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《不人道 Inhumane ไม่เมตตา Không nhân đạo》
《不人道 Inhumane ไม่เมตตา Không nhân đạo》
如果我們教導別人不斷投胎，這其實是不人道的
就算教人做許多好事、功德然後投個好胎依然不人道
為什麼這樣說呢？
每一次出生都是痛苦
每一次出生，我們都必須遭受老、病、死之苦
每一次出生，我們都必須遭受求不得、愛別離、碰上不可意東西之苦
每一次出生，我們都必須要遭遇各種負面情緒：憂愁、悲傷、痛苦、生氣、自卑.........
這個不斷轉變、終究會破滅、留不住、不斷迫住要改變、身不由己的身心也不是好東西，由於它，我們才要遭受一切痛苦
所以佛陀出於慈悲心，當見眼前的人類或天神有潛質，就會直接教導他們四聖諦來熄滅痛苦、達至涅槃。
有餘涅槃是一切精神上痛苦的熄滅，心靈極樂狀態
無餘涅槃是身心這個相繼過程、存在的完全熄滅---也就是痛苦的完全熄滅
涅槃在古印度語來說，就是熄滅的意思。
但當有人發願要走菩薩道成佛而需要不斷投生時，佛陀也不會阻止----佛陀尊重每個人的自主。
帕奧禪林有禪修者曾經看到自己的過去世，發現有一世投生在釋迦牟尼佛年代，當時他是出家人，修到行捨智時問佛陀：‘我成佛抑或成阿羅漢好呢？’
佛陀說：‘你自己決定吧’
結果他發願成佛。
雖然如此，佛陀還是不斷提醒比丘們、教導他們四聖諦：出生是痛苦
佛陀也教導說，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)
我們推別人去受苦是絕對不人道的
要記得，佛陀的最核心的教導是讓我們不再痛苦
### English Translation
If we teach others to continuously take rebirth, this is actually inhumane.
Even if we teach people to do many good deeds and accumulate merit so that they can take a better rebirth, it is still inhumane.
Why do we say this?
Every birth is suffering.
Every time we are born, we must undergo the suffering of aging, sickness, and death.
Every time we are born, we must undergo the suffering of not getting what we want, being separated from what we love, and encountering what is disagreeable.
Every time we are born, we must encounter various negative emotions: worry, sorrow, pain, anger, feeling inferior, and so on.
This body and mind that is constantly changing, will ultimately be destroyed, cannot be retained, is constantly forced to change, and is not under our control is also not a good thing. Because of it, we have to undergo all suffering.
Therefore, out of compassion, when the Buddha saw that the humans or gods before him had the potential, he would directly teach them the Four Noble Truths so that they could extinguish suffering and attain Nibanna.
Nibanna with remainder is the extinguishing of all mental suffering, a state of supreme mental happiness.
Nibanna without remainder is the complete cessation of this continuous process of body and mind, of existence itself—that is, the complete extinguishing of suffering.
In ancient Indian language, Nibanna means “extinguishing” or “blowing out.”
However, when someone makes a vow to follow the Bodhisattva path and become a Buddha, which requires continuous rebirth, the Buddha does not stop them—the Buddha respects everyone’s autonomy.
There was a meditator at Pa-Auk Forest Monastery who, through past-life recollection, discovered that in one life he had been reborn during the time of Shakyamuni Buddha. At that time he was a monk. When he had attained the knowledge of equanimity towards formations, he asked the Buddha: “Is it better for me to become a Buddha or an Arahant?”
The Buddha said: “You decide for yourself.”
In the end, he made the vow to become a Buddha.
Even so, the Buddha still continuously reminded the monks and taught them the Four Noble Truths: birth is suffering.
The Buddha also taught that if one knows that certain teachings do not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibanna, one should bear in mind that those are not the Dhamma, not the Discipline, and not the teaching of the Buddha.
Conversely, if one knows that certain teachings do lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibanna, one should bear in mind that those are the Dhamma, the Discipline, and the teaching of the Buddha (AN 7.83).
Pushing others to undergo suffering is absolutely inhumane.
Remember: the most core teaching of the Buddha is to free us from suffering.
---
### 泰文翻譯 (ภาษาไทย)
หากเราสอนให้ผู้อื่นเกิดใหม่ต่อไปอย่างต่อเนื่อง นั่นถือเป็นการไร้มนุษยธรรมอย่างแท้จริง
แม้เราจะสอนให้ผู้คนทำบุญกุศลมากมายเพื่อให้เกิดในภพที่ดีกว่า ก็ยังคงเป็นการไร้มนุษยธรรมอยู่ดี
เหตุใดเราจึงกล่าวเช่นนี้?
เพราะการเกิดทุกครั้งคือความทุกข์
ทุกครั้งที่เราเกิด เราต้องประสบกับความทุกข์แห่งความแก่ ความเจ็บป่วย และความตาย
ทุกครั้งที่เราเกิด เราต้องประสบกับความทุกข์แห่งการไม่ได้สิ่งที่ปรารถนา การพลัดพรากจากสิ่งที่รัก และการประสบกับสิ่งที่ไม่พึงปรารถนา
ทุกครั้งที่เราเกิด เราต้องพบกับอารมณ์เชิงลบต่าง ๆ เช่น ความกังวล ความโศกเศร้า ความเจ็บปวด ความโกรธ ความรู้สึกด้อยค่า เป็นต้น
ร่างกายและจิตใจที่เปลี่ยนแปลงอยู่ตลอดเวลา นี้ในที่สุดย่อมถูกทำลายไป ไม่สามารถยึดถือไว้ได้ ถูกบังคับให้เปลี่ยนแปลงอยู่เสมอ และไม่ได้อยู่ภายใต้การควบคุมของเรา ก็ไม่ใช่สิ่งที่ดี เพราะมันทำให้เราต้องประสบกับความทุกข์ทั้งหมด
ดังนั้น ด้วยความกรุณา เมื่อพระพุทธเจ้าเห็นว่ามนุษย์หรือเทวดาที่อยู่เบื้องหน้ามีศักยภาพ พระองค์จะทรงสอนอริยสัจสี่โดยตรง เพื่อให้พวกเขาดับทุกข์และบรรลุนิพพาน
นิพพานที่มีอุปาทิเสส คือการดับทุกข์ทางจิตทั้งหมด เป็นสภาวะแห่งความสุขทางจิตอันสูงสุด
นิพพานที่ไม่มีอุปาทิเสส คือการหยุดกระบวนการต่อเนื่องของร่างกายและจิตใจ การมีอยู่เองโดยสิ้นเชิง นั่นคือการดับทุกข์โดยสมบูรณ์
ในภาษาอินเดียโบราณ นิพพาน หมายถึง “การดับ” หรือ “การดับลง”
อย่างไรก็ตาม เมื่อมีผู้ตั้งปณิธานเดินตามมรรคโพธิสัตว์เพื่อเป็นพระพุทธเจ้า ซึ่งต้องเกิดใหม่ต่อไป พระพุทธเจ้าก็ไม่ทรงห้าม — พระองค์ทรงเคารพในอิสรภาพของทุกคน
เคยมีนักปฏิบัติภาวนาที่วัดป่าอ๊อก (Pa-Auk) ผู้หนึ่ง ซึ่งผ่านการระลึกชาติได้พบว่าในชาติหนึ่งเขาได้เกิดในสมัยของพระพุทธเจ้าศากยมุนี ในขณะนั้นเขาเป็นภิกษุ เมื่อเขาบรรลุญาณสมถะต่อสังขารแล้ว เขาได้ทูลถามพระพุทธเจ้าว่า “สำหรับข้าพระองค์ การเป็นพระพุทธเจ้าหรือการเป็นพระอรหันต์ อย่างใดดีกว่ากัน?”
พระพุทธเจ้าตรัสว่า “ท่านจงตัดสินใจเองเถิด”
ในที่สุดเขาก็ได้ตั้งปณิธานที่จะเป็นพระพุทธเจ้า
ถึงกระนั้น พระพุทธเจ้ายังคงเตือนภิกษุทั้งหลายอยู่เสมอ และทรงสอนอริยสัจสี่ว่า “การเกิดคือทุกข์”
พระพุทธเจ้ายังทรงสอนว่า หากรู้ว่าคำสอนใดไม่นำไปสู่ความเบื่อหน่าย ความคลายกำหนัด การดับ ความสงบ ความรู้แจ้ง การตรัสรู้ และนิพพาน ก็พึงจำไว้ว่านั่นไม่ใช่ธรรม ไม่ใช่วินัย และไม่ใช่คำสอนของพระพุทธเจ้า
ในทางตรงกันข้าม หากรู้ว่าคำสอนใดนำไปสู่ความเบื่อหน่าย ความคลายกำหนัด การดับ ความสงบ ความรู้แจ้ง การตรัสรู้ และนิพพาน ก็พึงจำไว้ว่านั่นคือธรรม คือวินัย และคือคำสอนของพระพุทธเจ้า (อังคุตตรนิกาย 7.83)
การผลักดันให้ผู้อื่นต้องประสบกับความทุกข์นั้นเป็นการไร้มนุษยธรรมอย่างแน่นอน
จงจำไว้ว่า คำสอนหลักที่สุดของพระพุทธเจ้า คือการปลดปล่อยเราให้พ้นจากความทุกข์
---
### 越南文翻譯 (Tiếng Việt)
Nếu chúng ta dạy người khác liên tục tái sinh, đó thực sự là vô nhân đạo.
Ngay cả khi chúng ta dạy người ta làm nhiều việc thiện và tích lũy công đức để được tái sinh tốt hơn, thì vẫn là vô nhân đạo.
Tại sao chúng ta nói như vậy?
Vì mỗi lần sinh ra đều là khổ.
Mỗi lần sinh ra, chúng ta phải chịu khổ vì già, bệnh và chết.
Mỗi lần sinh ra, chúng ta phải chịu khổ vì không được điều mình muốn, phải xa lìa những gì mình yêu thương, và gặp phải những điều không vừa ý.
Mỗi lần sinh ra, chúng ta phải gặp phải những cảm xúc tiêu cực khác nhau: lo lắng, buồn phiền, đau khổ, giận dữ, cảm giác tự ti, v.v.
Thân và tâm này liên tục biến đổi, cuối cùng sẽ bị hủy hoại, không thể giữ lại được, luôn bị buộc phải thay đổi và không nằm dưới sự kiểm soát của chúng ta, cũng không phải là điều tốt. Chính vì nó mà chúng ta phải chịu mọi khổ đau.
Vì thế, do lòng từ bi, khi Đức Phật thấy con người hoặc chư thiên trước mặt có khả năng, Ngài sẽ trực tiếp giảng Tứ Diệu Đế để họ diệt khổ và chứng Niết-bàn.
Niết-bàn hữu dư là sự diệt trừ mọi khổ đau tâm thức, một trạng thái hạnh phúc tâm linh tối thượng.
Niết-bàn vô dư là sự chấm dứt hoàn toàn tiến trình liên tục của thân và tâm, của sự tồn tại — tức là sự diệt khổ hoàn toàn.
Trong ngôn ngữ Ấn Độ cổ đại, Niết-bàn có nghĩa là “sự tắt” hoặc “sự thổi tắt”.
Tuy nhiên, khi có người phát nguyện đi theo con đường Bồ-tát để thành Phật — điều này đòi hỏi phải liên tục tái sinh — Đức Phật không ngăn cản họ. Đức Phật tôn trọng sự tự chủ của mỗi người.
Có một thiền giả tại Thiền viện Rừng Pa-Auk, qua việc nhớ lại tiền kiếp, đã phát hiện rằng trong một đời mình từng tái sinh vào thời Đức Phật Thích Ca. Lúc đó ông là một tỳ-kheo. Khi ông chứng được tri kiến xả đối với các hành, ông hỏi Đức Phật: “Đối với con, trở thành Phật hay trở thành A-la-hán thì tốt hơn?”
Đức Phật nói: “Ông tự quyết định lấy.”
Cuối cùng, ông đã phát nguyện thành Phật.
Dù vậy, Đức Phật vẫn liên tục nhắc nhở các tỳ-kheo và giảng Tứ Diệu Đế: sinh là khổ.
Đức Phật cũng dạy rằng, nếu biết một pháp nào không dẫn đến nhàm chán, ly tham, đoạn diệt, an tịnh, thắng trí, giác ngộ và Niết-bàn, thì nên ghi nhớ rằng đó không phải là Pháp, không phải là Luật, và không phải là lời dạy của Đức Phật.
Ngược lại, nếu biết một pháp nào dẫn đến nhàm chán, ly tham, đoạn diệt, an tịnh, thắng trí, giác ngộ và Niết-bàn, thì nên ghi nhớ rằng đó chính là Pháp, là Luật, và là lời dạy của Đức Phật (Tăng Chi Bộ 7.83).
Đẩy người khác vào khổ đau là hoàn toàn vô nhân đạo.
Hãy nhớ: lời dạy cốt lõi nhất của Đức Phật là giải thoát chúng ta khỏi khổ đau.
《如何甩掉邪師 How to Get Rid of a False Teacher วิธีสลัดครูที่ผิด Làm thế nào để thoát khỏi thầy tà》
《如何甩掉邪師 How to Get Rid of a False Teacher วิธีสลัดครูที่ผิด Làm thế nào để thoát khỏi thầy tà》
‘如何甩掉邪師？’---這個問題大多數情況底下是沒有人問的😂
為什麼？ 入了邪教、跟著邪師的那些人，肯定會覺得自己的師父、教主是救世主，「 正」到沒朋友~
問的多數是見到別人進了邪教，想幫幫他
但其實可能進了邪教的是我們😱
無論如何，怎樣甩掉邪師、邪教？
很簡單，認識並了解四聖諦。
苦聖諦：種種負面情緒、不好的遭遇是痛苦。因為我們有這副身心，才有承受這一切痛苦；因為身心不斷在轉變、終究會壞滅，所以它們是不讓人滿意、不圓滿的。
苦集聖諦：渴愛是導致一切精神上痛苦的原因。 渴愛也導致我們不斷再生，獲得這副身心去受苦。
苦滅聖諦：渴愛的止息就是痛苦的止息
苦滅之道聖諦：戒、定、慧是苦滅之道
戒：戒就是人品好，不傷害自他，不讓自他難受
定：當我們不犯錯，心就不容易後悔混亂，內心就容易定下來。 我們就進一步加深內心的定力。因為沒有內心的集中力、穩定性，是無法專注工作、開發智慧的。 培育定力的方法可以去《如實知見》網站 wwww. knownsee. com 中的【禪修方法】那裡去找
慧：當我們的心足夠穩定時，就可以覺察或思維這個世界、我們執著的那些東西、甚至是身心的無常、苦、無我來放下執著、根除渴愛。
當一切渴愛被根除，這就是痛苦的止息了
佛陀說，任何人對這四聖諦沒有任何疑惑，他就是初果聖者、永不墮惡道者、未來已確定、以涅槃為彼岸者了 （SN24）
初果聖者就是正確見解的具足者（Ref. ANA5.31） 他們有擇法覺支，能夠分清是非黑白，哪位是邪師、正氣之師（Ref. SN46）
他們知道怎樣做才能真正去除痛苦、獲得快樂。對迷信的東西沒有任何興趣
他們具足聖慧眼，有觀禪等世間和出世間的慧眼 （SNA56.63）
而且，佛陀開示物以類聚的道理 （SN14.13-29），也說不善人就是蠢人，善人就是智者（MN129）。
當我們的智慧低的時候，就群著智慧不高的邪師囖·~
當我們開始有智慧的時候，甚至智慧比邪師還高的時候；我們和他們的磁場、頻率就不同了，那麼很自然就會「 三觀不合」了😂 也很自然會離開，親近真正有智慧的人了
所以，無論如何，大家就自己認識並且實踐四聖諦吧，也讓身邊的人認識並且實踐四聖諦吧！如此，大家慢慢就會遇到真正的好東西~
**English**
“How do you get rid of a false teacher?” — In most cases, nobody actually asks this question 😂
Why? People who have joined a cult or are following a false teacher are convinced that their master or leader is the savior — “so pure that he has no friends.”
Those who do ask are usually people who see someone else fall into a cult and want to help them.
But the one who has actually entered the cult might be us 😱
In any case, how do you shake off a false teacher or a cult?
It’s simple: understand and practice the Four Noble Truths.
**The Noble Truth of Suffering**: All kinds of negative emotions and unpleasant experiences are suffering. Because we have this body and mind, we are able to experience all this suffering. Because the body and mind are constantly changing and will eventually break up, they are unsatisfactory and incomplete.
**The Noble Truth of the Origin of Suffering**: Craving is the cause of all mental suffering. Craving also causes us to be reborn again and again, obtaining this body and mind with which we suffer.
**The Noble Truth of the Cessation of Suffering**: The cessation of craving is the cessation of suffering.
**The Noble Truth of the Path Leading to the Cessation of Suffering**: precept, indistractability (samadhi) , and wisdom are the path to the cessation of suffering.
- **Precept**: Preceptmeans having good character — not harming oneself or others, and not making oneself or others uncomfortable.
- **Samadhi**: When we do not make mistakes, the mind is less likely to be filled with regret and confusion, so it settles more easily. We then further deepen the stability of the mind. Without mental focus and stability, it is impossible to concentrate on work or develop wisdom. Methods for cultivating samadhi can be found in the “Meditation Methods” section of the *Knowing and Seeing the Truth* website: www. knownsee. com
- **Wisdom**: When the mind is sufficiently stable, we can observe or contemplate the impermanence, suffering, and non-self of this world, of the things we cling to, and even of the body and mind itself, in order to let go of clinging and uproot craving. When all craving is uprooted, that is the cessation of suffering.
The Buddha said that anyone who has no doubt whatsoever about these Four Noble Truths is a stream-enterer — one who will never fall into the lower realms, whose future is assured, and who has Nibbāna as the other shore (SN 24).
A stream-enterer is one who is fully endowed with right view (ref. ANA 5.31). They possess the enlightenment factor of investigation of dhamma and are able to distinguish right from wrong, black from white, and recognize who is a false teacher and who is a teacher of genuine virtue (ref. SN 46).
They know how to trutly get rid of suffering and obtain true happiness. They have no interest in superstition
They are endowed with the noble eye of wisdom and possess both mundane and supramundane eyes of wisdom, such as insight meditation (SNA 56.63).
Moreover, the Buddha taught the principle that like attracts like (SN 14.13–29), and also said that the unwholesome person is a fool while the wholesome person is wise (MN 129).
When our wisdom is low, we naturally gather around false teachers whose wisdom is also not high.
When we begin to have wisdom — even wisdom higher than that of the false teacher — our energy and frequency no longer match theirs. Very naturally, our worldviews no longer align 😂, and we will naturally leave and draw near to people who truly have wisdom.
Therefore, no matter what, let us all understand and practice the Four Noble Truths ourselves, and also help those around us to understand and practice them. In this way, everyone will gradually encounter what is truly good.
---
**ภาษาไทย**
**วิธีสลัดครูที่ผิด**
‘จะสลัดครูที่ผิดได้อย่างไร?’---คำถามนี้ในกรณีส่วนใหญ่แล้วไม่มีใครถามเลย 😂
ทำไม? คนที่เข้าลัทธิหรือติดตามครูที่ผิด ย่อมรู้สึกว่าอาจารย์หรือผู้นำของตนคือผู้ช่วยให้รอด 「บริสุทธิ์」จนไม่มีเพื่อน~
คนที่ถามส่วนใหญ่คือคนที่เห็นคนอื่นเข้าลัทธิ แล้วอยากช่วยเขา
แต่จริง ๆ แล้ว คนที่เข้าลัทธิอาจเป็นตัวเราเองก็ได้ 😱
อย่างไรก็ตาม จะสลัดครูที่ผิดหรือลัทธิได้อย่างไร?
ง่ายมาก คือรู้จักและเข้าใจอริยสัจสี่
**ทุกขอริยสัจ**：อารมณ์ด้านลบต่าง ๆ และประสบการณ์ที่ไม่ดี คือความทุกข์ เพราะเรามีร่างกายและจิตใจนี้ จึงต้องรับความทุกข์เหล่านี้ เพราะร่างกายกับจิตใจเปลี่ยนแปลงอยู่ตลอดและสุดท้ายจะแตกสลาย จึงไม่น่าพอใจและไม่สมบูรณ์
**สมุทยอริยสัจ**：ตัณหาเป็นสาเหตุของความทุกข์ทางจิตทั้งหมด ตัณหายังทำให้เราเกิดใหม่เรื่อย ๆ เพื่อได้ร่างกายและจิตใจนี้มาทนทุกข์
**นิโรธอริยสัจ**：การดับตัณหา คือการดับทุกข์
**มัคคอริยสัจ**：ศีล สมาธิ และปัญญา คือทางสู่การดับทุกข์
**ศีล**：ศีลคือการมีคุณธรรมดี ไม่ทำร้ายตนเองและผู้อื่น ไม่ทำให้ตนเองและผู้อื่นลำบาก
**สมาธิ**：เมื่อเราไม่ทำผิด จิตก็ไม่ค่อยเสียใจหรือสับสน จึงสงบได้ง่าย เราจึงพัฒนาความตั้งมั่นของจิตให้ลึกขึ้น เพราะถ้าไม่มีสมาธิและความมั่นคงของจิต ก็ไม่สามารถมีสมาธิในการทำงานหรือพัฒนาปัญญาได้ วิธีการฝึกสมาธิสามารถหาได้ที่ส่วน【วิธีการภาวนา】ในเว็บไซต์《ตามความเป็นจริง》 www.knownsee. com
**ปัญญา**：เมื่อจิตมั่นคงพอ เราสามารถสังเกตหรือพิจารณาความไม่เที่ยง ความทุกข์ และความไม่ใช่ตัวตน ของโลกนี้ ของสิ่งที่เรายึดติด และแม้แต่ของร่างกายกับจิตใจ เพื่อปล่อยวางการยึดมั่นและถอนรากตัณหา
เมื่อถอนรากตัณหาได้หมด นั่นคือการดับทุกข์
พระพุทธเจ้าตรัสว่า ผู้ใดไม่มีความสงสัยใด ๆ ในอริยสัจสี่ ผู้นั้นคือพระโสดาบัน ผู้ที่ไม่ตกอบายภูมิอีก ผู้ที่มีอนาคตแน่นอน และมีนิพพานเป็นฝั่งตรงข้าม （SN24）
พระโสดาบันคือผู้ที่สมบูรณ์ด้วยสัมมาทิฏฐิ（Ref. ANA5.31） พวกท่านมีธรรมวิจยสัมโพชฌงค์ สามารถแยกแยะถูกผิด ขาวดำ รู้ว่าใครคือครูที่ผิดและใครคือครูที่มีคุณธรรมแท้จริง（Ref. SN46）
พวกท่านรู้ว่าต้องทำอย่างไรจึงจะขจัดความทุกข์ได้จริงและได้รับความสุข ไม่สนใจสิ่งที่เชื่ออย่างมงคลใด ๆ
พวกท่านมีดวงตาปัญญาอันประเสริฐ มีทั้งดวงตาปัญญาทางโลกและเหนือโลก เช่น วิปัสสนา （SNA56.63）
นอกจากนี้ พระพุทธเจ้าทรงแสดงหลักที่ว่า ของเหมือนกันย่อมรวมกัน （SN14.13-29） และตรัสว่า คนไม่ดีคือคนโง่ คนดีคือคนฉลาด（MN129）
เมื่อปัญญาของเราต่ำ เราก็จะไปรวมกลุ่มกับครูที่ผิดที่มีปัญญาไม่สูง
เมื่อเราเริ่มมีปัญญา แม้ปัญญาสูงกว่าครูที่ผิด พลังและคลื่นความถี่ของเราก็ไม่ตรงกันอีกต่อไป โดยธรรมชาติแล้วมุมมองก็ไม่ลงรอยกัน 😂 และเราก็จะจากไปโดยธรรมชาติ แล้วเข้าใกล้คนที่มีปัญญาจริง
ดังนั้น ไม่ว่าอย่างไรก็ตาม ให้พวกเราทุกคนรู้จักและปฏิบัติอริยสัจสี่ด้วยตนเอง และช่วยให้คนรอบข้างรู้จักและปฏิบัติด้วย เช่นนี้ ทุกคนก็จะค่อย ๆ พบสิ่งที่ดีจริง ๆ~
---
**Tiếng Việt**
**Làm thế nào để thoát khỏi thầy tà**
‘Làm thế nào để thoát khỏi thầy tà?’---Câu hỏi này trong hầu hết trường hợp không có ai hỏi cả 😂
Tại sao? Những người đã vào tà giáo hoặc theo thầy tà chắc chắn sẽ cảm thấy sư phụ hoặc giáo chủ của mình là đấng cứu thế, 「chính」đến mức không có bạn~
Người hỏi phần lớn là những người thấy người khác vào tà giáo và muốn giúp họ
Nhưng thực ra người đã vào tà giáo có thể chính là chúng ta 😱
Dù thế nào đi nữa, làm thế nào để thoát khỏi thầy tà hay tà giáo?
Rất đơn giản: nhận biết và hiểu Tứ Diệu Đế.
**Khổ Thánh Đế**：Các cảm xúc tiêu cực và những trải nghiệm không tốt đều là khổ. Vì chúng ta có thân tâm này nên mới phải chịu tất cả những khổ này; vì thân tâm luôn biến đổi và cuối cùng sẽ hoại diệt, nên chúng không làm người ta hài lòng và không trọn vẹn.
**Tập Thánh Đế**：Ái là nguyên nhân của mọi khổ về tinh thần. Ái cũng khiến chúng ta tái sinh liên tục, nhận lấy thân tâm này để chịu khổ.
**Diệt Thánh Đế**：Sự chấm dứt của ái chính là sự chấm dứt của khổ
**Đạo Thánh Đế**：Giới, định, tuệ là con đường đưa đến sự chấm dứt khổ
**Giới**：Giới là phẩm chất tốt, không làm hại mình và người khác, không khiến mình và người khác khó chịu
**Định**：Khi chúng ta không phạm lỗi, tâm không dễ hối hận và rối loạn, nên dễ an định. Chúng ta tiếp tục làm sâu thêm sự ổn định của tâm. Vì không có sự tập trung và ổn định của tâm thì không thể tập trung làm việc hay phát triển trí tuệ. Phương pháp nuôi dưỡng định lực có thể tìm ở mục 【Phương pháp thiền】 trên website 《Như Thực Kiến Tri》 www.knownsee. com
**Tuệ**：Khi tâm đủ ổn định, chúng ta có thể quán sát hoặc suy nghĩ về vô thường, khổ, vô ngã của thế giới này, của những thứ ta chấp trước, thậm chí của chính thân tâm, để buông bỏ chấp trước và nhổ tận gốc ái.
Khi mọi ái được nhổ tận gốc, đó chính là sự chấm dứt khổ
Đức Phật nói rằng bất kỳ ai không còn nghi ngờ gì về Tứ Diệu Đế này thì người đó là bậc Dự lưu, người không bao giờ đọa vào ác đạo, tương lai đã được xác định, và lấy Niết-bàn làm bờ bên kia （SN24）
Bậc Dự lưu là người đầy đủ chánh kiến（Ref. ANA5.31） Họ có trạch pháp giác chi, có thể phân biệt đúng sai, đen trắng, biết ai là thầy tà và ai là thầy có khí chất chính（Ref. SN46）
Họ biết phải làm thế nào mới thực sự loại bỏ khổ đau và đạt được hạnh phúc. Họ không có bất kỳ hứng thú nào với những thứ mê tín
Họ đầy đủ thánh tuệ nhãn, có cả tuệ nhãn thế gian và xuất thế gian như thiền quán （SNA56.63）
Hơn nữa, Đức Phật đã chỉ dạy đạo lý đồng thanh tương ứng （SN14.13-29）, và cũng nói người bất thiện là kẻ ngu, người thiện là người trí（MN129）.
Khi trí tuệ của chúng ta thấp, chúng ta sẽ tụ tập quanh những thầy tà có trí tuệ không cao
Khi chúng ta bắt đầu có trí tuệ, thậm chí trí tuệ cao hơn thầy tà; từ trường và tần số của chúng ta không còn giống nhau nữa, thì rất tự nhiên “ba quan” không hợp 😂, và cũng rất tự nhiên sẽ rời đi, thân cận những người thật sự có trí tuệ.
Vì vậy, dù thế nào đi nữa, mọi người hãy tự mình nhận biết và thực hành Tứ Diệu Đế, đồng thời giúp những người xung quanh cũng nhận biết và thực hành Tứ Diệu Đế! Như vậy, mọi người sẽ dần dần gặp được những điều thật sự tốt đẹp~
《僧人墮落地獄和鬼道的事例 Cases of Monks Falling into Hell and the Realm of Ghosts ตัวอย่างภิกษุที่ตกนรกและกำเนิดเปรต Những trường hợp tăng nhân đọa địa ngục và cõi ngạ quỷ》
《僧人墮落地獄和鬼道的事例 Cases of Monks Falling into Hell and the Realm of Ghosts ตัวอย่างภิกษุที่ตกนรกและกำเนิดเปรต Những trường hợp tăng nhân đọa địa ngục và cõi ngạ quỷ》
自古以來，這個世界就有好僧人，但同時有壞僧人
好僧人帶我們到人界幸福處、天界、涅槃
壞僧人帶我們到畜生道、鬼道、地獄道
各位佛教徒請小心謹慎！
壞僧人可以以戒臘極高的「大長老」的面目出現，
可以以許多信徒、很大威勢的面目出現，
可以以得到許大的名譽、很有名的面目出現
可以以得到許多供養的面目出現
可以以博學多聞的面目出現（AN5.88）
一旦跟錯大佬，就有機會一起墮落無間地獄了！
請各位佛教徒小心謹慎！佛陀教導，任何僧人的話也不應立即認可或否定，而是應該先和《巴利三藏》中的法與律對照再下結論（AN4.180）
同時也不要「一竹篙打一船人」，因為這個世界還有許多聖者、很好的僧人的。
關於壞僧人，《巴利三藏》中有這樣的一樣故事：
有一次，世尊住在王舍城的竹林、迦蘭陀餵松鼠的園子。那時，尊者勒叉那和尊者大目犍連住在靈鷲山。
早上，尊者大目犍連穿好下衣，拿著鉢和衣，走到尊者勒叉那那裡，對他說：「來吧，勒叉那賢友，我們進王舍城托鉢吧。」尊者勒叉那回答：「好的，賢友。」
尊者大目犍連從靈鷲山下來，走到某處時，臉上露出微笑。尊者勒叉那問他：「目犍連賢友，你為什麼微笑？是什麼緣故？」大目犍連說：「勒叉那賢友，現在還不是問這件事的時候。等見到世尊，你再當面問我吧。」
兩人在王舍城托完鉢，吃過飯、收好鉢，一起去見世尊，頂禮後坐在一旁。坐下後，尊者勒叉那對大目犍連說：「大目犍連尊者從靈鷲山下來時，在某處微笑了。目犍連賢友，你為什麼微笑？是什麼緣故？」
大目犍連說：「賢友，我從靈鷲山下來時，看見一個比丘在空中走。他的大衣燒起來了，火光熊熊；鉢也燒起來了，火光熊熊；束腰的帶子也燒起來了，火光熊熊；身體也燒起來了，火光熊熊。他發出痛苦的叫聲。我當時心裡想：『真稀奇，真不可思議！竟有這樣的眾生，竟有這樣的夜叉，竟會得到這樣的身形！』」
世尊於是對比丘們說：「比丘們，弟子真是具眼而住，真是具智而住——弟子竟能知道、看見、親證這樣的事。比丘們，這個眾生，我以前就見過，只是沒有說出來。如果我說了，別人不會相信；不相信的人，就會因此長期受害、受苦。比丘們，這個比丘，從前在迦葉正等正覺的教法裡，是一個惡比丘。他因為那項業的果報，在地獄裡受煎熬，經過許多年、許多百年、許多千年、許多十萬年；又因為那項業還沒報完的餘報，現在正承受這樣的身形。」 (SN19.17)
## English
From ancient times, this world has had good monks, and at the same time bad monks. Good monks lead us to happiness in the human world, to the heavenly realms, and to Nibbāna. Bad monks lead us to the animal realm, the realm of ghosts, and the hells.
