吉祥經：以吉祥帶來的護佑 ｜ Maṅgala Sutta：Protection with Blessing
作者：鄔達摩比丘（Bhikkhu Uttamo）
前言｜Introduction
吉祥經：以吉祥帶來的護佑｜Maṅgala Sutta: Discourse on Protection with Blessings
1. 不親近愚人｜Not consorting with fools
2. 親近智者 ｜ consorting with the wise
3. 禮敬應受禮敬者 ｜ Paying homage to those worthy of homage
4. 居住於適宜處 ｜ Living in a civilized land
5. 過去曾修福 ｜ Having made merit in the past
6. 正確引導自己 ｜ Directing oneself rightly
7. 多聞 ｜ Broad knowledge
8. Having skills
9. Well mastered disciplines
10. Well spoken words
11. Support for one’s parents
12. Assistance to one's wife and children
13. Consistency in one's work
14. Giving
15. Living in rectitude
16. Assistance to one’s relatives
17. Deeds that are blameless
18. Avoiding, abstaining from evil
19. Refraining from intoxicants
20. Being heedful of the qualities of the mind
21. Respect
22. Humility
23. Contentment
24. Gratitude
25. Hearing the Dhamma on timely occasions
26. Patience
27. Compliance/Obedience
28. Seeing contemplative
29. Discussing the Dhamma on timely occasions
30. Austerity / 31. Celibacy
32. Seeing the noble truths
32.1 The middle way – majjhimā patipadā
32.2 Establishing of Mindfulness: Satipatthāna
32.3 Contemplation of the body: Kāyānupassanā
32.4 Contemplation of Feelings: Vedanānupassanā
32.5 Contemplation of the mind :Cittānupassanā
32.6 Contemplation of the dhammas – Dhammānupassanā
32.7 7 purifications
32.8 Citta-visudhi: Purification of the mind
32.9 Ditthivisuddhi: Purification of view
32.10 Kaṅkhāvitaranavisuddhi: Purification by overcoming doubt
32.11 Purification of the Path & Not-Path; Purification of the Way
32.12 Purification of the Way
33. Realizing Nibbāna
34. A mind that, when touched by the ways of the world is unshaken
35. Sorrowless
36. Dustless
37. Secure
A Postscript
吉祥經：以吉祥帶來的護佑 ｜ Maṅgala Sutta：Protection with Blessing
前言 ｜ Introduction
從21世紀初開始，世界許多地區發生了大量暴力事件；例如9/11、中東戰爭、恐怖主義活動等。這些都代表了煩惱中的瞋—憤怒、仇恨、惡意等。所有這些都顯示出缺乏慈心和悲心，這不是一個好兆頭。由貪—貪婪、渴望、貪欲等煩惱引起的，也有許多傷害、危險和破壞。它們的影響可以體現在食物中毒、水、空氣和土壤汙染、森林砍伐、氣候變化等方面。禮敬彼世尊、阿羅漢、正等正覺者。
看到人類因貪婪與慾望而享受短暫的低階樂趣，同時傷害自己，真是相當驚人。他們明知其結果仍這樣做。例如，香煙和酒精對自己和他人都有害，但仍有許多人使用和販賣。另一個例子是盈利豐厚的軍火生意。甚至我們可以用一句話來概括他們的哲學：為了金錢和感官享樂，他們會做任何事。他們只考慮金錢和感官享樂，甚至可以為此放棄生命。
為什麼這些不幸的事情會發生在我們身上？這是無明或妄想，對心的本性缺乏理解。佛陀說，未經訓練的心導致痛苦，而經過訓練的心導致幸福。要訓練我們的心，需要教育和修行。教育的意義更廣，不僅僅是為了生計賺錢。
有兩件事情是所有人類永遠無法脫離的。這些是教育和業法則，無論他們是否知道。沒有適當的教育，人們不知道什麼是對或錯，什麼該做或不該做等等。有了良好的教育，我們有知識和智慧，沒有它，我們則是無知和迷惑的。我們只有透過正確的教育和實踐才能改變人們。
最近我有一位朋友發現自己患了肺癌。訊息傳來的時候，我正在聽一些關於護衛經的佛法開示。一些人將護衛經翻譯為吉祥頌或護身符；這取決於如何使用它。緬甸佛教傳統有十一部護衛經，大多數人在年輕時就已經學過它們。這些是一些巴利語的經—佛陀的開示；例如《慈經》和《吉祥經》——有關慈心的開示以及有關福德的開示。
護衛經是用來保護免受危險和疾病的。護衛經不僅可以保護免受外在的危險，也可以透過修持保護免受內在的危險，如貪、瞋、癡等。
內在的危險比外在的危險更重要。外在的危險只能傷害我們今生。但內在的危險將伴隨我們到未來以及更久遠的時光。如果我們能保護自己免受煩惱的內在危險，那麼一切都將結束。外在的危險也取決於它們。
未來的任何時候，我們都有可能陷入痛苦的生死或目的地的境地。如今，人類不僅不知道如何保護自己免受這些危險，反而為自己創造了越來越多的危險。由於人類的無知和貪求，地球母親已不再是一個安全的地方。如果我們在滋養貪、瞋、癡的內在危險或我們真正的敵人，那麼情況將變得更糟。人類不僅互相傷害，也傷害地球及其自然。有幾年前，泰國一位著名的佛教學者從佛教的角度寫了兩本關於科學與經濟的書。
這些是：「永續科學」和「佛教經濟學」。值得閱讀，並給予我們許多思考人類如何正確且智慧地使用知識（包括自然資源）的素材。佛陀的一個特質是「天人導師」—— "Satthā devamanussānaṁ"。佛陀對心靈以及如何處理心靈有非常清楚且完整的瞭解。如果我們研究並依照他的教導行事，將能解決許多人類問題。一些動物和植物已經因人類行為而滅絕。
人類呢？至少會有很多痛苦和問題，地球變得非常不宜居住。（在一些經文中有證據。）這取決於我們如何行為，以及如何在政治、經濟、科學、技術、媒體等方面正確且智慧地利用人類的知識。現在，這些後果帶來了許多人類和環境問題。為什麼這些醜陋的事情會發生？我們在世俗知識上很聰明，但只對它們感興趣。不把道德價值和知識視為非常重要和基本的東西。
現今，人類迫切需要道德教育。這對我們來說是非常根本的。它教我們如何成為一個真正的人。若沒有它，不管我們在物質上取得多少進步，都可能導致毀滅。道德教育就像樹的根，而其他知識則是樹幹、樹枝、樹葉、花和果實。道德和美德在社會中非常重要。它能帶來人們之間的幸福與和平。它也是心靈或精神發展的基礎。
在《轉輪王經》，《長部》DN 26 〈轉輪王經〉中，佛陀解釋說：沒有道德和美德，人類會做不善的行為，其壽命會縮短並影響自然。佛陀所有的教法可以合併為三學：戒、定、慧 —— 道德、禪定與智慧。在泰語和緬甸語中，教育的詞分別是 "sueksa"（泰語巴利語的 "sikkhā"）和 "pyin-nya"（緬甸語巴利語的慧）。這裡 "sikkhā" 是訓練，而慧是智慧。佛教更接近教育而非宗教。佛陀教導人們關於心靈以及如何訓練心靈。
無訓練的心帶來痛苦和煩惱，而訓練有素的心帶來快樂與平靜。因此，佛陀的教導是人類前所未遇的最高教育。它可以保護人類免受一切危險和災難。它是普遍的、實際的，並且在我們的日常生活中可行。我們的目的地和方向都在我們的心中。我們想走哪條路？通往天堂還是地獄，一切都在我們的心中。
佛陀曾有一段有趣的說法，《相應部》SN.47.19〈舍達經〉。內容是關於保護。從前，有一位雜技表演者架起竹竿，對徒弟說要爬上竹竿並站在他的肩膀上。他告訴弟子要保護他，反之亦然。說完後，弟子回答說這不是彼此保護的方式。
正確的方法是老師應該保護自己。同時，弟子也應該保護自己。這樣，每個人自我防護，自我保護，他們就能展示自己的技能，並安全地從竹竿上下來。佛陀就以這種方式教導比丘：一個人應該保護自己；應該修習正念的基 礎—— 念住（四念住）。一個人應該保護他人，也應該修習念住（四念住）。
透過保護自己，人就保護了他人；而保護他人就是保護自己。然後佛陀繼續講述如何保護自己和保護他人。保護自己和保護他人的方法是修習並培養四念住。保護他人和保護自己的方法是忍耐、無害、善意和同情。因此，如果每個人都想遠離危險、不幸、疾病等，就必須首先保護自己。如果每個人都先保護自己，那麼保護自己和保護他人的工作就已經完成了。
在他45年的教學生涯中，佛陀以各種不同方式在世俗與超世俗的層面上，為人類的福祉傳授了許多教導。透過佛陀的教法，我們知道如何思考、說話和行動，以保護自己、他人以及自然。如果我們行為錯誤、不當或愚蠢，將會對自己、社會、自然和環境造成不良後果。如今，世界各地已經出現了部分這樣的情況。當今世界迫切需要正確且智慧的教育，而不是錯誤和愚蠢的教育。人類需要的是生存還是放縱？每個人都必須認真思考這個最重要的問題。即使是億萬富翁，如果因病早逝，那麼所有財富也將毫無用處，因為他無法享用這些財富，而且死後也無法帶走一分錢。 由於現今的高度汙染和全球暖化，這可能發生在任何人身上。
在上座部佛教國家，如緬甸、泰國等，居士會邀請僧人進行護衛經誦念，同時製作護衛水（也譯作聖水）。有些僧人念誦經文時，水在杯子和壺中會冒出氣泡，甚至溢位。這種僧人確實非常罕見，數量不多。
最近在緬甸其中一位是烏達瑪薩拉禪師（1909-？）。他以慈心與悲心聞名；甚至他可能是最早或少數將佛陀教法傳播給山地部落人的佛教僧人之一。在他關於“護衛經法力”的講座中，他提到，要有效果，必須是佛陀的護衛經。這種護衛水具有保護和治療的力量。有些人問禪師，為什麼護衛經會有這種力量。
因為護衛經是關於三寶——佛、法、僧——的特質而作的；真理的斷言（sacca）和慈心是佛及菩薩在其過去某些生中所作的。此外，也許有人問過是否有人誦讀這些護衛經會顯示出力量顯而易見。他的回答是，並非每個誦念護衛經的人都能清楚或明顯地展現其力量。有些人有，有些人沒有。
是什麼使他們不同？他的回答是，他們在意志、慈、悲、戒、定和慧上存在差異。
聆聽護衛經誦念的人應具備三個因素：
1. 不造五重重罪（殺父、殺母、殺阿羅漢、出佛血、破僧團）
2. 相信業法則（即擁有正確見解）
3. 必須相信護衛經的力量，這些都是佛陀的話語
護衛經誦念者應具備三個因素：
1. 已正確地學習並理解巴利經文的意義與語法。
2. 完整地背誦它們。
3. 對聽眾有慈心。
在這裡，我想介紹兩個有關護衛經功效的事件。一個發生在緬甸，與雷迪禪師有關；另一個發生在泰國，與一位森林僧有關。1906年，雷迪禪師在卑謬附近度過了他第40個雨安居。同年八月，雨季期間，興實達地區沒有下雨，發生了乾旱。這是緬甸下緣的三角洲地區，通常降雨量很大。
因此，該地區的農民面臨困難。於是他們向政府部門提交申請信，說明無法繳納稅款。當時，伊羅瓦底地區的高階專員麥克斯韋先生正在視察這個地區，並前往興實達市。他已經見過那裡的情況。因此，他召集了所有政府官員及該地區受人尊敬的人士，並命令他們邀請雷迪禪師舉行法會以解決這個問題。
有些人不相信雷迪禪師能解決乾旱；但為遵從命令，幾位官員與地方仕紳仍前往卑謬恭請禪師，興實達居民則隆重籌辦法會。使者抵達禪師住處後，正式提出邀請；當時正值比丘雨安居期間。
因此，他告訴來人，雨安居結束後再前往較為妥當（佛教僧人的雨安居通常在七月至十月之間）。但他們向他解釋了降雨的重要性，因為許多植物將會受損，而且許多魚、蝦和其他動物已經死亡；如果田地再缺水一週，他們將面臨饑荒。因此，禪師立即接受了他們的邀請。他們安排了翌日的伊洛瓦底江郵輪行程。
然後禪師對他的弟子烏班迪塔說：『現在我有機會向興實達人民展示我過去二十多年所做的供水功德的力量。這包括向瑞璽岡舍利塔和僧人供水，供他們飲用、清洗和沐浴。供水（布施）的結果是在缺水或無水的時候，就會如願得到水。』（瑞璽岡寶塔是位於緬甸上緬蒙育瓦的一座著名舍利塔。禪師每天不僅向這座舍利塔及他所住的寺院供水，也向附近的其他寺院供水。）
從那晚開始，禪師開始回想並反思自己的供水善行；用念珠計數，誦念魚王菩薩護衛經（又稱雨護衛經）。（文中未提及他使用念珠計數時念誦了多少次，但一定是很多次。禪師以其精力充沛而聞名。）
他將特別的慈心傳送給雨神和天神。當蒸汽船靠近興實達市港口時，整個天空突然變化，布滿了雨雲並伴隨雷聲下起大雨。大雨持續了兩個小時，蒸汽船無法進入港口，只能停錨在河中央。高階專員麥克斯韋先生和其他人正在河岸上等待禪師。
幾年前，一位森林僧人住在泰緬邊境坎昌納布里（曼谷西部）附近的退隱森林中。這片森林叫做 "Dtow Dun"——黑龜。一天，他從曼谷做完健康檢查回來，途中在一個分寺過夜。這是一個非常廣闊的地區，被一些僧人認為是鬧鬼的地方。該地區的北邊有一個古老的 "Sālā"（用於用餐和修行的開放木造建築），而幾座靠近山脈的舊庫提（僧人的住所或小屋）。
在北部和南部地區之間還新建了一座混凝土的薩拉（Sālā）、一些新的庫蒂（kutis），以及一座供客僧使用的露天木製薩拉。這座客用薩拉在北側有一個小房間，除此之外整棟建築都是開放的。這位僧人住進了這個小房間。大約在晚上八到九點，他聽到房間外傳來一聲巨響，就像有人從天花板掉下一個沉重的物體，砰的一聲落到地板上。因此，他走出去檢視，但什麼也沒有看到，便回到了房間。這種情況連續發生了三次，他知道是鬼魂作祟。因此，他請求這個無形的存在不要打擾他，然後誦念《慈經》。
他也向那個鬼散發慈心。之後，它停止纏擾他，再也沒有發生過。這個鬼是一個兇暴的鬼。因為在上述事件發生一段時間後，一些僧人來到 "Dtow Dum" 進行夏季閉關，必須在那裡過夜。其中一位僧人在睡覺時被這個鬼猛烈騷擾，頭部受了傷。根據當地的訊息，以前有人在這個地方附近被謀殺過。
"Dtow Dum" 森林是一個驚人且有趣的地方。值得在此記錄並與自然和環境的保護連結起來。大多數人從未想過人類是自然的一部分。因此，我們正在以極端且令人擔憂的方式開採地球。地球、水、空氣和熱量賦予我們生命。我們依賴它們生存。在一些經文中，佛陀甚至提到人類的心靈和行為如何影響自然。我們彼此互相依存。如果我們傷害自然，自然也會傷害我們。如果我們摧毀自然，它將摧毀我們。這就像牛頓的動力學法則，行動導致反應。負面行為會帶來負面結果。正面行為會帶來正面結果。
一位日本科學家已經對這一點進行了許多研究，研究我們的心智狀態如何影響水晶。地球母親被比作一個有形的身體。如果身體的任何部分受損或受傷，就無法正常運作，甚至會死亡。我們應該對她心存感激，因為她像母親一樣關心我們。忘恩負義是低劣者的標誌，對他沒有好未來。因此，為了生存並擁有未來，人類必須照顧和守護地球。
即使 "Dtow Dum" 不是原始森林，仍然有許多野生動物居住那裡。森林僧人和一些重要的在家人曾努力保護它免於被破壞。一名女商人已經在這個地區擁有錫鎢礦的開採合約多年。後來她邀請了兩位森林僧人，在那裡建立了一座森林寺院以保護森林。這個專案於1994年開始。兩間庫提（僧人居住的小屋）和一座露天沙拉建在山頂上。露天沙拉位於山邊，可俯瞰綠色森林的山谷，用作禪修和會議大廳。在山腳下還建有一座露天餐廳。
後來，也在森林深處為僧人建了一個內部的 "Sala"，用於夏季閉關。因為泰國東北部的天氣非常炎熱，讓人感到不舒服。因此，每年都有一群僧人會下來，在這片深林中停留兩個月進行修行。他們通常在三月來，並在衛塞節（Vesākha）之前返回泰國東北部。（衛塞節是五月的滿月日，慶祝佛陀的誕生、成道與涅槃。）每年在僧人前來夏季閉關之前，礦工們會幫忙在深林中建造一些竹平臺。這片森林裡有許多大竹子。
這些大竹子中有一些是小松鼠的家。牠們是可愛的小生物；白天從不出來活動。起初，我並不知道這些小圓洞是牠們的家。晚上當我用手電筒照進去時，發現可愛的小生物好奇地看著你，眼睛亮晶晶的。在王舍城，頻婆娑羅王將竹林寺園獻給佛陀及僧團，並稱其為松鼠的避難所。這與這些可愛的小生物有關聯嗎？
從食堂到礦區必須沿著崎嶇的石頭小溪路走幾個小時，只有四輪驅動車才能使用。1994年和1995年曾有大雨，甚至連車輛進出都無法通行。主流沿途滾滾而下，帶著石塊和樹幹。大部分竹橋都被水沖走，兩位僧人留在那裡無法下山用餐（他們每天上午8點吃一餐）。
因此，一些礦工不得不為他們攜帶一些食物。礦主無法外出為僧人購買食物和米。為瞭解決這個問題，一架軍用直升機為僧人和礦工帶來了一些米袋。因此，森林僧人有一段時間只能吃森林蔬菜。
這裡是熱帶雨林，野生動物非常繁多。例如大象、熊、老虎（包括黑豹）、貘、林豬、鹿、猴子、一種沒有尾巴、體型比大型松鼠大三四倍、身體圓胖、毛色黃的松鼠類動物、竹松鼠、白蛇、蚺蛇、綠竹蝮蛇等。（還可能有其他動物）。我們邀請了來自曼谷的觀鳥者，透過他們的研究發現這個地區有超過200種鳥類。有兩種犀鳥，白色和黃色。白色犀鳥體型較大，飛行時會在空中發出響亮的拍動聲。牠們多半成小群體飛行。
這裡也有許多鳴禽。曾經有一次，我聽到一隻小鳥發出像在吹長笛般的聲音。這裡也有一些有害的昆蟲；例如，冬天會出現的蜱蟲，有些昆蟲太小，用肉眼看不見；咬過之後才會出現小紅點，非常癢；雨季會出現水蛭；蚋；蜜蜂；有些昆蟲的刺非常毒；還有兩種瘧疾蚊子。一些比丘和礦工經常感染瘧疾。比丘來這裡之前，一些礦工及其家人就因這種疾病死亡。
已經沒有很多高大雄偉的樹木留下了。它的樹幹筆直，非常適合建造房屋。曾經遇到三次與大貓的事件。這片森林裡住著一個白虎家庭。1996年1月16日（這一天也是1992年阿姜查過世的日子），一位僧人在早齋後上山。在路上，他遇到了三隻距離僅一石之遙的白虎。它們在陽光下從右向左橫越小徑，看起來非常雄偉。
在夏季炎熱的時候發生了森林火災。有一次，在山腳下，一些礦工抓到了一隻白虎幼崽。當時，森林正燃燒著。因此，礦工們嘗試去撲滅火焰。然後他們看見白母虎和兩隻幼崽試圖逃離火災。第三次是在兩個月的夏季退退期間。有一天晚上，一個西方的新手從外面的賽拉回到深林中，手裡拿著一盞蠟燈。
出乎意料地，他在小徑旁遇到了一隻黑色的大貓，安靜地注視著他。他嚇得不知道該怎麼辦。（夜晚不能拿著昏暗的蠟燭燈跑）全身顫抖的他，只能繼續前進。他雖然逃過了危險，卻因此生病。大多數人類害怕野獸。人比野獸更危險。人類不僅對動物危險，對同類以及自然界也同樣危險。（有很多對現代情況下這一點的思考。)
人類可以在這個星球上創造天堂與地獄，甚至可以超越它們。這取決於我們所接受的教育型別。從深林內部有一條大溪流流下，另一邊是泰緬邊境。這條溪流流向礦區。在山坡中途，溪流從一個高峭壁流過，形成一個大瀑布。由於整個地區非常安靜，夜間可以非常清楚地聽到它的聲音。
溪水清涼透明，如同水晶。幾年後住在這片森林裡，它成為了一個對森林僧人來說難以忘懷的地方。有時我去曼谷市，可以感受到森林的自然生活與大城市人工生活之間的巨大差異。與自然共處的生活是平靜而安詳的，充滿喜悅和幸福，而任何物質進步、科學和技術都無法帶給人類這種感受。它甚至可能增長貪婪、憎恨和妄想，如果我們不能明智或恰當地使用它們，就會產生許多痛苦。
這一點大家都知道，沒有任何人可以否認。地球、空氣、水的汙染，氣候變化，更多的自然災害，食物鏈中的化學物質，大規模毀滅性武器，二十一世紀的恐怖主義，以及受汙染的媒體等等，提到它們是無止盡的。這些事實都是人類心靈的產物。沒有我們受汙染的心靈，這些事情就不會發生。有時候生活在自然中才能意識到人是自然的一部分。如果自然生存，那麼人類也能生存。如果自然被破壞，那麼我們也將遭到毀滅。我們是互相依存並共存的。因此，保護自己的人就是保護他人和自然。我心中產生了一個疑問：為什麼 "Dtow Dum" 這個小地方充滿了野生動物？這是我的沉思。
因為人類破壞了大量的森林，而這些動物需要一個生存的地方。因此，它們必須被移入任何森林以求生存。這與今天中東、非洲、亞洲部分地區和拉丁美洲的難民問題非常相似。為了生存，這些難民不得不移入歐洲及周邊國家。
