了話，做錯了事，然後自己被自己毀滅了。就像許多世間的名星那樣
不論是什麼宗教都好，
為什麼我們會有現在的信仰？
或者，我們為什麼會信仰這位師父？
佛陀在AN4.65經中說，
世上存在四種人
第一種人，他們因為影像而信仰。
例如看到一個人身材勻稱、外表英俊端莊、無可挑剔，而心生敬佩和信仰。或者看見一個人飛起來，變現神通而生起信心；或因看見事物或宗教場所的秩序和美觀等，而產生信仰
義註說，這世界三份二人都是因為影像而相信的
第二種人，就是因為聲音而生起信仰的。
他們可能聽到別人對宗教師的讚美，美譽，例如別人說：‘某某某很厲害’ 然後就走去相信
或者聽到宗教師的聲音聲線，
或當面聽到動人的言語，
甚至因為喜歡某人的表達方式，而生起信仰。
義註說，如果把上面其餘的人分成五份，四部份會是以聲音來衡量的，餘下一部份不是。
第三種人，就是因為宗教人士的粗陋簡樸而生起信心。
例如他穿著樸素的衣服，吃很簡單的東西，住很簡陋的地方，用很簡單的藥物，或者看見他的苦行（例如不躺臥，一日只吃一餐，過午不食等等）而生起信仰
義註說，如果把其餘的人分成十份，九部份會是以粗糙來衡量的，餘下一部份不是
第四種人，就是以宗教師的理論，教導（法）來信仰的。
他們透過聆聽，思考，實踐，理解當中的關係與緣由，從而生起信心
義註說，如果把其餘的人分成十萬份，只有一份是以法來衡量的。
佛陀說，以影像和聲音來衡量的人，受到慾望和貪愛的影響，而不會明白
他們既不看內在的美德，也不看外在的美德，被聲音帶走。佛陀說這是愚蠢的人
只是看到外在的人也會是。例如一個人可以很簡樸，但為的只是得到別人的讚美，名聲，利益，供養。
而內外都看的人，即他不僅會看外在的行為表現，外在的苦行樸素，也看他的內心--一直聆聽審視他說話的內容，他的教導；則不會被聲音帶走
一個從未體驗過禪定、智慧、道果、涅槃的人……卻想「正確地教導別人」以求證道果涅槃……是不可能的。
——阿姜曼
A person who has never experienced stillness, wisdom, the fruits and the path, or nibanna... yet wishes to "teach others correctly" in order to attain the fruits of the path and nirvana... is impossible.
——Luang Pu Mun Pruetthado
如果我們是做宗教雜誌的老闆
有人想要我們幫他賣廣告
怎麼辦？ 又不認識
很簡單而已～
有經驗的人就看他賣什麼
如果他賣的是無貪、 無嗔、 無癡，他一直以來所思、 所想、 所說、 所作都是傾向無貪、 無嗔、 無癡，那就ok
如果他賣的是貪、 嗔、 癡，賣煩惱；他一直以來所思、 所想、 所說、 所作都是傾向貪、 嗔和癡，那就不Ok了。那麼長時間，他總會露餡的
無貪、 無嗔、 無癡,去除自私自我就是正
貪、 嗔、 癡，自私自我就是邪
這是宗教雜誌老闆所分享的大概原則
If we are the owners of a religious magazine and someone wants us to help them sell an advertisement, what do we do? We don’t know them!
Oh, It's quite simple.
An experienced boss would look at what they are selling.
If they promote non-greed, non-hatred, and non-ignorance, and everything they think, say, and do aligns with those principles, then it's okay.
However, if they are promoting greed, anger, and ignorance, and everything they think, say, and do leans towards those defilements, then it’s not okay. They can't hide it , because eventually, their true nature will be revealed.
Non-greed, non-anger, and non-ignorance，eliminating sense of self are righteous;
greed, anger, ignorance and sense of self are non-righeous.