Fellow Buddhists, please be careful. A bad monk may appear as a “great elder” of very high seniority, as someone with many followers and great influence, as someone who has gained great fame and is well known, as someone who receives abundant offerings, or as someone who is learned and widely read (AN 5.88).
Once you follow the wrong big figure, you may fall together into the deepest hell, Avīci.
Fellow Buddhists, please be careful. The Buddha taught that one should not at once accept or reject the words of any monk. One should first compare them with the Dhamma and the Vinaya in the Pali Tipiṭaka, and only then draw a conclusion (AN 4.180). At the same time, do not tar everyone with the same brush, because this world still has many noble ones and very good monks.
About bad monks, the Pali Tipiṭaka has a story like this:
On one occasion the Blessed One was staying at Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Place. At that time the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna were staying on Vulture Peak Mountain.
In the morning, the Venerable Mahāmoggallāna dressed, took his bowl and robe, went to the Venerable Lakkhaṇa, and said: “Come, friend Lakkhaṇa, let us enter Rājagaha for alms.” The Venerable Lakkhaṇa replied: “Yes, friend.”
As the Venerable Mahāmoggallāna was coming down from Vulture Peak, at a certain place he smiled. The Venerable Lakkhaṇa asked him: “Friend Moggallāna, why did you smile? What was the reason?” Mahāmoggallāna said: “Friend Lakkhaṇa, this is not the time to ask that question. Ask me this question in the presence of the Blessed One.”
After walking for alms in Rājagaha, and after the meal, when they had returned from their alms round, they went to the Blessed One, paid homage, and sat down to one side. Sitting there, the Venerable Lakkhaṇa said to the Venerable Mahāmoggallāna: “Here the Venerable Mahāmoggallāna, coming down from Vulture Peak, smiled at a certain place. Friend Moggallāna, why did you smile? What was the reason?”
Mahāmoggallāna said: “Friend, as I was coming down from Vulture Peak, I saw a bhikkhu going through the air. His outer robe was blazing, burning, and on fire; his bowl was blazing, burning, and on fire; his waistband was blazing, burning, and on fire; his body was blazing, burning, and on fire. He was uttering cries of pain. Then it occurred to me: ‘How amazing, how astounding! That there could be such a being, such a yakkha, such an acquisition of individuality!’”
The Blessed One then addressed the bhikkhus: “Bhikkhus, the disciple indeed dwells possessed of the eye; indeed dwells possessed of knowledge—in that a disciple will know, see, or witness such a thing. Bhikkhus, I too had seen that being before, but I did not declare it. If I had declared it, others would not have believed me. Those who did not believe me would have suffered harm and pain for a long time. Bhikkhus, that bhikkhu was a bad bhikkhu in the dispensation of Kassapa, the Perfectly Enlightened One. As a result of that kamma he was roasted in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years; and because of the remainder of the result of that same kamma, he is now experiencing such an acquisition of individuality.” (SN19.17)
## ภาษาไทย
มาแต่โบราณ โลกนี้มีภิกษุที่ดี และในขณะเดียวกันก็มีภิกษุที่เลว ภิกษุที่ดีนำเราไปสู่ความสุขในมนุษยโลก สู่สวรรค์ และสู่นิพพาน ภิกษุที่เลวนำเราไปสู่กำเนิดเดียรัจฉาน กำเนิดเปรต และนรก
พุทธศาสนิกชนทั้งหลาย โปรดระมัดระวัง ภิกษุที่เลวอาจปรากฏในรูปของ “พระเถระใหญ่” ผู้มีพรรษาสูงมาก ในรูปของผู้มีสาวกจำนวนมากและมีอำนาจบารมีใหญ่ ในรูปของผู้ได้เกียรติยศใหญ่หลวงและมีชื่อเสียง ในรูปของผู้ได้รับไทยธรรมมากมาย หรือในรูปของผู้เป็นพหูสูตร (องฺ.ปญฺจก. 5.88)
เมื่อติดตามคนใหญ่คนโตผิดคนแล้ว ก็มีโอกาสตกอเวจีมหานรกไปด้วยกัน
พุทธศาสนิกชนทั้งหลาย โปรดระมัดระวัง พระพุทธเจ้าสอนว่า วาจาของภิกษุผู้ใดก็ตาม ไม่ควรรับรองหรือปฏิเสธในทันที พึงเทียบเคียงกับพระธรรมและพระวินัยในพระไตรปิฎกบาลีก่อน แล้วจึงสรุป (องฺ.จตุกฺก. 4.180) ในขณะเดียวกัน อย่าเหมารวมคนทั้งลำ เพราะโลกนี้ยังมีพระอริยะและภิกษุที่ดีงามอีกมาก
เกี่ยวกับภิกษุที่เลว ในพระไตรปิฎกบาลีมีเรื่องเช่นนี้
สมัยหนึ่ง พระผู้มีพระภาคประทับอยู่ ณ พระเวฬุวัน กลันทกนิวาปสถาน ใกล้กรุงราชคฤห์ สมัยนั้น ท่านพระลักขณะและท่านพระมหาโมคคัลลานะอยู่ ณ ภูเขาคิชฌกูฏ
เวลาเช้า ท่านพระมหาโมคคัลลานะนุ่งแล้ว ถือบาตรและจีวร เข้าไปหาท่านพระลักขณะ แล้วกล่าวว่า “เชิญเถิด ท่านลักขณะ เราจะเข้าไปบิณฑบาตในกรุงราชคฤห์กัน” ท่านพระลักขณะรับว่า “อย่างนั้น ท่าน”
เมื่อท่านพระมหาโมคคัลลานะกำลังลงจากภูเขาคิชฌกูฏ ณ ที่แห่งหนึ่ง ท่านยิ้มแย้ม ท่านพระลักขณะถามว่า “ท่านโมคคัลลานะ เพราะเหตุใด เพราะอะไร ท่านจึงยิ้ม” ท่านมหาโมคคัลลานะกล่าวว่า “ท่านลักขณะ ยังไม่ใช่เวลาที่จะถามปัญหาข้อนี้ จงถามปัญหานี้ต่อหน้าพระผู้มีพระภาคเถิด”
ครั้นทั้งสองเที่ยวบิณฑบาตในกรุงราชคฤห์ ฉันเสร็จ กลับจากบิณฑบาตแล้ว จึงเข้าไปเฝ้าพระผู้มีพระภาค ถวายบังคม แล้วนั่ง ณ ที่สมควร ท่านพระลักขณะจึงกล่าวกะท่านพระมหาโมคคัลลานะว่า “ท่านพระมหาโมคคัลลานะ เมื่อลงจากภูเขาคิชฌกูฏ ได้ยิ้ม ณ ที่แห่งหนึ่ง ท่านโมคคัลลานะ เพราะเหตุใด เพราะอะไร ท่านจึงยิ้ม”
ท่านมหาโมคคัลลานะกล่าวว่า “ท่าน เมื่อข้าพเจ้าลงจากภูเขาคิชฌกูฏ ได้เห็นภิกษุรูปหนึ่งกำลังไปในอากาศ สังฆาฏิของเธอก็ลุกโพลง ไฟโชติช่วง บาตรก็ลุกโพลง ไฟโชติช่วง ประคดเอวก็ลุกโพลง ไฟโชติช่วง แม้กายก็ลุกโพลง ไฟโชติช่วง เธอเปล่งเสียงร้องด้วยความทุกข์ ข้าพเจ้าคิดว่า ‘น่าอัศจรรย์หนอ น่าประหลาดหนอ จะมีสัตว์เช่นนี้ มียักษ์เช่นนี้ จะได้อัตภาพเช่นนี้’”
ลำดับนั้น พระผู้มีพระภาคตรัสกะภิกษุทั้งหลายว่า “ภิกษุทั้งหลาย สาวกอยู่ด้วยความเป็นจักษุแท้ อยู่ด้วยความเป็นญาณแท้ สาวกจะรู้ จะเห็น หรือจะทำให้เป็นพยานในเรื่องเช่นนี้ได้ ภิกษุทั้งหลาย สัตว์นั้นแม้เราเคยเห็นมาก่อนแล้ว เพียงแต่เรามิได้พยากรณ์ ถ้าเราพยากรณ์ คนอื่นก็จะไม่เชื่อเรา ผู้ที่ไม่เชื่อเรา ผู้นั้นจะได้สิ่งที่ไม่เป็นประโยชน์และความทุกข์สิ้นกาลนาน ภิกษุทั้งหลาย ภิกษุนั้นในปางก่อนเป็นปาปภิกษุในศาสนาของพระกัสสปสัมมาสัมพุทธเจ้า เธอเสวยวิบากแห่งกรรมนั้น ถูกเผาผลาญในนรกสิ้นปีมากมาย สิ้นร้อยปีมากมาย สิ้นพันปีมากมาย สิ้นแสนปีมากมาย และเพราะวิบากที่ยังเหลือแห่งกรรมนั้นนั่นเอง บัดนี้กำลังเสวยการได้อัตภาพเช่นนี้” (SN19.17)
## Tiếng Việt
Từ xưa đến nay, thế gian này có những vị tăng tốt, đồng thời cũng có những vị tăng xấu. Vị tăng tốt dẫn chúng ta đến chỗ an lạc ở cõi người, đến các cõi trời và đến Niết-bàn. Vị tăng xấu dẫn chúng ta đến súc sanh đạo, ngạ quỷ đạo và địa ngục đạo.
Chư Phật tử hãy cẩn trọng. Vị tăng xấu có thể xuất hiện dưới hình thức một “đại trưởng lão” có hạ lạp rất cao, dưới hình thức người có rất nhiều tín đồ và thế lực rất lớn, dưới hình thức người được danh vọng lớn và rất nổi tiếng, dưới hình thức người nhận được nhiều cúng dường, hoặc dưới hình thức người học rộng nghe nhiều (AN 5.88).
Một khi đi theo nhầm người đứng đầu, thì có cơ hội cùng nhau đọa vào địa ngục vô gián, A-tỳ.
Chư Phật tử hãy cẩn trọng. Đức Phật dạy rằng, lời của bất kỳ vị tăng nào cũng không nên lập tức thừa nhận hay phủ nhận, mà trước hết phải đối chiếu với Pháp và Luật trong Tam tạng Pali, rồi mới kết luận (AN 4.180). Đồng thời cũng đừng vơ đũa cả nắm, vì thế gian này vẫn còn nhiều bậc Thánh và những vị tăng rất tốt.
Về vị tăng xấu, trong Tam tạng Pali có một câu chuyện như sau:
Một thời, Thế Tôn trú tại Vương Xá, trong rừng Trúc, chỗ nuôi dưỡng sóc Kalandaka. Lúc bấy giờ, Tôn giả Lakkhaṇa và Tôn giả Đại Mục-kiền-liên trú ở núi Linh Thứu.
Buổi sáng, Tôn giả Đại Mục-kiền-liên đắp y, cầm bát và y, đi đến chỗ Tôn giả Lakkhaṇa và nói: “Này hiền giả Lakkhaṇa, chúng ta hãy vào thành Vương Xá khất thực.” Tôn giả Lakkhaṇa đáp: “Thưa vâng, hiền giả.”
Khi Tôn giả Đại Mục-kiền-liên đang từ núi Linh Thứu đi xuống, đến một chỗ nọ, ngài mỉm cười. Tôn giả Lakkhaṇa hỏi: “Này hiền giả Mục-kiền-liên, vì sao ngài mỉm cười? Do duyên cớ gì?” Đại Mục-kiền-liên nói: “Này hiền giả Lakkhaṇa, bây giờ chưa phải lúc hỏi câu ấy. Hãy hỏi ta câu này trước mặt Thế Tôn.”
Sau khi khất thực ở Vương Xá, thọ thực xong, thu bát trở về, hai vị cùng đi đến chỗ Thế Tôn, đảnh lễ rồi ngồi xuống một bên. Ngồi xuống rồi, Tôn giả Lakkhaṇa nói với Tôn giả Đại Mục-kiền-liên: “Ở đây, Tôn giả Đại Mục-kiền-liên khi từ núi Linh Thứu đi xuống, tại một chỗ đã mỉm cười. Này hiền giả Mục-kiền-liên, vì sao ngài mỉm cười? Do duyên cớ gì?”
Đại Mục-kiền-liên nói: “Này hiền giả, khi ta từ núi Linh Thứu đi xuống, ta thấy một vị tỳ-kheo đang đi giữa hư không. Tăng-già-lê của vị ấy bốc cháy, rực lửa; bát cũng bốc cháy, rực lửa; dây thắt lưng cũng bốc cháy, rực lửa; thân cũng bốc cháy, rực lửa. Vị ấy phát ra tiếng kêu đau đớn. Khi ấy ta nghĩ: ‘Thật hy hữu, thật chưa từng có! Lại có chúng sanh như vậy, lại có dạ-xoa như vậy, lại nhận được thân hình như vậy!’”
Rồi Thế Tôn bảo các tỳ-kheo: “Này các tỳ-kheo, đệ tử thật sự sống với mắt, thật sự sống với trí—vì đệ tử có thể biết, thấy, hoặc thân chứng việc như vậy. Này các tỳ-kheo, chúng sanh ấy trước đây Ta cũng đã thấy, chỉ là Ta không nói ra. Nếu Ta nói ra, người khác sẽ không tin Ta. Những ai không tin Ta, những người ấy sẽ vì vậy mà lâu dài chịu hại, chịu khổ. Này các tỳ-kheo, vị tỳ-kheo ấy thuở trước, trong giáo pháp của đức Ca-diếp Chánh Đẳng Giác, là một ác tỳ-kheo. Do quả báo của nghiệp ấy, vị ấy bị nung nấu trong địa ngục trải qua nhiều năm, nhiều trăm năm, nhiều ngàn năm, nhiều trăm ngàn năm; và do phần quả báo còn lại của chính nghiệp ấy, nay đang chịu thân hình như vậy.” (SN19.17)
《不用太看重名利 Don’t Take Fame and Gain Too Seriously ไม่ต้องให้ความสำคัญกับชื่อเสียงและลาภสักการะมากนัก Đừng quá coi trọng danh lợi》
《不用太看重名利 Don’t Take Fame and Gain Too Seriously ไม่ต้องให้ความสำคัญกับชื่อเสียงและลาภสักการะมากนัก Đừng quá coi trọng danh lợi》
名利呢，其實不用太看重
為什麼？
因為別人根本不 Care!😂
曾經有位天神對佛陀說：
「沒有等同對兒子的愛，沒有等同牛之財，
沒有等同太陽的光明，大海是池湖中最勝的」
知道佛陀怎樣回偈嗎？佛陀說：
「沒有等同對自我的愛，沒有等同穀物之財
沒有等同智慧的光明，雨是池湖中最勝的」 （SN1.13）
人人最愛的是自己，不是我們啊！😂
我們怎樣威、怎樣有錢，其實不關別人事
不信我們可以對著街邊阿叔說說自己有多威，然後看看他給什麼反應我們😂
別人為我們開心，一般只有這幾個可能性：
1.他把我們當成是‘我的人’、自己人
2.我們的成就和他的利益和快樂掛鉤
3.他的德行崇高，具備四無量心（慈悲喜捨）
第三個可能性很低，因為佛陀曾說，那些具備戒德的人和不具備戒德的人，就如指尖上沾上的塵土和大地相比（SN56）
而且，別人根本不知道我們有多威😂
例如，我們在時裝界獲得殊榮，其他界別的人士是不知道我們有多威的、沒有感覺的
我們在工程界獲得殊榮，其他界別的人士是不知道我們有多威的、沒有感覺的
我們在醫學界獲得殊榮，其他界別的人士是不知道我們有多威的、沒有感覺的
我們在建築界獲得殊榮，其他界別的人士是不知道我們有多威的、沒有感覺的
我們在宗教界獲得殊榮，其他界別的人士是不知道我們有多威的、沒有感覺的
同一個界別的競爭對手，常態就是妒忌，想把我們拉下來
妒忌這個煩惱要證悟初果時才會被根斷
據說有這樣一件事：在佛教界裡面，當有年輕僧人或大修行人證悟阿羅漢果，或者獲得很大殊榮，有些凡夫「大長老」知道後，就會出於妒忌心，以戒臘去威迫、打壓他們，阻止他們弘法，以確保自己的地位不受威脅。不是沒有~
請各位小心、警惕別人的妒忌心！
請各位在家信徒小心審視任何「大長老」的話，不要隨之誹謗任何修行人，然後雙雙墮落地獄！
如果想安全些，就要把自己的成就、利益和別人掛鉤
例如自己獲得某些成就時，就想想誰曾幫助過自己、有份促成這份成就，然後公開把榮譽歸因於他們
自己有錢、有權、有地位，就用這些去盡可能幫助別人、帶給別人快樂和利益
如此，就能熄掉別人心中的妒忌之火~
## English
Fame and gain need not be taken too seriously. Why? Because other people simply do not care!
A deity once said to the Buddha:
“There is no love equal to that for a son; no wealth equal to cattle; no light equal to the sun; among lakes and waters, the ocean is supreme.”
Do you know how the Buddha replied in verse? He said:
“There is no love equal to that for oneself; no wealth equal to grain; no light equal to wisdom; among lakes and waters, rain is supreme.” (SN 1.13)
What everyone loves most is themselves — not us!
No matter how impressive we are, or how rich, it really has nothing to do with other people. Don’t believe it? Try telling some uncle on the street how great you are, and see how he reacts.
Others are happy for us only in a few cases:
1. They see us as “their person,” one of their own.
2. Our achievement is tied to their benefit and happiness.
3. Their virtue is lofty, and they possess the four immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity).
The third is rare. The Buddha once said that those with virtue and those without are like the dust on a fingertip compared with the great earth (SN 56).
Besides, other people do not even know how impressive we are. Win an honor in fashion, and people in other fields do not know, and feel nothing. The same goes for engineering, medicine, architecture, and religion: people outside that field do not know how impressive we are, and feel nothing.
Competitors in the same field are normally jealous and want to pull us down. The defilement of jealousy is uprooted only at stream-entry.
It is said that something like this happens: in Buddhist circles, when a young monk or a great practitioner attains arahantship, or receives great honor, some worldling “senior elders,” on hearing of it, out of jealousy use seniority in ordination to intimidate and suppress them, and stop them from teaching the Dhamma, so that their own status is not threatened. It is not that this never happens.
Please be careful, and watch out for other people’s jealousy!
Lay followers, please examine carefully anything any “senior elder” says. Do not follow along and slander any practitioner — or both sides may fall into hell!
If you want to be safer, tie your achievements and benefits to other people. When you succeed, think of who once helped you and had a part in bringing it about, then publicly give the credit to them.
If you have money, power, or status, use them as far as you can to help others and bring them happiness and benefit.
In this way, the fire of jealousy in other people’s hearts can be put out.
## ไทย
ชื่อเสียงและผลประโยชน์นั้น จริง ๆ แล้วไม่จำเป็นต้องให้ความสำคัญมากเกินไป ทำไม? เพราะคนอื่นเขาไม่ได้สนใจเลย!
ครั้งหนึ่งมีเทวดาองค์หนึ่งกราบทูลพระพุทธเจ้าว่า
「ไม่มีความรักใดเสมอด้วยความรักต่อบุตร ไม่มีทรัพย์ใดเสมอด้วยโค ไม่มีแสงสว่างใดเสมอด้วยดวงอาทิตย์ ในบรรดาสระน้ำทั้งหลาย มหาสมุทรเป็นเลิศ」
รู้ไหมว่าพระพุทธเจ้าทรงตอบเป็นคาถาว่าอย่างไร? พระองค์ตรัสว่า
「ไม่มีความรักใดเสมอด้วยความรักต่อตนเอง ไม่มีทรัพย์ใดเสมอด้วยธัญญาหาร ไม่มีแสงสว่างใดเสมอด้วยปัญญา ในบรรดาสระน้ำทั้งหลาย ฝนเป็นเลิศ」 (SN 1.13)
สิ่งที่ทุกคนรักที่สุดคือตัวเอง ไม่ใช่เรา!
ไม่ว่าเราจะยิ่งใหญ่เพียงใด หรือร่ำรวยเพียงใด จริง ๆ แล้วไม่เกี่ยวกับคนอื่น ถ้าไม่เชื่อ ลองไปบอกอาข้างถนนว่าตัวเองเก่งขนาดไหน แล้วดูว่าเขาจะมีปฏิกิริยาอย่างไร
โดยทั่วไป คนอื่นจะดีใจกับเราได้เพียงไม่กี่กรณี:
1. เขามองเราเป็น “คนของเขา” เป็นพวกพ้องของตนเอง
2. ความสำเร็จของเราผูกกับผลประโยชน์และความสุขของเขา
3. เขามีคุณธรรมสูง และประกอบด้วยพรหมวิหารสี่ (เมตตา กรุณา มุทิตา อุเบกขา)
ความเป็นไปได้ข้อที่สามนั้นต่ำมาก เพราะพระพุทธเจ้าเคยตรัสว่า ผู้มีศีลกับผู้ไม่มีศีล เปรียบเหมือนธุลีที่ติดปลายเล็บกับแผ่นดินใหญ่ (SN 56)
ยิ่งกว่านั้น คนอื่นไม่รู้ด้วยซ้ำว่าเราเก่งขนาดไหน เช่น เราได้รับเกียรติในวงการแฟชั่น คนวงอื่นไม่รู้ และไม่มีความรู้สึกใด ๆ ได้เกียรติในวงวิศวกรรม วงการแพทย์ วงสถาปัตยกรรม หรือวงศาสนา คนนอกวงก็ไม่รู้เช่นกัน และไม่รู้สึกอะไร
คู่แข่งในวงเดียวกัน โดยปกติแล้วย่อมริษยา และอยากดึงเราลง ความริษยานี้จะถูกถอนรากได้เมื่อบรรลุโสดาบัน
ว่ากันว่ามีเรื่องเช่นนี้ ในวงการพุทธ เมื่อภิกษุหนุ่มหรือผู้ปฏิบัติชั้นสูงบรรลุอรหัตตผล หรือได้รับเกียรติยศอันใหญ่ “พระเถระผู้ใหญ่” ที่ยังเป็นปุถุชนบางรูป เมื่อรู้เข้า ก็เกิดความริษยา แล้วใช้อายุพรรษาข่มขู่ กดดัน และขัดขวางไม่ให้ท่านแสดงธรรม เพื่อรักษาสถานะของตนไว้ไม่ให้ถูกคุกคาม ไม่ใช่ว่าไม่มีเรื่องแบบนี้
โปรดระวังความริษยาของคนอื่น!
ขออุบาสกอุบาสิกาจงพิจารณาถ้อยคำของ “พระเถระผู้ใหญ่” ใด ๆ ให้ดี อย่าคล้อยตามไปกล่าวร้ายผู้ปฏิบัติ แล้วทั้งสองฝ่ายพลัดตกนรก!
ถ้าอยากปลอดภัยกว่านั้น ต้องผูกความสำเร็จและผลประโยชน์ของตนเข้ากับคนอื่น เช่น เมื่อตนได้รับความสำเร็จบางอย่าง ก็คิดว่าใครเคยช่วยเหลือ มีส่วนทำให้สำเร็จ แล้วประกาศให้เกียรติแก่พวกเขาอย่างเปิดเผย
ถ้าตนมีเงิน มีอำนาจ มีฐานะ ก็ใช้สิ่งเหล่านี้ช่วยเหลือผู้อื่นให้มากที่สุด นำความสุขและประโยชน์มาให้เขา
เช่นนี้ ก็สามารถดับไฟริษยาในใจของคนอื่นได้
## Tiếng Việt
Danh lợi ấy, thật ra không cần xem trọng quá. Vì sao? Vì người khác căn bản chẳng quan tâm!
Từng có một vị trời nói với Đức Phật:
「Không có tình thương nào sánh bằng tình thương đối với con; không có của cải nào sánh bằng bò; không có ánh sáng nào sánh bằng mặt trời; trong các hồ ao, biển cả là hơn hết.」
Biết Đức Phật đáp kệ thế nào không? Ngài nói:
「Không có tình thương nào sánh bằng tình thương đối với chính mình; không có của cải nào sánh bằng lúa gạo; không có ánh sáng nào sánh bằng trí tuệ; trong các hồ ao, mưa là hơn hết.」 (SN 1.13)
Điều mọi người yêu nhất là chính mình, không phải chúng ta!
Dù ta oai phong đến đâu, giàu có đến đâu, thật ra chẳng liên quan gì đến người khác. Không tin thì thử nói với một bác bên đường rằng mình oai cỡ nào, rồi xem ông ấy phản ứng ra sao.
Người khác vui cho ta, nói chung chỉ có vài khả năng:
1. Họ xem ta là “người của mình”, người cùng phe.
2. Thành tựu của ta gắn với lợi ích và niềm vui của họ.
3. Đức hạnh của họ cao thượng, đầy đủ bốn vô lượng tâm (từ, bi, hỷ, xả).
Khả năng thứ ba rất thấp, vì Đức Phật từng nói: người có giới đức và người không có giới đức, ví như bụi dính đầu ngón tay so với đại địa (SN 56).
Hơn nữa, người khác căn bản không biết ta oai đến mức nào. Ví dụ, ta được vinh dự trong giới thời trang, người ngành khác không biết, cũng chẳng có cảm giác gì. Được vinh dự trong giới kỹ thuật, y học, kiến trúc, hay tôn giáo cũng vậy: người ngoài ngành không biết ta oai đến đâu, và không cảm thấy gì.
Đối thủ cùng ngành, trạng thái thường tình là ganh tị, muốn kéo ta xuống. Phiền não ganh tị này chỉ bị đoạn tận tận gốc khi chứng sơ quả.
Tương truyền có chuyện thế này: trong giới Phật giáo, khi có tỳ-kheo trẻ hoặc bậc tu hành lớn chứng quả A-la-hán, hoặc được vinh dự rất lớn, một số “đại trưởng lão” còn là phàm phu biết được, vì ganh tị bèn lấy hạ lạp để uy hiếp, đè nén họ, ngăn không cho họ hoằng pháp, nhằm bảo đảm địa vị của mình không bị đe dọa. Không phải là không có.
Xin mọi người cẩn thận, cảnh giác lòng ganh tị của người khác!
Xin các cư sĩ hãy xét kỹ lời của bất kỳ “đại trưởng lão” nào, đừng a dua mà phỉ báng người tu hành, rồi cả hai cùng đọa địa ngục!
Nếu muốn an toàn hơn, phải gắn thành tựu và lợi ích của mình với người khác. Ví dụ, khi mình đạt được thành tựu nào đó, hãy nghĩ xem ai từng giúp mình, có phần tạo nên thành tựu ấy, rồi công khai quy công lao cho họ.
Mình có tiền, có quyền, có địa vị, thì dùng những thứ đó để giúp người khác nhiều nhất có thể, mang lại niềm vui và lợi ích cho họ.
Như vậy, mới có thể dập tắt ngọn lửa ganh tị trong lòng người khác.
《僧 The Sangha สงฆ์ Tăng》
《僧 The Sangha สงฆ์ Tăng》
在三寶之中，有佛、法、僧
我們皈依三寶，也會一起皈依‘僧’
那麼什麼是‘僧’呢？
有些人會說，只要穿著袈裟，就是三寶中的‘僧’了。
但並不是這樣的
佛陀解釋三寶中的‘僧’是四雙八士 --證悟入流道者、入流者/初果聖者、證悟二道者，二果聖者，證悟三道者，三果聖者，證悟阿羅漢道者，阿羅漢(Ref. SN11.3)
出家人、僧人可以不了解佛法，是連‘入流道者’也不是的凡夫僧。
在家人也可以是四雙八士，甚至是阿羅漢 （ANA1.253）
我們皈依僧，不是皈依個人、不是皈依僧人；而是皈依包含在家人和出家人在內的四雙八士
人與人之間的尊重是基本
我們都應該仿效佛陀作為榜樣。佛陀根除了我慢心，不會輕藐任何眾生，會尊重任何眾生
同樣地，在家人應該尊重出家人
但出家人也應該尊重在家人
雖然出家人的地位比在家人高，但這不自動代表所有出家人就屬於三寶中的‘僧’，也不代表所有僧人所說的一定是正確的。佛教徒應該慎思明辨，以客觀持平的態度審視每位僧人所說的話，而不是迷信盲從。
就是因為有許多佛教徒頭腦有欠清晰、迷信僧人，法師說什麼就接納什麼，因而造就了「僧權過大」的現象。當法師言行偏差、把在家人當成是狗、欺負在家人、欺壓戒臘比自己低的僧人，信徒仍覺得沒有問題。但那些頭腦清晰的局外人、社會大眾一看，已經能覺察出不妥。
在家人不尊重包含出家人在內的四雙八士，就是不尊重‘僧’
同樣地，出家人不尊重包含在家佛教徒在內的四雙八士，也是不尊重‘僧’
佛陀說在家人和出家人本來就是互相扶持的關係（Iti.107），因此僧俗之間本應互相尊重
僧人心中生起的不善心，和在家人心中生起的不善心，都是一樣的
從來沒有任何眾生能夠逃過業果法則的制裁
### English
Among the Three Jewels there are the Buddha, the Dhamma, and the Sangha.
When we go for refuge to the Three Jewels, we also go for refuge to the Sangha. What, then, is the Sangha?
Some people say that anyone wearing robes is the Sangha of the Three Jewels.
That is not so. The Buddha explained the Sangha of the Three Jewels as the four pairs and eight kinds of persons: one who has attained the path of stream-entry, the stream-enterer; one who has attained the path of once-returning, the once-returner; one who has attained the path of non-returning, the non-returner; one who has attained the path of arahantship, the arahant (SN 11.3).
A monastic can be ignorant of the Dhamma, and can be an ordinary monastic who is not even one who has attained the path of stream-entry. A layperson can also be one of the four pairs and eight kinds of persons, and can even be an arahant (ANA 1.253).
When we go for refuge to the Sangha, we are not going for refuge to an individual, nor to monastics as such. We go for refuge to the four pairs and eight kinds of persons, which include both laypeople and monastics.
Respect between people is basic. We should all take the Buddha as our example. The Buddha had uprooted the conceit “I am,” did not look down on any being, and respected every being. In the same way, laypeople should respect monastics, and monastics should also respect laypeople.
Although the status of a monastic is higher than that of a layperson, this does not automatically mean that every monastic belongs to the Sangha of the Three Jewels, nor that everything a monastic says is correct. Buddhists should reflect carefully and examine what each monastic says with an objective and balanced attitude, rather than follow blindly.
It is precisely because many Buddhists are unclear in their thinking and superstitious about monastics—accepting whatever a teacher says—that the phenomenon of “excessive monastic authority” has arisen. When a teacher’s words and conduct go astray, when laypeople are treated like dogs, bullied, or when monastics of junior standing are oppressed, devotees still see nothing wrong. Yet clear-headed outsiders and the general public can already sense that something is amiss.
If laypeople do not respect the four pairs and eight kinds of persons, monastics included, they are not respecting the Sangha. Likewise, if monastics do not respect the four pairs and eight kinds of persons, lay Buddhists included, they too are not respecting the Sangha.
The Buddha said that laypeople and monastics are, by nature, in a relationship of mutual support (Iti 107). Sangha and laity ought therefore to respect one another.
The unwholesome states that arise in a monastic’s mind and those that arise in a layperson’s mind are the same. No being has ever escaped the law of kamma.
### ภาษาไทย
ในพระรัตนตรัย มีพระพุทธ พระธรรม และพระสงฆ์
เมื่อเราถึงพระรัตนตรัยเป็นสรณะ เราก็ถึงพระสงฆ์เป็นสรณะด้วย แล้วอะไรคือ “สงฆ์”?