所有這些外在問題都在警告人類要謹慎我們的行為和舉止，無論是在政治、經濟、科學、技術、媒體等方面。因此一切都回到了我們的思想、智慧教育和行動。保護自己，就是保護他人和自然。還有一點一個問題出現在我腦海中。如果地球變得無法居住，我們要住在哪裡？這不是神話。這是現實，而且遲早會成為事實。誰能回答並解決這個最重要的問題？現在我們都處於臨界點，我們仍有時間改正自己，否則只能陷入自我毀滅的境地。
以下的法思惟來自兩個主要來源：來自兩位緬甸比丘的法義講座；難陀摩羅比旺薩禪師（尊者難陀摩羅比旺薩禪師）與烏達瑪長老（禪師 "Uttama"）；使用他們的講座以及其他來源的法義作為思惟與觀察。如果有任何錯誤或不當之處，完全是我的責任，與他人無關。思惟與觀察是佛教修行中非常重要的部分。它對處理日常生活中的問題非常有幫助。如果能養成習慣，將會增強我們的智慧功能。
它也可以被稱為如理作意——如理作意、正確作意與審慎作意，這是慧——智慧的先行者。若以不如理作意，煩惱會產生，若已生起則會增長。而明智的覺察則相反。我的主要注意力放在三個護衛經或經典上；《吉祥經》、《慈經》、《蘊經》（《蘊護衛經》）。《吉祥經》—— 關於祝福的講述，是在處理不同層次的祝福方式，從世俗到超世俗的成就層次。
慈經與蘊經——關於善意、慈心、友愛與蛇的論述，是在處理對所有眾生的愛與善意，而今天的世界迫切需要這些，因為正發生許多衝突與暴力，例如嚴重的氣候變化。佛陀的教導或教育是治療人類所有病患的最佳良藥。
Introduction
__Starting from the beginning of the 21st century, there were a lot of violence going on in many parts of the world; such as 9/11, wars in the Middle East, terrorist activities, etc. These were representing the defilement (kilesa) of dosa- anger, hatred, ill-will, etc. All these are showing the lacking of loving-kindness (metta) & compassion, and not a good sign. There were also a lot of harms, dangers & destructions going on from the defilement of lobha- greed, craving, lust, etc. Their impacts can be seen in food poisoning, water, air & earth pollutions, deforestations, climate change, etc.
It was quite amazing to see human beings out of greed & lust to enjoy momentary lowly pleasures by harming themselves. They have done it by knowing the results. For examples, cigarettes & alcohols are harmful to oneself & others, but still many using & selling it. Another is the lucrative business of arms. Even can use one sentence to represent their philosophy. For money & sensual pleasures, they will do everything. They only think about money & sensual pleasures, even can give up their lives for it.
Why these unfortunate things and matters happen to us? It is ignorance or delusion, not understanding of the nature of the mind. The Buddha said; untrained mind leading to sufferings & a trained mind leading to happiness. To train our mind, it needs education & practice. Education has a wider sense and meaning and not only making money for a livelihood.
There are two things all human beings can never separate themselves from it. These are education and the law of kamma(action), even they know about it or not. Without proper education, people do not know what is right or wrong, what should be done and what should not be done, etc. With wholesome education, we have knowledge and wise, and without it, we are ignorant and deluded. We can change people only with the right education and practice.
__Recently a friend of mine found out that he had lung cancer. When the news came in, I was listening to some Dhamma talks on the parittas. Some translate paritta as auspicious chant and protective charms; it depends on how to use it. The Burmese Buddhist tradition has 11 parittas, and most people had learned them when they were young. Parittas are for the protection of dangers and illnesses. These were some Pali suttas- Discourses of the Buddha.
The parittas are not only can protect from the external dangers but also the internal ones, such as greed, hatred, delusion, etc. with its practice. For example, the Metta Sutta and the Maṅgala Sutta- the discourse on loving kindness and the discourse on blessings. The internal dangers are more important than external dangers. External dangers can harm us only for this life. But internal danger will follow us to the future and beyond. If we can protect ourselves from the internal dangers of defilement, and then everything will be finished. External dangers are also depending on them.
The chances of falling into painful births or destinations are waiting for us at any time in the future. Nowadays, human beings not only do not know how to protect both dangers but also create more and more dangers for them. Because of human ignorance and craving, the Mother Earth is not a safety place anymore. If we are nourishing the internal dangers of greed, hatred, and delusion or our real enemies, then the situations will become worse. Human beings are not only harming to each other but also the Earth and its nature. Some years ago, a well knows Buddhist scholar of Thailand wrote two books on science and economics from the Buddhist points of views.
These were;” Sustainable Science” and “Buddhist Economics”. It is worthwhile to read and give us a lot of food for thought about how to use human knowledge properly and wisely (Including the natural resources). One of the Buddha’s qualities was “Teacher of Gods and Humans”- Satthā deva- manussānaṁ. The Buddha knew very clearly and completely about the mind and how to handle it. If we study and follow his teachings accordingly will solve many human problems. Some animals and plants were already extinct because of human actions.
What about the human race? At least there will be a lot of sufferings and problems, and the Earth becomes a very unpleasant place to live. (There was evidence in some of the suttas.) This depends on how we behave and utilize human knowledge properly and wisely in politics, economics, science, technology, media, etc. Nowadays, there are many human and environmental problems from these outcomes. Why do these ugly things happen? We are clever in worldly knowledge and only interest in them. Not take moral values and knowledge as very important and fundamental.
Nowadays, human beings urgently need moral education. It is quite fundamental for us. It teaches us how to become a true human being. Without it and however in material progress, we are making can lead to destruction. Moral education is likened to the root of a tree, and other knowledge is the trunk, branches, leaves, flowers, and fruits. Morality and virtues are very important in societies. It brings happiness and peace among people. It is also the foundation for a higher mind or spiritual development.
__In the Cakkavati Sīhanāda Sutta, Digha Nikāya, the Buddha explained as, without morality and virtues, human beings committed unwholesome actions, and their life span declined and affected nature. All the Buddha’s teachings can be combined into three pieces of training; sīla, samādhi, and pañña- morality, concentration and wisdom. In Thai and Burmese, the words for education are sueksa (Thai Pali for sikkhā) and pyin-nya (Burmese Pali for paññā). Here sikkhā is training and paññā is wisdom. Buddhism is closer to education than a religion. The Buddha taught to human beings about the mind and how to train it.
Untrained mind brings sufferings and disturbances, and a trained mind brings happiness and peace. Therefore the Buddha's teachings were the highest education which man never encountered before. It can protect the human race from all dangers and disasters. It is universal, practical, and workable in our daily life. Our destinations and directions are in our mind. Which way do we want to go? The way to Heaven or Hell, all are in our mind.
There was an interesting discourse by the Buddha,” Sedaka Sutta”, in Saṁyutta Nikāya. It was about protection. Once in the past, an acrobat set up his bamboo pole and addressed his apprentice to climb the bamboo pole and stood on his shoulder. And told the disciple to protect him and he would protect him also. When this was said, the disciple replied that this was not the way to protect each other.
The teacher should protect himself. And also the disciple should protect himself. In this way, each self-guarded and self-protected they would display their skills, and got down safely from the bamboo pole. The Buddha taught the monks in this way. One would protect oneself; should the foundations of mindfulness- satipatthāna be practiced. One would protect others should satipatthāna be practiced.
By protecting oneself, one protected others, and to protect others and protected oneself. And then the Buddha continued to say how to protect oneself and protect others. To protect others and protected oneself, the way of protecting oneself and protected others were pursuing, by developing and cultivating the 4 Satipatthāna. The way of protecting others and protecting oneself was patience, harmlessness, good will, and sympathy. Therefore if everyone wants to be free from dangers, misfortunes, illnesses, etc., one has to protect oneself first. If each person protects for oneself and protecting others are already finished.
__For the 45 years of his teaching, the Buddha taught a lot for the welfare of human beings in many different ways on mundane and supramundane levels. With the knowledge of the Buddha's teachings, we know how to think, speak, and act accordingly to protect oneself and protecting others and nature. If we behave wrongly, improperly and foolishly will have detrimental consequences to ourselves, societies, nature, and environments. Now some of these things are already happening around the world. Nowadays, the world urgently needs right and wise educations, instead of wrong and unwise educations. Do human beings need survival or indulgence? Everyone must think seriously about this important question.