This is the principle shared by a religious magazine boss
《邪師》
怎樣定義邪？
邪就是貪嗔癡
正就是無貪無嗔無癡
這個世界絕大部分人都不是阿羅漢，即代表既有邪的成份在，也有正的成份在。
再簡單來說：
邪就是自我
正就是無我
什麼是自我？自我就是我慢，覺得自己很重要。亦即是自私
當有自我的時候，無論想什麼，說什麼，做什麼都是邪的了。
邪見，邪思維，邪語，邪業，邪命，邪精進，邪念，邪定
因為煩惱厚重，非常自私，所以為了自己的利益快樂可以無視道德，否定業力。說這個世界並沒有善有善報，惡有惡報，沒有因果—抱著這樣見解，並宣揚這些見解的就是邪師
因為煩惱厚重，非常自私，自我巨大。所以他會充滿著貪慾的思想， 惡意不友好的思想，傷害別人的思想。並提倡這樣的思想---這也是邪師
因為煩惱厚重，因此沒有節制，會說謊，粗惡語，閒雜語，離間語。自己是這樣，也提倡這樣話語的人也是邪師
因為煩惱厚重，所以行為也不正當，會為求私利和自己的快樂去殺生，偷盜，不正當的性行為，飲酒。自己這樣，也提倡這些行為的就是邪師
因為煩惱厚重，所以所從事的職業，得到金錢的途徑也是不正當的。透過欺騙信徒，迷惑信徒而得到金錢，從而達到斂財的目的。自己是這樣，也提倡以違反戒律的途徑去賺錢的，也是邪師
因為極度自私，所以無論所作的一切努力，只會是在滋養自我。
不善的努力讓它繼續壯大
善的沒有想過去發展
信徒所供養的錢，會努力地把它們囤積起來，像黑洞般吸入一切金錢和供品。
努力謀求名譽，地位，財富，權力。讓煩惱不減反增。
也提倡讓信徒努力讓煩惱增加。--這也是邪師
因為自私自我，所以所作的憶念都會是錯的：
這個身體是乾淨的，快樂的，是屬於我的，或本身是一個自我，這個身體是永恆的。於是執著自己的身體，迷上異性的身體
心的種種狀態是永恆的，快樂的，屬於我的；這個心就是自我。於是執著自我，讓自己越來越自私。
自己有這樣的憶念，也宣揚這樣的憶念
因為煩惱厚重，所以所得的專注也會用於煩惱上，例如性愛，殺生，享受感官享樂….等等的煩惱之事。也提倡這樣的專注—這也是邪師
正氣之師自我薄弱，或完全空掉自我，是無私的導師。
他們教導正確的見解，也提倡這樣的見解：這個世界有因有果，善有善報惡有惡報。
這個世間是苦，身心是苦，因此應放下對它們的執著
他們有正確的思維，也提倡這樣的思維：出離貪欲， 無惡意，無傷害的思維
他們有正確的語言，也提倡這樣的語言：不會說謊，說粗惡語，說閒雜語，離間語
他們有正確的行為，也提倡這樣的行為：不殺生，不偷盜，不邪淫，不飲酒吸毒
他們有正確的維生方式，不會以違反戒律的方式去維生，也提倡不違反道德的維生方式
他們有正確的努力：努力去除不善，提升善法。也提倡這樣的努力
他們有正確的憶念： 這個身體是不干淨的，苦的，不是我或我的，不是常恒的
種種心的狀態也是無常的，苦的，不是我/我的。
自己有正確的憶念，也宣揚這樣正確的憶念
他們有正確的集中力。透過離慾，離開不善法，而獲得心的平靜集中。也宣揚這樣遠離煩惱的集中力。
因為無私，所以不會謀求私利，只會作有益大眾的事。
所作的一切都與煩惱與不善相反，這就是所謂的正氣之師
"Evil Religious Teachers"
How to Define Evil?
Evil is greed, hatred, and ignorance.
Goodness is the absence of greed, hatred, and ignorance.
Most people in this world are not arahants, which means there are elements of both evil and goodness present.
In simpler terms:
Evil is the self.
Rightness is the absence of self.
What is the Self?
The self is conceit, the feeling of being important, which is in simple words---selfishness.
When there is a self, whatever one thinks, says, or does is evil:
Evil views, evil thoughts, evil speech, evil actions, evil livelihood, evil effort, evil mindfulness, evil concentration.
Because of thick defilements and extreme selfishness, one can ignore morality and deny karma for personal benefit and happiness. They claim that this world does not have good rewarded with good, or evil with evil, and that there is no cause and effect—those who hold and promote such views are evil teachers.
Due to thick defilements and extreme selfishness, the self becomes immense. Therefore, they are filled with greedy thoughts, malicious and unfriendly thoughts, and thoughts that harm others. Also promoting such ideas—this too is an evil teacher.