บางคนว่า เพียงสวมจีวรก็เป็น “สงฆ์” ในพระรัตนตรัยแล้ว
แต่ไม่ใช่เช่นนั้น พระพุทธเจ้าอธิบายว่า “สงฆ์” ในพระรัตนตรัย คือคู่สี่ บุคคลแปด ได้แก่ ผู้บรรลุโสดาปัตติมรรค โสดาบัน ผู้บรรลุสกทาคามิมรรค สกทาคามี ผู้บรรลุอนาคามิมรรค อนาคามี ผู้บรรลุอรหัตตมรรค และพระอรหันต์ (SN 11.3)
บรรพชิตหรือพระสงฆ์อาจไม่เข้าใจพระธรรม เป็นปุถุชนสงฆ์ที่ยังไม่ใช่แม้ผู้บรรลุโสดาปัตติมรรค คฤหัสถ์ก็อาจเป็นคู่สี่ บุคคลแปด ได้ แม้เป็นพระอรหันต์ก็ได้ (ANA 1.253)
เมื่อเราถึงสงฆ์เป็นสรณะ เราไม่ได้ถึงบุคคลเป็นสรณะ ไม่ได้ถึงพระสงฆ์ในฐานะบุคคลเป็นสรณะ แต่ถึงคู่สี่ บุคคลแปด ซึ่งรวมทั้งคฤหัสถ์และบรรพชิต เป็นสรณะ
ความเคารพระหว่างคนกับคนเป็นพื้นฐาน เราทุกคนควรยึดพระพุทธเจ้าเป็นแบบอย่าง พระพุทธเจ้าถอนมานะ “ตัวกู ของกู” ได้แล้ว ไม่ดูหมิ่นสัตว์ใด และเคารพสัตว์ทุกจำพวก ฉันใด คฤหัสถ์ก็ควรเคารพบรรพชิต ฉันนั้น และบรรพชิตก็ควรเคารพคฤหัสถ์เช่นกัน
แม้ฐานะของบรรพชิตจะสูงกว่าคฤหัสถ์ แต่ไม่ได้หมายความโดยอัตโนมัติว่าบรรพชิตทุกรูปเป็น “สงฆ์” ในพระรัตนตรัย และไม่ได้หมายความว่าคำที่พระสงฆ์กล่าวทุกคำถูกต้องเสมอไป พุทธศาสนิกชนควรพิจารณาให้รอบคอบ ตรวจดูถ้อยคำของพระแต่ละรูปด้วยท่าทีเป็นกลางและเที่ยงธรรม ไม่เชื่องมงาย
ก็เพราะพุทธศาสนิกชนจำนวนมากคิดไม่ชัดเจน งมงายในพระสงฆ์ อาจารย์ว่าอย่างไรก็รับอย่างนั้น จึงเกิดปรากฏการณ์ที่เรียกว่า “อำนาจสงฆ์ใหญ่เกินไป” เมื่อคำพูดและการกระทำของพระคลาดเคลื่อน ปฏิบัติต่อคฤหัสถ์ราวกับสุนัข รังแกคฤหัสถ์ กดขี่พระที่มีพรรษาต่ำกว่า ศรัทธาชนก็ยังเห็นว่าไม่มีปัญหา แต่คนนอกที่คิดชัด และประชาชนทั่วไป มองปราดเดียวก็รู้สึกได้ว่าไม่เหมาะสม
ถ้าคฤหัสถ์ไม่เคารพคู่สี่ บุคคลแปด ซึ่งรวมบรรพชิตไว้ด้วย ก็คือไม่เคารพ “สงฆ์” ฉันใด ถ้าบรรพชิตไม่เคารพคู่สี่ บุคคลแปด ซึ่งรวมคฤหัสถ์ชาวพุทธไว้ด้วย ก็คือไม่เคารพ “สงฆ์” ฉันนั้น
พระพุทธเจ้าตรัสว่า คฤหัสถ์และบรรพชิตมีสัมพันธ์เกื้อกูลซึ่งกันและกันโดยธรรมดา (Iti 107) ดังนั้นสงฆ์กับฆราวาสจึงควรเคารพซึ่งกันและกัน
อกุศลที่เกิดขึ้นในใจของบรรพชิต กับอกุศลที่เกิดขึ้นในใจของคฤหัสถ์ เหมือนกัน ไม่มีสัตว์ใดเคยหลุดพ้นจากการลงโทษของกฎแห่งกรรม
### Tiếng Việt
Trong Tam bảo có Phật, Pháp và Tăng.
Khi quy y Tam bảo, chúng ta cũng cùng quy y Tăng. Vậy Tăng là gì?
Có người nói: chỉ cần khoác cà-sa là đã thuộc về Tăng trong Tam bảo.
Không phải vậy. Đức Phật giải thích rằng Tăng trong Tam bảo là bốn đôi tám bậc: người chứng Dự lưu đạo, bậc Dự lưu; người chứng Nhất lai đạo, bậc Nhất lai; người chứng Bất lai đạo, bậc Bất lai; người chứng A-la-hán đạo, và bậc A-la-hán (SN 11.3).
Người xuất gia có thể không hiểu Phật pháp, là phàm tăng thậm chí chưa phải người chứng Dự lưu đạo. Người tại gia cũng có thể thuộc bốn đôi tám bậc, thậm chí là A-la-hán (ANA 1.253)
Khi quy y Tăng, chúng ta không quy y một cá nhân, cũng không quy y người xuất gia với tư cách cá nhân, mà quy y bốn đôi tám bậc, bao gồm cả người tại gia và người xuất gia.
Sự tôn trọng giữa người với người là điều căn bản. Tất cả chúng ta nên lấy đức Phật làm gương. Đức Phật đã đoạn trừ ngã mạn, không khinh miệt bất kỳ chúng sanh nào, và tôn trọng mọi chúng sanh. Cũng vậy, người tại gia nên tôn trọng người xuất gia, và người xuất gia cũng nên tôn trọng người tại gia.
Dù địa vị người xuất gia cao hơn người tại gia, điều đó không tự động có nghĩa mọi người xuất gia đều thuộc về Tăng trong Tam bảo, cũng không có nghĩa mọi lời người xuất gia nói đều đúng. Phật tử nên suy xét thận trọng, dùng thái độ khách quan và công bằng để xem xét lời của từng vị, chứ không mê tín hay tuân theo một cách mù quáng.
Chính vì nhiều Phật tử đầu óc chưa rõ ràng, mê tín người xuất gia, thầy nói gì cũng nhận, nên mới tạo ra hiện tượng “quyền của tăng quá lớn”. Khi lời nói và hành vi của thầy lệch lạc, coi người tại gia như chó, ức hiếp người tại gia, chèn ép tăng có giới lạp thấp hơn mình, tín đồ vẫn thấy không có vấn đề. Nhưng người ngoài cuộc đầu óc sáng suốt và công chúng chỉ nhìn qua đã nhận ra điều không ổn.
Người tại gia không tôn trọng bốn đôi tám bậc, trong đó có người xuất gia, tức là không tôn trọng Tăng. Cũng vậy, người xuất gia không tôn trọng bốn đôi tám bậc, trong đó có Phật tử tại gia, cũng là không tôn trọng Tăng.
Đức Phật nói người tại gia và người xuất gia vốn nương tựa lẫn nhau (Iti 107), nên tăng và tục lẽ ra phải tôn trọng nhau.
Bất thiện tâm khởi lên trong tâm người xuất gia và bất thiện tâm khởi lên trong tâm người tại gia đều như nhau. Chưa từng có chúng sanh nào thoát khỏi sự chế tài của quy luật nghiệp quả.
《佛法和身份並沒有絕對關係 The Dhamma and status are not absolutely linked พระธรรมกับฐานะไม่มีความสัมพันธ์ตายตัว Pháp và thân phận không có quan hệ tuyệt đối》
《佛法和身份並沒有絕對關係 The Dhamma and status are not absolutely linked พระธรรมกับฐานะไม่มีความสัมพันธ์ตายตัว Pháp và thân phận không có quan hệ tuyệt đối》
一般人認為，
在佛法知識這一方面，「大長老」一定比戒臘較低的出家人懂得多；出家人一定比在家人懂得多
在佛法修證方面，「大長老」一定比戒臘較低的出家人修得好；出家人一定比在家人修得好
其實不是的。
身份和地位，和佛法並沒有一定關係的
讓編輯舉些例子。
在佛學知識這方面，
例如在緬甸、泰國，有些僧人是專門研究經典的。他們可能很年輕，就已經精通許多部經典、很博學了。有些「大長老」可能只是專注禪修，並沒有研究經典。
又例如香港衍空法師 有份創辦的 Centre of Buddhist Studies, HKU 香港大學佛學研究中心，大部份教職員都是在家人。但有許多世界各地的僧人，都去香港大學那裡修讀佛學碩士，跟隨這些在家人教授、講師學習。
年齡和身份並不是佛學知識水平的指標
在佛法修證方面更是如此。
那些戒臘極高的「大長老」，並不一定自動在戒定慧上比其他人都好。例如泰國時不時都會傳出那些「大長老」亂搞男女關係、斂財、挪用公款、犯波羅夷戒而後被迫還俗、要坐牢的新聞。
有些「大長老」會欺壓戒臘低的出家人、把在家人當成是狗，毫不尊重
有些「大長老」根本不了解佛法，把世俗的價值觀、自己的看法當成是佛法
有些「大長老」終其一生仍是凡夫僧，沒有證得任何禪那、道果、涅槃。
反之，有些戒臘不高的出家人，已經很有修為了。譬如Luang Ta Siri 那樣，據說出家僅僅第二年已經去除了一切貪、嗔、癡、自私心。有些出家人也疑惑，為什麼Luang Ta 出家年數不多，已經那麼精通佛法，說到那麼深奧的法義呢？
佛陀時代，毗舍離人優伽居士（uggo gahapati vesāliko）在證悟阿羅漢果後仍維持在家人身份 （ANA1.253）當祂親近了某位僧人，如果對方沒有為祂說法，祂就會為那位僧人說法。（AN8.21）
佛陀時代的質多居士是位三果聖者，祂是在家男居士之中說法第一的（SN41.9，AN1.250）
Por Khao Wancart Yimme 圓寂前也沒有出家成為比丘，而是住在寺院修行。祂身患兩種末期癌症，但卻做到身苦心不苦的究極境界，並透過修習四神足延壽15年。據說祂能進到滅盡定、果定，並且已經抵達涅槃。
隆波帕默有指定數位在家人指導老師。指導老師之一的阿姜巴山說：‘隆波帕默尊者已經授權可以教導學生的那些老師，他們都是已經見法開悟的老師，然後來教導我們大家。’（上海 開示 2015.1.14 ）
每逢他們開辦禪修課程，都會有出家人前去學習。
事實上，無論一位法師多有名氣、有多少信徒、得到多少供養、戒臘多高；這些都不該成為是否跟隨他學習的指標。
為什麼？ 佛陀曾經說過，那些具備聖慧眼的眾生較少，進入無明癡昧的較多；就如沾在指甲尖的微少塵土和這大地相比（SN56.63）
佛陀也說物以類聚的道理：眾生由於界（意所喜樂/性情/內在傾向）而會合。
傾向於下劣者會和傾向於下劣者會合；傾向於良善者會和傾向於良善者會合
過去、現在、未來也是一樣 （SN14.14）
所以當這個世界大部份人都是笨人時，一位宗教師的信徒多寡並不是衡量的指標
我們應該審視，他的教導是否能夠提升我們的戒定慧、去除我們的貪嗔癡、讓我們越來越輕鬆快樂、越來越平靜不混亂、越來越滿足呢？
也要依循佛陀的教導，在聆聽了他們的教導之後，不要立即排斥或認可，而是先和《巴利三藏》中佛陀的法與律對照後才下結論（DN16）
**English**
People generally assume that, in knowledge of the Dhamma, a “senior elder” must know more than a monastic of lower seniority, and that a monastic must know more than a layperson.
They also assume that, in practice and attainment, a “senior elder” must be further along than a monastic of lower seniority, and that a monastic must be further along than a layperson.
That is not necessarily so. Status and rank have no fixed relation to the Dhamma.
A few examples. In knowledge of Buddhism, some monks in Myanmar and Thailand specialize in the texts. They may still be young and already be learned in many collections. Some “senior elders” may concentrate only on meditation and not study the texts.
The Centre of Buddhist Studies at the University of Hong Kong, which Venerable Hin Hung helped to found, has a teaching staff that is mostly lay. Many monastics from around the world go there for the Master of Buddhist Studies and study under these lay professors and lecturers.
Age and status are not measures of knowledge of Buddhism.
This is even clearer in practice and attainment. A “senior elder” of very high seniority is not automatically better than everyone else in precept, samadhi (indistractability), and wisdom. In Thailand, news surfaces from time to time of “senior elders” involved in sexual misconduct, amassing wealth, misusing funds, committing a pārājika offense and then being forced to disrobe, or going to prison.
Some “senior elders” bully monastics of lower seniority and treat laypeople like dogs, with no respect.
Some do not understand the Dhamma at all, and take worldly values and their own opinions for the Dhamma.
Some remain unawakened monastics all their lives, without any jhāna, path, fruit, or nibbāna.
Conversely, some monastics of no great seniority are already well practiced. Luang Ta Siri, it is said, had already removed all greed, aversion, delusion and selfishness in only his second year as a monk. Some monastics have wondered how Luang Ta, with so few years in the robes, could already be so fluent in the Dhamma and speak of such deep meanings.
In the Buddha’s time, Ugga the householder of Vesālī (uggo gahapati vesāliko), after attaining arahantship, remained a layperson (AN 1.253). When he approached a monastic, if that person did not teach him, he taught that monastic (AN 8.21).
Citta the householder, in the Buddha’s time, was a non-returner, and foremost among laymen who teach the Dhamma (SN 41.9, AN 1.250).
Por Khao Wancart Yimme also did not ordain as a bhikkhu before he died; he practiced while living at a monastery. He had two terminal cancers, yet reached the utmost of bodily pain without mental pain, and by developing the four bases of success extended his life by fifteen years. It is said that he could enter the attainment of cessation and fruition attainment, and had reached nibbāna.
Luang Por Pramote has appointed several lay guiding teachers. One of them, Ajahn Prasan, said: “The teachers whom Luang Por Pramote has authorized to teach students are teachers who have already seen the Dhamma and awakened, and they then teach all of us.” (Shanghai talk, 14 January 2015.) Whenever they hold meditation courses, monastics go to learn.
In fact, however famous a teacher is, however many followers or offerings he has, however high his seniority, none of this should be the measure of whether to study with him.
Why? The Buddha said that beings with the noble eye of wisdom are few, and those who enter the darkness of ignorance are many—like the little dust on a fingernail compared with the great earth (SN 56.63).
He also taught that like gathers with like: beings come together through elements—what the mind delights in, temperament, inner inclination. Those inclined to the inferior gather with those inclined to the inferior; those inclined to the good gather with those inclined to the good. It was so in the past, it is so now, and it will be so in the future (SN 14.14).
So when most people in this world are dull, the number of a religious teacher’s followers is no measure.
We should look at whether his teaching can raise our precept, samadhi, and wisdom, remove our greed, aversion, and delusion, and leave us lighter and happier, calmer and less confused, and more content.
One should also follow the Buddha’s instruction: after hearing their teachings, do not immediately reject or accept them, but first compare them with the Dhamma and Vinaya of the Buddha in the Pali Tipiṭaka, and only then draw a conclusion (DN 16).
***ไทย**
คนทั่วไปมักคิดว่า ด้านความรู้พระธรรม “พระเถระผู้ใหญ่” ต้องรู้มากกว่าพระที่มีพรรษาต่ำกว่า และพระต้องรู้มากกว่าฆราวาส ส่วนด้านการปฏิบัติและการบรรลุ “พระเถระผู้ใหญ่” ต้องปฏิบัติได้ดีกว่าพระพรรษาต่ำ และพระต้องดีกว่าฆราวาส
จริง ๆ แล้วไม่จำเป็นต้องเป็นเช่นนั้น ฐานะและตำแหน่งไม่มีความสัมพันธ์ตายตัวกับพระธรรม
ขอยกตัวอย่าง ด้านความรู้พระพุทธศาสนา ในพม่าและไทย มีพระบางรูปที่มุ่งศึกษาพระไตรปิฎก พวกท่านอาจยังอายุน้อย แต่เชี่ยวชาญคัมภีร์หลายเล่มและมีความรู้อย่างกว้างขวางแล้ว ขณะที่ “พระเถระผู้ใหญ่” บางรูปอาจตั้งใจแต่กรรมฐาน ไม่ได้ศึกษาคัมภีร์
ศูนย์ศึกษาพระพุทธศาสนา มหาวิทยาลัยฮ่องกง (Centre of Buddhist Studies, HKU) ซึ่งพระหิ่นฮุงมีส่วนร่วมก่อตั้ง คณาจารย์ส่วนใหญ่เป็นฆราวาส แต่พระจากทั่วโลกจำนวนมากไปเรียนปริญญาโทพระพุทธศาสนาที่นั่น และเรียนกับศาสตราจารย์และอาจารย์ผู้เป็นฆราวาสเหล่านี้
อายุและฐานะไม่ใช่เครื่องชี้ระดับความรู้พระพุทธศาสนา
ด้านการปฏิบัติและการบรรลุยิ่งเป็นเช่นนั้น “พระเถระผู้ใหญ่” ที่พรรษาสูงมาก ไม่ได้ดีกว่าคนอื่นในศีล สมาธิ ปัญญาโดยอัตโนมัติ ในไทยมีข่าวเป็นระยะว่า “พระเถระผู้ใหญ่” บางรูปเกี่ยวข้องกับเรื่องชู้สาว รวบรวมทรัพย์ ยักยอกเงินกองกลาง ต้องอาบัติปาราชิกแล้วถูกบังคับสึก หรือต้องติดคุก บางรูปกดขี่พระพรรษาต่ำ มองฆราวาสเหมือนสุนัข ไม่ให้ความเคารพเลย บางรูปไม่เข้าใจพระธรรมเลย เอาค่านิยมทางโลกและความเห็นของตนเป็นพระธรรม บางรูปเป็นพระปุถุชนไปตลอดชีวิต ไม่ได้ฌาน มรรค ผล หรือนิพพานใด ๆ
ในทางกลับกัน พระที่พรรษาไม่สูงบางรูปก็มีภูมิธรรมแล้ว เช่นหลวงตาสิริ ว่ากันว่าบวชได้เพียงปีที่สองก็ละโลภะ โทสะ โมหะ และความเห็นแก่ตัวได้หมดแล้ว พระบางรูปก็สงสัยว่า เหตุใดหลวงตาบวชมาไม่กี่ปีจึงชำนาญพระธรรมและกล่าวธรรมะลึกซึ้งได้ถึงเพียงนั้น
สมัยพุทธกาล อุคคคหบดีชาวเวสาลี (uggo gahapati vesāliko) หลังจากบรรลุอรหัตแล้วยังคงเป็นฆราวาส (อง.เอก. 1.253) เมื่อเข้าไปหาภิกษุรูปใด ถ้าภิกษุนั้นไม่แสดงธรรมแก่ท่าน ท่านก็แสดงธรรมแก่ภิกษุนั้น (อง.อัฏฐก. 8.21)
จิตตคหบดีสมัยพุทธกาลเป็นอนาคามี และเป็นเลิศในคฤหบดีผู้แสดงธรรม (สํ. 41.9, อง.เอก. 1.250)
พ่อข้าววันชาติ ยิ้มเม ก่อนมรณภาพก็ไม่ได้บวชเป็นภิกษุ แต่อยู่ปฏิบัติที่วัด ท่านเป็นมะเร็งระยะสุดท้ายสองชนิด แต่ทำได้ถึงที่สุดคือกายทุกข์ใจไม่ทุกข์ และเจริญอิทธิบาทสี่ยืดอายุได้อีก 15 ปี ว่ากันว่าท่านเข้านิโรธสมาบัติและผลสมาบัติได้ และถึงนิพพานแล้ว
หลวงพ่อปราโมทย์แต่งตั้งครูผู้แนะนำที่เป็นฆราวาสหลายคน อาจารย์บาสาน หนึ่งในนั้นกล่าวว่า “ครูที่หลวงพ่อปราโมทย์มอบหมายให้สอนลูกศิษย์ ล้วนเป็นครูที่เห็นธรรมและรู้ธรรมแล้ว จึงมาสอนพวกเราทุกคน” (ธรรมะที่เซี่ยงไฮ้ 14 ม.ค. 2015) ทุกครั้งที่เปิดคอร์สปฏิบัติ จะมีพระไปเรียนด้วย
ความจริง ไม่ว่าพระรูปหนึ่งจะมีชื่อเสียงแค่ไหน มีศิษย์เท่าใด ได้รับไทยธรรมมากน้อยเพียงใด พรรษาสูงเท่าใด สิ่งเหล่านี้ไม่ควรเป็นเครื่องชี้ว่าจะติดตามเรียนกับท่านหรือไม่
เพราะเหตุใด พระพุทธเจ้าตรัสว่า สัตว์ที่มีจักษุคือปัญญาอันประเสริฐมีน้อย ผู้เข้าสู่ความมืดของอวิชชามีมาก เหมือนฝุ่นบนปลายเล็บเทียบกับแผ่นดินใหญ่ (สํ. 56.63)
พระองค์ยังตรัสว่า คนพึงเข้าพวกกับคนพึงกัน สัตว์ย่อมประชุมกันเพราะธาตุ คือสิ่งที่ใจชอบ นิสัย แนวโน้มภายใน ผู้โน้มไปทางต่ำย่อมเข้ากับผู้โน้มไปทางต่ำ ผู้โน้มไปทางดีงามย่อมเข้ากับผู้โน้มไปทางดีงาม อดีต ปัจจุบัน อนาคตก็เช่นกัน (สํ. 14.14)
ดังนั้น เมื่อคนส่วนใหญ่ในโลกนี้เป็นคนโง่ จำนวนศิษย์ของศาสนาจารย์จึงไม่ใช่เครื่องวัด
เราควรดูว่าคำสอนของเขาช่วยยกศีล สมาธิ ปัญญาของเรา ละโลภะ โทสะ โมหะ ทำให้เราสบายและเป็นสุขขึ้น สงบและไม่วุ่นวายขึ้น และรู้จักพอมากขึ้นหรือไม่
ก็พึงปฏิบัติตามคำสอนของพระพุทธเจ้าด้วย หลังจากได้ฟังคำสอนของพวกเขาแล้ว อย่าเพิ่งปฏิเสธหรือยอมรับในทันที แต่จงตรวจสอบเทียบกับพระธรรมและพระวินัยของพระพุทธเจ้าในพระไตรปิฎกบาลีก่อน แล้วจึงสรุป (DN 16)
**Tiếng Việt**
Người ta thường cho rằng, về kiến thức Phật pháp, một “đại trưởng lão” chắc chắn hiểu nhiều hơn vị xuất gia thấp hạ lạp, và người xuất gia chắc chắn hiểu nhiều hơn người tại gia. Về tu chứng, “đại trưởng lão” chắc chắn tu tốt hơn vị xuất gia thấp hạ lạp, và người xuất gia chắc chắn tu tốt hơn người tại gia.
Thực ra không phải vậy. Thân phận và địa vị không có quan hệ tất yếu với Pháp.
Xin nêu vài ví dụ. Về kiến thức Phật học, ở Myanmar và Thái Lan có những vị tăng chuyên nghiên cứu kinh điển. Họ có thể còn trẻ mà đã thông nhiều bộ kinh, rất uyên bác. Một số “đại trưởng lão” có thể chỉ chuyên thiền, không nghiên cứu kinh điển.
Trung tâm Nghiên cứu Phật học, Đại học Hong Kong (Centre of Buddhist Studies, HKU), do Hòa thượng Hin Hung tham gia sáng lập, phần lớn giảng viên là cư sĩ. Nhưng nhiều vị tăng từ khắp nơi trên thế giới đến đó học thạc sĩ Phật học, theo các giáo sư và giảng viên tại gia ấy.
Tuổi tác và thân phận không phải thước đo trình độ kiến thức Phật học.
Về tu chứng lại càng như vậy. Những “đại trưởng lão” hạ lạp rất cao không tự nhiên hơn người khác về giới, định, tuệ. Ở Thái Lan thỉnh thoảng lại có tin “đại trưởng lão” quan hệ nam nữ bừa bãi, tích của, biển thủ công quỹ, phạm ba-la-di rồi bị buộc hoàn tục, hoặc phải ngồi tù. Có “đại trưởng lão” ức hiếp vị xuất gia thấp hạ lạp, coi cư sĩ như chó, chẳng hề tôn trọng. Có vị hoàn toàn không hiểu Pháp, đem giá trị thế tục và ý riêng của mình làm Pháp. Có vị suốt đời vẫn là tăng phàm phu, không chứng thiền-na, đạo, quả hay Niết-bàn nào.
Ngược lại, có vị xuất gia hạ lạp không cao mà đã có công phu. Như Luang Ta Siri, tương truyền xuất gia mới năm thứ hai đã đoạn hết tham, sân, si và lòng ích kỷ. Có vị xuất gia cũng thắc mắc: vì sao Luang Ta xuất gia không nhiều năm mà đã thông Pháp, nói được những nghĩa rất sâu?
Thời đức Phật, ưu-bà-tắc Ugga người Vesālī (uggo gahapati vesāliko), sau khi chứng A-la-hán vẫn giữ thân cư sĩ (AN 1.253). Khi ngài đến gần một vị tăng, nếu vị ấy không thuyết pháp cho ngài, ngài liền thuyết pháp cho vị tăng đó (AN 8.21).
Cư sĩ Citta thời đức Phật là bậc Bất hoàn, đứng đầu nam cư sĩ về thuyết pháp (SN 41.9, AN 1.250).
Por Khao Wancart Yimme trước khi viên tịch cũng không xuất gia làm tỳ-kheo, mà ở chùa tu. Ông mắc hai bệnh ung thư giai đoạn cuối, nhưng làm được cảnh giới cùng tột là thân khổ mà tâm không khổ, và nhờ tu bốn thần túc kéo dài thọ mạng 15 năm. Tương truyền ông vào được diệt tận định và quả định, và đã đến Niết-bàn.
Luang Por Pramote chỉ định một số thầy hướng dẫn là cư sĩ. Một trong số đó, Ajahn Basan, nói: “Những thầy mà tôn giả Luang Por Pramote đã ủy quyền dạy học trò đều là thầy đã thấy Pháp, đã giác ngộ, rồi mới dạy mọi người chúng ta.” (Thời thuyết pháp tại Thượng Hải, 14.1.2015.) Mỗi khi họ mở khóa thiền, đều có vị xuất gia đến học.
Thật ra, dù một vị thầy nổi tiếng đến đâu, có bao nhiêu tín đồ, được cúng dường bao nhiêu, hạ lạp cao bao nhiêu, những điều đó không nên thành thước đo có nên theo học hay không.
Vì sao? Đức Phật từng nói, chúng sinh có mắt tuệ bậc Thánh thì ít, kẻ vào chỗ vô minh tối tăm thì nhiều; như chút bụi trên đầu móng tay so với đại địa này (SN 56.63).
Ngài cũng nói lẽ đồng thanh tương ứng: chúng sinh gặp nhau do giới, tức điều ý ưa thích, tính khí, khuynh hướng bên trong. Kẻ nghiêng về thấp kém gặp kẻ nghiêng về thấp kém; kẻ nghiêng về thiện gặp kẻ nghiêng về thiện. Quá khứ, hiện tại, vị lai cũng vậy (SN 14.14).
Nên khi phần lớn người trên đời này là kẻ chậm lụt, số tín đồ nhiều hay ít của một thầy tôn giáo không phải thước đo.
Ta nên xét lời dạy của vị ấy có nâng giới, định, tuệ của mình, trừ tham sân si, khiến mình ngày càng nhẹ và vui, ngày càng tĩnh chứ không rối, ngày càng biết đủ hay không.
Cũng phải noi theo lời dạy của Đức Phật: sau khi lắng nghe những lời dạy của họ, đừng vội bác bỏ hay chấp nhận ngay, mà trước hết hãy đối chiếu với Pháp và Luật của Đức Phật trong Tam tạng Pali, rồi mới kết luận (DN 16).
《有些人教法是為了利益 Some People Teach the Dhamma for Gain บางคนสอนธรรมเพื่อผลประโยชน์ Có người dạy Pháp vì lợi dưỡng》
《有些人教法是為了利益 Some People Teach the Dhamma for Gain บางคนสอนธรรมเพื่อผลประโยชน์ Có người dạy Pháp vì lợi dưỡng》
希望中國人能明白法。回家到家後幫助同修的人。
但是有些人自己還不會修行，卻不斷去教別人，是為了得到錢。這樣的也有，這個要小心。所以教法的人，自己並不是真正明白，卻是為了得到利益——這樣的也有。我們自己也要小心，不要輕易相信別人。
最好不要輕易相信誰，自己修行。知道自己、靠自己是最好的，不必依賴相信別人。要真正去修，直到自己真正明白。
**English**
May Chinese people understand the Dhamma. After you return home, help your fellow practitioners.
But some people cannot yet practice themselves, yet they keep teaching others in order to get money. Such people exist. Be careful of this. So there are those who teach the Dhamma without truly understanding it, but for the sake of gain. We ourselves must be careful not to believe others lightly.
It is best not to believe anyone lightly. Practice yourself. Knowing for yourself, relying on yourself, is best. There is no need to depend on believing others. Really practice, until you yourself truly understand.
**Thai**
ขอให้คนจีนเข้าใจธรรม เมื่อกลับถึงบ้านแล้ว จงช่วยเพื่อนร่วมปฏิบัติ
แต่บางคนตัวเองยังปฏิบัติไม่เป็น กลับสอนคนอื่นไม่หยุด เพื่อได้เงิน คนอย่างนี้มี ต้องระวัง ดังนั้นผู้สอนธรรม ตัวเองไม่ได้เข้าใจจริง แต่ทำเพื่อได้ผลประโยชน์ คนอย่างนี้ก็มี เราเองก็ต้องระวัง อย่าเชื่อคนง่าย ๆ
ดีที่สุดคืออย่าเพิ่งเชื่อใครง่าย ๆ จงปฏิบัติเอง การรู้เอง พึ่งตนเอง เป็นสิ่งดีที่สุด ไม่ต้องพึ่งการเชื่อคนอื่น จงปฏิบัติให้จริง จนกว่าตนเองจะเข้าใจจริง
**Vietnamese**
Mong người Trung Quốc hiểu được Pháp. Về đến nhà rồi hãy giúp những bạn đồng tu.
Nhưng có người bản thân còn chưa biết tu, lại không ngừng dạy người khác để lấy tiền. Người như vậy cũng có, phải thận trọng. Vậy nên người dạy Pháp, chính mình chưa thật sự hiểu, lại vì lợi dưỡng — người như vậy cũng có. Bản thân chúng ta cũng phải thận trọng, đừng dễ tin người khác.
Tốt nhất đừng dễ tin ai, hãy tự tu. Biết nơi chính mình, nương nơi chính mình là tốt nhất, không cần dựa vào việc tin người khác. Hãy tu cho thật, cho đến khi chính mình thật sự hiểu.