In Theravadin Buddhist countries, Burma, Thailand, etc. lay people invite the monks for paritta chantings and at the same time making paritta water (also translated as holy water). Some monks with the chanting made the water in cups and pots to rise with the bubbles, even over overflowed. These kinds of monks are very rare indeed, and not many of them.
Recently one of them in Burma was Sayadaw U Uttamasara (1909-?)
He was well known for his love and compassion, even may be one of the first or few Buddhist monks spread the teachings of the Buddha to hill tribe people. In his talk on the “Power of Parittas”, he mentioned that to become effective, it must be the parittas of the Buddha. This kind of paritta water has protective and healing power. Some asked Sayadaw was why the Parittas had this power.
Because the parittas were about the attributes of the triple gems, the Buddha, the Dhamma, and the Sangha, the asseveration of truth (sacca) and loving-kindness (metta) made by the Buddha and the Bodhisatta of in some of his past lives. Also, some asked if anyone recited them would show the power clearly. Not everyone recited the parittas showed its power clearly or evidently. Some had it, and some did not. What makes them different? His answer was their volitions, metta, karuna, sīla, samādhi, and paññā had differences.
The one who listens to the paritta chanting should have three factors.
1.Not committing the five heavy kammas (patricide, matricide, killing the arahant, shedding the blood of the Buddha, splitting the sangha).
2.Believe in the law of Kamma (i.e., has the right view).
3.Must have faith in the power of the parittas which were the Buddha’s words.
The reciter of the parittas should have three factors.
1.Has studied and learned the parittas rightly or correctly in their meanings and grammars.
2.Recite fully of them.
3.Has the volition of good-will (metta) for the listeners.
__Here I want to present two incidents on the effect of the parittas. One had happened in Burma and connected with Ven. Ledi Sayadaw and the other in Thailand to a forest monk. In 1906 Ven. Ledi Sayadaw spent his 40th vassa (rain retreat) in the vicinity of Prome City. The same year in August during the raining season Henzada area was without rain and had a drought. This was a delta area in lower Burma and usually had a lot of rain.
Therefore the farmers in that area had difficulties. Then sent application letters to the government offices for not be able to give the taxes. The high commissioner of Irrawadian division, Mr. Maxwell was inspecting this area and coming to Henzada City. He had been seen the situations there. Therefore he summoned all the government officers and respected people of that area. And then ordered them to invite Ven. Ledi Sayadaw for a dhamma ceremony to solve the problem.
Some did not believe that Ven. Sayadaw could solve this problem. Anyhow to follow the order some officers and a few respectable men went to Prome for the invitation. People in Henzada grandly prepared for the Dhamma Ceremony. After arriving there, they invited Sayadaw. It was the rain retreat period for the monks.
Therefore he told them that it was better for him after the rain retreat (The Buddhist monks’ rain retreats are usually between July and October). But they explained to him the importance of rain. Because for another week if the fields did not get water and many plants would damage and encounter with famine. It was already many fishes, shrimps and other animals had died. Therefore Sayadaw accepted their invitation immediately. They arranged the Irrawaddy postal steamship for the next day journey.
And then Sayadaw told his disciple U Pandita as follow; “Now I have the chance to show the Henzada people about the power of water duties which I had done for over 20 years before. Including offering water to the Shwe-zi-gon Ceti and the monks for drinking, washing, and bathing. The result of water dāna (offering) is at the time of water shortage or no water and with the wishes for water and will get it.”
(Show Shwe-zi-gon Pagoda is a well-known ceti in Monywa, upper Burma. Sayadaw not only did the water duties every day to the ceti and his monastery, but also the other monasteries near the vicinity.)
Starting from that night, Sayadaw remembered and contemplated his water duties. And using the rosary beads to count the paritta chant of the Bodhisatta King Fish or Rain Paritta. (Not mentioned how many times he was reciting with the help of rosary beads counting. It must be many times. Sayadaw was well-known for his great energy.)
And spread special metta to the rain god and sky god. When the steamship came near to the Henzada City port and the whole sky suddenly changed and covered in rain cloud and rained heavily with thunders. It rained heavily for 2 hours that the steamship could not enter the port and had to anchor in the middle of the river. The High Commissioner Mr. Maxwell and other people were waiting for Sayadaw on the bank.
__Some years ago a forest monk stayed in the retreating forest near the Thai Burmese border in Kanchanaburi, west of Bangkok. This forest is called Dtow Dun- Black Tortoise. One day he came back from Bangkok after a medical check, and on the way stayed a night at a branch monastery. This was a very wide area and known to some monks as a haunted place. The north of the area had an old Sālā (an open wooden building for meals and practice), and a few old kutis (monks dwelling place or hut) closed to the mountain range.
Between the North and the South area also had a new-build concrete Sālā, some new kutis and including an open wooden Sālā for guest monks. This guest Sālā had a small room at the northern side, except that the whole building was opened. The monk settled into the small room. At round about 8 to 9 p.m. he heard a loud sound outside his room. It was like someone had dropped a heavy object from the ceiling to the floor. Therefore he went out and had a check. Nothing was there, and he went back to the room. It happened like this three times, and he knew it was the ghost. Therefore he requested the unseen being not to disturb him.
And then chanted the Metta Sutta and Spread metta (loving-kindness) to the ghost. After that, it stopped haunting him and never happening again. This ghost was a violent ghost. Because after sometimes some monks came to Dtow Dum for practice and had to spend the night there. One of the monks was during the sleep haunted by this ghost violently and had an injury on his head. According to the information a man had been murdered near this place before.
Dtow Dum forest is an amazing and interesting place. It is worthy of recording here and connecting with the protection of nature and environments. Most people never think as human beings are part of nature. Therefore we are exploiting the Earth in an extreme way. The earth, water, air, and heat give us lives. We depend on them for survivals. In some suttas, the Buddha even mentioned how human minds and actions affected nature. We are interdependent with each other. If we harm to nature, it’ll harm us. If we destroy nature, and it will destroy us. It was like the Newtonian Dynamic Law, action to reaction. Negative action has a negative result. Positive action has a positive result.
A Japanese scientist had already made research on this point of how our mind states affected the water crystals. The Mother Earth is likened to a physical body. If any part of the body is damaged or harmed, it cannot function properly or even dies. We should have gratitude to her because it cares us like a mother. Ingratitude is the sign of an inferior person and has no good future for him. Therefore humans want to survive & have future must care & look after the Earth.
__Even though Dtow Dum is not virgin forest, a lot of wild animals still living there. The forest monks and some important lay people had tried to protect it from destruction. A businesswoman had a contract and mined tin-tungsten minerals in this area for sometimes. Later she invited the forest monks and established a forest monastery there to protect the forest. It started the project in 1994. Two kutis (monk dwelling huts) and an open sālā were built on the top of the hill.
The open sālā was on the edge of the hill and overlooked the valley with the green forest. It was used as a meditation and meeting hall. And the open eating hall was also built at the base of the hill.
Later an inner Sālā also was built deep into the forest for the monks during the summer retreat. Because Northeast Thailand was so hot that unpleasant with the heat there. Therefore every year a group of monks comes down here for two months to stay in the deep forest for practice. Usually, come here in March and go back to Northeast Thailand before the Vesak. (Vesak is the full moon day of May and celebrating for the birth, enlightened and passing away of the Buddha). Every year before the monks come here for a summer retreat; the miners help to build some bamboo platforms across the deep forest. There are a lot of big bamboos in this forest.
Some of these big bamboos are the homes of tiny squirrels. These are lovely and cute little creatures. Never seen them in day time for moving around. In the beginning, do not know that these small rounded holes are their homes. At night with a torchlight looking into it and found the cute little creature inside and curiously looking back at you with the bright eyes. In Rājagaha King Bimbisāra offered the Bamboo Grove forest monastery to the Buddha and the Sangha and mentioned it as the Squirrel’s Sanctuary. Did it has any connection with these cute little creatures?
From the eating hall to the mine area has to walk a few hours along the rugged stony stream road, and only four wheels drive car can be used. In 1994 and 1995 there was heavy raining that even could not go in and out with cars. The mainstream was roaring down by carrying rocks and tree trunks along the way. Most bamboo bridges were carrying away by water, and two monks stayed there could not go down for the meal (They ate one meal a day at 8 a.m.)
Therefore some miners had to carry some foods for them. The mine owner could not go out for buying foods and rice for the monks. To solve this problem, an army helicopter brought some rice bags for the monks and the miners. The forest monks ate forest vegetables for sometimes.
This is the tropical rain forest and teeming with wildlife. Such as elephants, bears, tigers (including black leopard), tapirs, forest pigs, deers, monkeys, a squirrel liked animal without tail, 3or 4 times bigger than a large squirrel with the plump body and yellow furs, bamboo squirrels, white snakes, boas, green bamboo vipers etc. (There can also be other animals). We invited bird watchers from Bangkok and in their research found out over 200 species of birds in this area. There are two species of hornbills, white and yellow. The white hornbill is bigger, and when flying making a loud flapping sound in the air. Mostly they are flying in a small group.
There are also many songbirds. Once time heard a small bird making the sound like playing with a flute. There are also some harmful insects; such as ticks appear in winter and some are too small that cannot see with the eyes. Leeches appear in raining season; gnats; bees; some insects have very poisonous stings; and have both types of malaria mosquitoes.
There are not many majesties tall trees have left. Its trunk is straight and good for building a house. There were three incidents encountered with big cats. There was a white tiger’s family living in this forest. In 1996, January 16th, a monk after his morning meal went up to the hill. On the way, he met three white tigers from a stone throw distance. They crossed the path from right to left under the bright sun and looked very majestic. During the summer of very hot
Temperature sometimes had a forest fire. One time at the base of the hill, some miners caught a white tiger cub. At that time, there was a forest fire burning. Therefore the miners’ tried to extinguish it. Then they saw the white mother tiger, and two cubs tried to escape the fire. The 3rd time was during the two months summer retreated period. One night a western novice went back to the deep forest from the outer sālā holding a candle lamp.
Unexpectedly he met a big black cat watching at him quietly near his path. He was so frightened that he did not know what to do. (You cannot run at night with a dim light candle lamp)
With his whole body was shaking, he had to move on. He had escaped the danger but became sick. Most humans fear wild beasts. Man is more dangerous than beasts. Man is not only dangerous for animals, even to one’s fellow human beings and nature. (There is a lot of contemplation on this point in modern-day situations.)
Man can create heavens and hells on this planet and even can transcend them. It depends on the types of education we follow. There is a major stream coming down from the inside deep forest which other side is the Thai-Burmese border. This stream is coming down towards the mining area. On half way of the hill, the stream passes through a high cliff and creates a big waterfall. Its sound can be heard very clearly during the night because the whole area is very quiet.
The stream water is cool and clear like a crystal. Staying in this forest after a few years and it became an unforgettable place for a forest monk. Sometimes went to the city of Bangkok could feel the great differences between the natural life in the forest and artificial life in the big city. The life with nature is peaceful and calm, with joy and happiness which any material progress, science, and technology can never bring about to man. If we cannot use them wisely or properly even can increase greed, hatred, and delusion, which create a lot of sufferings.
This point everyone knows, and no-one can deny about it. Earth, air, water pollutions, climate changes, more natural disasters, chemicals in the food chain, weapons of mass destruction, 21st-century terrorism, and polluted media, etc. there is no end to mention about them. These facts are the outcomes of the human mind. Without our polluted minds, these things cannot arise. Living in nature sometimes only can be realized that man is part of nature. If nature survives, then man can survive. If nature is destroyed, then we are in destruction. We are in interdependence and mutually co-existing. Therefore, protecting oneself and one protects others and nature. There is a question arising in my mind. Why Dtow Dum a small area is teeming with wildlife? This is my contemplation.
Because human beings destroyed a lot of forests and these animals needed a place for survival. Therefore they had to be moved into any forest to survive. It was very similar today refugee problems in the Middle East, Africa, parts of Asia, and Latin America. For their survivals, these refugees have to move into Europe and surrounding countries.
All these external problems were warning human beings to be careful with our behaviors and actions, from politics, economics, sciences, technologies, media, etc. So all are coming back to our minds, wise educations, and actions. By protecting oneself, one protects others and nature.
__The following dhamma reflections are from two main sources. From the dhamma talks by two Burmese Bhikkhus; Ven. Sayadaw Dr. Nandamalarbhivamsa and Sayadaw Uttama. Using their talks and dhamma from other sources for the reflection and contemplation. If there are something wrong or mistakes; then all of them are mine and nothing to do with others. Contemplation and reflection are very important parts of Buddhist practice. It is very good for dealing with problems in daily life. If it becomes a habit, it will strengthen our wisdom faculties.
It can also be called yoniso manasikāra- wise attention, proper attention, careful attention, which is the forerunner of paññā-wisdom. With unwise attention, defilements arise and increasing them if they have already arisen. And wise attention is the opposite. My main attention is on the three parittas or suttas; Maṅgala Sutta, Metta Sutta, and Khandha Sutta. Maṅgala Sutta-the discourse on blessings was dealing with the ways of different levels of blessing, from mundane to supramundane levels of achievements.
Metta and Khandha Suttas- the discourses on good-will, loving-kindness, loving friendliness, and snakes are dealing with love and kindness to all living beings, which today world urgently need. Because there are a lot of conflicts and violence going on like severe climate changes. The Buddha’s teachings or educations are the best medicines for all the ills of human beings.