Because of thick defilements, they lack self-restraint, will lie, use harsh speech, idle chatters, and divisive speech. Those who are like this and promote such languages are also evil teachers.
Due to thick defilements, their actions are improper; they will kill, steal, engage in inappropriate sexual conduct, and drink alcohol for personal gain and pleasure. Those who behave this way and promote such actions are evil teachers.
Because of thick defilements, the livelihood they engage in and the means by which they acquire money are also improper. They deceive and confuse followers to obtain money, ultimately seeking to amass wealth. Those who do this and advocate earning money through violating precepts are also evil teachers.
Due to extreme selfishness, all their efforts only nourish the self.
He allows unwholesomeness to continue growing, while wholesomeness are never considered for development.
The money offered by followers is hoarded, like a black hole sucking in all wealth and offerings.
They strive for fame, status, wealth, and power, increasing their defilements rather than diminishing them. They also encourage followers to increase their defilements—this is also an evil teacher.
Because of selfishness and selfhood, all their recollections will be wrong:
This body is clean, happy, belongs to me, or is a self. this body is eternal. They cling to their bodies, becoming infatuated with the bodies of the opposite sex.
The various states of the mind are eternal, happy, and belong to me; this mind is the self. Thus, they cling to the self, making themselves increasingly selfish.
They have such recollections and promote them.
Due to thick defilements, any concentration they achieve will be used for defilements, such as sexual intercourse, killing, and sensory pleasures, etc. They also promote such concentration—this is also an evil teacher.
For the Teacher of Righteousness
Their self is weak or completely empty, making them a selfless teacher.
They teach right views and advocate such views: there are causes and effects in this world; good is rewarded with good, and evil with evil.
This world is suffering, and the body and mind are suffering; thus, attachment to them should be relinquished.
They have correct thoughts and promote such thoughts: free from greed, with no malice, and no harm.
They have correct speech and promote such speech: they do not lie, use harsh words, idle chatter, or divisive speech.
They have correct actions and promote such actions: they do not kill, steal, engage in sexual misconduct, or consume alcohol and drugs.
They have correct means of livelihood, not violating precepts for sustenance, and advocate for moral means of living.
They have correct efforts: striving to eliminate unwholesomeness and enhance wholesomeness. They also promote such efforts.
They have correct mindfulness: this body is dirty, suffering, not mine or belonging to me, and not permanent.
All states of the mind are also impermanent, suffering, and not mine or self.
They have correct mindfulnee and promote such correct recollections.
They have correct stillness. Through renunciation of desires and leaving unwholesomeness, they achieve calm and focused minds. They also promote stillness that is free from defilements.
Because of their selflessness, they do not seek personal gain, only doing what is beneficial to the public.
All their actions are contrary to defilements and unwholesomeness, which is what is called the teacher of righteousness.
《選擇師父》《Choose your teacher wisely》
“...Whoever is a disciple of whom,
you can choose your own teacher.
If a teacher is not wise,
quickly distance yourself.
For if you associate with a teacher who is immoral,
who is wicked, they are like a venomous snake.
It is compared to a snake that has fallen into a cesspit;
though it cannot bite, it can make those who try to lift it out muddy
with its writhing.
The bigger the snake, the more dirt it carries.
Therefore, seek out a teacher who is wise,
a good friend, like our teachers:
Luang Pu Lee, Ajahn Kongma,
and Phra Ajahn Mun, who are good friends.
Thus, we step into the great good friends,
which are the Buddha, the Dhamma, and the Sangha within our hearts….”
“...誰是誰的弟子，
你可以自己選擇老師。
如果老師不是智者，
就要迅速與他保持距離。
因為如果你與一位不道德的老師交往，
與一位邪惡的人交往，他們就像一條有毒的蛇。
這就像一條掉進糞坑的蛇；
雖然牠不能咬人，但牠可能會使那些試圖將牠抬起的人
因為牠的扭動而弄髒。
蛇越大，帶的污垢就越多。
因此，要尋找一位智慧的老師，
一位良師益友，比如我們的老師：
阿姜李、阿贾恩·孔瑪，
以及阿姜曼，他們都是良友。
因此，我們邁向偉大的良友，
即是心中的佛、法、僧……”
Phra Khru Sutthidhamma Rangsri (Luang Pu Jeya Juntho)
Wat Phu Ritthattapatipataram, Pathum Thani Province
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