---Luang Por Pramote
2026.9.28
《誰想當教主？ Who Wants to Be the King of Religion? ใครอยากเป็นราชาแห่งศาสนา? Ai muốn làm vua tôn giáo?》
《誰想當教主？ Who Wants to Be the King of Religion? ใครอยากเป็นราชาแห่งศาสนา? Ai muốn làm vua tôn giáo?》
有誰想當教主呢？嘿嘿~
最好就不要啦~
那些國家的大佬最怕就是這些「教主」了
無論是什麼宗教都好
為什麼？
怕怕啊~
葡萄（妒忌）啊~
人人都當你們是神那樣拜
為什麼我是這個國家的大佬，他們不拜我，竟然要拜你？？？？
而且你說什麼，他們就接什麼
你說一，他們就說一
你說二，他們就說二
這樣都不是大問題，大問題是你竟然是來反對我的？亡國啊！不行啊！
對於這些難搞的「教主」，國家大佬們當然就要打壓下去，或者想辦法去規管、制衡
當「教主」隨時惹來殺身之禍的~
如果我們是佛教「教主」，被人幹掉了，請不要投訴。因為我們沒有跟隨佛陀的教導
佛陀在臨終時，並沒有指定任何阿羅漢大弟子作為佛教的新「教主」。就連僧團第三把交椅--大迦葉尊者也沒有。
為什麼？除了佛陀本人以外，沒有人有如他的一切知智、無可限量的能力和完全不會犯任何錯的特質（Ptms，AN3.81， SN1.35）
除了佛陀以外，沒有人能完全代表佛教。所以佛陀臨終時交代，在祂般涅槃後，自己所教導的法與律就是我們的老師（DN16）
我們作為佛陀的弟子，最多只是自己有所體證，然後以自己對法與律的理解詮釋給別人明白而已。我們不是佛教的「教主」
好像隆波帕默那樣，很難會出事的。有一次開示，祂把佛像放在自己面前。當別人禮敬祂時，祂就說：「不要禮敬我，禮敬佛陀吧」
Ajahn Brahm 也是。有一次有人說要皈依Ajahn Brahm ，Ajahn Brahm 說不要，要皈依就皈依三寶。如果我們皈依別的，例如皈依一個人，這就是邪教的開始了
也說：「好老師的全部目的，是擺脫弟子，而非撈取更多」
好的佛法老師，應該是讓學生盡快掌握佛法的核心、禪修方法，盡快滅除痛苦、證悟涅槃，盡快能夠獨立走下去，讓他們繼續幫助更多人。而不是拖著學生，讓自己累積更多信徒。
佛陀也是這樣的。
佛陀在鹿野苑初轉法輪、度化五比丘後，接著度化耶舍（Yasa）及其親友等，使世間共有六十位阿羅漢。佛陀於是對他們說：
「諸比丘，我已解脫人天一切繫縛，你們也已解脫人天一切繫縛。
諸比丘，為了眾人的利益、眾人的安樂，出於對世間的悲憫，為了人天的利益、安樂，你們去遊行吧。
不要兩人走同一條路。
宣說初善、中善、後善，具足義理與文句的正法，顯示圓滿清淨的梵行。
有情中有塵垢較少者，若不聞法就會退墮；也會有人理解正法。
我也將前往優樓頻螺的斯那尼村說法。」
然後這六十位阿羅漢便分頭出發。（Vinaya Piṭaka, Mahāvagga，Mahākhandhaka）
好像隆波帕默和Ajahn Brahm那樣的法師，是很難對政權構成任何威脅的。
例如隆波帕默，就叫我們要理性審視出來說法的法師的教導，包括祂自己：隆波教導的，能否增加我們的念、定、慧？
Ajahn Brahm 也是，祂也說好像自己那樣的資深比丘，一樣可以說錯、犯錯的
當我們容許疑問，提倡理性思考，那些國家大佬們就比較放心了。其實佛陀本來就是這樣教導的。（AN8.12）
佛陀時代，有許多國王都信服佛陀的。
為什麼？ 其中一個原因是，佛陀不會像那些政客那樣煽動人民對政府的仇恨的。就算佛陀想讓當權者、國王有所改善，也會很巧妙地去做。
對於別人不愛聼、不真實、不伴隨利益的話，佛陀是不會說的
對於別人不愛聼、真實、不伴隨利益的話，佛陀也不會說的
對於別人不愛聼、真實、而伴隨利益，佛陀會選擇在合適的時機而說（MN58）
例如佛陀不會大庭廣眾地教誡憍薩羅王的，而是等國王抵達祇園精舍時，靜靜地教誡他。（JaA.468）
又有一次，憍薩羅王剛拘捕並刺擊了一班想伏擊他而侵占他的王國的人後，去見佛陀。
佛陀爲了避免他感到灰心而不想親近佛陀，於是便不譴責他的行徑，而是間接地教導他（SN3.25）
所以我們可以見到，佛陀是非常有智慧的人，而且富有同理心，會考慮到國王的自尊心和感受的。佛陀是不會煽動人民對國王的仇恨的
所有聖者都會遠離離間語，只會說促進和諧的話（Ref. to SN55.7）
好像被隆波間夏稱讚為「法的化身」的Ajahn Brahm，特別受到那些總統啊、國家領導人的喜愛。
為什麼？一來他有智慧；二來，他不會「搞事」，比較持平中立。
好像前任斯里蘭卡總統Rajapaksa，就曾邀請Ajahn Brahm 到其府上共晉早餐，然後倘開心扉向他傾訴心事。
告訴大家一個「驚天資訊」，連普京也曾邀請他到俄羅斯😂
Ajahn Brahm 這樣說：「我們有時很樂意接受各種邀請，但有時就是無法成行，一年中的日子不夠用。其中我收到的一個邀請，還附有一封支持信，來自這位先生，V. 普丁先生，俄羅斯聯邦總統，弗拉基米爾，他們俄羅斯確實有佛教徒。他們有一個完整的州是佛教州。他們在那裡要舉辦一個會議，邀請我去做演講。我看著這封信，心想背面一定有附註：如果你不去，我們就派軍隊去接你。你們在新加坡會這樣做嗎？（不會）你確定？（笑）但無論如何，事情太多，我不得不婉拒。」
真正的佛法不會製造苦惱、痛苦、對立的，真正的佛法只會製造清涼、快樂、和諧的......
## English
Does anyone want to be the king of religion? Hehe~
Better not.
The people who run countries fear these “kings of religion” most of all—no matter what tradition it is.
Why?
They’re afraid.
They’re jealous.
'Everyone treats you like a god. '
“I’m the one in charge of this country—why don’t they honour *me*? Why you???”
And whatever you say, they accept it.
You say one, they say one.
You say two, they say two.
That still isn’t the biggest problem. The real problem is: you’ve actually come to oppose me? That’s the fall of the nation! No way!
So of course the country’s leaders will suppress these difficult “kings of religion,” or find ways to regulate and keep them in check.
Taking the seat of “king of religion” can easily bring deadly trouble.
If we set ourselves up as the “king” of Buddhism and then got taken out, please don’t complain. It would mean we had not followed the Buddha’s teaching.
When the Buddha was about to pass away, he did not appoint any arahant disciple as the new “king” of Buddhism—not even Mahākassapa, who held the third seat in the Sangha.
Why? Because apart from the Buddha himself, no one has his omniscience, his immeasurable capacity, and his quality of never making a mistake (Ptms, AN 3.81, SN 1.35).
Apart from the Buddha, no one can fully represent Buddhism. So at the end of his life he instructed that after his parinibbāna, the Dhamma and Vinaya he had taught would be our teacher (DN 16).
As disciples of the Buddha, the most we can do is realize something ourselves, then explain the Dhamma and Vinaya according to our understanding so that others can understand. We are not the “king” of Buddhism.
Teachers like Luangpor Pramote are unlikely to get into trouble. Once during a talk he placed a Buddha image in front of himself. When people paid respect to him, he said: “Don’t pay respect to me. Pay respect to the Buddha.”
Ajahn Brahm is the same. Someone once said they wanted to take refuge in Ajahn Brahm. Ajahn Brahm said no—if you take refuge, take refuge in the Triple Gem. If we take refuge in a person, that is how cult begins.
He also said: “The whole purpose of a good teacher is to get rid of disciples, not to get more.”
A good Dhamma teacher should help students grasp the heart of the Dhamma and the method of meditation as quickly as possible, end suffering and realize Nibbāna as quickly as possible, and walk on independently as quickly as possible so they can help still more people—not hold students back in order to gather more followers.
The Buddha did the same.
After turning the Wheel of Dhamma at Isipatana and converting the five bhikkhus, he then converted Yasa and his friends and relatives, so that there were sixty arahants in the world. The Buddha then said to them:
“Bhikkhus, I am freed from all snares, human and divine. You too are freed from all snares, human and divine.
Go forth, bhikkhus, for the welfare and happiness of the many, out of compassion for the world, for the good, welfare and happiness of gods and humans.
Let not two go by one road.
Teach the Dhamma that is good in the beginning, good in the middle, and good in the end, both in the spirit and in the letter. Reveal the holy life that is utterly perfect and pure.
There are beings with little dust in their eyes who will decline if they do not hear the Dhamma; there will also be those who understand the Dhamma.
I too will go to Uruvelā, to the village of Senānigama, to teach the Dhamma.”
Then those sixty arahants set out separately. (Vinaya Piṭaka, Mahāvagga, Mahākhandhaka)
Teachers like Luangpor Pramote and Ajahn Brahm are unlikely to pose any threat to political power.
Luangpor Pramote, for example, tells us to examine rationally the teachings of any teacher who speaks the Dhamma—including himself: Does Luangpor’s teaching increase our mindfulness, samadhi (indistractability) and wisdom?
Ajahn Brahm likewise says that even a senior monk like himself can still speak wrongly and make mistakes.
When we allow questions and encourage reasoned reflection, the country’s leaders feel more at ease. In fact, that is how the Buddha originally taught (AN 8.12).
In the Buddha’s time, many kings had confidence in him.
Why? One reason is that the Buddha did not stir up hatred toward the government the way politicians do. Even when he wanted those in power to improve, he did it skilfully.
He would not speak what others disliked to hear, what was untrue, and what brought no benefit.
He would not speak what others disliked to hear, what was true, but brought no benefit.
What others disliked to hear, what was true, *and* what brought benefit—he would speak at the right time (MN 58).
For example, the Buddha would not admonish the King of Kosala in public. He waited until the king arrived at Jeta’s Grove and then quietly instructed him (JaA 468).
On another occasion, the King of Kosala had just seized and struck a group who had planned to ambush him and take his kingdom, then went to see the Buddha. To avoid discouraging the king so that he would no longer want to approach him, the Buddha did not condemn the act, but taught him indirectly (SN 3.25).
So we can see that the Buddha was a person of great wisdom and empathy; he took the king’s dignity and feelings into account. He would not incite the people to hate the king.
All noble ones refrain from divisive speech and speak only words that promote harmony (cf. SN 55.7).
Ajahn Brahm, whom Luangpor Ganaha praised as “the embodiment of the Dhamma,” is especially liked by presidents and national leaders.
Why? First, he has wisdom. Second, he doesn’t “stir things up”; he is relatively even-handed and neutral.
The former President of Sri Lanka, Rajapaksa, once invited Ajahn Brahm to his residence for breakfast and then opened his heart and spoke of his worries.
Here’s a “shocking piece of news”: even Putin once invited him to Russia 😂
Ajahn Brahm said: “you know sometimes we love to come and all these invitations but sometimes we just can't do it it's not enough days in the year and one of those invitations which I got was supported by a letter of support from this guy Mr. V. Putin, the president of the Russian Federation, Vladimir, they do have Buddhists over in Russia. They have one whole state there which is the Buddhist state. They're having a conference there and they invited me to come along to give a presentation at their conference. I was looking at this letter and I thought there must be a PS in the back: If you don't go, we'll send our troops to come and get you. Do you do that in Singapore. (no) You sure? (laugh） But anyway, this is something too many other things I had to decline. ”
True Dhamma does not create distress, suffering or opposition. True Dhamma only creates coolness, happiness and harmony…
## ไทย
มีใครอยากเป็นราชาแห่งศาสนาไหม? เฮ้เฮ~
อย่าเลยดีกว่า~
คนที่บริหารประเทศกลัว “ราชาแห่งศาสนา” พวกนี้ที่สุด
ไม่ว่าจะเป็นศาสนาใดก็ตาม
ทำไม?
กลัวน่ะ~
อิจฉาน่ะ~
ทุกคนปฏิบัติต่อคุณเหมือนเทวดา
“ฉันต่างหากที่เป็นใหญ่ในประเทศนี้—ทำไมเขาไม่ให้เกียรติ *ฉัน*? ทำไมเป็นคุณ????”
แล้วคุณพูดอะไร เขาก็รับหมด
คุณพูดหนึ่ง เขาก็พูดหนึ่ง
คุณพูดสอง เขาก็พูดสอง
แค่นั้นยังไม่ใช่ปัญหาใหญ่ ปัญหาใหญ่คือ คุณมาต่อต้านฉันจริง ๆ เหรอ? นั่นคือบ้านเมืองจะพัง! ไม่ได้!
ดังนั้นผู้นำประเทศจึงต้องกดดัน “ราชาแห่งศาสนา” ที่จัดการยากเหล่านี้ลงไป หรือหาทางกำกับ ถ่วงดุล
การขึ้นนั่งตำแหน่ง “ราชาแห่งศาสนา” อาจถึงกับเอาชีวิตได้~
ถ้าเราตั้งตัวเป็น “ราชา” ของพระพุทธศาสนาแล้วถูกจัดการ อย่าไปร้องเรียน เพราะนั่นแปลว่าเราไม่ได้ทำตามคำสอนของพระพุทธเจ้า
เมื่อพระพุทธเจ้าใกล้ปรินิพพาน พระองค์ไม่ได้แต่งตั้งพระอรหันต์สาวกคนใดให้เป็น “ราชา” คนใหม่ของพระพุทธศาสนา แม้แต่พระมหากัสสปะ ผู้ครองตำแหน่งที่สามในสงฆ์ก็ไม่ได้
ทำไม? เพราะนอกจากพระพุทธเจ้าแล้ว ไม่มีใครมีสัพพัญญุตญาณ พลังอันไม่มีประมาณ และคุณสมบัติที่ไม่เคยผิดพลาดเลย (Ptms, AN 3.81, SN 1.35)
นอกจากพระพุทธเจ้าแล้ว ไม่มีใครเป็นตัวแทนพระพุทธศาสนาได้อย่างสมบูรณ์ ดังนั้นตอนท้ายพระชนม์ชีพ พระองค์จึงกำชับว่า หลังจากพระองค์ปรินิพพานแล้ว ธรรมวินัยที่พระองค์ทรงสอนนั้นแหละคือครูของเรา (DN 16)
ในฐานะสาวกของพระพุทธเจ้า อย่างมากเราเพียงประจักษ์อะไรบางอย่างด้วยตนเอง แล้วอธิบายธรรมวินัยตามความเข้าใจของตนให้ผู้อื่นเข้าใจ เราไม่ใช่ “ราชา” ของพระพุทธศาสนา
พระอาจารย์อย่างหลวงพ่อปราโมทย์ จึงไม่ค่อยมีปัญหา ครั้งหนึ่งขณะแสดงธรรม ท่านวางพระพุทธรูปไว้ตรงหน้า เมื่อคนกราบไหว้ท่าน ท่านก็พูดว่า “อย่ากราบฉัน กราบพระพุทธเจ้าเถิด”
พระอาจารย์พรหมก็เช่นกัน เคยมีคนบอกว่าอยากขอถึงพระอาจารย์พรหม พระอาจารย์พรหมบอกว่าอย่า—ถ้าจะถึงก็ถึงพระรัตนตรัย ถ้าเราถึงคนใดคนหนึ่ง นั่นคือจุดเริ่มต้นของลัทธิ
ท่านยังกล่าวว่า “จุดประสงค์ทั้งหมดของครูที่ดี คือการปล่อยศิษย์ไป ไม่ใช่หาศิษย์ให้มากขึ้น”
ครูธรรมที่ดี ควรช่วยให้นักเรียนเข้าใจหัวใจของธรรมและวิธีภาวนาให้เร็วที่สุด ดับทุกข์และรู้แจ้งนิพพานให้เร็วที่สุด และเดินต่อไปได้ด้วยตนเองให้เร็วที่สุด เพื่อจะได้ช่วยผู้อื่นต่อไป—ไม่ใช่ดึงนักเรียนไว้เพื่อสะสมศิษย์
พระพุทธเจ้าก็ทรงทำเช่นนั้น
หลังจากทรงประกาศธรรมจักรที่ป่าอิสิปตนะ โปรดภิกษุห้าองค์แล้ว ต่อมาทรงโปรดยาสะและพวกญาติมิตร จนในโลกมีพระอรหันต์หกสิบองค์ พระองค์จึงตรัสกับพวกเขาว่า
“ภิกษุทั้งหลาย เราพ้นจากบ่วงทั้งปวงทั้งของมนุษย์และเทวดาแล้ว พวกเธอก็พ้นจากบ่วงทั้งปวงทั้งของมนุษย์และเทวดาแล้ว
ภิกษุทั้งหลาย จงจาริกไป เพื่อประโยชน์สุขของชนเป็นอันมาก ด้วยความกรุณาต่อโลก เพื่อประโยชน์เกื้อกูลสุขของเทวดาและมนุษย์
อย่าไปสองคนในทางเดียวกัน
จงแสดงธรรมอันงามในเบื้องต้น งามในท่ามกลาง งามในที่สุด ทั้งอรรถและพยัญชนะ จงประกาศพรหมจรรย์อันบริสุทธิ์บริบูรณ์
สัตว์ที่มีธุลีในดวงตาน้อย หากไม่ได้ฟังธรรมก็จะเสื่อมไป ก็จะมีผู้เข้าใจธรรม
แม้เราก็จะไปสู่ตำบลเสนาคามที่อุรุเวลา เพื่อแสดงธรรม”
แล้วพระอรหันต์ทั้งหกสิบองค์ก็แยกย้ายกันไป (Vinaya Piṭaka, Mahāvagga, Mahākhandhaka)
พระอาจารย์อย่างหลวงพ่อปราโมทย์และพระอาจารย์พรหม จึงยากที่จะเป็นภัยต่ออำนาจรัฐ
อย่างหลวงพ่อปราโมทย์ ท่านสอนให้เราพิจารณาอย่างมีเหตุผลต่อคำสอนของพระอาจารย์ที่ออกมาแสดงธรรม รวมทั้งตัวท่านเองด้วยว่า คำสอนของหลวงพ่อเพิ่มสติ สมาธิ (ความไม่ฟุ้งซ่าน) และปัญญาให้เราหรือไม่
พระอาจารย์พรหมก็เช่นกัน ท่านบอกว่าแม้พระภิกษุอาวุโสอย่างท่านเอง ก็ยังพูดผิด ทำผิดได้
เมื่อเรายอมให้มีคำถาม และส่งเสริมการใคร่ครวญอย่างมีเหตุผล ผู้นำประเทศก็จะวางใจมากขึ้น จริง ๆ แล้วพระพุทธเจ้าทรงสอนอย่างนี้มาแต่เดิม (AN 8.12)
ในสมัยพระพุทธเจ้า มีกษัตริย์หลายพระองค์ที่เลื่อมใสพระองค์
ทำไม? เหตุหนึ่งคือพระพุทธเจ้าไม่ยุยงให้เกิดความเกลียดชังต่อรัฐบาลแบบนักการเมือง แม้พระองค์อยากให้ผู้มีอำนาจปรับปรุง พระองค์ก็ทรงทำอย่างแยบคาย
สิ่งที่คนไม่ชอบฟัง ไม่จริง และไม่มีประโยชน์ พระองค์ไม่ตรัส
สิ่งที่คนไม่ชอบฟัง จริง แต่ไม่มีประโยชน์ พระองค์ก็ไม่ตรัส
สิ่งที่คนไม่ชอบฟัง จริง *และ* มีประโยชน์ พระองค์จะทรงเลือกกาลที่เหมาะสมแล้วตรัส (MN 58)
เช่น พระองค์ไม่ทรงว่ากล่าวพระเจ้าปเสนทิโกศลต่อหน้ามหาชน แต่รอให้พระราชาเสด็จมาพระเชตวันแล้วจึงทรงสั่งสอนอย่างเงียบ ๆ (JaA 468)
อีกครั้ง พระเจ้าปเสนทิโกศลเพิ่งจับและลงโทษกลุ่มคนที่วางแผนซุ่มโจมตีเพื่อชิงราชสมบัติ แล้วเสด็จมาเฝ้าพระพุทธเจ้า
เพื่อไม่ให้พระราชาท้อจนไม่อยากเข้าใกล้พระองค์ พระองค์จึงไม่ทรงตำหนิการกระทำนั้น แต่ทรงสอนทางอ้อม (SN 3.25)
ดังนั้นเราจึงเห็นว่าพระพุทธเจ้าทรงมีปัญญาอย่างยิ่ง และมีเมตตาเข้าใจความรู้สึก ทรงคำนึงถึงศักดิ์ศรีและความรู้สึกของพระราชา พระองค์ไม่ทรงยุยงให้ประชาชนเกลียดพระราชา
พระอริยะทั้งปวงย่อมละคำส่อเสียด กล่าวแต่คำที่ส่งเสริมความสามัคคี (อ้างอิง SN 55.7)
พระอาจารย์พรหม ผู้ที่หลวงพ่อคณาฮา (Luangpor Ganaha) ยกย่องว่าเป็น “กายธรรม” จึงได้รับความนิยมจากประธานาธิบดีและผู้นำประเทศเป็นพิเศษ
ทำไม? ประการแรก ท่านมีปัญญา ประการที่สอง ท่านไม่ “ก่อเรื่อง” ค่อนข้างเป็นกลางและเที่ยงตรง
อดีตประธานาธิบดีศรีลังกา ราชาปกษา เคยเชิญพระอาจารย์พรหมไปรับประทานอาหารเช้าที่บ้าน แล้วเปิดอกระบายความในใจ
ขอนำเสนอ “ข่าวสะเทือนขวัญ” ว่าแม้ปูตินยังเคยเชิญท่านไปรัสเซีย 😂
พระอาจารย์พรหมเล่าว่า “บางครั้งเราก็อยากไปตามคำเชิญต่าง ๆ แต่บางครั้งก็ไปไม่ได้ เพราะวันในหนึ่งปีมีไม่พอ และคำเชิญหนึ่งที่ผมได้รับ มีจดหมายสนับสนุนจากท่านผู้นี้ นายวี. ปูติน ประธานาธิบดีสหพันธรัฐรัสเซีย วลาดิมีร์ ในรัสเซียก็มีชาวพุทธ พวกเขามีทั้งรัฐที่เป็นรัฐพุทธ เขาจะจัดประชุมที่นั่น เชิญผมไปบรรยาย ผมมองจดหมายแล้วนึกว่าด้านหลังคงมีโน้ตว่า ถ้าไม่ไป เราจะส่งกองทัพไปรับ คุณที่สิงคโปร์จะทำแบบนั้นไหม? (ไม่) แน่ใจนะ? (หัวเราะ) แต่ไหน ๆ งานก็มาก ผมจึงต้องปฏิเสธ”
ธรรมที่แท้จริงไม่สร้างความทุกข์ ความลำบาก หรือความแตกแยก ธรรมที่แท้จริงสร้างแต่ความเย็น ความสุข และความสามัคคี......
---
## Tiếng Việt
Có ai muốn làm vua tôn giáo không? Hehe~
Tốt nhất là đừng.
Những người điều hành quốc gia sợ nhất chính là các vị “vua tôn giáo” này—bất kể truyền thống nào.
Tại sao?
Sợ đó~
Ghen đó~
Mọi người đối xử với ông như thần thánh.
“Tôi mới là người cầm quyền đất nước này—sao họ không tôn kính *tôi*? Sao lại là ông????”
Mà ông nói gì họ cũng nhận hết.
Ông nói một, họ nói một.
Ông nói hai, họ nói hai.
Chuyện đó vẫn chưa phải vấn đề lớn. Vấn đề lớn là: ông thật sự đến để chống lại tôi? Đó là mất nước! Không được!
Vì vậy lãnh đạo quốc gia tất nhiên sẽ đè những vị “vua tôn giáo” khó xử này xuống, hoặc tìm cách quản lý, kiềm chế.
Ngồi vào ngôi “vua tôn giáo” rất dễ rước họa sát thân.
Nếu chúng ta tự lập mình làm “vua” của Phật giáo rồi bị thanh toán, xin đừng khiếu nại. Vì đó nghĩa là chúng ta không theo lời dạy của Đức Phật.
Khi Đức Phật sắp viên tịch, Ngài không chỉ định vị A-la-hán đệ tử nào làm “vua” mới của Phật giáo—ngay cả tôn giả Đại Ca-diếp, người giữ ghế thứ ba trong Tăng đoàn, cũng không.
Tại sao? Vì ngoài chính Đức Phật, không ai có nhất thiết trí, năng lực vô lượng và phẩm chất không bao giờ phạm sai lầm (Ptms, AN 3.81, SN 1.35).
Ngoài Đức Phật, không ai có thể đại diện hoàn toàn cho Phật giáo. Vì vậy cuối đời Ngài dặn rằng sau khi Ngài nhập Niết-bàn, Pháp và Luật Ngài đã dạy chính là thầy của chúng ta (DN 16).
Là đệ tử Phật, nhiều lắm chúng ta chỉ tự mình chứng ngộ điều gì đó, rồi giải thích Pháp–Luật theo sự hiểu của mình để người khác hiểu. Chúng ta không phải “vua” của Phật giáo.
Những vị thầy như Luangpor Pramote rất khó gặp chuyện. Có lần thuyết pháp, Ngài đặt tượng Phật trước mặt. Khi người ta đảnh lễ Ngài, Ngài nói: “Đừng lễ tôi. Hãy lễ Đức Phật.”
Ajahn Brahm cũng vậy. Có lần có người nói muốn quy y Ajahn Brahm. Ajahn Brahm bảo đừng—muốn quy y thì quy y Tam Bảo. Nếu chúng ta quy y một người, đó chính là cách một cult bắt đầu.
Ngài còn nói: “Toàn bộ mục đích của một vị thầy tốt là để đệ tử ra đi, chứ không phải để có thêm đệ tử.”
Một vị thầy Pháp tốt nên giúp học trò nắm cốt lõi Pháp và phương pháp thiền càng sớm càng tốt, chấm dứt khổ và chứng Niết-bàn càng sớm càng tốt, và độc lập bước đi càng sớm càng tốt để tiếp tục giúp nhiều người hơn—chứ không níu học trò lại để gom thêm tín đồ.
Đức Phật cũng làm như vậy.
Sau khi chuyển Pháp luân tại Lộc Uyển, độ năm vị Tỳ-kheo, Ngài tiếp tục độ Yasà cùng thân hữu quyến thuộc, khiến thế gian có sáu mươi vị A-la-hán. Ngài liền bảo họ:
“Này các Tỳ-kheo, Ta đã giải thoát mọi trói buộc của người và trời. Các ông cũng đã giải thoát mọi trói buộc của người và trời.
Này các Tỳ-kheo, hãy ra đi vì lợi ích, vì an lạc của số đông, vì lòng từ mẫn đối với thế gian, vì lợi ích, an lạc của chư thiên và loài người.
Đừng hai người đi chung một đường.
Hãy thuyết Pháp thiện ở đầu, thiện ở giữa, thiện ở cuối, cả nghĩa lẫn văn. Hãy hiển lộ Phạm hạnh hoàn toàn thanh tịnh.
Chúng sanh có ít bụi trong mắt, nếu không nghe Pháp sẽ thối đọa; cũng sẽ có người hiểu được Pháp.
Ta cũng sẽ đến làng Senānigama ở Uruvelā để thuyết Pháp.”
Rồi sáu mươi vị A-la-hán ấy lên đường riêng rẽ. (Vinaya Piṭaka, Mahāvagga, Mahākhandhaka)
Những vị như Luangpor Pramote và Ajahn Brahm rất khó trở thành mối đe dọa với quyền lực chính trị.
Ví dụ Luangpor Pramote bảo chúng ta phải xem xét một cách lý trí lời dạy của bất kỳ vị thầy nào đang thuyết Pháp—kể cả chính Ngài: Lời dạy của Luangpor có tăng niệm, samādhi (không bị phân tán) và tuệ cho chúng ta không?
Ajahn Brahm cũng vậy. Ngài nói ngay cả vị Tỳ-kheo thâm niên như Ngài vẫn có thể nói sai, làm sai.
Khi chúng ta cho phép câu hỏi và khuyến khích suy xét có lý trí, lãnh đạo quốc gia sẽ yên tâm hơn. Thật ra Đức Phật vốn dạy như vậy (AN 8.12).
Thời Đức Phật, nhiều vị vua đều tín phục Ngài.
Tại sao? Một lý do là Đức Phật không kích động lòng thù ghét đối với chính quyền như các chính khách. Dù Ngài muốn người cầm quyền cải thiện, Ngài cũng làm một cách khéo léo.
Lời người khác không thích nghe, không chân thật, và không đem lại lợi ích—Ngài không nói.
Lời người khác không thích nghe, chân thật, nhưng không đem lại lợi ích—Ngài cũng không nói.
Lời người khác không thích nghe, chân thật, *và* đem lại lợi ích—Ngài chọn đúng thời mà nói (MN 58).
Ví dụ Đức Phật không quở trách vua Kiều-tát-la giữa công chúng. Ngài đợi vua đến Kỳ Viên rồi mới âm thầm dạy (JaA 468).
Lần khác, vua Kiều-tát-la vừa bắt và đánh một nhóm người định phục kích để chiếm vương quốc, rồi đến gặp Đức Phật. Để vua khỏi nản lòng mà không muốn gần Ngài nữa, Đức Phật không lên án hành động ấy, mà dạy một cách gián tiếp (SN 3.25).
Vậy ta thấy Đức Phật là người có trí tuệ lớn và đồng cảm; Ngài xét đến phẩm giá và cảm xúc của nhà vua. Ngài không kích động dân chúng thù ghét nhà vua.
Tất cả thánh giả đều xa lìa lời ly gián, chỉ nói lời thúc đẩy hòa hợp (tham chiếu SN 55.7).
Ajahn Brahm, vị được Luangpor Ganaha khen là “hiện thân của Pháp,” đặc biệt được các tổng thống và lãnh đạo quốc gia yêu mến.
Tại sao? Một là Ngài có trí tuệ. Hai là Ngài không “gây chuyện”; tương đối công bằng và trung lập.
Cựu Tổng thống Sri Lanka Rajapaksa từng mời Ajahn Brahm đến phủ dùng bữa sáng, rồi mở lòng kể những ưu tư.
Đây là một “tin động trời”: ngay cả Putin cũng từng mời Ngài sang Nga 😂
Ajahn Brahm nói: “Các vị biết đó, đôi khi chúng tôi rất muốn nhận mọi lời mời, nhưng đôi khi không đi được—một năm không đủ ngày. Một trong những lời mời tôi nhận được còn kèm thư ủng hộ của ông này, ông V. Putin, Tổng thống Liên bang Nga, Vladimir. Ở Nga họ cũng có Phật tử. Họ có cả một bang là bang Phật giáo. Họ tổ chức hội nghị ở đó và mời tôi đến thuyết trình. Tôi nhìn bức thư rồi nghĩ chắc mặt sau có ghi thêm: Nếu ông không đi, chúng tôi sẽ cử quân đến đón. Ở Singapore các vị có làm vậy không? (Không.) Chắc chứ? (cười) Dù sao việc cũng quá nhiều, tôi phải từ chối.”
Chánh Pháp chân thật không tạo ưu não, khổ đau hay đối立. Chánh Pháp chân thật chỉ tạo sự mát dịu, an lạc và hòa hợp……
《真正的好老師 A Truly Good Teacher ครูที่ดีจริง ๆ Người thầy thực sự tốt》
《真正的好老師 A Truly Good Teacher ครูที่ดีจริง ๆ Người thầy thực sự tốt》
好老師的全部目的，是擺脫弟子，而非撈取更多。
**英文：**
The whole purpose of a good teacher is to get rid of disciples, not to get more.
泰文：
จุดประสงค์ทั้งหมดของครูที่ดี คือการปล่อยให้นักศิษย์จากไป ไม่ใช่การกอบโกยให้ได้มากขึ้น
越南文：
Toàn bộ mục đích của người thầy tốt là để thoát khỏi đệ tử, chứ không phải để vơ vét thêm nhiều.