吉祥經：以吉祥帶來的護佑
《吉祥經》
1. 不親近愚人。
2. 親近智者。
3. 禮敬應受禮敬者。 此為最上吉祥。
4. 居住於適宜處。
5. 過去曾修福。
6. 正確引導自己。 此為最上吉祥。
7. 多聞。
8. 具備技藝。
9. 精通律儀。
10. 善說之語。 此為最上吉祥。
11. 奉養父母。
12. 照顧妻兒。
13. 工作有條理。 此為最上吉祥。
14. 布施。
15. 如法而行。
16. 援助親族。
17. 無可指責的行為。 此為最上吉祥。
18. 遠離並戒除惡行。
19. 不飲酒，也不使用麻醉物。
20. 於諸法不放逸。 此為最上吉祥。
21. 恭敬。
22. 謙遜。
23. 知足。
24. 感恩知報。
25. 適時聞法。 此為最上吉祥。
26. 忍耐。
27. 易受教與柔順。
28. 得見沙門。
29. 適時論法。 此為最上吉祥。
30. 自制。
31. 梵行。
32. 見四聖諦。
33. 證悟涅槃。 此為最上吉祥。
34. 觸及世間法時，心不動搖。
35. 無憂。
36. 無垢。
37. 安穩。 此為最上吉祥。
如此實踐者，處處不可勝，隨處皆安穩；此為彼等之最上吉祥。
幾乎所有上座部佛教徒都曾聽過這部經的誦念。佛教兒童也從寺院與學校學習這部經。佛陀時代，人類與天神曾思考、討論並爭論吉祥（maṅgala）的真正意義。不同的人有不同的看法，經過十二年的辯論，仍無法達成共識。
巴利語 "maṅgala" 意為吉祥，也常指吉兆。
在這篇開示中，它是指能促進幸福與安樂的事物。因此，多數學者在英文中將它譯為 "blessing"。
人類所爭論的問題是：「什麼是吉祥？」每個人對吉祥的種類都有自己的看法與意見，而這些看法取決於眼、耳、鼻、舌、身五種感官的經驗。他們最後未能達成共識，並不足為奇。每個人的知識程度不同，理解自然也不同。一個渴求金錢的人會一心想著金錢；因此，這些人會為權力競爭與爭鬥，例如政治人物。所以，每個人的見解與思想都非常重要，因為它們關係到人的行為。正見與正思惟會導向正確的行為，結果便是和平與幸福；相反的道路則會導向痛苦、混亂、問題與危險。
起初，這個問題從人間開始，接著傳到地居天及四大天王所統領的諸天，一直延續至色究竟天（Akaniṭṭha，最高的淨居天，是聖者梵天所居之處）。似乎連聖者梵天也無法提出正確而令人滿意的答案，只有佛陀能夠回答。
於是，世間出現了關於吉祥的預言。這裡的「預言」對應巴利語 "kolāhala"。有些人將它譯為「傳聞」，但這並不確切。傳聞可能是真的，也可能不是真的；"kolāhala" 則總會應驗。
典籍提到五種 "kolāhala"，分別是：
1. 劫末的預言（Kappakolāhala）
這就是佛教典籍所說的世界末日。欲界諸天（kāmaloka devatā）向人類作出如下宣告：世界將在十萬年後毀滅；大海將會乾涸，大地與群山將會燃燒並毀滅。這一切毀壞將上達梵天界（即初禪天，較低的三個梵天界都會被燒毀）。他們勸人類修習四梵住（慈、悲、喜、捨），奉養父母，尊敬家中長輩（這些也見於《吉祥經》）。人們應保持警覺而不放逸。
2. 轉輪聖王出世的預言
同樣是那些欲界諸天巡行人間，宣告十萬年後世間將出現一位轉輪聖王。
3. 佛陀出世的預言
淨居天眾（即聖者梵天）滿懷欣喜，宣揚佛陀的殊勝德行。他們巡行人間，宣告十萬年後世間將有一位佛陀出世。
4. 關於吉祥的預言
淨居天眾巡行人間，宣告佛陀將在十二年後解說吉祥。
5. 關於牟尼之道的預言（moneyya）
淨居天眾巡行人間，宣告七年後將有一位比丘拜見佛陀，詢問牟尼之道（moneyya）。通往阿羅漢果的道路稱為 "moneyya"。牟尼行的要求非常嚴格，比頭陀行（dhutaṅga）更加艱難。每一尊佛出世時，只有一位弟子修習此行。那羅迦隱士便是修習 "moneyya" 的人（參見《經集》Snp 3.11〈那羅迦經〉）。
最後，關於吉祥的預言傳到三十三天（忉利天）之主帝釋（Sakka）那裡。他富有智慧，知道除了佛陀以外沒有人能給出正確的答案，因此派遣一位年輕天神前去請問佛陀何謂吉祥（maṅgala）。
這位年輕天神前往佛陀處尋求答案。當時，佛陀住在舍衛城祇樹給孤獨園。
佛陀從世間到出世間的不同層次，解答了各種吉祥。佛教徒為求吉祥及遠離危險而誦念此經。誦念是為了提醒自己並加以思惟，最重要的是將教法付諸實踐。佛陀的教導幾乎都關乎人及人的心；比起宗教，它更像是一種教育。生於人間的眾生有兩條道路可選，並會沿其中一條前進。
一條通往衰敗與失敗，另一條通往發展與成功；也就是不善之道與善之道，或負面道路與正面道路。這一切都與業（kamma）的法則，也就是行為與結果間的因果關係有關。要選擇正確的道路，我們需要善法教育，並依靠佛陀、聖者與古代賢哲的教導。
《經集》中另有一部可與《吉祥經》對讀的《經集》Snp 1.6〈敗亡經〉。經中有一位天神前來請問佛陀：什麼原因會使一個人失敗，乃至走向毀滅？諸天得知吉祥之後，心中生起了這個問題。我們不僅應了解今生與來世的發展與成功，也應了解失敗與衰敗的原因；如此才會知道應遵循什麼、避免什麼。佛陀逐一說明，直到第十二項才停止，因為天神不再提問了。
經中所說的衰敗原因是：
1. 厭惡法（例如十善業道）；
2. 親近惡人，並偏愛他們的教導（例如十不善業道）；
3. 懈怠；
4. 不奉養、不照顧、不侍奉父母（由此可體會中國古代聖賢以孝道作為進步根基的智慧）；
5. 欺誑之語；
6. 慳吝（這裡佛陀提到，有些非常富有的人沉溺於感官欲樂，卻對他人慳吝。即使在美國，也曾聽聞富有的政治人物挪用公款享樂的新聞）；
7. 仗恃社會地位而驕慢，輕視親族；
8. 性行為放蕩、沉迷飲酒、喜好賭博；
9. 不滿足於自己的妻子，卻與他人的妻子及妓女交往；
10. 年老時迎娶少女，因嫉妒她而無法安睡（幾年前泰國有一則新聞：一名七十四歲男子迎娶一名十四歲少女）；
11. 放蕩且揮霍無度；
12. 財富不多卻有強烈的貪欲，不知足，又強烈渴求權力（今日可看見政治人物渴求金錢，商人則渴求權力）。
佛陀說明第十二項衰敗原因後，天神便不再追問其他原因，因為他從這些衰敗原因中得不到任何喜悅。無數天神聽法後生起強烈的悚懼（"saṁvega"），依教修行，分別證得預流果、一來果與不還果。雖然佛陀不再繼續說明衰敗的原因，我們仍可繼續思惟。
加納卡毘旺薩尊者所著的小冊子《阿毘達摩輕鬆談》，提到不善與善的心所（"akusala" 與 "kusala cetasika"）。有十四種不善的心理狀態或心所，會使心（citta）朝向負面的方向與結果。它們是：
有十四種心所會使心朝向正面的方向與結果。它們是：癡、無慚、無愧、掉舉、貪、邪見、慢、瞋、嫉、慳、惡作、昏沉、睡眠、疑。
我們可從這兩組不善與善的心所中找出相關的根；每一組各有三根。信、念、慚、愧、無貪、無瞋、無癡、慈、悲、喜、捨、正語、正業、正命。
不善根是：貪、瞋、癡。
善根是：無貪、無瞋、無癡。
從不善法及其根與善法及其根的列表中，人可以選擇走向衰敗或安樂。依循不善根的道路會導致衰敗與痛苦；依循善根則會帶來發展、成功、和平與幸福。缺乏正確知識與教育的人，通常最終會走上負面的道路。他們不與善根為友，反而選擇敵人作為老師。佛陀不僅教導衰敗與吉祥，也教導超越兩者。
因此，每個人面前都有三條道路可走。現在正是依循《吉祥經》所說的三十七或三十八項吉祥、超越苦（dukkha）的良好時機，我們不應錯過這個機會。（將佛陀所說的一些世間吉祥，與中國古代聖賢的一些教導相互比較，也很有意思；兩者之間有一些相似之處。這或許是佛教傳入中國時，中國人容易接受佛教的原因之一。）
我們年幼時就把《吉祥經》背熟了。但我們仍讓它與實際生活保持距離。因此，我們必須研讀並學習它，然後將它運用於日常生活中。
Maṅgala Sutta: Discourse on Protection with Blessings
1. Asevanā ca bālānaṁ：Not consorting with fools.
2. Panditanañ- ca sevanā：Consorting with the wise.
3. Pūjā ca pūjanīyānaṁ：Paying homage to those worthy of homage.
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
4. Patirūpa- desa-vāso ca：Living in a civilized land.
5. Pubbe ca kata-puññatā：Having made merit in the past.
6. Atta-sammā-panidhica：Directing oneself rightly.
Etam maṅgalam-uttamaṁ：This is this highest protection with a blessing.
7/8. Bāhu-saccañ-ca sippañ-ca：Broad knowledge, skill.
9. Vinayo ca susikkhito：Well mastered disciplines.
10. Subbhāsitā ca yā vācā：Well spoken words.
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
11. Mātā-pitu-upatthānaṁ：Support for one’s parents.
12. Putta-dārassa saṅgaho：Assistance to one’s wife and children.
13. Anakula ca kammanta：Consistency in one’s work.
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
14/15. Dānañ-ca dhamma- cariyā ca：Giving, living in rectitude.
16. Ñātakānañ-ca saṅgaho：Assistance to one’s relatives.
17. Anavajjāni kammāni：Deeds that are blameless.
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
18. Āratī viratī pāpā：Avoiding, abstaining from evil.
19. Majja-pānā ca saññamo：Refraining from intoxicants.
20. Appamādo ca dhammesu：Being heedful of the qualities of the mind.
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
21/22. Gāravo ca nivāto ca：Respect, humility.
23/24. Santutthī ca katañ-ñutā：Contentment, gratitude.
25. Kālenna dhammassavanaṁ：Hearing the dhamma on timely occasions
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
26/27. Khantī ca sovacassatā：Patience, Compliance.
28. Samanānañ-ca dassanaṁ：Seeing contemplative.
29. Kālena dhamma-sākacchā：Discussing the Dhamma on timely occasions.
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
30/31. Tapo ca brahma-cariyañ-ca：Austerity / Celibacy.
32. Ariya-saccāna-dassanaṁ：Seeing the Noble Truths.
33. Nibbāna-sacchikiriyā ca：Realizing Unbinding.
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
Phutthassa loka-dhammehi,：A mind that, when touched by the ways of the world,
34. Cittam yassa na kampati：Is unshaken.
35/36/37. Asokam virajaṁ khemaṁ：Sorrowless, dustless, secure.
Etam maṅgalam-uttamaṁ：This is the highest protection with a blessing.
Etādisāni katvāna,
Sabbattham-aparājitā;
Sabbattha sotthiṁ gacchanti
Tan-tesaṁ maṅgalam-uttaman-ti
Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
This is the highest protection with a blessing.
Nearly all the Theravadin Buddhists heard this sutta chanting before. The Buddhist children learned it from monasteries and schools. At the time of the Buddha men and deities pondered, discussed and argued about the true meaning of blessings (maṅgala). Different people had a different view, and they could not agree to the twelve years of debates.
The Pāli word maṅgala means auspicious and often referring to lucky signs. In this discourse, it had the meanings of a thing conducive to happiness and welfare. Therefore, most scholars translated it as Blessing.
The question of the debate among human beings was: “What is the blessing?” Everyone has his/her views and opinion of the types of blessing.
These depend on their experiences with the five senses of eye, ear, nose,tongue and body. There is nothing strange that they do not come to a final agreement. Everyone has his/her level of knowledge, so the understanding is different. A man hungering and thirsting for money will think about money; so, these people are competing and fighting for power (e.g., politicians).
Therefore, every human’s view and thinking are very important because it relates to his/her action. Right view and thought lead to right actions, then the outcomes are peace and happiness. The opposite ways lead to sufferings,chaos, problems and dangers.
At first, the question was asked starting from human beings and then earth deities, deities ruled by four divine kings, it continued up until the deities of the Akaniṭṭha realm (the Highest Pure Abode—dwelt with ariyan brahma
gods). It seemed even ariyan brahma gods could not give the right satisfied answers except by the Buddha.
So, a commotion about blessings arose in the world. Here the word commotion is for the Pāli—kolāhala and some translate as rumour which is not exact meaning. Rumour can be true or may be not. Kolāhala always
come true.
There were five kinds of kolāhala mentioned in the Texts. These were:
1. Commotion about the aeon (Kappakolāhala)
This was Doomsday mentioned in the Buddhist Text. The desire-sphere deities (kāmaloka devatas) made announcements to human as followed. The end of the world would occur after 100,000 years. The world would perish, the great ocean would dry up, the Earth and mountains would burn up and perish. All these destructions would occur up to the Brahma World (i.e., the first jhanic place, burnt down the three lower Brahma Worlds). They ask the humans to develop the four Brahmavihāras (loving kindness, compassion, appreciative joy and equanimity), attend on parents, respect the elders in the family (these were also mentioned in the Maṅgala Sutta ). They should be vigilant and heedful.
2. Commotion about a wheel-turning monarch
The same desire-sphere deities wandered among humans and made the announcements that a wheel-turning monarch would arise in the world after 100,000 years.
3. Commotion about a Buddha
The deities of the pure abodes (i.e., ariyan brahma gods) filled with rapture and joy proclaimed the excellent attributes of a Buddha. They wandered among humans and made the announcements that a Buddha
would arise in the world after 100,000 years.
4. Commotion about blessings
The deities of the pure abodes wandered among humans and made the announcements that the Buddha would explain the blessings after twelve years.
5. Commotion about the way of a sage (moneyya)
The deities of the pure abodes wander among humans and made the announcements that a monk would meet the Buddha and ask about the way of a sage (moneyya) after seven years. The way to arahantship is called
moneyya. Moneyya practices are very severe and more difficult than dhutaṅga practices. With every Buddha only had one disciple for this practice.
Nālaka hermit was the one who practiced moneyya (see Suttanipāta, 3. Mahāvaggo, 11. Nālakasuttaṃ; Sn 3-11 Nālaka Sutta).
At last, the commotion about the blessings arrived at the ruler of the Tāvatiṁsa Heaven—Sakka. He was wise and knew that no-one could give the right answer except the Buddha. So, he sent a young devata to the
Buddha and asked the question about blessings (maṅgala).
The young deity went to the Buddha for the answer, and he was staying in Sāvatthi at Jeta’s Grove, Anāthapiṇḍika’s monastery.
The Buddha gave the answers to different kinds of blessing from the mundane to the supramundane levels. Buddhists recite it for blessings and free from dangers. Reciting is reminding us and for contemplation. The most
important point is put into practice. All the Buddha's teachings were nearly on human beings and the human mind. It was more like education than a religion. A being born into the human world has two ways to choose and walk
along on one of the paths.
One is downfall and failures. The other is development and success. These are the unwholesome and wholesome ways or negative and positive ways. All of them are related to the law of actions (kamma) or cause and effect. To
choose the right one, we need wholesome education and have to rely on the teachings of the Buddha, noble beings, and ancient sages.
There was also a counterpart of Maṅgala Sutta in the Suttanipāta called Downfall—Parābhava Sutta (Sn 1-6. Parābhavasuttaṃ). This was a deity came to ask the Buddha about the causes of a person’s failure and leading to
perish. The question appeared in their minds after the deities knew about the blessings. We should not only know about the progress and success in life and after but also the causes of failures and downfalls; so that we should
know what should have to follow and what should have to avoid. The Buddha gave the causes one by one up to the twelfth cause and stopped there because the deity stopped asking.