---Ajahn Brahm
《這不是阿羅漢 This Is Not an Arahant นี่ไม่ใช่พระอรหันต์ Đây Không Phải Là Một Vị A-la-hán》
《這不是阿羅漢 This Is Not an Arahant นี่ไม่ใช่พระอรหันต์ Đây Không Phải Là Một Vị A-la-hán》
如果有法師對信徒好像對狗那樣輕藐、呼喝，他肯定不是阿羅漢
所有佛陀、獨覺佛、阿羅漢，祂們的其中一個顯著的特徵，就是已經根斷了我慢。
祂們的心不會自我膨脹，覺得自己比人好、和人平等、比人差
所以祂們不可能會輕藐任何人
一位編輯相信是阿羅漢的法師，到今時今日仍然會和編輯說‘Thankyou’--非常有禮貌，從未輕藐過編輯
大家互相尊重---編輯非常尊敬祂，但祂也不會因此而輕藐編輯，也會尊重編輯、慈愛編輯、憐憫編輯
就算是對狗、對畜生也一樣，法師也會尊重、對他們慈悲
無我慢、謙虛是所有阿羅漢、圓滿覺悟者的特徵
就算是佛陀也一樣。
祂也不會輕藐那些不斷來侍奉祂、問祂問題的的梵天神、天神和人類的
有許多時候，佛陀會和在家居士互相問候（MN35）；甚至以四攝法（1.餽贈 2.愛語、好聽的話 3.作出有利益的行為、建議 4.平等、同甘共苦、尊重、一起相處）來攝集在家人(AP1.548)
所以我們很容易就可以分辨誰是真大師了
English
If a monk or teacher treats devotees with contempt, barking orders at them as though they were dogs, then he is certainly not an Arahant.
One of the distinctive characteristics of all Buddhas, Paccekabuddhas, and Arahants is that they have completely eradicated conceit (māna).
Their minds no longer expand around a sense of self, thinking, "I am better than others," "I am equal to others," or "I am worse than others."
Therefore, it is impossible for them to look down on anyone.
A certain teacher whom the editor believes to be an Arahant still says "Thank you" to the editor even today. He is extremely polite and has never shown contempt toward the editor.
There is mutual respect. The editor deeply respects him, but he does not look down on the editor because of that. Instead, he respects the editor, shows kindness to the editor, and has compassion for the editor.
The same applies even toward dogs and other animals. Such a teacher would treat them with respect and compassion as well.
Freedom from conceit and genuine humility are characteristics shared by all Arahants and fully awakened beings.
The same is true of the Buddha.
The Buddha did not look down on the Brahmās, devas, or human beings who repeatedly came to serve Him and ask questions.
On many occasions, the Buddha exchanged courteous greetings with lay followers (MN 35). He also gathered and guided laypeople through the Four Bases of good relationships: (1) giving, (2) kind and pleasant speech, (3) beneficial actions and helpful advice, and (4) equality, sharing joys and hardships, mutual respect, and living together harmoniously.
Therefore, it is often not difficult to recognize who is a genuine spiritual master.
ภาษาไทย
หากพระอาจารย์รูปใดปฏิบัติต่อศรัทธาชนด้วยความดูหมิ่น เหมือนคอยตะคอกหรือสั่งการพวกเขาราวกับเป็นสุนัข พระรูปนั้นย่อมไม่ใช่พระอรหันต์อย่างแน่นอน
ลักษณะสำคัญประการหนึ่งของพระพุทธเจ้าทั้งหลาย พระปัจเจกพุทธเจ้าทั้งหลาย และพระอรหันต์ทั้งหลาย คือการละมานะ (ความถือตัว) ได้อย่างสิ้นเชิงแล้ว
จิตของท่านทั้งหลายไม่ปรุงแต่งด้วยความคิดว่า
เราดีกว่าคนอื่น
เราเท่าเทียมคนอื่น
เราแย่กว่าคนอื่น
ดังนั้น ท่านจึงไม่อาจดูหมิ่นหรือเหยียดหยามผู้ใดได้เลย
มีพระอาจารย์รูปหนึ่งซึ่งบรรณาธิการเชื่อว่าเป็นพระอรหันต์ แม้จนถึงทุกวันนี้ท่านยังกล่าวคำว่า “Thank you” กับบรรณาธิการอยู่เสมอ ท่านมีมารยาทอย่างมาก และไม่เคยดูหมิ่นบรรณาธิการเลย
ทั้งสองฝ่ายให้ความเคารพซึ่งกันและกัน บรรณาธิการเคารพท่านอย่างยิ่ง แต่ท่านก็ไม่ได้ดูหมิ่นบรรณาธิการเพราะเหตุนี้ ตรงกันข้าม ท่านยังให้ความเคารพ มีเมตตา และมีความกรุณาต่อบรรณาธิการเสมอ
แม้กระทั่งต่อสุนัขหรือสัตว์อื่น ๆ ก็เช่นเดียวกัน พระอาจารย์เช่นนี้ย่อมปฏิบัติต่อพวกมันด้วยความเคารพและความเมตตากรุณา
การปราศจากมานะและความอ่อนน้อมถ่อมตนเป็นคุณลักษณะร่วมของพระอรหันต์และผู้ตรัสรู้โดยสมบูรณ์ทุกพระองค์
พระพุทธเจ้าก็เช่นเดียวกัน
พระองค์ไม่ทรงดูหมิ่นเหล่าพรหม เทวดา หรือมนุษย์ที่มาคอยอุปัฏฐากและทูลถามปัญหาต่าง ๆ อยู่เสมอ
หลายครั้งพระพุทธองค์ทรงทักทายและสนทนาอย่างสุภาพกับคฤหัสถ์ (MN 35) อีกทั้งยังทรงสงเคราะห์และรวบรวมจิตใจของชาวบ้านด้วยหลักสังคหวัตถุ ๔ ได้แก่
การให้
วาจาไพเราะหรือคำพูดที่น่าฟัง
การกระทำที่เป็นประโยชน์และคำแนะนำที่เป็นประโยชน์
ความเสมอภาค การร่วมสุขร่วมทุกข์ ความเคารพซึ่งกันและกัน และการอยู่ร่วมกันอย่างกลมเกลียว
ดังนั้น จึงไม่ยากนักที่จะสังเกตได้ว่าใครคือครูบาอาจารย์ที่แท้จริง
Tiếng Việt
Nếu một vị pháp sư đối xử với tín đồ bằng thái độ khinh miệt, quát tháo họ như đối với chó, thì chắc chắn vị ấy không phải là một vị A-la-hán.
Một trong những đặc điểm nổi bật của tất cả chư Phật, chư Độc Giác Phật và các vị A-la-hán là các Ngài đã đoạn trừ hoàn toàn ngã mạn (māna).
Tâm của các Ngài không còn phóng đại bản thân và nghĩ rằng:
Tôi tốt hơn người khác.
Tôi ngang bằng người khác.
Tôi kém hơn người khác.
Vì vậy, các Ngài không thể khinh thường bất kỳ ai.
Có một vị pháp sư mà người biên tập tin là một vị A-la-hán. Cho đến tận ngày nay, Ngài vẫn nói “Thank you” với người biên tập. Ngài rất lịch sự và chưa từng tỏ ra khinh miệt người biên tập.
Hai bên luôn tôn trọng lẫn nhau. Người biên tập hết sức kính trọng Ngài, nhưng Ngài cũng không vì thế mà xem thường người biên tập. Trái lại, Ngài vẫn tôn trọng, yêu thương và từ bi đối với người biên tập.
Ngay cả đối với chó hay các loài động vật khác cũng vậy. Một vị pháp sư như thế sẽ đối xử với chúng bằng sự tôn trọng và lòng từ bi.
Không còn ngã mạn và sống khiêm tốn là những đặc điểm chung của tất cả các vị A-la-hán và những bậc giác ngộ hoàn toàn.
Đức Phật cũng như vậy.
Ngài không hề xem thường các vị Phạm thiên, chư thiên hay con người thường xuyên đến hầu cận và thỉnh giáo Ngài.
Trong nhiều trường hợp, Đức Phật đã trao đổi lời chào hỏi thân thiện với các cư sĩ tại gia (MN 35). Ngài cũng nhiếp hóa và quy tụ người tại gia bằng Tứ Nhiếp Pháp:
Bố thí
Ái ngữ, lời nói dễ nghe
Hành động và lời khuyên mang lại lợi ích
Bình đẳng, cùng chia sẻ vui buồn, tôn trọng lẫn nhau và sống hòa hợp với nhau
Vì vậy, thường không khó để nhận ra ai mới thực sự là một bậc thầy chân chính.
《羅漢果和奇異果》
《羅漢果和奇異果》
今天要介紹兩種水果
一種叫羅漢果，另一種叫...奇異果😂
羅漢果呢，我們問他們怎樣解脫一切苦，他能夠很清晰地告訴我們，帶我們證‘羅漢果’
奇異果呢，我們問他們怎樣解脫一切苦，他們就會含糊不清，然後帶我們證‘奇異果’
羅漢果呢，是甘甜的。他們的思想甜美、話語甜美、行為甜美，讓人愉悅
奇異果呢，酸酸的。 看到誰多信徒、多供養、具名譽、具才華，就酸溜溜😂 這表示他們連初果都未到，初果聖者都斷了妒忌這個煩惱（MNA7）
羅漢果呢，因為心沒有五蓋（1.欲貪 2.嗔 3.散亂後悔 4.昏沉睡眠 5.疑惑）的障礙，所以頭腦清晰、具有智慧、說話條理分明、有文有路
奇異果呢，因為心被五蓋障礙，所以頭腦混亂、沒有智慧，說話1999 （講嘢一舊舊、含糊不清）
羅漢果呢，因為沒有煩惱，所以一直保持開心、沒有任何痛苦
奇異果呢，因為煩惱厚重，所以肯定有痛苦的時候
這就是羅漢果和奇異果的分別
《馮京作馬涼的故事 The Story of 馮京 as 馬涼 เรื่อง 馮京 ทำเป็น 馬涼 Câu chuyện 馮京 đóng giả 馬涼》
《馮京作馬涼的故事 The Story of 馮京 as 馬涼 เรื่อง 馮京 ทำเป็น 馬涼 Câu chuyện 馮京 đóng giả 馬涼》
北宋仁宗皇祐元年（1049年），江夏才子馮京連中解元、會元，即將參加殿試，當時全城都傳他穩拿狀元。
當朝外戚張堯佐（仁宗寵妃張貴妃的伯父）權勢很大。民間傳說有兩個動機：
- 他想讓自己的外甥石布桐當狀元，於是買通考官，並下令：凡是姓「馮」的考生一律不准入冊應試。
- 另一說是他看上尚未婚配的馮京，想把女兒嫁給他，被馮京拒絕，因此懷恨在心，設法阻撓他中狀元。
馮京得知消息後靈機一動：把「馮」字左邊的兩點水移到「京」字旁邊，變成「馬涼」。他用這個名字報名參加殿試，文章寫得極好，高中狀元。
等到金殿唱名、新科進士謝恩時，大家才發現「馬涼」就是馮京本人。張堯佐氣急敗壞責問考官，考官只能無奈地說：「我看到的是馬涼，不是馮京。」😂
來到佛教，別要‘馮京作馬涼’ 了
看到這個人標榜自己說佛法，那個人也標榜自己說佛法；但他們說的和其他宗教說的都一樣
行善積德、不要作惡--這個任何宗教都說到，根本不需要佛陀出世
這是‘馬良’，不是‘馮京’
真‘馮京’是誰呢？
四聖諦：
苦聖諦： 所有負面情緒、不好的遭遇是痛苦來的，老病死也是痛苦來的；簡而言之，這個可以被我們執著的身心就是不讓人滿意的—因為有它們，我們才要受這些苦。
苦集聖諦：內心的渴求是痛苦的原因。渴求一得不到滿足，就產生精神上的痛苦。渴求如果得到滿足，就會生起喜悅，然後導致我們再次出生，獲取新的身心去受苦。
苦滅聖諦：渴求的止息就是痛苦的止息
苦滅之道聖諦：八聖道是導向痛苦熄滅之道。把八聖道濃縮下來，就是戒、定、慧
戒是有道德、人品好，不傷害自己、不傷害別人。 當我們行為上無任何過失，就能光明正大、無愧於心、不易後悔。這樣內心就容易生起喜悅、平靜、集中起來。內心的集中就是‘定’
我們就透過佛陀所教導的四十多種禪修方法去禪修，進一步加深這個內心的集中力（定）
禪修方法如下：
當我們內心不再散亂，能夠平靜、集中起來，我們就可以覺察或思維這個世界一切的無常、苦、無我，以放下對它們的執著、去除渴求
然後我們可以覺察或思維這個身體的無常、苦、無我，以放下對它的執著、去除渴求
然後我們可以覺察或思維這個心的無常、苦、無我，以放下對它的執著、去除渴求。
以上是‘慧’的修習。
如果我們能夠根除一切渴求，我們就抵達涅槃---永不退轉的最高快樂、痛苦的徹底止息了。
除了佛陀之外，沒其他宗教師說到這個四聖諦。這是‘真’佛法
### English
In the first year of Huangyou under Emperor Renzong of the Northern Song (1049), the gifted scholar 馮京 of Jiangxia had already taken first place in both the provincial examination (Jieyuan) and the metropolitan examination (Huiyuan). He was about to sit the palace examination, and the whole capital rumoured that the top place (Zhuangyuan) was already his.
The powerful imperial relative Zhang Yaozuo (uncle of Emperor Renzong’s favourite consort, Consort Zhang) held great influence. Folk tradition gives two motives:
- He wanted his nephew Shi Butong to become Zhuangyuan （top scorer）, so he bribed the examiners and ordered that no candidate surnamed 「馮」 be entered on the examination roll.
- Another version says he admired the still-unmarried 馮京 and wished to marry his daughter to him. 馮京 refused; Zhang therefore bore a grudge and tried to stop him from taking first place.
When 馮京 learned of this, a sudden idea struck him: he moved the two water-dots on the left of the character 「馮」 across to the side of 「京」, turning the name into 「馬涼」. He registered for the palace examination under that name. His essay was outstanding and he was named Zhuangyuan.
Only when the names were called in the imperial hall and the new jinshi came forward to give thanks did everyone realise that 「馬涼」 was 馮京 himself. Zhang Yaozuo, beside himself with rage, demanded an explanation from the examiners, who could only say helplessly: “What I saw was 馬涼, not 馮京.” 😂
Coming to Buddhism, do not “take 馮京 as 馬涼” any longer.
You see this person advertising that he teaches the Buddha’s Dhamma, and that person also advertising that he teaches the Buddha’s Dhamma; yet what they say is no different from what every other religion says: do good, accumulate merit, do not do evil. Every religion already says that. There is no need for a Buddha to appear in the world for that.
That is 「馬涼」, not 「馮京」.
Who, then, is the true 「馮京」?
The Four Noble Truths:
**The Noble Truth of Suffering:** All negative emotions and unfortunate experiences arise as suffering; old age, sickness and death also arise as suffering. In short, this body-and-mind to which we can cling is unsatisfactory—because of them we have to undergo these sufferings.
**The Noble Truth of the Origin of Suffering:** Craving in the mind is the cause of suffering. When craving is unfulfilled, mental pain arises. When craving is fulfilled, delight arises, and that leads us to be reborn again, obtaining a new body-and-mind with which to suffer.
**The Noble Truth of the Cessation of Suffering:** The cessation of craving is the cessation of suffering.
**The Noble Truth of the Path Leading to the Cessation of Suffering:** The Noble Eightfold Path is the way that leads to the extinguishing of suffering. Condensed, the Eightfold Path is Precept(sīla), undistractability of mind (samādhi) and wisdom (paññā).
Precept means being ethical and of good character—not harming oneself and not harming others. When our conduct is free from fault we can stand upright, with a clear conscience and little regret. Joy, calm and collectedness then easily arise in the mind. That collectedness or undistractability of mind is samādhi.
We then use the forty-odd meditation methods taught by the Buddha to deepen this undistractability still further.
Meditation methods:
When the mind is no longer scattered but calm and collected, we can observe or contemplate the impermanence, suffering and not-self of everything in the world, so as to let go of clinging to them and remove craving.
Then we can observe or contemplate the impermanence, suffering and not-self of this body, so as to let go of clinging to it and remove craving.
Then we can observe or contemplate the impermanence, suffering and not-self of this mind, so as to let go of clinging to it and remove craving.
The above is the cultivation of wisdom (paññā).
If we can eradicate all craving, we reach Nibbāna—the unshakeable highest happiness, the complete cessation of suffering.
Apart from the Buddha, no other religious teacher has taught these Four Noble Truths. This is the ‘true’ Dhamma.
---
### ภาษาไทย
ในปีที่ 1 แห่งรัชศกหวงโย่ว สมัยจักรพรรดิเริ่นจงแห่งราชวงศ์ซ่งเหนือ (ค.ศ. 1049) บัณฑิตผู้มีพรสวรรค์จากเจียงเซี่ยนาม 馮京 สอบได้ที่ 1 ทั้งการสอบระดับมณฑล (เจี่ยหยวน) และการสอบระดับเมืองหลวง (ฮุ่ยหยวน) กำลังจะเข้าสอบพระราชทาน ชาวเมืองทั้งเมืองลือกันว่าเขาจะได้เป็นจ้วงหยวนอย่างแน่นอน
ญาติฝ่ายจักรพรรดินีจางเย่าจั่ว (อาของพระสนมจางผู้เป็นที่โปรดปรานของจักรพรรดิเริ่นจง) มีอำนาจมาก ตำนานพื้นบ้านเล่าแรงจูงใจไว้สองอย่าง:
- เขาอยากให้น้องชายของภรรยาชื่อสือปูถงได้เป็นจ้วงหยวน จึงติดสินบนกรรมการสอบ และสั่งว่าผู้เข้าสอบที่นามสกุล「馮」ห้ามขึ้นทะเบียนสอบทุกคน
- อีกสำนวนหนึ่งเล่าว่าเขาหมายปอง 馮京 ที่ยังไม่แต่งงาน อยากยกธิดาให้แต่งงานด้วย แต่ 馮京 ปฏิเสธ เขาจึงเก็บความแค้นและหาทางขัดขวางไม่ให้ 馮京 ได้จ้วงหยวน
เมื่อ 馮京 ทราบข่าวก็เกิดปัญญาขึ้นทันที: ย้ายจุดน้ำสองจุดทางซ้ายของตัวอักษร「馮」ไปไว้ข้างตัวอักษร「京」 กลายเป็น「馬涼」 เขาใช้นามนี้สมัครสอบพระราชทาน บทความเขียนได้ยอดเยี่ยม จึงได้เป็นจ้วงหยวน
จนกระทั่งมีการเรียกชื่อในท้องพระโรง และบัณฑิตใหม่เข้าเฝ้าเพื่อแสดงความกตัญญู ทุกคนจึงรู้ว่า「馬涼」ก็คือ 馮京 คนเดียวกัน จางเย่าจั่วโกรธจัดจึงตำหนิกรรมการสอบ กรรมการสอบทำได้เพียงพูดอย่างจนใจว่า “สิ่งที่ข้าพเจ้าเห็นคือ 馬涼 ไม่ใช่ 馮京” 😂
มาถึงพระพุทธศาสนาแล้ว อย่า「เอา 馮京 มาเป็น 馬涼」อีกเลย
เห็นคนนี้โฆษณาว่าตนสอนพระธรรม คนนั้นก็โฆษณาว่าตนสอนพระธรรม แต่สิ่งที่พวกเขาพูดก็เหมือนกับที่ศาสนาอื่นพูดกัน
ทำความดี สั่งสมบุญ อย่าทำชั่ว — ศาสนานี้ศาสนาไหนก็พูดกันทั้งนั้น ไม่จำเป็นต้องมีพระพุทธเจ้าเสด็จอุบัติขึ้นมาสอนเลย
นั่นคือ「馬涼」 ไม่ใช่「馮京」
แล้ว「馮京」ที่แท้คือใคร?
อริยสัจ 4:
**ทุกขอริยสัจ:** อารมณ์ด้านลบทั้งปวงและเหตุการณ์ที่ไม่ดีล้วนเกิดจากความทุกข์ ความแก่ ความเจ็บ ความตายก็เกิดจากความทุกข์เช่นกัน โดยสรุป กายกับใจที่เราสามารถยึดติดได้นี้ไม่น่าพอใจ — เพราะมีสิ่งเหล่านี้ เราจึงต้องรับทุกข์เหล่านี้
**สมุทัยอริยสัจ:** ความอยากในใจเป็นเหตุแห่งทุกข์ ความอยากเมื่อไม่ได้รับการตอบสนองก็เกิดทุกข์ทางใจ หากความอยากได้รับการตอบสนองก็เกิดความยินดี แล้วนำไปสู่การเกิดใหม่เพื่อรับกายใจชุดใหม่ไปเสวยทุกข์ต่อไป
**นิโรธอริยสัจ:** การดับความอยากคือการดับทุกข์
**มรรคอริยสัจ:** อริยมรรคมีองค์ 8 คือทางที่นำไปสู่การดับทุกข์ เมื่อย่ออริยมรรคมีองค์ 8 ลงมาแล้วก็คือ ศีล สมาธิ ปัญญา
ศีล คือมีศีลธรรม มีคุณธรรม ไม่ทำร้ายตนเอง ไม่ทำร้ายผู้อื่น เมื่อความประพฤติปราศจากโทษ เราก็สามารถยืนหยัดได้อย่างเปิดเผย ไม่มีอะไรต้องละอายใจ ไม่ค่อยเสียใจ จิตจึงเกิดความยินดี ความสงบ และตั้งมั่นได้ง่าย ความตั้งมั่นของจิตนั้นคือ「สมาธิ」
เราใช้วิธีเจริญกรรมฐานกว่าสี่สิบวิธีที่พระพุทธเจ้าทรงสอน เพื่อทำให้สมาธินี้ลึกซึ้งยิ่งขึ้น
วิธีเจริญกรรมฐาน:
เมื่อจิตไม่ฟุ้งซ่าน สามารถสงบและตั้งมั่นได้แล้ว เราจึงสังเกตหรือพิจารณาความไม่เที่ยง ความทุกข์ และความไม่มีตัวตนของสรรพสิ่งในโลก เพื่อวางความยึดติดและกำจัดความอยาก
จากนั้นสังเกตหรือพิจารณากายนี้ว่าไม่เที่ยง เป็นทุกข์ ไม่มีตัวตน เพื่อวางความยึดติดต่อกายและกำจัดความอยาก
จากนั้นสังเกตหรือพิจารณาจิตนี้ว่าไม่เที่ยง เป็นทุกข์ ไม่มีตัวตน เพื่อวางความยึดติดต่อจิตและกำจัดความอยาก
ข้างต้นนี้คือการอบรม「ปัญญา」
หากเราสามารถถอนรากความอยากทั้งหมดได้ เราก็ถึงนิพพาน — ความสุขสูงสุดที่ไม่เสื่อมคลาย การดับทุกข์โดยสิ้นเชิง
นอกจากพระพุทธเจ้าแล้ว ไม่มีศาสดาองค์ใดสอนอริยสัจ 4 นี้ นี่คือพระธรรมที่「แท้」
---
### Tiếng Việt
Năm Hoàng Hựu nguyên niên đời Tống Nhân Tông Bắc Tống (năm 1049), tài tử Giang Hạ 馮京 liên tiếp đỗ giải nguyên và hội nguyên, sắp bước vào kỳ thi Điện thí. Cả kinh thành đồn rằng ông chắc chắn sẽ đỗ trạng nguyên.
Ngoại thích đương triều Trương Nghiêu Tá (bác của Trương quý phi được Nhân Tông sủng ái) thế lực rất lớn. Truyền thuyết dân gian nêu hai động cơ:
- Ông muốn để cháu gọi bằng cậu là Thạch Bố Đồng đỗ trạng nguyên, nên mua chuộc giám khảo và ra lệnh: tất cả thí sinh họ「馮」đều không được ghi tên vào sổ dự thi.
- Một thuyết khác nói ông để ý đến 馮京 chưa lập gia đình, muốn gả con gái cho ông. 馮京 từ chối, nên ông ôm hận và tìm cách ngăn không cho 馮京 đỗ trạng nguyên.
馮京 biết tin liền nảy ra ý hay: chuyển hai chấm thủy bên trái chữ「馮」sang bên chữ「京」, biến thành「馬涼」. Ông dùng tên này đăng ký dự Điện thí. Bài văn viết cực hay, đỗ trạng nguyên.
Đến khi xướng danh trên Kim điện, tân khoa tiến sĩ vào tạ ơn, mọi người mới phát hiện「馬涼」chính là 馮京. Trương Nghiêu Tá giận dữ chất vấn giám khảo, giám khảo chỉ biết bất lực nói: “Tôi thấy là 馬涼, không phải 馮京.” 😂
Đến với Phật giáo, đừng còn「lấy 馮京 làm 馬涼」nữa.
Thấy người này tự xưng mình giảng Phật pháp, người kia cũng tự xưng mình giảng Phật pháp; nhưng những gì họ nói chẳng khác gì các tôn giáo khác:
làm việc thiện, tích đức, đừng làm ác — bất kỳ tôn giáo nào cũng nói như vậy, hoàn toàn không cần Đức Phật ra đời.
Đó là「馬涼」, không phải「馮京」.
Vậy「馮京」thật là ai?
Tứ Thánh Đế:
**Khổ Thánh Đế:** Mọi cảm xúc tiêu cực, mọi cảnh ngộ không hay đều đến từ khổ; già, bệnh, chết cũng đến từ khổ. Nói ngắn gọn, thân tâm này mà ta có thể chấp trước vốn không thỏa mãn — chính vì có chúng ta mới phải chịu những khổ ấy.
**Khổ Tập Thánh Đế:** Sự khao khát trong tâm là nguyên nhân của khổ. Khao khát một khi không được thỏa mãn thì sinh ra khổ tinh thần. Nếu khao khát được thỏa mãn thì sinh ra vui thích, rồi dẫn đến tái sinh, nhận lấy thân tâm mới để tiếp tục chịu khổ.
**Khổ Diệt Thánh Đế:** Sự chấm dứt khao khát chính là sự chấm dứt khổ.
**Khổ Diệt Đạo Thánh Đế:** Bát Thánh Đạo là con đường dẫn đến sự tắt khổ. Cô đọng Bát Thánh Đạo lại chính là Giới, Định, Tuệ.
Giới là có đạo đức, nhân phẩm tốt, không hại mình, không hại người. Khi hành vi không còn lỗi lầm, ta có thể đường đường chính chính, không thẹn với lòng, ít hối hận. Tâm dễ sinh vui vẻ, bình an, tập trung. Sự tập trung của tâm chính là「Định」.
Chúng ta dùng hơn bốn mươi pháp thiền do Đức Phật dạy để làm sâu thêm định lực này.
Pháp thiền:
Khi tâm không còn tán loạn, có thể bình an, tập trung, ta có thể quán sát hoặc tư duy vô thường, khổ, vô ngã của hết thảy thế gian, để buông chấp trước đối với chúng, đoạn trừ khao khát.
Rồi quán sát hoặc tư duy vô thường, khổ, vô ngã của thân này, để buông chấp trước đối với thân, đoạn trừ khao khát.
Rồi quán sát hoặc tư duy vô thường, khổ, vô ngã của tâm này, để buông chấp trước đối với tâm, đoạn trừ khao khát.
Trên đây là sự tu tập「Tuệ」.
Nếu có thể nhổ sạch mọi khao khát, ta sẽ đến Niết-bàn — hạnh phúc tối thượng không còn thoái chuyển, sự chấm dứt hoàn toàn của khổ.
Ngoài Đức Phật ra, không vị đạo sư tôn giáo nào khác nói đến Tứ Thánh Đế này. Đây mới là Phật pháp「thật」.
《醫學院的Senior Notes Senior Notes in Medical School Senior Notes ในคณะแพทยศาสตร์ Senior Notes ở trường Y》
《醫學院的Senior Notes Senior Notes in Medical School Senior Notes ในคณะแพทยศาสตร์ Senior Notes ở trường Y》
編輯以前在港大醫學院 HKU Medicine 讀醫科，同學之間都會流傳一些Senior Notes。就是師兄師姐們無私分享給師弟妹的筆記。
很有用的，許多人都是靠這些筆記來Pass 考試的。
CUHK Medicine 中大醫學院也有
https://www.instagram.com/reel/DauAN3etHWq/
至起碼就編輯所知道、所認識，這些很喜歡、很願意分享知識的人，通常成績都是非常好的
有些在醫學院甚至是考第一、第二之類的
編輯有些醫科朋友雖然沒有寫這些Senior Notes，但也是很願意分享知識、教人的；他們也是成績很好，甚至拿 Distinction 的
所以我們可以看到當中微妙的因果關係。
成績好、博學、聰明的其中一個原因，其實就是來自於過去分享知識的善業
好像佛陀時代的 sugandha長老那樣，證悟阿羅漢果後，他以禪定之力憶起、分析不同的業因和業果，發現自己過去在上一尊佛--迦葉佛時代曾經傳授知識、讓人生起智慧；這個業在今生成熟，業讓它成為一個有智慧、聰明的人，擅於觀察不同的義理 （AP.1.532）
其實很多時，這是習慣來的。
過去世一直都喜歡分享知識、分享智慧，今生也會繼承這個習性，也一樣喜歡分享知識。同時過去的業一直在成熟，讓這些人聰明、成績好
所以有許多成績好的人都有喜歡分享知識這個特質
其實不用說到橫跨一段長時間的業力。
我們分享知識的同時，自己肯定也會有得益！
我們要自己對那個議題、知識非常通透、瞭解，才能以簡單的言語、方式說給別人聽，讓他人明白
在這個過程中，我們會知道自己真正知道了些什麼，不知道些什麼；其實這會讓我們對那個知識的印象更深刻、對它是更掌握的
這是當下的善果！
但我們分享知識的同時，要確保是正確的、不要有任何山埃
如果是錯的資訊，將來這個業成熟時，也會讓我們知道許多、很聰明，但知的都是錯的資訊😂
尤其是佛法啊，可大可小的！不要亂來！
說錯是很大惡業
AN1.312的注釋說，如果我們勸導一百個人去殺生，我們也會得到他們每個人同等的惡業
在戒的範疇，一個如法的人只應弘揚五戒、十善業
五戒是：
1.不殺生
2.不偷盜
3.不邪淫
4.不說謊
5.不飲酒吸毒
十善業是：
1.不殺生
2.不偷盜
3.不邪淫
4.不說謊
5.不離間
6.不粗惡語
7.不說無用、不適時、無意義、不值得收藏、沒有理由、沒有節制、沒有利益的廢話
8.不貪求屬於別人的東西
9.不妒忌、起惡意、起傷害的意圖、報復
10.具備正見：有善惡業及其果報、有過去未來世、承認父母的恩德、有不經由父母而化生的眾生--包括地獄眾生、鬼、天神等等；存在有特殊智慧、能夠宣示過去未來世的正道修行人
這些見解之所以重要，是因為這可以讓一個人生起很強烈的道德警覺性、制止了許多不善業的產生
在定的範疇，一個如法的人只應弘揚讓心清明、遠離五蓋（1.欲貪 2.嗔 3.昏沉睡眠 4.散亂後悔 5.疑惑）、讓心清爽愉悅的禪定（MN108）
在智慧的範疇，佛陀說，真正的佛法只會讓人生起對這個世界的厭離、離貪，轉起貪嗔癡徹底熄滅的涅槃 （AN7.83）
簡而言之，真正的佛法只會讓人越來越輕鬆、越來越沒壓力、越來越清爽、越來越清醒清明、越來越愉悅、越來越有滿足感的
如果我們對許多人造成了負面的影響、把痛苦帶給他們，這是很大的不善業
相反，如果我們對許多人造成了正面的影響、把快樂帶給他們，這是很大的善業
sugandha長老過去世就是因為弘揚佛法，幫助眾生滅除痛苦、為他們帶來快樂，所以今生便得到快樂的果報
因為幫助眾生去除煩惱，所以今生便得到沒有煩惱之果 （AP.1.532）
業果法則是很合乎邏輯性的
## English
When the editor was studying medicine at HKU Medicine, “Senior Notes” circulated among classmates. These were notes that seniors generously shared with juniors.
They were extremely useful. Many people passed exams by relying on them.
CUHK Medicine has them too:
https://www.instagram.com/reel/DauAN3etHWq/
At least from what the editor knows and from the people the editor has met, those who love sharing knowledge and are happy to do so usually have excellent results. Some even ranked first or second in medical school. Some of the editor’s medical friends never wrote Senior Notes, but they were still very willing to share knowledge and teach others; they also did very well, even earning Distinctions.
So we can see a subtle causal relationship here.