The causes of downfall in the sutta were:
1. One who detests the Dhamma (e.g., the ten causes of wholesome kamma);
2. Associating with bad people and preferring their teaching (e.g., the ten unwholesome kamma);
3. Indolence;
4. Not supporting one’s parents, not taking care of them, not serving them (with this point we can appreciate the wisdom of the Chinese sages—the Shao-tao as a foundation of progress);
5. Deceptive speech;
6. Miserliness (Here the Buddha mentioned very rich people indulgence in sensual pleasures and a miser to others. Even in U.S. we heard news about a wealthy politician using public funds for pleasure);
7. Social pride, look down on one’s relatives;
8. Sexual promiscuity, indulgence in liquor, fondness for gambling;
9. Not content with one’s wife, with others’ wives and prostitutes;
10. With old age marries a girl and could not sleep from jealousy over
her (there was a Thai news some years ago, a 74 years-old man married a 14 years-old girl);
11. Debauched, spendthrift;
12. With little wealth and strong craving, no contentment, with strong craving and thirst for power (we can see that politician’s thirst for money and business men’s thirst for power in today world).
After the Buddha explaining the twelfth cause for downfall and the deity stopped for asking other causes. The reason was he found no pleasure in the causes of downfall. Countless of deities had strong saṁvega in the teaching and practiced accordingly, attained the fruits of stream-entry, one-returner and non-returner respectively. Although the Buddha stopped the causes of downfall further, we can continue the contemplation. In the small booklet of “Abhidhamma in Daily Life” by Sayadaw Ashin Janakābhivamsa it mentionedabout the unwholesome and wholesome mental factors (akusala and kusala cetasikas). There are fourteen unwholesome mental states or factors effecting the mind (citta) towards negative directions and results. These are:
① Delusion
② Shamelessness
③ Fearlessness of wrong
④Restlessness
⑤ Greed
⑥ Wrong view
⑦ Conceit
⑧ Hatred
⑨ Envy
⑩Avarice
⑪ Worry
⑫ Sloth
⑬ Torpor and
⑭ Doubt.
There are fourteen mental factors effecting the mind towards positive
directions and results. These are:
① Faith
② Mindfulness
③ Shame of doing wrong
④ Fear of doing wrong
⑤ Non-greed
⑥ Non-hatred
⑦ Non-delusion
⑧ Loving friendliness
⑨ Compassion
⑩ Appreciative joy
⑪ Equanimity
⑫ Right speech
⑬ Right action
⑭ Right Livelihood
We can select out the roots related to these two groups of unwholesome and wholesome mental factors; we will get three roots from each group. For unwholesome roots are:
① Greed
② Hatred
③ Delusion.
For wholesome roots are:
① Non-greed
② Non-hatred
③ Non-delusion.
From the lists of unwholesome dhammas and its roots, and wholesomedhammas and its roots, human beings have the choices to choose for theirdownfall and welfare. Following the path of unwholesome roots will lead to
downfall and sufferings; whereas it will lead to development, success, peace and happiness with the wholesome roots. People without proper knowledge and education usually end up with the negative path. Instead of making
friends with the wholesome roots, they choose the enemies as teachers. The Buddha not only taught about downfall and blessings but also transcended them. Therefore, there are three path or ways opening to everyone. It is the good time and opportunity now to transcend dukkha by following the 37 or 38 blessings which mentioned in the Maṅgala Sutta. We should not miss thischance.
(It is also interesting to compare some of the mundane blessings mentioned by the Buddha with some of the teachings of the ancient Chinese sages. There were some similarities between them. Maybe this was one of the
reasons Chinese people easily accepted Buddhism when it was spreadinginto China.)
We are learning the Maṅgala Sutta by heart even at a young age as children.But we are still distancing ourselves with it from the practical way of life. Therefore, we have to study and learn it and then use it in daily life.
1. 不親近愚人｜Not consorting with fools
在諸經中，佛陀首先談到不應做的事，接著才談應做的事。做了不應做的事，便會招致問題與痛苦，因此前者更為重要。這個道理不難理解；然而，只要從各方面觀察當今世界的情況，就會發現事情出了問題。眾生投生人間後，並不是孤身一人，而是生活在家人的環繞之中。
因此，人總有相伴者。每個家庭都是社會最小的單位。不只人類如此，動物也一樣；兩者的差別在於人具有知識。每個人有兩類相伴者：一類是自然形成或由業（kamma）的法則帶來的，另一類則是日後由自己選擇的。依業的法則，我們會與這些或那些人成為家人。由於過去的某一項業，有人投生於漁村家庭，有人投生於佛教家庭等。
日後，人會自行選擇與酗酒者、吸毒者、賭徒等交往（這些是愚人），或與修習佛法的佛教徒等交往（這些是智者）。關於這兩類相伴者，有許多值得說明與思考之處。由此，我們便能看見業的法則與善法教育的重要性。（這兩方面的知識與實踐對每個人都非常重要；否則，來到人間也只是在浪費時間、做愚蠢的事而已。）
吉祥（maṅgala）具有「促成進步或成功的原因」之意。不親近愚人極為重要，因此佛陀將它作為根基，列在最前面。若不遵循這項教導，其他吉祥也難以成就。什麼是愚人（bāla）？具有不善思想、言語與行為的人，就是愚人。這些會導致惡果，因此稱他為愚人。
不善的能量或元素會像疾病一樣傳播；能量具有傳播的性質，元素也具有相互結合的性質。例如，舍利弗尊者智慧第一，他的能量也傳給弟子，使弟子同樣具有智慧。提婆達多比丘背叛佛陀，他的弟子也像他一樣。不善的元素或能量不僅影響人類，也會影響動物、樹木、果實、天氣等自然事物。
正面或善的能量也是如此。若世間的愚人愈來愈多，便會走向毀滅。與愚人共同生活，就如同與敵人共處。佛陀甚至說，愚人會造成痛苦。只要思考當今世界的情況，便能體會這一點。親近愚人，不僅今生得不到利益，來生也同樣無益。
例如，阿闍世王子親近背叛佛陀的提婆達多比丘，後來殺害父王頻毘娑羅，死後墮入地獄。沉溺於毒品、酒精、有害媒體等不善事物，會使人成為愚人。最後，從法的層面來看，與不善法（貪、瞋、癡等）相應是愚癡的，與善法相應才是智慧的。
義註列舉了佛陀時代的一些愚人，例如六師外道之一的富蘭那迦葉、提婆達多與瞿迦梨迦等比丘，以及年輕女子旃遮摩納女等。
佛陀、聖者、賢哲與智者總是提醒人們，愚人會帶來危險與不幸。在一則《本生》中，菩薩是阿吉帝隱士。天主帝釋要賜給這位智者一項恩賜，阿吉帝隱士便提出以下願望（J. iv. 236f.、Ja 480）。
他希望永遠不看見、不聽聞愚人，不與愚人共住，也不與愚人交談或表示認同。阿吉帝隱士提出願望後，帝釋問他為何許下這些願望。
他回答：愚人會把人引向毀滅，並慫恿人走上魯莽之路；很難引導愚人向善，愚人容易動怒，也不懂規範。
這些要點對任何人都很重要，並非只對菩薩如此。喬達摩佛從多生的菩薩時期直到最後一世，都因與提婆達多相遇而受了許多苦。在兩人漫長的過去生中，提婆達多因嫉妒與仇恨，一直對菩薩心懷怨恨。因此，無論在何時何地，只要兩人相遇，提婆達多總會傷害菩薩（參見敘述兩人相遇的許多《本生》故事）。
在《增支部》AN 3.1〈Bhayasutta〉中，佛陀以譬喻說明愚人的危害：「正如從蘆葦屋或茅草屋竄出的火，連附近堅固完好的房屋也會燒毀；同樣地，凡是生起的災難、禍害與危險，都因愚人而起，不因智者而起。」
愚人把這一切危險與不幸帶給他人。因此，佛陀又把愚人比作腐魚：用葉子包裹腐魚，葉子也會沾染臭味（《本生經》J. iv. 271；Ja 503 《Sattigumba Jātaka》）。
1. Not consorting with fools
__In the suttas, firstly, the Buddha talked about what should not be done. After that, we continued to talk about what should be done. Because if someone acts something which should not be done will has problems and suffering. Therefore it is more important. This is not difficult to understand, but if we observe the current world situations in every aspect of it, something is going wrong. A sentient being after taking birth into the human world he or she is not alone and with family members surrounding them.
So man has companions. Each family is the smallest part of the society. Not only human but also animal is the same. The differences between them are a man who has knowledge. Every man has two kinds of companion. Natural selection or send by the law of kamma and later with one's own choice or selection. By the law of kamma, you meet this or that family member. With one of the past kammas, someone was born into the family of fishing village, into a Buddhist family, etc.…Later in life one makes one's own choice and consorting with drunkards, drug addicts, gamblers, etc., and with Buddhists who are practicing Dhamma, etc…. There is a lot to say and contemplate about for these two kinds of companions. And then we will see the importance of the law of kamma and the wholesome educations.
Blessing (maṅgala) has the meaning of the cause for progress or success. Not consorting with fools was so important that the Buddha described it first as a foundation. Without following this instruction and other blessings are also out of reach. What is a fool (bālā)?
Someone has unwholesome thoughts, speech, and action is bālā. It leads to bad results. Therefore he is a fool. Unwholesome energy or element can spread like a disease. This is the nature of energy. Element also has the nature of the combination. E.g., Ven. Sariputta was foremost in wisdom, and his energy spread to his students, who also had wisdom. The monk Devadatta was a renegade to the Buddha, and his students also like him.
The negative element or energy not only affected human beings but also to nature, such as animals, trees, fruits, weather, etc.
Positive or wholesome energy is also in the same way. If there are more fools in the world, and it will lead to destruction. Living together with fools is like living with enemies. The Buddha even mentioned that fools made sufferings. If we contemplate the current situations around the world will appreciate this point. Someone consorts with fools not only without benefits in his life but also next life to come. E.g., prince Ajātasattu was consorting with the renegade monk Devadatta, later killed his father King Bimbisara and after death fell into hell. Consuming of unwholesome things such as drugs, alcohol, polluted media, etc. is making a person becoming a fool. At last at the dhammic level, association with the unwholesome dhamma (greed, aversion, delusion, etc.) is foolish and with the wholesome dhamma is wise.
因此，人總有相伴者。每個家庭都是社會最小的單位。不只人類如此，動物也一樣；兩者的差別在於人具有知識。每個人有兩類相伴者：一類是自然形成或由業（kamma）的法則帶來的，另一類則是日後由自己選擇的。依業的法則，我們會與這些或那些人成為家人。由於過去的某一項業，有人投生於漁村家庭，有人投生於佛教家庭等。
日後，人會自行選擇與酗酒者、吸毒者、賭徒等交往（這些是愚人），或與修習佛法的佛教徒等交往（這些是智者）。關於這兩類相伴者，有許多值得說明與思考之處。由此，我們便能看見業的法則與善法教育的重要性。（這兩方面的知識與實踐對每個人都非常重要；否則，來到人間也只是在浪費時間、做愚蠢的事而已。）
吉祥（maṅgala）具有「促成進步或成功的原因」之意。不親近愚人極為重要，因此佛陀將它作為根基，列在最前面。若不遵循這項教導，其他吉祥也難以成就。什麼是愚人（bāla）？具有不善思想、言語與行為的人，就是愚人。這些會導致惡果，因此稱他為愚人。
不善的能量或元素會像疾病一樣傳播；能量具有傳播的性質，元素也具有相互結合的性質。例如，舍利弗尊者智慧第一，他的能量也傳給弟子，使弟子同樣具有智慧。提婆達多比丘背叛佛陀，他的弟子也像他一樣。不善的元素或能量不僅影響人類，也會影響動物、樹木、果實、天氣等自然事物。
正面或善的能量也是如此。若世間的愚人愈來愈多，便會走向毀滅。與愚人共同生活，就如同與敵人共處。佛陀甚至說，愚人會造成痛苦。只要思考當今世界的情況，便能體會這一點。親近愚人，不僅今生得不到利益，來生也同樣無益。
例如，阿闍世王子親近背叛佛陀的提婆達多比丘，後來殺害父王頻毘娑羅，死後墮入地獄。沉溺於毒品、酒精、有害媒體等不善事物，會使人成為愚人。最後，從法的層面來看，與不善法（貪、瞋、癡等）相應是愚癡的，與善法相應才是智慧的。
義註列舉了佛陀時代的一些愚人，例如六師外道之一的富蘭那迦葉、提婆達多與瞿迦梨迦等比丘，以及年輕女子旃遮摩納女等。
佛陀、聖者、賢哲與智者總是提醒人們，愚人會帶來危險與不幸。在一則《本生》中，菩薩是阿吉帝隱士。天主帝釋要賜給這位智者一項恩賜，阿吉帝隱士便提出以下願望（J. iv. 236f.、Ja 480）。
他希望永遠不看見、不聽聞愚人，不與愚人共住，也不與愚人交談或表示認同。阿吉帝隱士提出願望後，帝釋問他為何許下這些願望。
他回答：愚人會把人引向毀滅，並慫恿人走上魯莽之路；很難引導愚人向善，愚人容易動怒，也不懂規範。
這些要點對任何人都很重要，並非只對菩薩如此。喬達摩佛從多生的菩薩時期直到最後一世，都因與提婆達多相遇而受了許多苦。在兩人漫長的過去生中，提婆達多因嫉妒與仇恨，一直對菩薩心懷怨恨。因此，無論在何時何地，只要兩人相遇，提婆達多總會傷害菩薩（參見敘述兩人相遇的許多《本生》故事）。
在《增支部》AN 3.1〈Bhayasutta〉中，佛陀以譬喻說明愚人的危害：「正如從蘆葦屋或茅草屋竄出的火，連附近堅固完好的房屋也會燒毀；同樣地，凡是生起的災難、禍害與危險，都因愚人而起，不因智者而起。」
愚人把這一切危險與不幸帶給他人。因此，佛陀又把愚人比作腐魚：用葉子包裹腐魚，葉子也會沾染臭味（《本生經》J. iv. 271；Ja 503 《Sattigumba Jātaka》）。
1. Not consorting with fools
__In the suttas, firstly, the Buddha talked about what should not be done. After that, we continued to talk about what should be done. Because if someone acts something which should not be done will has problems and suffering. Therefore it is more important. This is not difficult to understand, but if we observe the current world situations in every aspect of it, something is going wrong. A sentient being after taking birth into the human world he or she is not alone and with family members surrounding them.
So man has companions. Each family is the smallest part of the society. Not only human but also animal is the same. The differences between them are a man who has knowledge. Every man has two kinds of companion. Natural selection or send by the law of kamma and later with one's own choice or selection. By the law of kamma, you meet this or that family member. With one of the past kammas, someone was born into the family of fishing village, into a Buddhist family, etc.…Later in life one makes one's own choice and consorting with drunkards, drug addicts, gamblers, etc., and with Buddhists who are practicing Dhamma, etc…. There is a lot to say and contemplate about for these two kinds of companions. And then we will see the importance of the law of kamma and the wholesome educations.
Blessing (maṅgala) has the meaning of the cause for progress or success. Not consorting with fools was so important that the Buddha described it first as a foundation. Without following this instruction and other blessings are also out of reach. What is a fool (bālā)?
Someone has unwholesome thoughts, speech, and action is bālā. It leads to bad results. Therefore he is a fool. Unwholesome energy or element can spread like a disease. This is the nature of energy. Element also has the nature of the combination. E.g., Ven. Sariputta was foremost in wisdom, and his energy spread to his students, who also had wisdom. The monk Devadatta was a renegade to the Buddha, and his students also like him.