One reason some people have good grades, wide learning, and intelligence is the wholesome kamma of sharing knowledge in the past—like the Elder Sugandha in the Buddha’s time. After attaining arahantship, he used the power of samadhi (undistractability of mind) to recollect and analyse different causes and results. He found that in the time of the previous Buddha, Kassapa Buddha, he had taught knowledge and given rise to wisdom in others. That kamma matured in this life and made him a wise, intelligent person, skilled at examining different meanings (Apadāna 1.532).
Very often this is simply a habit. If in past lives one has always liked sharing knowledge and wisdom, that tendency is inherited in this life, and one still likes sharing knowledge. At the same time, past kamma keeps ripening, making these people intelligent and successful in their studies.
That is why many high-achieving people also have the trait of liking to share knowledge.
We do not even need to talk about kamma stretching across a long stretch of time. While we share knowledge, we ourselves certainly benefit too. We must understand a topic thoroughly before we can explain it simply so that others can understand. In that process we see what we truly know and what we do not. This makes the knowledge sink in more deeply and puts it more firmly in our grasp.
That is an immediate wholesome fruit.
But when we share knowledge, we must make sure it is correct and contains no poison. If the information is wrong, when that kamma matures later we may still “know a lot” and seem clever—but what we know will be wrong. 😂
Especially with the Dhamma—this can be very great or very small. Do not be reckless. Teaching it wrongly is a grave unwholesome deed. The commentary to AN 1.312 says that if we urge a hundred people to kill, we receive the same unwholesome kamma as each of them.
In the domain of virtue, a person who follows the Dhamma should only teach the Five Precepts and the Ten Wholesome Courses of Action.
The Five Precepts are:
1. Not killing living beings
2. Not stealing
3. Not committing sexual misconduct
4. Not lying
5. Not taking intoxicants or drugs
The Ten Wholesome Courses of Action are:
1. Not killing living beings
2. Not stealing
3. Not committing sexual misconduct
4. Not lying
5. Not dividing people with speech
6. Not using harsh speech
7. Not speaking useless, untimely, meaningless, unworthy of keeping, unreasonable, unrestrained, or unbeneficial idle talk
8. Not coveting what belongs to others
9. Not being jealous, malicious, intending harm, or seeking revenge
10. Holding right view: that there is wholesome and unwholesome kamma and their results; that there are past and future lives; that one acknowledges the kindness of one’s parents; that there are beings born without parents—including beings in hell, ghosts, deities, and so on; and that there exist practitioners of the right path with special wisdom who can declare past and future lives
These views matter because they can give rise to strong moral vigilance and prevent much unwholesome kamma from arising.
In the domain of samadhi, a person who follows the Dhamma should only teach meditation that makes the mind clear, free from the five hindrances (1. sensual desire, 2. ill will, 3. sloth and drowsiness, 4. restlessness and regret, 5. doubt), and that makes the mind fresh and pleasant (MN 108).
In the domain of wisdom, the Buddha said that the true Dhamma only gives rise to disenchantment with this world, to fading of greed, and to Nibbāna in which greed, aversion, and delusion are completely extinguished (AN 7.83).
In short, the true Dhamma only makes a person more and more at ease, less and less pressured, fresher and clearer, more and more pleasant, and more and more content.
If we cause negative effects for many people and bring them suffering, that is great unwholesome kamma.
Conversely, if we cause positive effects for many people and bring them happiness, that is great wholesome kamma.
The Elder Sugandha, in a past life, taught the Dhamma, helped beings destroy suffering, and brought them happiness; so in this life he received the fruit of happiness. Because he helped beings remove defilements, in this life he received the fruit of being without defilements (Apadāna 1.532).
The law of kamma and its results is highly logical.
---
## ไทย
ตอนที่บรรณาธิการเรียนแพทย์ที่ HKU Medicine เพื่อนร่วมชั้นจะส่งต่อสิ่งที่เรียกว่า Senior Notes ให้กัน คือสมุดโน้ตที่รุ่นพี่แบ่งปันให้รุ่นน้องโดยไม่หวังสิ่งตอบแทน
มีประโยชน์มาก หลายคนพึ่งโน้ตเหล่านี้ถึงสอบผ่าน
คณะแพทยศาสตร์ CUHK ก็มีเช่นกัน
https://www.instagram.com/reel/DauAN3etHWq/
อย่างน้อยเท่าที่บรรณาธิการรู้และจากคนที่รู้จัก คนที่ชอบและยินดีแบ่งปันความรู้ มักมีผลการเรียนดีมาก บางคนในคณะแพทย์ถึงกับได้ที่หนึ่ง ที่สอง เพื่อนแพทย์บางคนของบรรณาธิการไม่ได้เขียน Senior Notes แต่ก็ยินดีแบ่งปันความรู้และสอนคนอื่น พวกเขาก็เรียนดีมาก ถึงขั้นได้ Distinction
ดังนั้นเราจึงเห็นความสัมพันธ์เชิงเหตุผลที่ละเอียดอ่อนตรงนี้
เหตุผลหนึ่งที่บางคนเรียนเก่ง รอบรู้ และฉลาด ก็มาจากกุศลกรรมในอดีตที่ได้แบ่งปันความรู้ เหมือนพระสุคันธเถระในสมัยพุทธกาล หลังจากบรรลุอรหัตแล้ว ท่านใช้กำลังสมาธิระลึกและวิเคราะห์เหตุและผลต่าง ๆ พบว่าในสมัยพระพุทธเจ้าองค์ก่อน คือพระกัสสปพุทธเจ้า ท่านเคยสอนความรู้จนผู้อื่นเกิดปัญญา กรรมนั้นสุกงอมในชาตินี้ ทำให้ท่านเป็นผู้มีปัญญา ฉลาด และชำนาญในการพิจารณาอรรถต่าง ๆ (อปทาน 1.532)
หลายครั้งนี่เป็นนิสัย หากในชาติก่อนชอบแบ่งปันความรู้และปัญญา ชาตินี้ก็สืบทอดนิสัยนั้น ยังชอบแบ่งปันความรู้ ขณะเดียวกันกรรมเก่าก็สุกงอมต่อเนื่อง ทำให้คนเหล่านี้ฉลาดและเรียนเก่ง
ดังนั้นคนเรียนเก่งจำนวนมากจึงมีลักษณะชอบแบ่งปันความรู้
จริง ๆ แล้วไม่จำเป็นต้องพูดถึงกรรมข้ามเวลานานขนาดนั้น ขณะที่เราแบ่งปันความรู้ ตัวเราเองก็ได้ประโยชน์แน่นอน เราต้องเข้าใจเรื่องนั้นอย่างทะลุปรุโปร่งก่อน จึงจะอธิบายด้วยคำง่าย ๆ ให้คนอื่นเข้าใจได้ ในกระบวนการนี้เราจะรู้ว่าตัวเองรู้อะไรจริง ๆ และยังไม่รู้อะไร ความรู้นั้นจึงฝังลึกและอยู่ในกำมือเรามากขึ้น
นี่คือผลดีในทันที
แต่เมื่อแบ่งปันความรู้ ต้องให้ถูกต้อง อย่าให้มีพิษ หากข้อมูลผิด เมื่อกรรมนั้นสุกในภายหน้า เราอาจรู้มากและดูฉลาด แต่สิ่งที่รู้ล้วนเป็นข้อมูลผิด 😂
โดยเฉพาะธรรมะ สำคัญมาก อย่าทำมั่ว การพูดผิดเป็นอกุศลกรรมใหญ่ อรรถกถาของอังคุตตรนิกาย 1.312 กล่าวว่า หากเราชักชวนคนหนึ่งร้อยคนให้ฆ่าสัตว์ เราก็ได้รับอกุศลกรรมเท่ากับแต่ละคนนั้น
ในขอบเขตของศีล ผู้ดำเนินตามธรรมควรประกาศเฉพาะเบญจศีลและกุศลกรรมบถสิบ
เบญจศีล คือ
1. ไม่ฆ่าสัตว์
2. ไม่ลักทรัพย์
3. ไม่ประพฤติผิดในกาม
4. ไม่พูดเท็จ
5. ไม่ดื่มสุราและเสพยา
กุศลกรรมบถสิบ คือ
1. ไม่ฆ่าสัตว์
2. ไม่ลักทรัพย์
3. ไม่ประพฤติผิดในกาม
4. ไม่พูดเท็จ
5. ไม่พูดส่อเสียด
6. ไม่พูดคำหยาบ
7. ไม่พูดคำไร้ประโยชน์ ไม่ถูกกาล ไม่มีความหมาย ไม่ควรเก็บไว้ ไม่มีเหตุผล ไม่สำรวม และไม่มีประโยชน์
8. ไม่เพ่งเล็งของของผู้อื่น
9. ไม่ริษยา ไม่มีจิตคิดร้าย ไม่คิดทำร้าย ไม่คิดแก้แค้น
10. มีสัมมาทิฏฐิ ว่ามีกุศลอกุศลและผลของมัน มีอดีตชาติและอนาคตชาติ ยอมรับพระคุณของบิดามารดา มีสัตว์ที่เกิดโดยไม่อาศัยบิดามารดา รวมทั้งสัตว์นรก เปรต เทวดา เป็นต้น และมีนักปฏิบัติผู้มีปัญญาพิเศษ สามารถประกาศทางอันถูกต้องเกี่ยวกับอดีตและอนาคตได้
ทิฏฐิเหล่านี้สำคัญ เพราะทำให้เกิดความตื่นตัวทางศีลธรรมอย่างแรงกล้า และยับยั้งอกุศลกรรมมากมายไม่ให้เกิด
ในขอบเขตของสมาธิ ผู้ดำเนินตามธรรมควรประกาศเฉพาะการเจริญสมาธิที่ทำให้จิตผ่องใส ห่างจากนิวรณ์ห้า (1. กามฉันทะ 2. พยาบาท 3. ถีนมิทธะ 4. อุทธัจจกุกกุจจะ 5. วิจิกิจฉา) และทำให้จิตสดชื่น รื่นรมย์ (มัชฌิมนิกาย 108)
ในขอบเขตของปัญญา พระพุทธเจ้าตรัสว่าธรรมที่แท้จริงย่อมทำให้เกิดความหน่ายในโลกนี้ คลายกำหนัด และนำไปสู่นิพพานที่ราคะ โทสะ โมหะดับสิ้น (อังคุตตรนิกาย 7.83)
โดยสรุป ธรรมที่แท้จริงย่อมทำให้คนเบาสบายขึ้นเรื่อย ๆ มีความกดดันน้อยลง สดชื่น แจ่มใส รื่นรมย์ และอิ่มใจมากขึ้น
หากเราสร้างผลกระทบด้านลบให้คนจำนวนมาก และนำทุกข์ไปให้พวกเขา นั่นเป็นอกุศลกรรมใหญ่ ในทางกลับกัน หากเราสร้างผลกระทบด้านบวกให้คนจำนวนมาก และนำความสุขไปให้พวกเขา นั่นเป็นกุศลกรรมใหญ่
พระสุคันธเถระในอดีตชาติได้ประกาศธรรม ช่วยสัตว์ให้พ้นทุกข์ และนำสุขมาให้ ดังนั้นในชาตินี้จึงได้รับผลเป็นความสุข เพราะช่วยสัตว์ขจัดกิเลส ในชาตินี้จึงได้รับผลที่ไม่มีความกิเลส (อปทาน 1.532)
กฎแห่งกรรมและผลของกรรมนั้นสมเหตุสมผลอย่างยิ่ง
---
## Tiếng Việt
Khi biên tập viên học y tại HKU Medicine, các bạn cùng lớp thường truyền nhau những “Senior Notes”. Đó là ghi chú mà anh chị khóa trên vô tư chia sẻ cho đàn em.
Rất hữu ích. Nhiều người nhờ những ghi chú này mới Pass được kỳ thi.
CUHK Medicine cũng có:
https://www.instagram.com/reel/DauAN3etHWq/
Ít nhất theo những gì biên tập viên biết và những người biên tập viên quen, những người rất thích và rất sẵn lòng chia sẻ kiến thức thường có thành tích rất tốt. Một số người trong trường y thậm chí đứng thứ nhất, thứ hai. Một số bạn học y của biên tập viên dù không viết Senior Notes, nhưng cũng rất sẵn lòng chia sẻ kiến thức và dạy người khác; họ cũng học rất giỏi, thậm chí đạt Distinction.
Vì thế ta thấy được mối quan hệ nhân quả tinh tế ở đây.
Một trong những nguyên nhân khiến người ta điểm cao, uyên bác, thông minh chính là thiện nghiệp đã chia sẻ kiến thức trong quá khứ—giống như Trưởng lão Sugandha thời Đức Phật. Sau khi chứng quả A-la-hán, Ngài dùng sức thiền định nhớ lại và phân tích các nhân quả khác nhau, thấy rằng vào thời Đức Phật quá khứ—Đức Phật Ca-diếp—Ngài từng truyền trao kiến thức, khiến người khác sanh khởi trí tuệ. Nghiệp ấy chín muồi trong đời này, khiến Ngài trở thành người có trí, thông minh, giỏi quán sát các nghĩa lý khác nhau (Apadāna 1.532).
Nhiều khi đây chỉ là thói quen. Đời trước vốn thích chia sẻ kiến thức, trí tuệ, đời này cũng thừa kế tập khí ấy, vẫn thích chia sẻ kiến thức. Đồng thời nghiệp quá khứ tiếp tục chín muồi, khiến những người này thông minh, học giỏi.
Vì vậy nhiều người thành tích tốt đều có đặc điểm thích chia sẻ kiến thức.
Thực ra không cần nói đến nghiệp lực trải qua một khoảng thời gian dài. Khi ta chia sẻ kiến thức, bản thân chắc chắn cũng được lợi. Ta phải thông suốt vấn đề thì mới diễn đạt bằng lời lẽ, cách thức đơn giản để người khác hiểu. Trong quá trình ấy ta biết mình thực sự biết gì, chưa biết gì; ấn tượng về kiến thức ấy vì thế sâu hơn, nắm vững hơn.
Đó chính là quả thiện ngay trong hiện tại!
Nhưng khi chia sẻ kiến thức, phải bảo đảm đúng, không được có chất độc. Nếu thông tin sai, khi nghiệp ấy chín về sau, ta có thể biết nhiều, rất “thông minh”, nhưng những gì biết đều là thông tin sai. 😂
Đặc biệt là Phật pháp—lớn nhỏ đều hệ trọng. Đừng làm bừa. Nói sai là ác nghiệp lớn. Chú giải của AN 1.312 nói: nếu ta khuyên một trăm người sát sanh, ta cũng nhận ác nghiệp tương đương với mỗi người trong số họ.
Trong phạm vi giới, người đúng pháp chỉ nên hoằng dương Năm giới và Mười thiện nghiệp.
Năm giới là:
1. Không sát sanh
2. Không trộm cắp
3. Không tà dâm
4. Không nói dối
5. Không uống rượu, không dùng chất say
Mười thiện nghiệp là:
1. Không sát sanh
2. Không trộm cắp
3. Không tà dâm
4. Không nói dối
5. Không nói lời chia rẽ
6. Không nói lời thô ác
7. Không nói lời vô ích, không đúng thời, vô nghĩa, không đáng giữ, không có lý do, không tiết chế, không lợi ích
8. Không tham muốn vật thuộc về người khác
9. Không ganh tỵ, không khởi ác ý, không khởi ý hại, không báo thù
10. Có chánh kiến: có thiện ác nghiệp và quả báo; có đời quá khứ, đời vị lai; thừa nhận ân đức cha mẹ; có chúng sanh hóa sanh không do cha mẹ—gồm chúng sanh địa ngục, ngạ quỷ, chư thiên v.v.; tồn tại những hành giả chánh đạo có trí tuệ đặc biệt, có thể tuyên thuyết về đời quá khứ và đời vị lai
Những kiến giải này quan trọng vì có thể khiến người ta sanh khởi sự cảnh giác đạo đức rất mạnh, ngăn chặn nhiều bất thiện nghiệp phát sanh.
Trong phạm vi định, người đúng pháp chỉ nên hoằng dương thiền định làm tâm trong sáng, xa lìa năm triền cái (1. dục tham, 2. sân, 3. hôn trầm thụy miên, 4. trạo hối, 5. nghi), khiến tâm sảng khoái, dễ chịu (MN 108).
Trong phạm vi tuệ, Đức Phật nói: Phật pháp chân chính chỉ khiến người ta sanh khởi sự nhàm chán đối với thế gian này, ly tham, và chuyển khởi Niết-bàn—nơi tham sân si diệt tận (AN 7.83).
Nói ngắn gọn, Phật pháp chân chính chỉ khiến người ta ngày càng nhẹ nhàng, ngày càng ít áp lực, ngày càng sảng khoái, ngày càng tỉnh táo trong sáng, ngày càng dễ chịu, ngày càng có cảm giác thỏa mãn.
Nếu ta gây ảnh hưởng tiêu cực cho nhiều người, đem khổ đau đến cho họ, đó là bất thiện nghiệp lớn. Ngược lại, nếu ta gây ảnh hưởng tích cực cho nhiều người, đem an lạc đến cho họ, đó là thiện nghiệp lớn.
Trưởng lão Sugandha đời trước vì hoằng dương Phật pháp, giúp chúng sanh diệt khổ, đem lại an lạc, nên đời này được quả an lạc. Vì giúp chúng sanh trừ phiền não, nên đời này được quả không còn phiền não (Apadāna 1.532).
Quy luật nghiệp quả rất hợp logic.
More about kamma:
more about propagating Dhamma:
More about distinguishing evil or righteous teachers:
《少說多做 Talk less, do more พูดน้อย ทำมาก Nói ít làm nhiều》
《少說多做 Talk less, do more พูดน้อย ทำมาก Nói ít làm nhiều》
受戒也只是儀式，
修定也只是儀式。
若不認真，能得到什麼？
說得多，做得少。
我們應該少說，多做。
有些師父不太愛講話，也不常開示。
像龍普塔威（หลวงปู่ทวี）在清萊巴蘭森林寺，
師父曾去跟他結夏安居。
他直接用行動示範。
就看我們有沒有智慧去觀察他。
所以師父才說：
「用行動示範，才是好老師。」
雜阿含法
#隆波巴邁・德差達摩（隆波提亞）
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**English:**
Taking the precepts is just a ceremony.
Meditation is just a ceremony.
If one is not serious about it, what will one gain?
Talk a lot, do little.
We should talk less and do more.
Some teachers and masters don’t speak much or give many sermons.
Like Luang Pu Thawee of Pa Lan Forest Monastery in Chiang Rai.
Luang Por went to spend the rains retreat with him.
He simply showed by doing.
It depends on whether we have the wisdom to observe him.
That’s why Luang Por said:
“Showing by doing is a good teacher.”
Miscellaneous Dhamma
#Luang Por Pramai Tejadhammo (Luang Por Tia)
---
**Thai (標準語):**
รับศีลก็เป็นพิธี
ภาวนาก็เป็นพิธี
มันไม่เอาจริงเอาจังแล้วมันจะได้อะไร
พูดมากทำน้อย
เราควรพูดให้น้อยแล้วทำให้มาก ๆ
พ่อแม่ครูอาจารย์บางรูปท่านก็ไม่ค่อยพูด ไม่ค่อยเทศน์สอน
อย่างหลวงปู่ทวี ป่าลัน เชียงราย
หลวงพ่อไปอยู่จำพรรษากับท่าน
ท่านทำให้ดูไปเลย
อยู่ที่เราจะมีปัญญาสังเกตท่านไหม
หลวงพ่อถึงว่า
ทำให้ดูเป็นครูที่ดี
ปกิณกะธรรม
#หลวงพ่อประมัย_เตชธมฺโม (หลวงพ่อเตี้ย)
---
**Vietnamese:**
Thọ giới cũng chỉ là nghi lễ.
Hành thiền cũng chỉ là nghi lễ.
Nếu không nghiêm túc thì được gì?
Nói nhiều làm ít.
Chúng ta nên nói ít và làm nhiều hơn.
Có một số bậc thầy không thích nói nhiều, cũng ít khi thuyết giảng.
Như Ngài Luang Pu Thawee ở chùa rừng Pa Lan, Chiang Rai.
Thầy từng đến an cư kiết hạ với Ngài.
Ngài chỉ làm mẫu cho xem.
Điều đó tùy thuộc vào chúng ta có trí tuệ để quan sát Ngài hay không.
Vì thế Thầy mới nói:
“Làm mẫu cho xem mới là người thầy tốt.”
Pháp tạp
#Luang Por Pramai Tejadhammo (Luang Por Tia)
cred. to บูชาพระคุณพระหลวงพ่อประมัย เตชธมฺโม วัดป่าอนุสรณ์ จังหวัดกาฬสินธุ์
《如何分辨一個人是聖者還是凡夫？ How to Distinguish Whether a Person is a Saint (Ariya) or an Ordinary Person (Puthujjana) วิธีแยกแยะว่าบุคคลใดเป็นพระอริยเจ้า หรือปุถุชน? Làm thế nào để phân biệt một người là Thánh giả (Ariya) hay Phàm phu (Puthujjana)?》
《如何分辨一個人是聖者還是凡夫？ How to Distinguish Whether a Person is a Saint (Ariya) or an Ordinary Person (Puthujjana) วิธีแยกแยะว่าบุคคลใดเป็นพระอริยเจ้า หรือปุถุชน? Làm thế nào để phân biệt một người là Thánh giả (Ariya) hay Phàm phu (Puthujjana)?》
我們來到佛教，最怕就是跟錯師父、走錯路
一個好的師父會帶我們去涅槃、梵天界、天界、成為幸運的人類
一個壞的師父會帶我們去地獄、餓鬼界、畜生界
所以我們一定要跟好的師父、聖者學習
但問題來了，誰是凡夫、誰是聖者？
其實非常簡單，這裡分享分辨的方法
我們就問那個人一條非常簡單的問題：你為什麼要信佛呢？
就看他怎樣回答
如果他回答：‘因為佛陀教我們要做好人’
那麼我們不要收貨。
為什麼？
天主教、基督教、道教、儒教、巴哈伊教、神道教、錫克教、伊斯蘭教也教人要做好人啊！
如果他回答：‘因為佛陀有大神通、超能力，能飛天遁地、幻化一切’
我們也不要收貨。
為什麼？
耶穌也能化現‘五餅二魚’的神跡啊！耶穌也能在水上行走啊！耶穌也能用超能力幫人治病啊！耶穌也能把水變為酒啊！耶穌也能讓狂風大浪立刻平息啊！耶穌也能咒詛無花果樹讓它立即枯乾啊！耶穌也有他心通啊！耶穌也能預言未來的事情啊！
摩西也能分裂紅海啊！
道士也能穿墻走壁啊！
如果他回答：‘因為佛陀教導我們要去除貪、嗔、癡’
我們也不要收貨。
為什麼？
道教，好像呂祖那樣，也教導人們要去除貪、嗔、癡啊！
如果他回答：‘因為佛教不是一神論’
我們也不要收貨。
為什麼？
民間信仰、道教也不是一神論啊！
如果他回答：‘因為佛陀很睿智、很聰明、很有智慧’
我們也不要收貨。
為什麼？
愛恩斯坦、達文西、哲學家們也很睿智、很聰明啊！
如果他回答：‘因為佛教講業力、因果、輪迴’
我們也不要收貨。
為什麼？
民間信仰、道教、印度教也講業力、因果、輪迴啊！
如果他回答：‘因為佛教有禪修’
我們也不要收貨。
為什麼？
印度教、道教也有禪修啊！
如果他回答：‘因為佛陀的教導能讓我們上天堂’
我們也不要收貨。
為什麼？
基督教、天主教、道教等等的教導也是導我們上天堂啊！
如果他回答：‘因為佛陀能賦予我們願望、幫我們成願’
我們也不要收貨。
為什麼？
佛陀已經說過，自己不會隨意授予願望的（Mahāvagga (Chapter 8, section 15)）！
佛陀也曾說：「居士啊！世間有五種可愛、可樂、可意的事物，但很難得到。它們是什麼呢？ 長壽、美貌、快樂、名聲、天界。 這五種事物不是靠祈求、祈願或盼望就能得到的。如果能靠祈求得到，那誰會缺少呢？」（AN5.43）
那為何他不去拜神呢？ 他們說拜一拜天神就會賦予願望了（笑）
如果他回答：‘因為佛陀是全能的’
我們也不要收貨。
為什麼？
佛陀一生遇上許多不好的遭遇，包括僧團被分裂、被人誹謗、晚年生病等等。如果佛陀是全能的話，他為何不用神力來避免以上這些？
基督教、天主教就聲稱上帝是全能！
如果他回答：‘因為信佛得永生’
我們也不要收貨。
為什麼？
在《轉法輪經》中就已經提到‘凡生起的就會滅去’了。
佛陀在《寶經》曾說‘諸賢寂滅如此燈’。 所有佛陀和阿羅漢一旦死去，他們從無始以來一直在存續的身心五蘊就已經熄滅了。哪裡也找不到了。
佛陀也說，當自己死後，天神和人類們都看不見他了（DN1）
基督教、天主教才是‘信耶穌得永生’！
…..
諸如此類啦！
當他不斷說出關於佛教的特質，然後我們以其他宗教的相同之處來反駁他
如果他被問到啞口無言，或者給出一些很沒說服力的答案；那很肯定地—他是一位凡夫
一位聖弟子，他肯定對佛陀有不壞的信心的（AN3.76，10.64）
如果一位導師、法師、出家人對佛陀、佛教的信仰僅僅只是確立於佛教和其他宗教共通的特質；那麼這就不是‘不壞的凈信心’。只要給他遇上一點挫折，而其他宗教恰好能切中他的需求，他就會改信其他宗教了。
就算他沒有改信其他宗教，他也只是‘死撐’而已，他會有疑惑：為何我跟隨佛陀的教導，做了那麼多善事，仍要面對這些事情？佛陀的教導是真的嗎？ ---諸如此類的自怨自艾、自我質疑、質疑佛教
一位凡夫的德行是沒有保障的，他隨時會來殺害我們、偷我們東西、犯上性不端、說謊、飲酒吸毒、離間我們和別人的感情、說粗惡的話刺痛我們、說困擾我們的廢話、抹殺和貶低他人的美德和恩德、懷有惡意的對抗競爭心、妒忌我們、吝嗇、欺詐、虛偽地和我們裝作老友（MNA47，SN55.7，AN5.179）
跟著這樣的人根本就不安全。而且他所教導的東西是有可能把我們扯進地獄裡的
我們要認真思量是不是還要跟這樣的人學習了
那麼佛教的獨特之處、異於其他宗教的點是什麼呢？
很簡單，也是大部份佛教徒都忽視了的《四聖諦》
四聖諦是什麼呢？
苦聖諦：種種負面情緒、不好的遭遇、帶著執著的身心是痛苦、不讓人滿意的
苦集聖諦：渴愛是痛苦的原因
苦滅聖諦：渴愛的止息是痛苦的止息
苦滅之道聖諦：八聖道（MN9）/ 戒定慧(MN44)
簡單來說，佛教是唯一個能把包括精神上等一切痛苦完全熄滅的宗教 （痛苦的熄滅就是所謂的涅槃nibbāna了。 在古印度，涅槃就是‘熄滅’的意思）
這是不共其他宗教的！
佛陀說，任何過去、現在、未來的所有出家人（包括佛陀本人）如實正確地覺悟，他們都完全正確地覺悟這四聖諦（SN56.5，56.12）
那些能具足這四聖諦正見（MN9）、已穿透四聖諦的人，他們就被佛陀稱為‘聖弟子’（SN56.58）---他們是真正的聖者！
這樣的聖者因為具足對佛法、四聖諦的絕對自信和體證，不會再被其他外道宗教師帶走、仰望他們---認為他們是真正看見、知道真理的人（SN56.39）
就算有任何能言善辯的出家人從四方八面而來，要反駁他們的理論。他也如根基深厚的石柱不被暴風雨動搖那樣，不可能被如法地動搖（SN56.40）
就算有金光閃閃的天神、大威勢的天帝來迷惑，他也不會對佛法僧三寶有絲毫動搖（DhpA.66）
任何人對佛陀有不壞的信心，他就是佛教中的聖者（10.64）
就是這麼簡單！
這樣的人就是我們跟隨學習的對象了~
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**English Translation:**
When we come to Buddhism, what we fear most is following the wrong teacher and going down the wrong path.
A good teacher will lead us to Nibbāna, the Brahma realm, the heavenly realms, or to become fortunate human beings.
A bad teacher will lead us to hell, the hungry ghost realm, or the animal realm.
Therefore, we must learn from good teachers and saints. But the problem arises: Who is an ordinary person, and who is a saint?
Actually, it is very simple. Here is a method to distinguish them. We ask that person a very simple question: “Why do you believe in the Buddha?”
Observe how they answer.
If they reply: “Because the Buddha teaches us to be good people” — then we should not accept it.
Why? Catholicism, Christianity, Taoism, Confucianism, Bahá’í, Shinto, Sikhism, and Islam also teach people to be good.
If they reply: “Because the Buddha has great supernatural powers and abilities, can fly through the sky, transform things at will” — we should not accept it.
Why? Jesus could also perform miracles like the “five loaves and two fish,” walk on water, heal the sick with supernatural powers, turn water into wine, calm storms instantly, curse a fig tree to wither immediately, read minds, and prophesy the future. Moses could also part the Red Sea. Taoist priests could also walk through walls.
If they reply: “Because the Buddha teaches us to remove greed, hatred, and delusion” — we should not accept it.
Why? Taoism, for example, figures like Lü Dongbin, also teaches people to remove greed, hatred, and delusion.
If they reply: “Because Buddhism is not monotheistic” — we should not accept it.
Why? Folk beliefs and Taoism are also not monotheistic.
If they reply: “Because the Buddha is very wise, intelligent, and knowledgeable” — we should not accept it.
Why? Einstein, da Vinci, and philosophers are also very wise and intelligent.
If they reply: “Because Buddhism teaches about karma, cause and effect, and rebirth” — we should not accept it.
Why? Folk beliefs, Taoism, and Hinduism also teach about karma, cause and effect, and rebirth.
If they reply: “Because Buddhism has meditation” — we should not accept it.
Why? Hinduism and Taoism also have meditation.
If they reply: “Because the Buddha’s teachings can lead us to heaven” — we should not accept it.
Why? The teachings of Christianity, Catholicism, Taoism, etc., also lead us to heaven.
If they reply: “Because the Buddha can grant our wishes and help fulfill our desires” — we should not accept it.
Why? The Buddha has already said that he does not grant wishes arbitrarily (Mahāvagga, Chapter 8, section 15). The Buddha also said: “Householder, there are five desirable, pleasing, and agreeable things in the world that are hard to obtain. What are they? Long life, beauty, happiness, fame, and heavenly rebirth. These five things cannot be obtained merely by praying, wishing, or hoping. If they could be obtained by praying, who would lack them?” (AN 5.43). Why doesn’t he go worship gods then? They say that worshiping gods will grant wishes (laugh).
If they reply: “Because the Buddha is omnipotent” — we should not accept it.
Why? The Buddha encountered many misfortunes in his life, including the schism in the Sangha, being slandered, and falling ill in old age. If the Buddha were omnipotent, why didn’t he use his powers to avoid these? Christianity and Catholicism claim that God is omnipotent.
If they reply: “Because believing in the Buddha grants eternal life” — we should not accept it.
Why? In the *Dhammacakkappavattana Sutta*, it is already stated that “whatever arises will cease.” The Buddha said in the *Ratana Sutta*: “Like this lamp, the wise are extinguished.” When all Buddhas and Arahants die, the five aggregates of body and mind that have existed from beginningless time are extinguished and cannot be found anywhere. The Buddha also said that after his death, devas and humans would no longer see him (DN 1). It is Christianity and Catholicism that say “believe in Jesus and gain eternal life.”
...And so on!
When he keeps mentioning characteristics common to Buddhism, and we counter with the same points in other religions, if he becomes speechless or gives unconvincing answers — then he is definitely an ordinary person.