The negative element or energy not only affected human beings but also to nature, such as animals, trees, fruits, weather, etc.
Positive or wholesome energy is also in the same way. If there are more fools in the world, and it will lead to destruction. Living together with fools is like living with enemies. The Buddha even mentioned that fools made sufferings. If we contemplate the current situations around the world will appreciate this point. Someone consorts with fools not only without benefits in his life but also next life to come. E.g., prince Ajātasattu was consorting with the renegade monk Devadatta, later killed his father King Bimbisara and after death fell into hell. Consuming of unwholesome things such as drugs, alcohol, polluted media, etc. is making a person becoming a fool. At last at the dhammic level, association with the unwholesome dhamma (greed, aversion, delusion, etc.) is foolish and with the wholesome dhamma is wise.
2. 親近智者 ｜ consorting with the wise
為什麼佛陀勸勉我們親近智者？這是為了使善的力量或特質漸漸浸潤、充滿我們的心。佛陀說：與愚人同住，如同與敵人同住；與智者同住，如同與家人親族同住。智者有三項特徵：思想善良、言語善良、行為善良。唯有依照善法的教導實踐，才能成為智者。
因此，知道卻不實踐的人，並非智者。中國有句話說：「說而不行，是假人。」「假人」就是虛假的人。我們是否也屬於這一類？一個人若不只是有學問的愚人，而能在知道之後付諸實踐，才會成為智者。即使知識豐富、能言善道，仍未必算得上有智慧。能使自己的生活遠離危險與敵害、痛苦與恐懼，才可稱為智者。
《本生經》中兩隻鸚鵡的故事，就是愚人與智者的好例子。兩隻幼鸚鵡被風吹走：其中一隻落在一群隱士的住處，由他們撫養；它長大後，便像那些隱士一樣性情和善、舉止良好。另一隻落在強盜的住處，由他們撫養；它長大後，便像那些強盜一樣性情暴戾、行為不善。因此，結交朋友和選擇往來的人，是人生中非常重要的一環，不應輕忽。
義註提到了親近智者的一些利益。遇到危險時，智者如同護衛；在黑暗中，如同燈火；又如飢渴之人獲得飲食。對於接受智者忠告與建議的人，智者能夠為他們排除危險、災害和種種禍患。
義註把佛陀、聖弟子、菩薩等列為智者。我們若閱讀、研究經典中的故事（如《法句經》、《本生經》等），便能清楚看到親近智者所帶來的利益。我們應當思維這個問題：「今日的人類是否變得更有智慧了？」若以佛陀的教法和古代賢者的智慧觀察當今世界的情況，我們就會得到正確的答案。
舍利弗過去曾回答他的前師刪闍耶：「世上的愚人比智者多。」
我不認為今日的世界比佛陀時代更好，甚至可能比過去任何時代都更糟。由於濫用物質發展的成果，我們現在已到了臨界點。如果我們無法妥善處理各種污染和全球暖化問題，便不能自認比古人更優越。我們究竟能夠存續，還是會走向滅亡，都掌握在自己手中。如果想改正自己，就必須遵循佛陀與古代賢者的智慧教導，並依教奉行。
2. Consorting with the wise
__Why the Buddha encouraged us to consort with the wise? To absorb and saturate wholesome energy or elements into our hearts. The Buddha said: living with fools is living with enemies; with the wise is living with family and relatives. The wise have three characteristics: has good, wholesome thoughts, speech, and actions. Practicing accordingly with wholesome education only can be a wise person.
Therefore knowing and not practicing is not a wise man. The Chinese saying said; “Talking without doing is phant ren”. Phant ren means impostor. Are we in this class? After knowing and practicing will become a wise man if not only an educated fool.
With a lot of knowledge and could talk is still not wise. Live life without dangers and enemies, no suffering and fear, only can be called wise.
The jataka story about two parrots was a good example of the fool and the wise. Two parrots chicks blew away by the wind; one of them landed at the place of a group of hermits and looked after by them. It grew up and had the kind nature and good behavior like the group of hermits. The other chick landed at the place of bandits and looked after by them. It grew up and had violent nature and bad behavior like the bandits. Therefore making friends and association with people are a very important part of human life. And should not take it lightly.
因此，知道卻不實踐的人，並非智者。中國有句話說：「說而不行，是假人。」「假人」就是虛假的人。我們是否也屬於這一類？一個人若不只是有學問的愚人，而能在知道之後付諸實踐，才會成為智者。即使知識豐富、能言善道，仍未必算得上有智慧。能使自己的生活遠離危險與敵害、痛苦與恐懼，才可稱為智者。
《本生經》中兩隻鸚鵡的故事，就是愚人與智者的好例子。兩隻幼鸚鵡被風吹走：其中一隻落在一群隱士的住處，由他們撫養；它長大後，便像那些隱士一樣性情和善、舉止良好。另一隻落在強盜的住處，由他們撫養；它長大後，便像那些強盜一樣性情暴戾、行為不善。因此，結交朋友和選擇往來的人，是人生中非常重要的一環，不應輕忽。
義註提到了親近智者的一些利益。遇到危險時，智者如同護衛；在黑暗中，如同燈火；又如飢渴之人獲得飲食。對於接受智者忠告與建議的人，智者能夠為他們排除危險、災害和種種禍患。
義註把佛陀、聖弟子、菩薩等列為智者。我們若閱讀、研究經典中的故事（如《法句經》、《本生經》等），便能清楚看到親近智者所帶來的利益。我們應當思維這個問題：「今日的人類是否變得更有智慧了？」若以佛陀的教法和古代賢者的智慧觀察當今世界的情況，我們就會得到正確的答案。
舍利弗過去曾回答他的前師刪闍耶：「世上的愚人比智者多。」
我不認為今日的世界比佛陀時代更好，甚至可能比過去任何時代都更糟。由於濫用物質發展的成果，我們現在已到了臨界點。如果我們無法妥善處理各種污染和全球暖化問題，便不能自認比古人更優越。我們究竟能夠存續，還是會走向滅亡，都掌握在自己手中。如果想改正自己，就必須遵循佛陀與古代賢者的智慧教導，並依教奉行。
2. Consorting with the wise
__Why the Buddha encouraged us to consort with the wise? To absorb and saturate wholesome energy or elements into our hearts. The Buddha said: living with fools is living with enemies; with the wise is living with family and relatives. The wise have three characteristics: has good, wholesome thoughts, speech, and actions. Practicing accordingly with wholesome education only can be a wise person.
Therefore knowing and not practicing is not a wise man. The Chinese saying said; “Talking without doing is phant ren”. Phant ren means impostor. Are we in this class? After knowing and practicing will become a wise man if not only an educated fool.
With a lot of knowledge and could talk is still not wise. Live life without dangers and enemies, no suffering and fear, only can be called wise.
The jataka story about two parrots was a good example of the fool and the wise. Two parrots chicks blew away by the wind; one of them landed at the place of a group of hermits and looked after by them. It grew up and had the kind nature and good behavior like the group of hermits. The other chick landed at the place of bandits and looked after by them. It grew up and had violent nature and bad behavior like the bandits. Therefore making friends and association with people are a very important part of human life. And should not take it lightly.
3. 禮敬應受禮敬者 ｜ Paying homage to those worthy of homage
藉由這項吉祥，我們會變得聰明而有智慧，並且做正確的事。應受禮敬的對象包括：佛、法、僧三寶，父母、師長、家人、親族，以及年長於我們或有智慧的人，尤其是具有戒、定、慧的人。禮敬、崇敬與尊重所帶來的果報，是長壽、美貌、快樂、力量與智慧。
為什麼應當禮敬他人？我們必須思惟對方的德行，以及他對我們的恩惠。高尚、清淨等德行，即戒、定、慧，巴利語稱為 "guṇa"。對這些德行懷有欣賞、尊重與感恩之心，並表現出來，就是禮敬應受禮敬者。
有些人本身並無這些德行，卻曾有恩於我們。禮敬應以慈心，也就是善意與良善的意樂為基礎；沒有慈心，便不是真正的禮敬。受禮者也以善意、仁慈與悲憫回應。因此，雙方都培育了善的心理狀態。這些善的力量擴散至周遭，帶來良好的天氣，也以善的力量或要素影響農作物、果實、樹木和植物。食物因而營養豐富，人們食用後便得以長壽健康。
禮敬不應禮敬的對象，會帶來什麼結果？這方面可舉出許多例子，其結果總是負面、有害而危險的。明顯的例子包括某些邪教領袖與他們的邪說，以及邪教信徒對某些毫無道德準則的政治人物、藝人等人的推崇。這一切都源自無明或愚癡。
因此，我們不應禮敬不善或負面的法，而應禮敬戒、定、慧等善法。最崇高的禮敬與崇敬對象，是佛、法與聖僧伽；他們代表戒、定、慧。《本生經》中有一則關於錯誤禮敬的故事。
菩薩在某一過去生中，出生於一個崇拜火的高貴婆羅門家庭。他出生後，父母為他點燃一堆火，並維持那火一直到他十六歲。到了這個年齡，婆羅門青年可從兩種生活道路中選擇一種：成家，或繼續事火。他選了後者，將火帶到森林裡，繼續履行事火的職責。一天，他行乞得到一頭牛。他想把牛肉獻給火，但身邊沒有鹽。
於是，他把牛留在森中，自己到別處找鹽。他離開期間，一群獵人來到那裡，殺了牛並帶走所有牛肉。他回來後，只找到牛頭、牛皮和牛尾。他恢復了理智，心想：這火連獻給它的供品都保護不了，又怎能保護我？因此，他放棄錯誤的修法，過隱士生活並修習諸禪。死後，他投生到天界。
有些婆羅門相信，事火的人死後會投生為梵天。曾有一位臨終的婆羅門看見了地獄之火，便把所見告訴身旁的人。他們卻說那是梵天界，要他使心傾向那裡。他死後，卻投生到地獄。世間有許多邪見與錯誤的修法；人們一旦知道它們錯誤，就必須有勇氣全部放棄，如同故事中的菩薩一樣。
當我們明白某些見解與修法毫無用處、不能帶來利益，反而造成傷害，就應當立即放棄，例如假宗教之名從事恐怖主義。那麼，什麼才是最好的供養與禮敬？
佛陀說明了兩種供養：「財供養」（āmisa pūjā）與「法供養」（Dhamma pūjā）。
財供養是供養四資具等外在物品；法供養則是以法供養，也就是修行佛法，或稱「法隨法行」（Dhammānudhamma-paṭipatti），即依法而行。佛陀般涅槃（mahā-parinibbāna）時，諸天以天花、檀香末、音樂等禮敬供養。佛陀說，在一切供養之中，法供養最為殊勝。
佛陀以十首偈頌、分組宣說《吉祥經》。如上所述，第一組偈頌包含三項吉祥：
1. 不親近愚人。
2. 親近智者。
3. 禮敬應受禮敬者。
這三項對於成就後續各項吉祥極為重要，可說具有根本性的重要。我們若分析這三項吉祥，便會發現它們彼此相連。由此也能看出佛陀說法的善巧與智慧：他的教導極有系統，因而被稱為「天人之師」。
唯有親近智者與他們的教導，並將教導付諸實踐，我們才會成為智者，進而成為應受禮敬的人。關於禮敬，最重要的一點是：我們不應以貪、瞋、癡三不善根為皈依處，也不應崇拜或禮敬它們。若如此而行，我們將會變得如老鼠和蟑螂一般，為人所憎惡。人們似乎正傾向這個方向（看看世界各地的人類問題、污染與全球暖化便可知）。
3. Paying homage to those worthy of homage
__With this blessing, we become intelligent and wise and will do the right things. To those worthy of homage are; the triple gems - Buddha, Dhamma and Sangha, parents, teachers, family members, relatives and people older than us or wise. Especially people have sīla, samādhi, and paññā. The results of homage, veneration, and respect are a long life, beauty, happiness, strength, and wisdom. Why should pay homage to people? We must think about the qualities and gratitude. The qualities of nobility, purity, etc. which are sīla, samāhdi and paññā (In Pali is guna). Having and showing appreciation, respect, gratitude on these guna is paying homage to those worthy of homage.
Some people do not have guna but have gratitude on us. Paying homage should base on the metta-goodwill and good volition. Without it is not real homage. The person receiving the homage responds with good-will, kindness, and compassion. Therefore both sides develop wholesome mental states. These energies spread to the surroundings. With the wholesome energy or element has good weather and effects the crops, fruits, trees, and plants. The foods have nutrients, and by eating them, human beings have long life and health.
__What are the results of homage to things which should not be homaged? It can be mentioned a lot of them.
The outcomes are always negative, harmful, and dangerous. The obvious ones are some religious cult leaders, their cult teachings, and cult followers. Admiration to some political figures, artists, etc. who do not have moral standards. All these come from ignorance or delusions.
Therefore we should not pay homage to unwholesome or negative dhammas. Instead should pay homage to wholesome or positive dhamma, such as sīla, samādhi, and paññā. The highest homage and veneration are the Buddha, Dhamma, and Ariya Sangha. They represent sīla, samādhi & paññā. There was a jataka story on wrong homage (veneration).
In one of his past lives, the Bodhisatta was born into a noble Brahmin family, who are worshipping fire. His parents kindled a fire for him after he was born & looked after for it until the 16 years of age. At this age, a brahmin youth could choose one of the two ways in his later life. Had a family or continued to worship the fire. He chose the 2nd one and brought the fire with him to the forest and continued the duty. One day he received a cow by begging. He wanted to offer the meat to the fire but did not has salt with him.
Therefore he left it at the forest and looking for salt elsewhere. When he was away a group of hunters arriving there. They killed the cow and took all the meat with them. After he came back only found the head, the skin and the tail of the cow. He came to his common sense; how could a fire protecting me even it could not protect its offerings. Therefore he gave up the wrong practice, lived a hermit life, and practiced jhānas. After he died and born in heaven.
__Some brahmans believed that by worshipping fire and after dying born as brahma gods. Once, a brahman at dying and seeing the hellfire and told people what he had seen. They told him that this was the Brahma Heaven and asked to incline his mind towards it. After died and he was born in hell. There are many wrong views and practices in the world. People must have the courage to give up all of them as soon as they know it. It was like the Bodhisatta in this story.
After knowing the useless, unbeneficial, harmful consequences of views and practices, we should give up instantly, such as terrorism in the name of religion. What is the best offering and veneration or homage? The Buddha mentioned two kinds of veneration; amisa pūja- offerings of external objects such as the four requisites, etc.
The 2nd is Dhamma pūja-offering with Dhamma, i.e., practicing Dhamma or Dhammanu - dhammapatipatti - the practice by the Dhamma. At the time of the Buddha’s total unbinding - mahā-parinibbāna, the heavenly beings were paying homage and offering of heavenly flowers, sandalwood powder, music, etc. The Buddha said that in all of the offerings, Dhamma pūja was the best.
__The Buddha taught the Maṅgala Sutta 10 verses in groups. The first group of verses, as explained above, had three blessings:
(1) not consorting with fools
(2) consorting with the wise
(3) paying homage to those worthy of homage.