A noble disciple certainly has **unshakeable confidence** in the Buddha (AN 3.76, AN 10.64). If a teacher, Dharma master, or monk’s faith in the Buddha and Buddhism is based only on characteristics common to other religions, then it is not “unshakeable pure confidence.” As soon as he encounters some setback and another religion meets his needs, he will switch faiths. Even if he doesn’t switch, he is just stubbornly holding on; he will have doubts: “Why, after following the Buddha’s teachings and doing so many good deeds, am I still facing these things? Is the Buddha’s teaching true?” — and similar self-pity, self-doubt, and doubt in Buddhism.
An ordinary person’s virtue is not guaranteed. At any time, he may kill us, steal from us, commit sexual misconduct, lie, drink alcohol or take drugs, sow discord, speak harshly to hurt us, engage in idle chatter that disturbs us, denigrate others’ virtues and kindness, harbor malicious rivalry and jealousy, be stingy, deceitful, or hypocritically pretend to be our old friend (MN 47, SN 55.7, AN 5.179). Following such a person is fundamentally unsafe. Moreover, what he teaches may drag us into hell. We must seriously consider whether we should still learn from such a person.
So, what is Buddhism’s unique point, different from other religions? It is very simple — the **Four Noble Truths**, which most Buddhists overlook.
What are the Four Noble Truths?
- **Dukkha Sacca** (Truth of Suffering): Various negative emotions, misfortunes, and the clinging body and mind are suffering and unsatisfactory.
- **Samudaya Sacca** (Truth of the Origin): Craving (taṇhā) is the cause of suffering.
- **Nirodha Sacca** (Truth of Cessation): The cessation of craving is the cessation of suffering.
- **Magga Sacca** (Truth of the Path): The Noble Eightfold Path (MN 9) / Virtue, Concentration, Wisdom (MN 44).
In simple terms, Buddhism is the only religion that can completely extinguish all suffering, including mental suffering (the cessation of suffering is what is called Nibbāna. In ancient India, Nibbāna means “extinction”).
This is not shared with other religions!
The Buddha said that all past, present, and future monks (including the Buddha himself) who correctly awaken as they really are, all correctly awaken to these Four Noble Truths (SN 56.5, 56.12).
Those who possess right view of the Four Noble Truths (MN 9) and have penetrated them are called “noble disciples” by the Buddha (SN 56.58) — they are the true saints!
Such saints, because they have absolute confidence and realization of the Dhamma and the Four Noble Truths, will no longer be led away by other external teachers or look up to them as those who truly see and know the truth (SN 56.39). Even if eloquent monks come from all directions to refute their theory, they remain unmoved like a deeply rooted stone pillar in a storm — they cannot be rightly shaken (SN 56.40). Even if radiant devas or powerful Sakka come to tempt them, they will not waver in the slightest toward the Triple Gem (DhpA 66).
Anyone who has unshakeable confidence in the Buddha is a saint in Buddhism (AN 10.64). It’s that simple!
Such people are the ones we should follow and learn from~
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เรามาสู่พระพุทธศาสนา สิ่งที่กลัวที่สุดคือการติดตามครูบาอาจารย์ผิด หลงทางผิด
ครูบาอาจารย์ที่ดีจะนำเราสู่พระนิพพาน พรหมโลก สวรรค์ หรือเกิดเป็นมนุษย์ที่มีโชคดี
ครูบาอาจารย์ที่ไม่ดีจะนำเราไปสู่ นรก เปรต ติรัจฉาน
ดังนั้น เราจึงต้องติดตามครูบาอาจารย์ที่ดีและพระอริยเจ้าเท่านั้น
แต่ปัญหาก็คือ ใครคือปุถุชน ใครคือพระอริยเจ้า?
จริง ๆ แล้วง่ายมาก วันนี้ขอแบ่งปันวิธีการแยกแยะ
เราถามเขาด้วยคำถามง่าย ๆ ว่า **“ทำไมคุณถึงนับถือพระพุทธศาสนา?”**
แล้วสังเกตดูว่าเขาตอบอย่างไร
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**หากเขาตอบว่า** “เพราะพระพุทธเจ้าสอนให้ทำดี”
→ **ไม่ควรเชื่อถือ**
เพราะศาสนาคริสต์ คาทอลิก เต๋า ขงจื๊อ บาฮาอี ชินโต ซิกข์ อิสลาม ก็สอนให้ทำดีเหมือนกัน
**หากเขาตอบว่า** “เพราะพระพุทธเจ้ามีฤทธิ์เดชเหนือธรรมชาติ สามารถบินเหนือฟ้า ดำดิน เปลี่ยนแปลงสิ่งต่าง ๆ ได้”
→ **ไม่ควรเชื่อถือ**
เพราะพระเยซูก็แสดงปาฏิหาริย์ (ห้าขนมปังกับปลาสองตัว เดินบนน้ำ รักษาโรค เปลี่ยนน้ำเป็นเหล้าองุ่น ทำให้คลื่นลมสงบ สาปต้นมะเดื่อให้เหี่ยว)
โมเสสแยกทะเลแดง นักพรตเต๋าก็ลอดกำแพงได้เช่นกัน
**หากเขาตอบว่า** “เพราะพระพุทธเจ้าสอนให้ละทิ้งโลภ โกรธ หลง”
→ **ไม่ควรเชื่อถือ**
เพราะลัทธิเต๋า (เช่น ลู่อันจื่อ) ก็สอนให้ละทิ้งโลภ โกรธ หลงเหมือนกัน
**หากเขาตอบว่า** “เพราะพระพุทธศาสนาไม่ใช่ลัทธิเอกเทพ”
→ **ไม่ควรเชื่อถือ**
เพราะศาสนาพื้นบ้านและเต๋าก็ไม่ใช่ลัทธิเอกเทพเช่นกัน
**หากเขาตอบว่า** “เพราะพระพุทธเจ้ามีปัญญาเฉลียวฉลาดสูง”
→ **ไม่ควรเชื่อถือ**
เพราะไอน์สไตน์ เลโอนาร์โด ดา วินชี และนักปรัชญาหลายคนก็มีปัญญาสูงเช่นกัน
**หากเขาตอบว่า** “เพราะพระพุทธศาสนาพูดถึงกรรม ผลแห่งเหตุ วัฏสงสาร”
→ **ไม่ควรเชื่อถือ**
เพราะศาสนาพื้นบ้าน เต๋า ฮินดู ก็พูดถึงเรื่องเหล่านี้เหมือนกัน
**หากเขาตอบว่า** “เพราะพระพุทธศาสนามีการเจริญสมาธิ”
→ **ไม่ควรเชื่อถือ**
เพราะฮินดูและเต๋าก็มีวิธีเจริญสมาธิเช่นกัน
**หากเขาตอบว่า** “เพราะคำสอนของพระพุทธเจ้านำเราไปสู่สวรรค์”
→ **ไม่ควรเชื่อถือ**
เพราะศาสนาคริสต์ คาทอลิก เต๋า ก็สอนนำไปสู่สวรรค์เหมือนกัน
**หากเขาตอบว่า** “เพราะพระพุทธเจ้าสามารถประทานสิ่งที่เราปรารถนา ช่วยให้สมหวัง”
→ **ไม่ควรเชื่อถือ**
พระพุทธเจ้าได้ตรัสไว้ชัดเจนว่าพระองค์ไม่ประทานสิ่งต่าง ๆ โดยพลการ (ดู มหาวรรค บทที่ 8)
และตรัสใน อังคุตตรนิกาย 5.43 ว่า สิ่งที่น่ารัก 5 ประการ (อายุยืน รูปงาม ความสุข ชื่อเสียง สวรรค์) หาได้จากความปรารถนาลอย ๆ ไม่ได้
**หากเขาตอบว่า** “เพราะพระพุทธเจ้าเป็นผู้ทรงฤทธิ์ omnipotent (ทุกสิ่งได้)”
→ **ไม่ควรเชื่อถือ**
ตลอดพระชนมชีพ พระพุทธเจ้าก็ยังเผชิญเหตุการณ์ไม่ดีมากมาย (สังฆเภท, ถูกหมิ่นประมาท, ประชวรในวัยชรา)
หากทรงฤทธิ์ทุกอย่าง ทำไมไม่ป้องกันสิ่งเหล่านี้?
**หากเขาตอบว่า** “เพราะการนับถือพระพุทธศาสนาแล้วได้ชีวิตนิรันดร์”
→ **ไม่ควรเชื่อถือ**
เพราะพระพุทธเจ้าตรัสใน ธัมมจักกัปปวัตตนสูตร ว่า “สิ่งใดเกิดขึ้น ย่อมดับไป”
และใน รัตนสูตร ตรัสว่า “ดวงประทีปของพระอริยเจ้าทั้งหลายดับไปดังนี้” เมื่อสิ้นพระชนม์แล้วก็ดับสูญ ไม่เหลืออะไรให้พบ (DN 1)
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**สรุปวิธีแยกแยะ**
เมื่อเขาพูดถึงคุณสมบัติของพระพุทธศาสนาเรื่อย ๆ แล้วเราใช้จุดที่เหมือนกันในศาสนาอื่น ๆ มาถกเถียง
**หากเขาตอบไม่ได้ หรือให้คำตอบที่ไม่น่าเชื่อถือ** → เขา**คือปุถุชน** อย่างแน่นอน
พระอริยสาวกย่อมมี “ความเชื่อที่ไม่เสื่อมคลาย” ต่อพระพุทธเจ้า (AN 3.76, AN 10.64)
ปุถุชนไม่มีศรัทธาที่มั่นคงเพียงพอ เพียงเจอข้อโต้แย้งหรือสิ่งล่อใจ ก็อาจสั่นคลอนหรือหันไปนับถือสิ่งอื่นได้
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**แล้วจุดเด่นเฉพาะของพระพุทธศาสนา ที่แตกต่างจากศาสนาอื่นคืออะไร?**
**ง่ายมาก คือ “อริยสัจ 4”** ซึ่งพุทธศาสนิกชนส่วนใหญ่กลับมองข้าม
- **ทุกข์อริยสัจ** : อารมณ์เชิงลบ ความทุกข์กาย-ใจ การยึดติดต่าง ๆ ล้วนเป็นทุกข์
- **ทุกขสมุทัยอริยสัจ** : ตัณหา (ความกระหาย) คือเหตุแห่งทุกข์
- **ทุกขนิโรธอริยสัจ** : การดับตัณหา คือการดับทุกข์
- **ทุกขนิโรธคามินีปฏิปทาอริยสัจ** : มรรคมีองค์ 8 (ศีล-สมาธิ-ปัญญา)
พระพุทธศาสนาเป็น**ศาสนาเดียว**ที่สอนวิธีดับทุกข์ทั้งปวงให้สิ้นเชิง (คือ **พระนิพพาน** — การดับ)
พระพุทธเจ้าตรัสว่า ผู้ตรัสรู้ในอดีต ปัจจุบัน อนาคต (รวมพระองค์) ย่อมตรัสรู้อริยสัจ 4 นี้โดยถูกต้องครบถ้วน (SN 56.5, 56.12)
ผู้ที่มีสัมมาทิฏฐิและเจาะทะลุอริยสัจ 4 ได้แล้ว พระพุทธเจ้าทรงเรียกว่า **พระอริยสาวก** (SN 56.58)
**ใครก็ตามที่มีความเชื่อที่ไม่เสื่อมคลายต่อพระพุทธเจ้า เขาคือพระอริยเจ้าในพระพุทธศาสนา** (AN 10.64)
คนแบบนี้ต่างหากที่เราควรติดตามเรียนรู้อย่างมั่นใจ
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Chúng ta đến với Phật giáo, điều đáng sợ nhất chính là đi theo sai thầy, đi nhầm đường.
Một vị thầy tốt sẽ dẫn dắt chúng ta đến Niết-bàn, Phạm thiên giới, Thiên giới, hoặc trở thành con người may mắn.
Một vị thầy xấu sẽ dẫn dắt chúng ta đến địa ngục, ngạ quỷ, súc sinh.
Vì vậy, chúng ta nhất định phải đi theo những vị thầy tốt và Thánh giả mà thôi.
Nhưng vấn đề là: Ai là Phàm phu? Ai là Thánh giả?
Thực ra rất đơn giản. Hôm nay xin chia sẻ phương pháp phân biệt.
Chúng ta hãy hỏi người đó một câu hỏi rất đơn giản:
**“Tại sao bạn lại tin theo Phật giáo?”**
Sau đó quan sát cách họ trả lời.
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**Nếu họ trả lời:** “Vì Đức Phật dạy chúng ta phải làm người tốt”
→ **Không nên tin theo.**
Tại sao? Vì Cơ đốc giáo, Công giáo, Đạo giáo, Nho giáo, Bahá’í, Thần đạo, Sikh, Hồi giáo… cũng đều dạy làm người tốt cả!
**Nếu họ trả lời:** “Vì Đức Phật có đại thần thông, siêu năng lực, có thể bay lên trời, chui dưới đất, biến hóa đủ thứ”
→ **Không nên tin theo.**
Tại sao?
Chúa Jesus cũng hóa hiện phép lạ “năm ổ bánh và hai con cá”, đi trên mặt nước, chữa bệnh bằng thần lực, biến nước thành rượu, khiến gió sóng yên lặng ngay lập tức, nguyền rủa cây vả khiến nó khô héo, có Tha tâm thông, tiên tri tương lai…
Môi-se cũng có thể tách Biển Đỏ.
Đạo sĩ cũng xuyên tường đi qua được!
**Nếu họ trả lời:** “Vì Đức Phật dạy chúng ta phải đoạn trừ tham, sân, si”
→ **Không nên tin theo.**
Tại sao? Đạo giáo (như Lữ Tổ) cũng dạy mọi người đoạn trừ tham, sân, si giống hệt!
**Nếu họ trả lời:** “Vì Phật giáo không phải là tôn giáo nhất thần”
→ **Không nên tin theo.**
Tại sao? Tín ngưỡng dân gian và Đạo giáo cũng không phải nhất thần!
**Nếu họ trả lời:** “Vì Đức Phật rất thông minh, sáng suốt, đầy trí huệ”
→ **Không nên tin theo.**
Tại sao? Einstein, Leonardo da Vinci và các triết gia cũng rất thông minh và đầy trí huệ!
**Nếu họ trả lời:** “Vì Phật giáo nói về nghiệp lực, nhân quả, luân hồi”
→ **Không nên tin theo.**
Tại sao? Tín ngưỡng dân gian, Đạo giáo, Ấn Độ giáo cũng nói về nghiệp lực, nhân quả, luân hồi!
**Nếu họ trả lời:** “Vì Phật giáo có thiền định”
→ **Không nên tin theo.**
Tại sao? Ấn Độ giáo và Đạo giáo cũng có phương pháp thiền định!
**Nếu họ trả lời:** “Vì lời dạy của Đức Phật dẫn chúng ta lên Thiên đường”
→ **Không nên tin theo.**
Tại sao? Cơ đốc giáo, Công giáo, Đạo giáo… cũng dẫn dắt con người lên Thiên đường!
**Nếu họ trả lời:** “Vì Đức Phật có thể ban cho chúng ta những điều mong muốn, giúp chúng ta toại nguyện”
→ **Không nên tin theo.**
Tại sao? Đức Phật đã dạy rõ rằng Ngài không ban cho mọi điều mong muốn một cách tùy tiện (Mahāvagga, Chương 8, mục 15).
Ngài cũng dạy: “Này các Gia chủ! Ở đời có năm thứ đáng yêu, đáng thích, đáng ưa nhưng rất khó được: trường thọ, sắc đẹp, an lạc, danh tiếng, và cõi trời. Năm thứ này không phải do cầu xin, nguyện vọng hay hy vọng suông mà có. Nếu cầu xin là được thì ai mà chẳng có?” (AN 5.43)
**Nếu họ trả lời:** “Vì Đức Phật là đấng Toàn năng”
→ **Không nên tin theo.**
Tại sao? Suốt đời Đức Phật vẫn gặp rất nhiều việc không tốt: tăng đoàn bị chia rẽ, bị vu khống, già yếu sinh bệnh… Nếu Ngài toàn năng, tại sao không dùng thần lực ngăn chặn những việc đó?
Cơ đốc giáo và Công giáo mới nói Thượng Đế là đấng Toàn năng!
**Nếu họ trả lời:** “Vì tin Phật sẽ được sống đời đời kiếp kiếp”
→ **Không nên tin theo.**
Tại sao? Trong Kinh Chuyển Pháp Luân đã nói “Cái gì sinh ra thì sẽ diệt vong”.
Đức Phật trong Kinh Bảo dạy: “Ngọn đèn của các bậc Thánh giả tắt đi như thế”. Khi Phật và A-la-hán viên tịch, năm uẩn đã tồn tại từ vô thủy cũng tắt mất, không còn tìm thấy đâu nữa. Ngài cũng nói sau khi Ngài diệt độ, chư thiên và loài người sẽ không thấy Ngài nữa (DN 1).
Chỉ có Cơ đốc giáo và Công giáo mới nói “tin Chúa Jesus thì được sống đời đời”!
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…và còn rất nhiều ví dụ tương tự!
Khi họ liên tục nói về đặc điểm của Phật giáo, chúng ta dùng những điểm tương đồng với các tôn giáo khác để phản biện.
Nếu họ trả lời không được, hoặc đưa ra câu trả lời thiếu sức thuyết phục — thì chắc chắn **họ là Phàm phu**.
**Thánh đệ tử** chắc chắn có **tín tâm bất hoại** đối với Đức Phật (AN 3.76, AN 10.64).
Nếu một vị thầy, pháp sư, xuất sĩ chỉ có niềm tin vào Phật và Phật pháp dựa trên những điểm chung với các tôn giáo khác, thì đó **không phải** là tín tâm bất hoại. Chỉ cần gặp chút trở ngại, hoặc tôn giáo khác đáp ứng nhu cầu của họ, họ rất dễ đổi sang theo tôn giáo khác.
Dù không đổi, họ cũng chỉ đang cố gắng chịu đựng, và sẽ sinh ra nghi ngờ: “Tại sao ta theo lời Phật dạy, làm nhiều việc thiện mà vẫn gặp chuyện như vậy? Lời dạy của Phật có đúng không?” — sinh ra tự oán trách, nghi ngờ bản thân, nghi ngờ Phật pháp.
**Phàm phu** không có giới đức vững chắc. Họ có thể giết hại chúng ta, trộm cắp, phạm hạnh không đúng, nói dối, uống rượu dùng chất gây nghiện, ly gián tình cảm chúng ta với người khác, nói lời thô ác làm tổn thương tâm hồn, nói lời vô ích quấy rầy, bôi nhọ và coi thường công đức của người khác, có tâm cạnh tranh thù hận, ghen tị, keo kiệt, lừa dối, giả vờ làm bạn cũ (MNA 47, SN 55.7, AN 5.179).
Theo người như vậy cực kỳ không an toàn, và những gì họ dạy có thể dẫn chúng ta rơi vào địa ngục. Chúng ta phải suy nghĩ kỹ xem có nên tiếp tục theo học hay không.
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**Vậy đặc điểm riêng biệt của Phật giáo, khác với các tôn giáo khác là gì?**
Rất đơn giản, chính là **Tứ Thánh Đế** — điều mà đa số Phật tử lại thường bỏ qua.
**Tứ Thánh Đế là gì?**
- **Khổ Thánh Đế**: Các cảm xúc tiêu cực, hoàn cảnh khó khăn, thân tâm bị chấp trước — đều là khổ, không đáng hài lòng.
- **Khổ Tập Thánh Đế**: Khát ái (tham muốn) là nguyên nhân của khổ.
- **Khổ Diệt Thánh Đế**: Sự diệt trừ khát ái chính là diệt khổ.
- **Khổ Diệt Đạo Thánh Đế**: Bát Thánh Đạo (MN 9) / Giới - Định - Huệ (MN 44).
Nói đơn giản: Phật giáo là tôn giáo **duy nhất** có thể diệt trừ hoàn toàn mọi nỗi khổ, bao gồm cả khổ tinh thần (sự diệt khổ này chính là **Niết-bàn** — nibbāna, trong tiếng Pali cổ nghĩa là “sự tắt ngọn”).
Đây là điều **không chung** với các tôn giáo khác!
Đức Phật dạy: Tất cả các Tỳ-kheo trong quá khứ, hiện tại, vị lai (kể cả chính Ngài) nếu giác ngộ đúng như thật, đều hoàn toàn giác ngộ Tứ Thánh Đế này (SN 56.5, 56.12).
Những ai có **Chánh kiến** về Tứ Thánh Đế (MN 9) và đã thấu triệt Tứ Thánh Đế, sẽ được Đức Phật gọi là **Thánh đệ tử** (SN 56.58) — đó mới là **Thánh giả** chân chính!
Những Thánh giả như vậy, vì có niềm tin và chứng ngộ vững chắc đối với Phật pháp và Tứ Thánh Đế, nên sẽ không bị các tôn giáo ngoại đạo dụ dỗ, cũng không coi người khác là người thấy biết chân lý (SN 56.39).
Dù có Tỳ-kheo nào miệng lưỡi khéo léo từ khắp nơi đến tranh luận phản bác, họ vẫn như cột đá cắm sâu gốc, không hề nao núng trước bão tố (SN 56.40).
Dù có chư thiên sáng rực vàng hay Đế Thích đại uy lực đến mê hoặc, họ cũng không hề nao núng với Tam Bảo (DhpA.66).
**Bất kỳ ai có tín tâm bất hoại đối với Đức Phật, người đó chính là Thánh giả trong Phật giáo** (AN 10.64).
Đơn giản vậy thôi!
Những người như thế mới là đối tượng chúng ta nên theo học ~
《如何透過網絡影響年輕人學佛禪修 How to Influence Young People to Learn Buddhism and Meditation Through the Internet วิธีทำให้เยาวชนสนใจเรียนพระพุทธศาสนาและปฏิบัติธรรมผ่านโลกอินเทอร์เน็ต》
《如何透過網絡影響年輕人學佛禪修 How to Influence Young People to Learn Buddhism and Meditation Through the Internet วิธีทำให้เยาวชนสนใจเรียนพระพุทธศาสนาและปฏิบัติธรรมผ่านโลกอินเทอร์เน็ต》
信徒：請問在網絡時代的年輕人----如何去影響他們學習佛法、禪修？能夠接觸佛教信仰是否也是與他們自身的業力有關？
Ajahn Golf: 現在的年輕人呢，如果他對佛法呢很有興趣的話呢，那其實都是以前的這些業力呢所造成的。那這些年輕人呢，在很年輕的時候就遇見了這個佛教，遇見了這些佛法。那其實這並不是一個巧合，它是因為這些年輕人已經從前世積累了這些舊的一個福報。
我們可以看到現在這個網絡時代哦，或者是這個社交媒體非常的發達，那有兩面，一面是好的，一面是壞的。好的一點呢，就是我們可以很容易的去接觸這些佛法，那我們呢能夠很容易的去讀到這些大師父所分享出來的佛法。相反的呢，就是他另外一個比較不好的一面呢，就是因為這樣的方便呢，變成誰都可以在網上去分享這些佛法，那因此呢我們就需要去判斷哪些法呢是真的，哪些法呢不是。
我們就是要去思維呢，哪一些佛法呢，是符合佛陀所說的，是在這個正道上面的。而哪些呢，已經偏離了這個正道。這個佛法呢，其實是誰都可以去說出來的，誰都可以去分享出來的。但是呢，不是每一個人的心呢，都能夠說出來說得一樣一致。
大家記得嗎？就是那天呢，阿贊跟大家分享了一個比喻，那就好像這個佛法是清水；只是裝清水的這個杯子呢，一個是乾淨的，一個是骯髒的。如果這個杯子，也就是這個心是清淨的話呢，我們把法放進倒入裏面的話呢，那流出來的這個法呢，也一樣是清淨的。如果把這個清水呢倒入這個骯髒的杯子的時候呢，那流出來的水呢，就一樣是骯髒的。
那就是有兩面，一個是好的一面，一個是壞的一面。那我們就是需要以我們的智慧去思維它。當我們越來越多的訓練這個正念、定力以及智慧的時候呢，那我們自己呢，就能夠去分辨哪一些法是真的，哪一些法不是真的。當我們在社交媒體呢，看到這些大師父分享出來的法的時候呢，那最重要的呢，就是讓我們拿回來，拿到我們自身去實踐。
*Devotee:* In this internet age, how can we influence young people to learn the Dhamma and practice meditation? Does coming into contact with Buddhism and having faith in it also relate to their own kamma?
*Ajahn Golf:* If today’s young people are very interested in the Dhamma, it is actually due to their past kamma. These young people have encountered Buddhism and the Dhamma at a very young age. This is not a coincidence — it is because they have accumulated wholesome merit from previous lives.
We can see that in this internet era, or with the highly developed social media, there are two sides: one good and one bad. The good side is that we can easily access the Dhamma and read the teachings shared by great masters. On the other hand, the downside is that because it is so convenient, anyone can share the Dhamma online. Therefore, we need to discern which teachings are genuine and which are not.
We must contemplate which Dhamma teachings are in accordance with what the Buddha taught and lie on the correct path, and which have already deviated from the true path. Actually, anyone can talk about and share the Dhamma. However, not everyone’s mind can express it with the same purity and consistency.
Do you all remember? That day Ajahn shared an analogy: the Dhamma is like clear water, but the cup that holds the water can be either clean or dirty. If the cup (that is, the mind) is clean, and we pour the Dhamma into it, the Dhamma that flows out will also be pure. But if we pour clear water into a dirty cup, the water that comes out will be dirty as well.
So there are two sides: one good and one bad. We need to use our wisdom to contemplate this. When we train more and more in mindfulness, concentration, and wisdom, we ourselves will be able to discern which teachings are true and which are not. When we see teachings shared by masters on social media, the most important thing is to bring them back and put them into practice in our own lives.
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*ศิษย์:* ในยุคอินเทอร์เน็ตนี้ เราจะทำให้คนหนุ่มสาวสนใจเรียนรู้ธรรมะและปฏิบัติ禪อย่างไร? การได้สัมผัสพระพุทธศาสนาและเกิดศรัทธา นับเป็นเรื่องเกี่ยวข้องกับกรรมของพวกเขาเองด้วยหรือไม่ครับ?
*อาจารย์กอล์ฟ:* ถ้าวัยรุ่นสมัยนี้สนใจธรรมะมาก ๆ ที่จริงแล้วเป็นเพราะกรรมจากอดีตของพวกเขาเอง คนหนุ่มสาวเหล่านี้ได้พบพระพุทธศาสนาและธรรมะตั้งแต่ยังอายุน้อยมาก ความจริงแล้วนี้ไม่ใช่เรื่องบังเอิญ เพราะพวกเขาได้สั่งสมบุญกุศลจากชาติก่อนมาแล้ว
เราสามารถเห็นได้ว่าในยุคอินเทอร์เน็ต หรือโซเชียลมีเดียที่เจริญมากนี้ มีสองด้าน คือ ด้านดีและด้านไม่ดี ด้านดีคือ เราสามารถเข้าถึงธรรมะได้ง่าย และอ่านธรรมะที่หลวงพ่อหลวงพี่ต่าง ๆ แชร์ออกมาได้สะดวก แต่ในทางตรงกันข้าม ด้านไม่ดีคือ เพราะความสะดวกนี้ ใคร ๆ ก็สามารถนำธรรมะไปแชร์ในโลกออนไลน์ได้ ดังนั้นเราจึงต้องแยกแยะว่า ธรรมะไหนเป็นของจริง ธรรมะไหนไม่ใช่
เราต้องคิดพิจารณาว่า ธรรมะส่วนไหนสอดคล้องกับสิ่งที่พระพุทธเจ้าตรัส อยู่ในมรรคที่ถูกต้อง และส่วนไหนได้เบี่ยงเบนจากทางที่ถูกต้องไปแล้ว ธรรมะนี้ที่จริงใครก็พูดได้ ใครก็แชร์ได้ แต่ไม่ใช่ทุกคนที่จะพูดออกมาด้วยใจที่บริสุทธิ์และสอดคล้องกัน
ทุกคนจำได้ไหม? วันนั้นอาจารย์ได้เล่าเปรียบเทียบให้ฟังว่า ธรรมะเหมือนน้ำใส ๆ แต่แก้วที่ใส่น้ำนั้น มีทั้งแก้วสะอาดและแก้วสกปรก ถ้าแก้ว (คือใจ) สะอาด เมื่อเราเทธรรมะลงไป น้ำที่ไหลออกมาก็จะสะอาดเช่นกัน แต่ถ้าเทน้ำใสลงในแก้วสกปรก น้ำที่ไหลออกมาก็จะสกปรกตาม
ดังนั้นจึงมีสองด้าน ด้านดีและด้านไม่ดี เราต้องใช้ปัญญาพิจารณา เมื่อเราฝึกฝนสติ สมาธิ และปัญญามากขึ้น เราก็จะสามารถแยกแยะได้ด้วยตัวเองว่าธรรมะไหนจริง ธรรมะไหนไม่จริง เมื่อเราเห็นธรรมะที่หลวงพ่อท่านต่าง ๆ แชร์ในโซเชียลมีเดีย สิ่งที่สำคัญที่สุดคือ ให้นำกลับมาใช้ปฏิบัติในชีวิตของเราเอง
10-6-2026 吉隆坡BUBS 早晨開示
《哪些出家人是福田？ Which monastics are a field of merit?》
《哪些出家人是福田？ Which monastics are a field of merit?》
信徒：Luang ta 剛才提到種福田，那麼我們可以怎樣知道哪些人有戒行？
Luang ta siri: 我們可以看他們的戒行，看他的身體行為好嗎？有講彩票號碼嗎？可以衡量的，就是戒定慧。
戒行就是身體善不善。他有沒有殺生、偷盜、行淫、邪淫，有沒有妻子兒子？
所以我們可以看得出、理解到。
他有沒有說謊、說粗話、罵人？他有沒有慈悲心？他有沒有去除貪想得到別人的東西，有沒有怨恨妒忌、想傷害別人，這個我們是可以看得出的。
這個至起碼是初階的聖者，就是初果。
這個就是好的修行者，就是身善口善意善，這個就是好的田地。
卓越的田地就是阿羅漢，就是已經圓滿要修的法，都已經圓滿了。這個法就是身和心，名法和色法，即五蘊，他們已經能夠斷除對五蘊的執著，這個是最後的階段才能達到的。
他們已經捨下五蘊，滅除對五蘊的執著，所以他們所作的只是唯作，無論是福還是惡都進不到他們的心，這就是應供者，這就是卓越的田地。
誰可以種植卓越的田地，布施供養，會得到很大的功德。那些爛田，例如他收取金錢，採摘水果、菜來吃，或者說彩票號碼，這個就是爛田。如果向他們做功德，他們有什麼功德給到我們呢？
他們還在殺生、偷盜、行淫、說謊、兩舌、粗語、閒雜語，他·可以給到什麼功德我們？這就是凡夫僧，就是爛田。我們都是凡夫，有很厚重的煩惱、貪嗔癡。如果我們想做一個有福、有善業、有功德的人，我們就將我們的身口意轉換為身善、口善、意善的人，這樣我們就成為了初果聖者。就是從凡夫轉換為聖者。同樣的一個人，只不過轉換為身善、口善、意善，成為聖者，遠離煩惱的人。那這個出家人剃頭、穿上袈裟，都一樣還是凡夫，假如還有殺生、偷盜邪淫這些，但只要他轉換為身善、口善、意善，他就從凡夫轉換為聖者。
如果去到泰國供僧，供那些玩牌、鬥雞的、吃晚餐的，那這個就是爛田，明白嗎？其實不是說觀察一天，有時要觀察好幾天。可能剛剛見到還做好，但是過了許多天，日子越來越久，煩惱越來越久，就會做出不好的東西
---Luang ta siri
**Devotee:** Luang ta mentioned planting merit in a field of merit just now. So how can we know which people have moral conduct?
**Luang ta siri:** We can look at their moral conduct—look at their bodily behaviour, is it good? Do they give lottery numbers? What can be measured is precepts, stilllness , and wisdom.
Precepts means whether bodily actions are wholesome or unwholesome. Do they kill, steal, commit sexual misconduct, or have wives and children?
So we can see and understand this.
Do they lie, use harsh speech, or scold others? Do they have loving kindness and compassion? Have they abandoned the greed of wanting others' possessions? Do they have resentment, jealousy, or the wish to harm others? This we can observe.