These are very important to fulfill the other blessings to follow. It can be said fundamentally important. If we analyze these three blessings and they are connected. Therefore we know the skills and wisdom of the Buddha in teachings which were very systematic, hence he was called the teacher of gods and humans.
為什麼應當禮敬他人？我們必須思惟對方的德行，以及他對我們的恩惠。高尚、清淨等德行，即戒、定、慧，巴利語稱為 "guṇa"。對這些德行懷有欣賞、尊重與感恩之心，並表現出來，就是禮敬應受禮敬者。
有些人本身並無這些德行，卻曾有恩於我們。禮敬應以慈心，也就是善意與良善的意樂為基礎；沒有慈心，便不是真正的禮敬。受禮者也以善意、仁慈與悲憫回應。因此，雙方都培育了善的心理狀態。這些善的力量擴散至周遭，帶來良好的天氣，也以善的力量或要素影響農作物、果實、樹木和植物。食物因而營養豐富，人們食用後便得以長壽健康。
禮敬不應禮敬的對象，會帶來什麼結果？這方面可舉出許多例子，其結果總是負面、有害而危險的。明顯的例子包括某些邪教領袖與他們的邪說，以及邪教信徒對某些毫無道德準則的政治人物、藝人等人的推崇。這一切都源自無明或愚癡。
因此，我們不應禮敬不善或負面的法，而應禮敬戒、定、慧等善法。最崇高的禮敬與崇敬對象，是佛、法與聖僧伽；他們代表戒、定、慧。《本生經》中有一則關於錯誤禮敬的故事。
菩薩在某一過去生中，出生於一個崇拜火的高貴婆羅門家庭。他出生後，父母為他點燃一堆火，並維持那火一直到他十六歲。到了這個年齡，婆羅門青年可從兩種生活道路中選擇一種：成家，或繼續事火。他選了後者，將火帶到森林裡，繼續履行事火的職責。一天，他行乞得到一頭牛。他想把牛肉獻給火，但身邊沒有鹽。
於是，他把牛留在森中，自己到別處找鹽。他離開期間，一群獵人來到那裡，殺了牛並帶走所有牛肉。他回來後，只找到牛頭、牛皮和牛尾。他恢復了理智，心想：這火連獻給它的供品都保護不了，又怎能保護我？因此，他放棄錯誤的修法，過隱士生活並修習諸禪。死後，他投生到天界。
有些婆羅門相信，事火的人死後會投生為梵天。曾有一位臨終的婆羅門看見了地獄之火，便把所見告訴身旁的人。他們卻說那是梵天界，要他使心傾向那裡。他死後，卻投生到地獄。世間有許多邪見與錯誤的修法；人們一旦知道它們錯誤，就必須有勇氣全部放棄，如同故事中的菩薩一樣。
當我們明白某些見解與修法毫無用處、不能帶來利益，反而造成傷害，就應當立即放棄，例如假宗教之名從事恐怖主義。那麼，什麼才是最好的供養與禮敬？
佛陀說明了兩種供養：「財供養」（āmisa pūjā）與「法供養」（Dhamma pūjā）。
財供養是供養四資具等外在物品；法供養則是以法供養，也就是修行佛法，或稱「法隨法行」（Dhammānudhamma-paṭipatti），即依法而行。佛陀般涅槃（mahā-parinibbāna）時，諸天以天花、檀香末、音樂等禮敬供養。佛陀說，在一切供養之中，法供養最為殊勝。
佛陀以十首偈頌、分組宣說《吉祥經》。如上所述，第一組偈頌包含三項吉祥：
1. 不親近愚人。
2. 親近智者。
3. 禮敬應受禮敬者。
這三項對於成就後續各項吉祥極為重要，可說具有根本性的重要。我們若分析這三項吉祥，便會發現它們彼此相連。由此也能看出佛陀說法的善巧與智慧：他的教導極有系統，因而被稱為「天人之師」。
唯有親近智者與他們的教導，並將教導付諸實踐，我們才會成為智者，進而成為應受禮敬的人。關於禮敬，最重要的一點是：我們不應以貪、瞋、癡三不善根為皈依處，也不應崇拜或禮敬它們。若如此而行，我們將會變得如老鼠和蟑螂一般，為人所憎惡。人們似乎正傾向這個方向（看看世界各地的人類問題、污染與全球暖化便可知）。
3. Paying homage to those worthy of homage
__With this blessing, we become intelligent and wise and will do the right things. To those worthy of homage are; the triple gems - Buddha, Dhamma and Sangha, parents, teachers, family members, relatives and people older than us or wise. Especially people have sīla, samādhi, and paññā. The results of homage, veneration, and respect are a long life, beauty, happiness, strength, and wisdom. Why should pay homage to people? We must think about the qualities and gratitude. The qualities of nobility, purity, etc. which are sīla, samāhdi and paññā (In Pali is guna). Having and showing appreciation, respect, gratitude on these guna is paying homage to those worthy of homage.
Some people do not have guna but have gratitude on us. Paying homage should base on the metta-goodwill and good volition. Without it is not real homage. The person receiving the homage responds with good-will, kindness, and compassion. Therefore both sides develop wholesome mental states. These energies spread to the surroundings. With the wholesome energy or element has good weather and effects the crops, fruits, trees, and plants. The foods have nutrients, and by eating them, human beings have long life and health.
__What are the results of homage to things which should not be homaged? It can be mentioned a lot of them.
The outcomes are always negative, harmful, and dangerous. The obvious ones are some religious cult leaders, their cult teachings, and cult followers. Admiration to some political figures, artists, etc. who do not have moral standards. All these come from ignorance or delusions.
Therefore we should not pay homage to unwholesome or negative dhammas. Instead should pay homage to wholesome or positive dhamma, such as sīla, samādhi, and paññā. The highest homage and veneration are the Buddha, Dhamma, and Ariya Sangha. They represent sīla, samādhi & paññā. There was a jataka story on wrong homage (veneration).
In one of his past lives, the Bodhisatta was born into a noble Brahmin family, who are worshipping fire. His parents kindled a fire for him after he was born & looked after for it until the 16 years of age. At this age, a brahmin youth could choose one of the two ways in his later life. Had a family or continued to worship the fire. He chose the 2nd one and brought the fire with him to the forest and continued the duty. One day he received a cow by begging. He wanted to offer the meat to the fire but did not has salt with him.
Therefore he left it at the forest and looking for salt elsewhere. When he was away a group of hunters arriving there. They killed the cow and took all the meat with them. After he came back only found the head, the skin and the tail of the cow. He came to his common sense; how could a fire protecting me even it could not protect its offerings. Therefore he gave up the wrong practice, lived a hermit life, and practiced jhānas. After he died and born in heaven.
__Some brahmans believed that by worshipping fire and after dying born as brahma gods. Once, a brahman at dying and seeing the hellfire and told people what he had seen. They told him that this was the Brahma Heaven and asked to incline his mind towards it. After died and he was born in hell. There are many wrong views and practices in the world. People must have the courage to give up all of them as soon as they know it. It was like the Bodhisatta in this story.
After knowing the useless, unbeneficial, harmful consequences of views and practices, we should give up instantly, such as terrorism in the name of religion. What is the best offering and veneration or homage? The Buddha mentioned two kinds of veneration; amisa pūja- offerings of external objects such as the four requisites, etc.
The 2nd is Dhamma pūja-offering with Dhamma, i.e., practicing Dhamma or Dhammanu - dhammapatipatti - the practice by the Dhamma. At the time of the Buddha’s total unbinding - mahā-parinibbāna, the heavenly beings were paying homage and offering of heavenly flowers, sandalwood powder, music, etc. The Buddha said that in all of the offerings, Dhamma pūja was the best.
__The Buddha taught the Maṅgala Sutta 10 verses in groups. The first group of verses, as explained above, had three blessings:
(1) not consorting with fools
(2) consorting with the wise
(3) paying homage to those worthy of homage.
These are very important to fulfill the other blessings to follow. It can be said fundamentally important. If we analyze these three blessings and they are connected. Therefore we know the skills and wisdom of the Buddha in teachings which were very systematic, hence he was called the teacher of gods and humans.
4. 居住於適宜處 ｜ Living in a civilized land
居住在適宜的地區或良好的地方。
學者將 "paṭirūpa-desa" 譯為「文明之地」或「適宜之處」。我們應如何判定某個地區或地方是文明而適宜的？對於這個問題，可大致分為兩類人：凡夫與聖者。
凡夫之所以被稱為凡夫，是因為他們充滿煩惱（kilesa）。由於知見、性格、習慣等方面的差異，凡夫這個群體更為廣泛多樣。多數凡夫會認為，物質高度發達、生活便利的地方，就是適宜之處。然而，這些條件可能像強力膠一樣，使他們的煩惱愈黏愈牢。於是，競爭和沉溺欲樂的情形不斷持續，人們始終處於不滿足之中。因此，某些世界強權為了擴張權力與財富，在世界各地製造許多問題，使不少國家陷入不穩定。
然而，若觀察他們自身的社會問題，便會發現他們也不快樂，社會中充斥著許多不善法。他們忘記了，或根本不知道，快樂、和平與福祉的根本在於心理安樂。缺少這項基礎，物質進步反而可能帶來傷害。同樣地，我們若只處理外在問題，而不解決內在原因——心，便無法成功減緩全球暖化；即使一時取得成效，也不會長久。
對聖者、賢者和智者而言，適宜之處是能促進心理安樂，並讓我們可以修習戒、定、慧的地方。這並不表示佛陀忽視物質方面的安樂。研讀巴利三藏便會知道，佛陀的教導幾乎涵蓋了一切與人類有關的事物。因此，物質安樂應從屬於心理安樂。觀察今日世界的情勢，我們就能清楚看到這一點。
佛陀曾說明，居住的地區或地方，對於世間生活與修行上的發展進步都很重要。選擇適宜之處時，應考慮哪些條件？我們應當考慮教育、經濟、健康、修行等方面。若不加選擇，隨處居住，我們可能一生都無法進步。最佳的居住之處，是有機會證得佛法的道果、圓滿佛法所教諸波羅蜜（pāramī）的地方。
我們應居住在佛教（Buddha-sāsana）住世的國家。一般而言，應選擇能協助我們修福，並使我們獲得財富、教育與健康的地方。我們也可按人生的三個階段分別選擇：
．年輕時，選擇有利於教育的地方；
．中年時，選擇有利於獲得財富的地方；
．晚年時，選擇有利於修行進步的地方。
有六種無上法（anuttariya-dhamma）。能夠成就這六種殊勝之法的地方，就是吉祥之處。我們必須居住在適宜的好地方，才能獲得它們。六無上是：
1. 見無上；
2. 聞無上；
3. 得無上；
4. 修學無上；
5. 奉事無上；
6. 隨念無上。
見無上，是得見佛陀與僧伽。
得無上，是獲得信（saddhā）：對佛、法、僧三寶與業的法則具有信心。
對一般凡夫而言，世間有無窮無盡的所見、所聞和利得；其中有些頗為有害，會污染我們的心。修學無上，是修習戒、定、慧。奉事無上，是奉事佛、法、僧與父母。奉事佛、法、僧對每位佛教徒都非常重要，但我們往往未曾察覺，或未能深刻理解這一點。這是極為難得的機會與因緣。為什麼？
因為唯有佛陀出現世間，三寶才會出現。即使有佛出世，眾生也必須獲得人身，而且有緣遇見三寶。僅僅獲得人身，就已經非常困難。在整個輪迴（saṃsāra）中，我們過去只是自己身體和家人的奴僕。
雷迪大師總是尋找機會奉事僧伽，但僧伽曾阻止他為他們效勞。他當時的回答非常值得注意。
他說：在無盡輪迴中，他的雙手只當過妻兒的奴僕；因此，他請求僧伽允許他奉事。
這是真實的：如果我們在輪迴中曾經多多奉事三寶，現在就不會還留在這裡了。
如今，佛教徒不應錯失這個極其難得的機會與因緣。照顧父母在人類社會中也非常重要。中國的孝道舉世聞名；這種教育與實踐傳承了許多世紀，或許已超過五千年。一個人若對父母沒有愛、慈善與孝心，便沒有未來。
隨念無上，是隨念佛、法、僧的功德（guṇa）。凡夫有許許多多世俗的憶念對象。憶念父母的恩情、慈愛與恩德，然後報答他們，也是很好的。
（能夠成就六無上的人，可得《念處經》所說的七項利益：使眾生清淨，超越愁、悲，滅除苦、憂，得達正道，體證涅槃。）
有一則經中的故事，很好地說明了無上法。有一次，佛陀外出托鉢時遇到一群人，便詢問他們的名字和謀生方式。其中一人是漁夫，名叫阿利耶，也就是「聖者先生」；但他的行為卻不高尚。於是，佛陀為他開示什麼才是真正的高尚；說法結束時，他證得預流果，成為預流者（sotāpanna），由一個不高尚的人變成聖者（ariya）。這也說明他居住在有利於自身修行進步的適宜之處，也就是有機會見到佛陀並聽佛說法的地方。
在這裡，我們也可看到業的作用不可思議。雖然阿利耶先生具有證悟的潛能，他的過去業卻使他投生到以邪命 —— 殺害生命 —— 維生的家庭。因此，對某些想在其中來去自如的佛教徒而言，輪迴並非天堂。
即使某個地方對多數人而言是適宜之處，若某人十分惡劣，那個地方也不會使他有任何改變；他仍可能造作不善業，提婆達多與其追隨者即是如此。所以，最終還是取決於個人。因此，善法教育非常重要。在《增支部》AN 8.29〈非時經〉中，佛陀教說了八種不適宜的地方、狀態或情況。
這八種是：
1. 地獄；
2. 畜生；
3. 餓鬼界；
4. 僅有心的無色界梵天，或僅有色身的無想有情天；
5. 具有不善根的男人或女人；
6. 佛法無法傳至的地區或國家；
7. 持有邪見的人；
8. 無佛出世的時代。
4. Living in a civilized land
__To reside in a suitable locality or good places. The Buddha mentioned the importance of locality or places for the development and progress in worldly and spiritual matters. What are the things to choose for a suitable locality? On education, economy, health, spiritual, etc. If living at wherever we are in will no progress for our whole life. A place for the chance to realize the path and fruit of the Buddha dhamma is the best place to reside. A place can fulfill the perfection (paramis)of the Buddha's teachings.
To reside in countries have the Buddha sāsana. In general, a place can support us for making merits, obtain wealth, education, and health. We can also distinguish a place with three periods of human life span. When young a suitable place for education, during the middle period for wealth and the last period for spiritual progress.
There are six unsurpassed things - anuttariya dhamma. A place can fulfill these six noble dhammas is a blessing place. To obtain them must live in a suitable and good place. The six noble dhammas are:
(1) the unsurpassed sight
(2) the unsurpassed hearing
(3) the unsurpassed gain
(4) the unsurpassed training
(5) the unsurpassed service
(6) the unsurpassed recollection.
The unsurpassed sight is seeing the Buddha & Sangha. The unsurpassed gain is faith- saddhā. Having faith in the triple gems(Buddha, Dhamma, Sangha) and the law of kamma.
For ordinary worldly people, there are a lot of sights, hearing, and gains for worldly matters which never end. Some are quite harmful and polluting our hearts. To get the unsurpassed training is sīla, samādhi, and paññā. The unsurpassed service is serving the Buddha, Dhamma, Sangha, and to the parents.