At the very least, this is a noble one at the preliminary stage—that is, a stream-enterer.
This is a good practitioner—one with wholesome bodily action, wholesome verbal action, and wholesome mental action. This is good field.
The supreme field is the Arahant—one who has already perfected all that needs to be cultivated. That Dhamma is the body and mind, mental phenomena and physical phenomena—that is, the five aggregates—and they have been able to cut off attachment to the five aggregates. This can only be achieved at the final stage.
They have already relinquished the five aggregates and extinguished attachment to them, so whatever they do is merely functional—neither merit nor evil can enter their minds. This is the one worthy of offerings—this is the supreme field.
Whoever can plant in the supreme field, giving offerings, will gain great merit. As for those rotten fields—for example, those who accept money, pick fruit and vegetables to eat, or give lottery numbers—that is a rotten field. If we make merit toward them, what merit can they give to us?
They are still killing, stealing, committing sexual misconduct, lying, slandering, using harsh speech, and speaking frivolously—what merit can they give us? These are ordinary monastics—a rotten field. We are all ordinary people, with heavy defilements—greed, aversion, and delusion. If we want to be people with blessings, wholesome deeds, and merit, we transform our body, speech, and mind into people with wholesome bodily action, wholesome verbal action, and wholesome mental action. In this way, we become stream-enterer noble ones—transforming from ordinary people into noble ones. It is the same person, merely transformed into one with wholesome body, speech, and mind, becoming a noble one, one who has abandoned defilements. As for this monastic who has shaved his head and put on robes—he is still an ordinary person if he still kills, steals, commits sexual misconduct, and so on. But as soon as he transforms into one with wholesome body, speech, and mind, he transforms from an ordinary person into a noble one.
If you go to Thailand to offer alms to monastics who play cards, play cockfighting, or eat in the evening—that is a rotten field, understand? Actually, it is not about observing for just one day. Sometimes you have to observe for several days. You might see them behaving well at first, but as days go by and time passes, the defilements grow stronger over time, and they will start doing bad things.
—Luang ta siri
衡量一位出家人是否值得親近 assessing whether a monastic is worthy of drawing close to
衡量一位出家人是否值得親近 assessing whether a monastic is worthy of drawing close to
衡量一位出家人是否值得親近
首先，非常重要--他持戒如何？有遵守佛陀訂下的規則嗎？
第二，他禪修功架如何？
他貪嗔癡淡薄、甚至沒有貪嗔癡嗎？
他所教導的能否有效滅除貪嗔癡？
第三，他經典理論怎樣？是否通達三藏經？
最重要的是，親近他會否能讓我們的不善法減少、善法增加？（MN114）
如果我們的不善法不斷增加、善法不斷減少，那就應該敬而遠之
When assessing whether a monastic is worthy of drawing close to:
First, and very importantly—how is their ethical conduct? Do they abide by the rules laid down by the Buddha?
Second, how is their meditation practice? Are their greed, aversion, and delusion minimal, or even absent? Is what they teach effective in eradicating greed, aversion, and delusion?
Third, how is their scriptural knowledge? Are they well-versed in the Three Baskets (Tipitaka)?
Most importantly, does associating with them lead to a decrease in our unwholesome qualities and an increase in our wholesome qualities? (MN 114)
If our unwholesome qualities keep increasing and our wholesome qualities keep decreasing, then we should respectfully keep our distance.
《小心被邪師誤導 Beware of Being Misled by Unwholesome Teachers》
《小心被邪師誤導 Beware of Being Misled by Unwholesome Teachers》
《小心被邪師誤導》
一般佛教徒很尊敬宗教師、僧侶
尊敬是應該的，因為就連佛陀也表示，出家人的地位比任何一位在家人還要高；就算是在家的三果聖者，也要向當天出家的沙彌頂禮 (SnA12)
但有許多人的尊敬，變成了‘迷’的程度
法師說什麼也附和：對也附和，錯也附和
在現場大喊 'sadhu sadhu sadhu' （善哉）
在網絡上留言‘ sadhu sadhu sadhu’
法師造惡業，結果成千上千萬信徒也一起造惡業
如果是禪修的‘大師’，教導禪修比較不會出偏差。
因為他們真的透過自己的禪修而獲得平靜和快樂、解脫煩惱，跟隨真正的‘大師’學習通常是沒問題的
但也要小心謹慎，因為我們一般人不會知道誰是真正的‘大師’，是假的、邪的也有可能
真正的試金石是，我們落手實行他們的教導，然後看看自己的貪嗔癡有沒有減少，內心有沒有更加平靜、清明和快樂；而得知那個方法是否正確，或者適不適合自己
但一說到一般的開示，就真的要小心了。
現今社會上有許多‘大師’都在開示錯誤的東西的。但因為他們是大師、著名的僧侶，許多人不假思索就信以為真。太多了！
關於一些佛法上、業力上的知識，一般只是專精於學習禪修的僧侶、禪修大師是不會知道得很微細的。大多數只是根據個人見解、喜惡而作出開示；或者聽自己的導師、再上一代的大師說的。
這些又怎可以盡信呢？
因為自己無知，但又恣意批評別人的正見是邪見；讚賞邪見是正見
結果一個錯，成千上萬個人跟著錯
唯一可以相信的個人見解；是當對方真的有神通，然後以直接的體證而說出的見解。
不然，誰知道是正確還是錯誤呢？
如果沒有神通，開示就一定要依據巴利三藏經--也就是佛陀和佛陀時代的大弟子的開示。
佛陀擁有一切知智，他的見解是最具權威的了。
佛陀在我們面前，我們還要信誰呢？
所以僧侶開示自己親身的體證，或者直接開示三藏經的內容；是最穩妥的了。
除此之外開示的理論，要謹而慎之；因為我們是僧人、受人尊敬的人，有許多在家信徒將會不經大腦地相信我們的每一句話。如果說了邪見，就不僅誤導了人，自己也造了非常巨大的惡業；傷害自己、傷害別人。
當今世代，在家人要做的是充實自己。
多些閱讀三藏經，充實自己的經典理論。那麼就不容易給人誤導了
**Beware of Being Misled by Unwholesome Teachers**
Generally, Buddhists have great respect for religious teachers and monastics.
This respect is appropriate because even the Buddha stated that the status of one who has gone forth is higher than that of any layperson; even a layperson who is a non-returner must bow to a novice monk on the day of his ordination (SnA 12).
However, for many people, this respect has turned into blind fanaticism.
They agree with whatever the Dharma teacher says: agreeing when they are right, and also agreeing when they are wrong.
They shout 'sadhu sadhu sadhu' (well said) on the spot.
They comment 'sadhu sadhu sadhu' online.
If the teacher creates unwholesome karma, then thousands or even millions of followers create that unwholesome karma along with them.
If it's a 'great master' of meditation, teaching meditation is less likely to go wrong.
Because they have indeed gained peace, happiness, and liberation from defilements through their own meditation practice. Learning from a true 'great master' is usually not a problem.
However, one must still be cautious, as ordinary people cannot know for sure who is a true 'great master' and who might be fake or unwholesome.
The real touchstone is for us to put their teachings into practice and then observe whether our greed, aversion, and delusion have decreased, and whether our minds have become more peaceful, clear, and happy. This is how we know whether the method is correct or suitable for us.
But when it comes to general Dharma talks, one really must be careful.
In today's society, many 'great masters' teach incorrect things. But because they are famous masters or renowned monastics, many people believe them to be true without critical thought. This happens far too often!
Regarding certain detailed knowledge of the Dharma and kamma, monks or meditation masters who typically specialize only in meditation practice may not have a very nuanced understanding. Most of their talks are based on their personal views, preferences, or aversions; or they repeat what their own teacher or the masters of previous generations have said.
How can one fully trust such things?
Because of ones ignorance, they recklessly criticize others right view as wrong view； praise others wrong view as right view
Then one person is wrong, thousands and millions of people follow to be wrong too.
The only personal opinion one can trust is when the speaker truly has psychic abilities (direct knowledge) and speaks from that direct realization.
Otherwise, who can truly know whether it is correct or incorrect?
Without such abilities, any teaching must be based on the Pali Tipitaka – the discourses of the Buddha and his great disciples from the Buddha's time.
The Buddha possessed omniscience; his view/opinion is the most authoritative.
When the Buddha is right before us, who else should we believe?
Therefore, it is safest when a monastic teaches based on their own personal realization, or directly teaches the content of the Tipitaka.
Beyond that, one must be very cautious with any theoretical teachings. Because we are monastics, people worthy of respect, and many lay followers will believe every word we say without much thought. If we teach wrong views, we not only mislead others but also create immensely unwholesome karma for ourselves; harming ourselves and harming others.
In this present age, what laypeople need to do is to enrich themselves.
Read the Tipitaka more, and strengthen your own theoretical knowledge of the scriptures. That way, you won't be easily misled by others.
分辨佛法非佛法 Distinguish whether is Dhamma
分辨佛法非佛法 Distinguish whether is Dhamma
要分辨一句話是否佛法，非常簡單
佛陀說，如果那導向厭倦、離貪、滅、平息、證智、正覺、涅槃的話，那就是法、律，也是佛陀的教說
反之，就不是了（AN7.83）
如果要辨別一位導師是否正宗佛教的導師，或者是否邪師
也可以看看他主要、大部份的教說是否圍繞、導向厭倦、離貪、滅、平息、證智、正覺、涅槃
非常容易分辨
**To determine whether a statement is truly the Buddha's Dhamma , it's very simple.**
The Buddha said: If a teaching leads to **disenchantment** nibbida), **dispassion** (virāga), **cessation** ( nirodha), **peace** (upasama), **direct knowledge** ( abhiññā), **awakening** (sambodhi), and **Nibbāna** , then it is the Dhamma, the Discipline , and the teaching of the Buddha.
Conversely, if it does not, then it is not.
(Reference: AN 7.83)
If you want to discern whether a teacher is an authentic guide in Buddhism or a false/evil teacher, you can also examine whether the majority of their core teachings revolve around and lead toward **disenchantment, dispassion, cessation, peace, direct knowledge, awakening, and Nibbāna**.
It's extremely easy to distinguish.
不如說... it is better to...
不如說... it is better to...
與其說，一定要跟這個那個導師學習
不如選擇任何有助減少痛苦、壓力、不安、焦慮、恐懼、內心混亂的教導
不如選擇任何增加內心平靜、安穩、快樂、清爽、集中的教導
有時，可能一個年輕人可以啟發我們
有時，可能一個異教徒可以啟發我們
有時，可能大自然可以啟發我們
但它們最終都離不開佛法
Rather than insisting on studying under this or that teacher,
it is better to choose any teaching that helps reduce suffering, stress, unease, anxiety, fear, and inner turmoil.
It is better to choose any teaching that increases inner peace, stability, happiness, clarity, and concentration.
Sometimes, a young person may inspire us.
Sometimes, a person of a different faith may inspire us.
Sometimes, nature itself may inspire us.
Yet, in the end, none of these depart from the Dharma.
我們的認知是不可信的 our perception is unreliable
我們的認知是不可信的 our perception is unreliable
一般人的對於誰修得好、誰修得不好的認知是不可信的
如果哪位同修、大師父老是順從自己的慾望，就喜歡他，說他修得好，甚至說他是阿羅漢
如果哪位同修、大師父老是不順從自己的慾望，就討厭他，說他修得不好，甚至說他是假修行人
我們心目中的判決都有欠公允
事實上，修得好不好是要看心裡的貪嗔癡，而不是別人是否迎合自己
心中越少貪嗔癡，就越不饑渴、越快樂、越平靜
心中越多貪嗔癡，就越饑渴、越痛苦、越散亂
Ordinary people’s perceptions of who is cultivating well and who is not are unreliable.
If a fellow practitioner or master frequently indulges one’s desires, they become liked, praised as cultivating well, or even hailed as an arahant.
If a fellow practitioner or master frequently opposes one’s desires, they become disliked, criticized as cultivating poorly, or even labeled as a fake practitioner.
Our judgments are often biased and unfair.
In truth, whether one cultivates well or not depends on the presence of greed, aversion, and delusion in the mind—not on whether others cater to one’s desires.
The less greed, aversion, and delusion in the heart, the less hungry, the greater the joy, and the deeper the peace.
The more greed, aversion, and delusion in the heart, the more hungry, the greater the suffering, and the more restless the mind.
群眾壓力 social pressure
群眾壓力 social pressure
宗教裡其中一個操縱手段
是什麼？群眾壓力
宗教師其實可以刷業績的😂
比如說，導師教我們禪修打坐
然後打坐了一輪後，問‘有沒有光！’
我們就沒有的
但導師兇惡地指著資深A師兄：‘你有沒有！’ A師兄說他有
接著兇惡地指著資深B師兄：‘你有沒有！’ B師兄說他有
如此問了一百個師兄
然後指著我們：‘那...你有沒有!!!!’
威迫於群眾壓力、或者出於對師父的尊敬、不想他不開心，我們唯有說謊：‘有...’
或者心中自我催眠，由沒有變成有
如果是一些治療疾病的宗教師，就會問我們：
‘你有沒有好了些？’
我們誠實回答：‘沒有’
如是者他施法無數次，我們依然回答沒有😂
他不耐煩了，又用群眾壓力，兇惡地問資深大師兄：‘你看看他，最近有沒有好了些’
資深大師兄有些害怕，設法想些理由合理化‘有’這個答案
當大師兄說‘有’後， 然後宗教師就說：‘吶！他都說有啦！’😂
然後我們給他說著說著，又好像覺得自己好了些--實則是被群眾壓力之下的效果
這就是宗教裡的操縱手段
One of the manipulative tactics in religion
is what? Social pressure.
Religious teachers can actually "boost their performance metrics" 😂
For example, a teacher guides us in meditation practice.
After a round of meditation, they ask, "Did you see any light?"
We genuinely didn't.
But the teacher sternly points at senior disciple A: "Did you see it?"
Disciple A says yes.
Then they sternly point at senior disciple B: "Did you see it?"
Disciple B says yes.
And so on, asking a hundred disciples.
Then they point at us: "Well... did you see it?!!!!"
Under the pressure of the group, or out of respect for the teacher and not wanting to disappoint them, we are forced to lie: "Yes..."
Or we might even unconsciously hypnotize ourselves into believing we saw it.
If it's a religious teacher claiming to heal illnesses, they might ask us:
"Do you feel any better?"
We answer honestly: "No."
Even after countless attempts at healing, we still say no 😂
Growing impatient, the teacher uses social pressure again, sternly asking the senior disciple: "Look at him, has he improved recently?"
The senior disciple, somewhat intimidated, tries to find reasons to rationalize a "yes" answer.
When the senior disciple says "yes," the teacher immediately exclaims: "See! Even they say yes!" 😂
Then, after being repeatedly told, we might start feeling slightly better — but this is actually just the effect of social pressure.
This is how manipulation works in religion.
<假和尚 fake monks>
<假和尚 fake monks>
**弟子✧**
三天前有位僧人來化緣雨衣，當時我坐在櫃檯說老闆不在，他卻直接走進來要。我拒絕後，他瞪了我一眼就離開。
**luang pu somkiat回覆 �**
真正的森林僧不會這樣！
這些人是假和尚，拿了東西轉賣換錢，千萬別給。
真正的僧人會向其他寺院申請物資，絕不會上門化緣。
昨天我親自帶食物、水果和供品去兩間寺院布施。
出門就要做真實功德，別浪費時間。
量力而為就好，功德大小取決於你的誠心——
重點是純淨的發心！
布施多寡不是問題，
但千萬別像貝殼隨波逐流：
▶️ 盲目跟風「這位大師祝福很有力量」
▶️ 追捧「能算命、綁繩改運」的師父
▶️ 崇拜「說話犀利、沒有過濾」的法師
有些新出家的僧人，
根本不懂禪修，只會照本宣科。
久了竟自認已證悟，向信徒炫耀，
不知不覺犯下「大妄語」戒（自稱聖者）。
大家務必謹慎！
**Disciple✧**
Three days ago, a monk came asking for a rain robe. I was at the counter and said the owner wasn't in, but he walked right in demanding it. After I refused, he glared and left.
**Master's Reply 🍂**
Real forest monks don't act this way!
These are fakes who resell donations for cash—never give to them.
Genuine monks request supplies from their temples, never beg door-to-door.
Yesterday I brought food, fruits, and offerings to two temples myself.
When you go out, make it meaningful.
Give within your means—what matters is sincere intention,
not the amount.
The problem isn't how much you donate,
but *why* you donate:
⚠️ Don't chase trends like "This master does powerful blessings!"
⚠️ Avoid "fortune-telling, string-tying miracle monks"
⚠️ Beware of "bold-talking, no-filter preachers"
Some newly ordained monks
know zero about meditation, just recite texts.
Later they claim enlightenment and show off to devotees—
blatantly violating the *parajika* rule (falsely claiming sainthood).
Stay vigilant!
Luang Pu Somchai Chitmaro＊
Wat Pa Tham Phra Thepnimit, Udon Thani
July 7, 2025
Cred. To วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร
《分辨高僧大德》"Discerning Virtuous Monks"
《分辨高僧大德》"Discerning Virtuous Monks"
《分辨高僧大德》
我們很難區分哪一位高僧大德是好還是不好
如果相信隆波是好，那就愚蠢了。你怎樣知道隆波是好呢？僅僅只是我們一個信仰和相信而已，這個是不聰明的
所以可以很大程度地幫忙我們的，就是讀一讀些經典，讀三藏。或者聽隆波，抓住原則，然後去實踐，不用去相信。
但是並沒有拒絕。在我們聽法的時候，如果是隆波聽的話，我們就會要看，這個教導跟三藏經典相一致嗎？
不一致，只是語言上面不一致嗎？
比如說，有些高僧大德並沒有學經典理論，他用自己的語言，我們就必須要聽著看。他講裡面的實質對嗎？
有時文字是不對的，但裡面的實質是對的。這樣的情況也有。
所以如果我們有實修，我們也有讀三藏經典，我們就可以做一些選擇，就不會成為誘餌。
假如我們修行一段時間，就會知道哪個是真的，哪個不是真的，自己就會知道。
----隆波帕默
2024.12.1
"Discerning Virtuous Monks"
It's very difficult for us to distinguish which virtuous monks are genuine or not.
If you simply believe Luang Por is good, that's foolish. How do you know Luang Por is good? It's merely our own faith and belief - this isn't wise.
What can greatly help us is to study the scriptures, read the Tipitaka. Or listen to Luang Por, grasp the principles, then practice. No need for blind belief.
But we shouldn't outright reject either. When listening to Dhamma teachings, if it's Luang Por speaking, we should examine: Does this teaching align with the Tipitaka?
If not aligned, is it just the wording that differs?
For example, some virtuous monks haven't studied scriptural theory. They use their own language - then we must listen carefully. Is the essence of what they say correct?
Sometimes the wording may be wrong, but the essence is right. This also happens.
Therefore, if we have actual practice experience and have studied the Tipitaka, we can make informed choices and won't be easily deceived.
After practicing for some time, we'll naturally know what's genuine and what's not - we'll know for ourselves.
--- Luang Por Pramote
December 1, 2024
迷宮商場 maze-like shopping mall
迷宮商場 maze-like shopping mall
如果我們是凡夫，學習佛教的修行；
就好像我們身處於一個像迷宮的大商場裡面，想要走出這個商場
哎呀，怎樣走才好呢？非常危險，這個商場裡出名是各黑社會的地盤，如果問錯了人，走錯路，隨時被人非奸即盜
好在我們來之前做過資料蒐集，也下載了Google Map ，所以不用問人也很快就可以逃出去
同樣地，修行這條路非常危險
在這裡，出名多邪師、 假阿羅漢、 假聖者、 騙子
不是騙財，就是騙色，再不是就另有所圖
如果走錯路，不但不能抵達涅槃，還有機會掉落地獄
那怎麼辦呢？ 好在我們有GPS
我們知道目的地是涅槃----最高的極樂。這種極樂是透過貪嗔癡的完全熄滅而得到的
所以如果哪一條路是讓我們越來越緊張、 越來越痛苦、 越來越自私自我、 貪嗔癡越來越厚，那就是錯的路
如果哪一條路是讓我們越來越輕鬆、 越來越快樂、 越來越無私無我、 貪嗔癡越來越薄，那就是對的路
如果貪嗔癡越來越薄，越來越開心；就算不用問人也知道自己走對了路，很快便可以逃出苦堆
If We Are Ordinary People Practicing Buddhism...
It’s like being trapped in a massive, maze-like shopping mall, trying to find our way out.
"Oh no, which way should we go? This is dangerous—this mall is infamous for being controlled by gangs. If we ask the wrong person or take the wrong path, we could get robbed or worse!"
Luckily, we did our research beforehand and downloaded Google Maps, so we don’t need to ask anyone—we can escape quickly on our own.
Similarly, the path of spiritual practice is extremely dangerous.
Here, there are many fake masters, false arahants, bogus saints, and scammers.
They’ll either swindle your money, exploit you sexually, or have some other hidden agenda.
If we take the wrong path, not only will we fail to reach Nibbāna (liberation), but we might even fall into hell.
So what should we do? Luckily, we have a GPS.
We know our destination is Nibbāna—the highest bliss, achieved through the complete extinguishing of greed, hatred, and delusion.
If a path makes us more tense, more miserable, more selfish, and deepens our greed, anger, and delusion—it’s the wrong path.
If a path makes us more relaxed, happier, selfless, and weakens greed, anger, and delusion—it’s the right path.
When greed, hatred, and delusion grow thinner, and joy grows stronger—even without needing to ask others, we’ll know we’re on the right track, and soon, we’ll escape this heap of suffering.
《奢華的僧人？》"Luxurious Monks?"
《奢華的僧人？》"Luxurious Monks?"
佛陀說啊, 這個世界有四個讓人對宗教師生起信心的原因
第一種,是因為宗教師英俊好看而生起信心
第二種,是因為宗教師的聲音甜美好聽而生起信心
第三種,是因為宗教師生活粗陋簡樸 ,而生起信心
第四種,是因為宗教師的教導而生起信心.
只憑樣貌和聲音而判斷的人,被佛陀評為蠢人,他們既不看內在的德行,也不看外在的德行,而因為貪欲被帶走
至於那些有智慧的人,則既看外在,也看內在,而不會被隨便帶走 (Ref. AN4.65)
如果一個出家人生活粗陋簡樸， 例如只吃很簡單的食物，只穿很便宜的衣物，住戶外，只吃便宜的成藥；那麼的確會讓人生起信心，人人都會覺得他少欲知足，無欲無求。
然而，這並不是衡量宗教師的最重要因素。最重要是什麼？ 他心靈的品質，他所流露出來的教導。
就算一個宗教師生活粗陋簡樸，他依然可以是為了得到名譽、 得到信徒、 得到尊敬而這樣做。所以我們依然可以被騙。
就算一個宗教導師不簡樸、有許多供養、 信徒、 恭敬、 名譽；他也不一定是邪師。
舉佛陀為例。 佛陀曾說過，
如果論吃得少，有弟子只吃半杯的份量，但佛陀有時會吃滿鉢、甚至更多的食物哦
如果論穿的， 有弟子穿糞掃衣等粗陋衣服，但有時佛陀會穿在家人佈施的高級衣服哦
如果論食物， 有弟子只從事乞食，但有時佛陀會受邀請而去別人的家或餐廳用餐哦
如果論床臥，有弟子只住露地、樹下等地方，但佛陀有時住在屋中哦
如果論獨住， 有弟子只住荒地，每半個月才回僧團那裏頌戒，但有時佛陀會被僧衆、外道、國王、大臣等圍繞哦（MN77）
所以佛陀就曾經引來一些挑毛病的天神找渣😂
他們指控佛陀是騙子，為什麼說一套，卻做一套。讚揚弟子們要知足於簡單的四資具，但自己卻奢華地過活
佛陀便解釋，自己不只是說，而是能夠堅定地走在這條解脫之道上，並已經去除所有對世間的執著了。（SN1.35）
佛陀已經根斷一切自私心，所以無論想什麼，說什麼，做什麼；都是無私的去做，沒有半點私心。
所以真正決定性的因素，是心，而不是外表。
當一位修行人的心已經撲滅了一切煩惱，無論他吃什麼，穿什麼，住什麼；他都完全不會執著，都不會當作是‘我的’。享用完便立即放下。這是完全無私的表現。
就算一個人苦行，斷食、 不睡覺、 住墳場；但他仍然可以很自私。他依然可以覺得自己比任何人都優勝、 比任何人都好，囂張跋扈；想做老大或者什麼的。就算他享用最低劣的食物、 衣物、 住處、 藥物；但他依然可以執著它們，把它們當作是‘我的’ ，依然可以很飢渴，時時想著它們，心裡像被火燒的。
所以真正的衡量標準是心。
好像阿難尊者那樣，他曾被佛陀委派去王宮教導茉莉皇后和瓦思芭刹帝利女佛法。
哇，出家人入皇宮哦，坐皇家座椅哦。
但請留意，阿難尊者當時已經是初果聖者了。
現在這個世界，有多少人是聖者？ 絕大部份人僅僅只是凡夫而已....( DhpA.51-52)
還有記得佛陀時代的無比布施嗎？佛陀和500位比丘僧團一起接受了皇室和民眾最奢華的布施。僧團進入皇宮時，波斯匿王命人用優質的娑羅樹木板為五百比丘在內圈建造一個坐的天篷，其餘人則坐在外圈。命人建造五百把白傘蓋，讓五百頭大象站著拿著它們舉在五百比庫頭頂。請人建造八或十條赤金船，把它們放在天蓬中間。每兩位比庫之間坐一個研磨香的公主（剎帝利少女）。每兩位比庫之間，站一個拿扇子的給他們搧風。其餘的公主將研磨好的香拿去丟進金船裡。她們當中的一些公主拿一束青蓮花攪拌丟進金船的香，令香氣能被聞到。（DhpA.177）
是這麼的奢華啊，如果發生在現代，很可能就會被人公審。
但當佛陀沒有出聲的時候，在家人們又有什麼資格指控比丘們呢？
戒律由佛陀制定的，佛陀比我們任何人都要聰明和有智慧；在對僧俗兩者都最有裨益的情況下確立戒律。所以只要不違反戒律，比丘們並沒有過失。
比丘的戒律非常多和複雜，有許多細節。假如不去研究；根本不會了解清楚。
當我們疑似看到比丘破戒，最安全的做法是交由對方的直屬的導師，或精通律藏的長老審理。
時移世易，不同傳承的戒律也已經有所不同了。佛陀本來制定的戒律，在傳到不同地方時，也經過修改或增減。
我們很有機會因為門戶之見，在戒律方面，把自己的標準硬套到別人那裡。
假如在家人不經考證而批判公審，不僅傷害了自己，也傷害了別人，也傷害了佛教。
傷害自己是因為自己在造惡業。
傷害別人是因為帶別人一起造惡業，也傷害了無辜的僧人
傷害佛教是因為讓許多人對佛教失去信心。
"Luxurious Monks?"
The Buddha taught that there are four reasons people develop faith in religious teachers:
Because the teacher is handsome or beautiful.
Because the teacher’s voice is sweet and pleasant.
Because the teacher lives a harsh and austere life.
Because of the teacher’s teachings.
Those who judge solely based on appearance and voice are called fools by the Buddha—they neither examine inner virtue nor outer virtue, and are carried away by desire.
But the wise examine both inner and outer qualities and are not easily swayed. (Ref. AN 4.65)
If a monastic lives austerely—eating only simple food, wearing cheap robes, sleeping outdoors, taking only basic medicine—it can inspire faith. People will think, "He has few desires, is content, and free from craving."
But this is not the most important factor in judging a religious teacher. What matters most? The quality of their mind and the teachings they embody.
Even if a teacher lives austerely, they might do so for fame, followers, or respect—so we can still be deceived.
Conversely, a teacher who isn’t austere, who receives abundant offerings, devotion, and fame, isn’t necessarily a false teacher.
Take the Buddha as an example. He once said:
Food: Some disciples ate only half a bowl, but the Buddha sometimes ate a full bowl—or even more.
Robes: Some wore rag-robes, but the Buddha sometimes wore fine robes given by laypeople.
Meals: Some only begged for food, but the Buddha sometimes accepted invitations to homes or restaurants.
Lodging: Some slept under trees, or on open ground; but the Buddha sometimes stayed in buildings.
Solitude: Some lived in wilderness, returning only twice a month for recitation, but the Buddha was often surrounded by monks, ascetics, kings, and ministers. (MN 77)
This led some pickier devas to accuse the Buddha of hypocrisy! 😂
They said, "You praise simple living, yet you live luxuriously!"
The Buddha explained: I didn’t just preach—I walked the path fully, having eradicated all worldly attachments. (SN 1.35)
The Buddha had uprooted all selfishness, so whatever he thought, said, or did was completely selfless.
Thus, the decisive factor is the mind, not external appearances.
When a practitioner’s mind has extinguished all defilements, no matter what they eat, wear, or where they live, they do not cling—they use things and let go immediately. This is true selflessness.
Even if someone fasts, avoids sleep, or lives in graveyards, they can still be deeply selfish—thinking themselves superior, craving status, or clinging to their meager possessions as "mine." Their mind may still burn with hunger or crave for recognition.
【The True Standard Is the Mind】
Take Venerable Ānanda, who was sent by the Buddha to teach Queen Mallikā and the noblewoman Vāsabhā in the royal palace.*(DhpA. 51-52)*
Yes—a monk entering a palace, sitting on royal seats!
But remember: Ānanda was already a stream-enterer (sotāpanna).
In today’s world, how many are true saints? Most are just ordinary people.
And recall the "Unparalleled Almsgiving" in the Buddha’s time:
The Buddha and 500 monks accepted lavish offerings from royalty and the public.
The king had precious sal-wood platforms built for the monks.
500 white parasols were held over them by elephants.
Golden boats were placed in the pavilion, filled with incense.
Princesses ground perfume between every two monks.
And fanned them while scattering flowers into the boats. (DhpA. 177)
If this happened today, people would cancel them online!
But if the Buddha did not object, who are laypeople to accuse the monks?
The monastic rules were set by the Buddha—far wiser than any of us—for the benefit of both monastics and laypeople.
As long as monks don’t break the rules, they are not at fault.
The Vinaya is vast and intricate. Without study, no one fully understands it.
If we suspect a monk has broken a rule, the safest approach is to let their teacher or Vinaya experts judge.
Over time, different traditions have adapted the rules. What was originally set by the Buddha has been modified in different cultures.
If laypeople rush to judge based on their own understanding to precepts, they risk:
Harming themselves (creating bad karma).
Harming others (leading them into slander and hurting innocent monastics).
Harming Buddhism (causing people to lose faith).
羅漢果和奇異果
羅漢果和奇異果
這個世界有兩種果：一種叫羅漢果，一種叫奇異果
羅漢果已經撲滅一切貪嗔癡，消除了自我，放下一切執著。
所以佛陀說，任何人聽他們說話，身心都會處於遠離（世間）的狀態 （SN46.3），放下執著的狀態，輕鬆快樂的狀態。
奇異果則會說許多奇奇怪怪的東西，自我感非常強，非常傲慢，心還不斷飢渴飢渴，想要許多東西。任何人親近他們，聽他們說話都會越來越執著這個世間，越來越大壓力和痛苦。
小心審視出來弘法的法師carefully examine Dhamma teachers
小心審視出來弘法的法師carefully examine Dhamma teachers
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...
三種應該被譴責的大師 The Three Types of Masters to be Condemned
三種應該被譴責的大師 The Three Types of Masters to be Condemned
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)
分享會 Sharing sessions
分享會 Sharing sessions
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?
《當一個宗教導師並不容易》
《當一個宗教導師並不容易》
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
《導致信仰的四種原因》
《導致信仰的四種原因》
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
People who cant teach correctly 不能正確教人的人
People who cant teach correctly 不能正確教人的人
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
賣廣告 Selling advertisement
賣廣告 Selling advertisement
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 Evil Religious Teachers》
《邪師 Evil Religious Teachers》
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
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》
《選擇師父》《Choose your teacher wisely》
《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
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