Serving the Buddha, Dhamma, and Sangha is very important for every Buddhist. Mostly we do not become aware or not knowing it profoundly. This is a very rare chance and opportunity. Why?
Because only a Buddha appeared that the triple gems came to existence. Even a Buddha appeared living beings must have had human births and also encountered them. Having a human birth is even quite difficult. In the whole of saṁsāra, we were slaves of our bodies and family members only.
Ledi Sayadaw was always looking for chances to serve the sangha. But the sangha stopped him from doing the services for them. What he had said or responded to them was very remarkable. He said; in the whole of saṁsāra, his hands were like the slave for the wives and children only. Therefore requested them to allow him for their service. It is true; if we were doing a lot of services for the Triple Gems in saṁsāra and would not be here anymore.
Now, Buddhists should not miss this chance and opportunity. It is very rare to come by. Looking after the parents is also very important in human society. The Chinese filial piety-shao tao is very well known. This education and practices were handed down for many centuries, maybe more than over 5,000 years. Without love, kindness, and filial piety to one's parents, there is no future for someone.
The unsurpassed recollection is the qualities of Buddha, Dhamma, and Sangha-Gunas. There are a lot of worldly recollections to ordinary worldlings. It is good to have the recollection of one's parent kindness, love, and gratitude. And then repaid to them.
(Someone who can fulfill the six unsurpassed things has the seven benefits as mentioned in the Satipatthāna Sutta: purification of beings, surmounting of sorrow and lamentation, the disappearance of dukkha and discontent, acquiring the true method and realization of Nibbāna)
There was a good story of a sutta representing the anuttariya dhamma. One time the Buddha was going alms-round and met a group of people. He asked their names and livelihoods. One of them was the fisherman, and his name was Ariya - Mr. Noble. But his actions were ignoble.
So the Buddha gave him talk on what was noble, and at the end, he entered the stream (became a sotāpanna). From an ignoble person and became a noble person (ariya). This was also he was living in a suitable place for his spiritual progress. (i.e., a place had the chance to meet the Buddha & listened to his talk).
Even if it is a suitable place for most people if someone is very bad and does not make any difference to this person (as, e.g., Devadatta and his followers), even can commit unwholesome actions. So it depends on each person. Therefore wholesome education is very important. In the Aṅguttara Nikāya, the Buddha taught about the eight unsuitable places-Akkhana Sutta.
These are: hells, animals, ghosts-realms; Brahma gods with only mind and only physical body; a man or woman without roots; areas or countries the Buddha Dhamma cannot reach; people have wrong views and the time when no Buddha arose.[/size]
學者將 "paṭirūpa-desa" 譯為「文明之地」或「適宜之處」。我們應如何判定某個地區或地方是文明而適宜的？對於這個問題，可大致分為兩類人：凡夫與聖者。
凡夫之所以被稱為凡夫，是因為他們充滿煩惱（kilesa）。由於知見、性格、習慣等方面的差異，凡夫這個群體更為廣泛多樣。多數凡夫會認為，物質高度發達、生活便利的地方，就是適宜之處。然而，這些條件可能像強力膠一樣，使他們的煩惱愈黏愈牢。於是，競爭和沉溺欲樂的情形不斷持續，人們始終處於不滿足之中。因此，某些世界強權為了擴張權力與財富，在世界各地製造許多問題，使不少國家陷入不穩定。
然而，若觀察他們自身的社會問題，便會發現他們也不快樂，社會中充斥著許多不善法。他們忘記了，或根本不知道，快樂、和平與福祉的根本在於心理安樂。缺少這項基礎，物質進步反而可能帶來傷害。同樣地，我們若只處理外在問題，而不解決內在原因——心，便無法成功減緩全球暖化；即使一時取得成效，也不會長久。
對聖者、賢者和智者而言，適宜之處是能促進心理安樂，並讓我們可以修習戒、定、慧的地方。這並不表示佛陀忽視物質方面的安樂。研讀巴利三藏便會知道，佛陀的教導幾乎涵蓋了一切與人類有關的事物。因此，物質安樂應從屬於心理安樂。觀察今日世界的情勢，我們就能清楚看到這一點。
佛陀曾說明，居住的地區或地方，對於世間生活與修行上的發展進步都很重要。選擇適宜之處時，應考慮哪些條件？我們應當考慮教育、經濟、健康、修行等方面。若不加選擇，隨處居住，我們可能一生都無法進步。最佳的居住之處，是有機會證得佛法的道果、圓滿佛法所教諸波羅蜜（pāramī）的地方。
我們應居住在佛教（Buddha-sāsana）住世的國家。一般而言，應選擇能協助我們修福，並使我們獲得財富、教育與健康的地方。我們也可按人生的三個階段分別選擇：
．年輕時，選擇有利於教育的地方；
．中年時，選擇有利於獲得財富的地方；
．晚年時，選擇有利於修行進步的地方。
有六種無上法（anuttariya-dhamma）。能夠成就這六種殊勝之法的地方，就是吉祥之處。我們必須居住在適宜的好地方，才能獲得它們。六無上是：
1. 見無上；
2. 聞無上；
3. 得無上；
4. 修學無上；
5. 奉事無上；
6. 隨念無上。
見無上，是得見佛陀與僧伽。
得無上，是獲得信（saddhā）：對佛、法、僧三寶與業的法則具有信心。
對一般凡夫而言，世間有無窮無盡的所見、所聞和利得；其中有些頗為有害，會污染我們的心。修學無上，是修習戒、定、慧。奉事無上，是奉事佛、法、僧與父母。奉事佛、法、僧對每位佛教徒都非常重要，但我們往往未曾察覺，或未能深刻理解這一點。這是極為難得的機會與因緣。為什麼？
因為唯有佛陀出現世間，三寶才會出現。即使有佛出世，眾生也必須獲得人身，而且有緣遇見三寶。僅僅獲得人身，就已經非常困難。在整個輪迴（saṃsāra）中，我們過去只是自己身體和家人的奴僕。
雷迪大師總是尋找機會奉事僧伽，但僧伽曾阻止他為他們效勞。他當時的回答非常值得注意。
他說：在無盡輪迴中，他的雙手只當過妻兒的奴僕；因此，他請求僧伽允許他奉事。
這是真實的：如果我們在輪迴中曾經多多奉事三寶，現在就不會還留在這裡了。
如今，佛教徒不應錯失這個極其難得的機會與因緣。照顧父母在人類社會中也非常重要。中國的孝道舉世聞名；這種教育與實踐傳承了許多世紀，或許已超過五千年。一個人若對父母沒有愛、慈善與孝心，便沒有未來。
隨念無上，是隨念佛、法、僧的功德（guṇa）。凡夫有許許多多世俗的憶念對象。憶念父母的恩情、慈愛與恩德，然後報答他們，也是很好的。
（能夠成就六無上的人，可得《念處經》所說的七項利益：使眾生清淨，超越愁、悲，滅除苦、憂，得達正道，體證涅槃。）
有一則經中的故事，很好地說明了無上法。有一次，佛陀外出托鉢時遇到一群人，便詢問他們的名字和謀生方式。其中一人是漁夫，名叫阿利耶，也就是「聖者先生」；但他的行為卻不高尚。於是，佛陀為他開示什麼才是真正的高尚；說法結束時，他證得預流果，成為預流者（sotāpanna），由一個不高尚的人變成聖者（ariya）。這也說明他居住在有利於自身修行進步的適宜之處，也就是有機會見到佛陀並聽佛說法的地方。
在這裡，我們也可看到業的作用不可思議。雖然阿利耶先生具有證悟的潛能，他的過去業卻使他投生到以邪命 —— 殺害生命 —— 維生的家庭。因此，對某些想在其中來去自如的佛教徒而言，輪迴並非天堂。
即使某個地方對多數人而言是適宜之處，若某人十分惡劣，那個地方也不會使他有任何改變；他仍可能造作不善業，提婆達多與其追隨者即是如此。所以，最終還是取決於個人。因此，善法教育非常重要。在《增支部》AN 8.29〈非時經〉中，佛陀教說了八種不適宜的地方、狀態或情況。
這八種是：
1. 地獄；
2. 畜生；
3. 餓鬼界；
4. 僅有心的無色界梵天，或僅有色身的無想有情天；
5. 具有不善根的男人或女人；
6. 佛法無法傳至的地區或國家；
7. 持有邪見的人；
8. 無佛出世的時代。
4. Living in a civilized land
__To reside in a suitable locality or good places. The Buddha mentioned the importance of locality or places for the development and progress in worldly and spiritual matters. What are the things to choose for a suitable locality? On education, economy, health, spiritual, etc. If living at wherever we are in will no progress for our whole life. A place for the chance to realize the path and fruit of the Buddha dhamma is the best place to reside. A place can fulfill the perfection (paramis)of the Buddha's teachings.
To reside in countries have the Buddha sāsana. In general, a place can support us for making merits, obtain wealth, education, and health. We can also distinguish a place with three periods of human life span. When young a suitable place for education, during the middle period for wealth and the last period for spiritual progress.
There are six unsurpassed things - anuttariya dhamma. A place can fulfill these six noble dhammas is a blessing place. To obtain them must live in a suitable and good place. The six noble dhammas are:
(1) the unsurpassed sight
(2) the unsurpassed hearing
(3) the unsurpassed gain
(4) the unsurpassed training
(5) the unsurpassed service
(6) the unsurpassed recollection.
The unsurpassed sight is seeing the Buddha & Sangha. The unsurpassed gain is faith- saddhā. Having faith in the triple gems(Buddha, Dhamma, Sangha) and the law of kamma.
For ordinary worldly people, there are a lot of sights, hearing, and gains for worldly matters which never end. Some are quite harmful and polluting our hearts. To get the unsurpassed training is sīla, samādhi, and paññā. The unsurpassed service is serving the Buddha, Dhamma, Sangha, and to the parents.
Serving the Buddha, Dhamma, and Sangha is very important for every Buddhist. Mostly we do not become aware or not knowing it profoundly. This is a very rare chance and opportunity. Why?
Because only a Buddha appeared that the triple gems came to existence. Even a Buddha appeared living beings must have had human births and also encountered them. Having a human birth is even quite difficult. In the whole of saṁsāra, we were slaves of our bodies and family members only.
Ledi Sayadaw was always looking for chances to serve the sangha. But the sangha stopped him from doing the services for them. What he had said or responded to them was very remarkable. He said; in the whole of saṁsāra, his hands were like the slave for the wives and children only. Therefore requested them to allow him for their service. It is true; if we were doing a lot of services for the Triple Gems in saṁsāra and would not be here anymore.
Now, Buddhists should not miss this chance and opportunity. It is very rare to come by. Looking after the parents is also very important in human society. The Chinese filial piety-shao tao is very well known. This education and practices were handed down for many centuries, maybe more than over 5,000 years. Without love, kindness, and filial piety to one's parents, there is no future for someone.
The unsurpassed recollection is the qualities of Buddha, Dhamma, and Sangha-Gunas. There are a lot of worldly recollections to ordinary worldlings. It is good to have the recollection of one's parent kindness, love, and gratitude. And then repaid to them.
(Someone who can fulfill the six unsurpassed things has the seven benefits as mentioned in the Satipatthāna Sutta: purification of beings, surmounting of sorrow and lamentation, the disappearance of dukkha and discontent, acquiring the true method and realization of Nibbāna)
There was a good story of a sutta representing the anuttariya dhamma. One time the Buddha was going alms-round and met a group of people. He asked their names and livelihoods. One of them was the fisherman, and his name was Ariya - Mr. Noble. But his actions were ignoble.
So the Buddha gave him talk on what was noble, and at the end, he entered the stream (became a sotāpanna). From an ignoble person and became a noble person (ariya). This was also he was living in a suitable place for his spiritual progress. (i.e., a place had the chance to meet the Buddha & listened to his talk).
Even if it is a suitable place for most people if someone is very bad and does not make any difference to this person (as, e.g., Devadatta and his followers), even can commit unwholesome actions. So it depends on each person. Therefore wholesome education is very important. In the Aṅguttara Nikāya, the Buddha taught about the eight unsuitable places-Akkhana Sutta.
These are: hells, animals, ghosts-realms; Brahma gods with only mind and only physical body; a man or woman without roots; areas or countries the Buddha Dhamma cannot reach; people have wrong views and the time when no Buddha arose.[/size]
5. 過去曾修福 ｜ Having made merit in the past
過去曾修福，對每個人而言都是非常重要的課題。要理解這一點，我們必須對業法則具有信心。真正的信來自對業的正確理解。由於各自的行為（業）不同，人與人之間才有許多差異；此處所說的業，包括過去世與今生所造的行為。為什麼能在生活各方面都過得富足而幸運的人非常少？因為對各種善業感興趣並實際去做的人很少。未經訓練的心通常又樂於不善法，所以人的行為往往並不好。
正因如此，佛陀警告人們：惡趣才是眾生長久以來的常住之家。在三十一界之中，人界是培育一切有益善法的最佳場所；從布施、戒、定到慧，在此都有修習的機會。
佛陀的第三項德號是「明行足」（vijjā-caraṇa-sampanno），意為明與行皆已圓滿。此處的「行」（caraṇa）與福德有關。
十五種行可分為六組，第五組稱為七聖財，即：信、戒、慚、愧、聞法（學習佛法）、施與慧。能夠培育七聖財的人，才成為真正的佛教徒。七聖財同時包含明與行。對聖者（ariya）而言，這些財寶已成為自身的財產；對凡夫而言，培育並圓滿它們極為重要。
缺少這些財寶而在輪迴中流轉，確實十分痛苦。這些法能使眾生投生善趣並增長智慧。福德以信為基礎，明則以慧為基礎。想超越苦的人，必須同時培育明（vijjā）與行（caraṇa）。缺少行，就難以遇見佛陀與佛法，也難以獲得良善的投生；即使遇見佛陀與佛法，若缺少明，也無法超越苦（經中有許多這兩類人的例證）。
難陀摩羅毘旺薩禪師曾作一場題為《因具足，果便圓滿》的有趣開示。這場開示與我們目前討論的「過去曾修福」有關；因其值得思惟，我在此略述要旨。
行善時 —— 善行、福德等，皆指善法（kusala-dhamma）—— 我們必須完整地實踐，例如布施、持戒、修止與禪修等。修習須從容易的逐步進至困難的；十波羅蜜之首的布施便是一例。
布施由易至難有三個層次，例如：向難民布施食物、飲料、衣物與住所；捐出自己的身體器官救人（如腎臟）；以及犧牲自己的生命以拯救他人。想具足一切善德的人，必須實踐一切善行
（禪師概略講述了十波羅蜜各自的三個層次；我們可從《本生經》中加以學習，其中包含許多甚深之法與教導。例如，《大那羅陀本生經》便談到業法則、邪見、愚人與智者等）。
從善慧隱士直到悉達多喬達摩，菩薩圓滿十波羅蜜後，悉達多成為佛陀。因為他已實踐一切善行，所以具足無人能及的一切善德。
以下故事說明何謂善德。迦葉佛時代（在喬達摩佛以前），有兩位比丘。第一位比丘具有布施心（cāga），總把托鉢或信眾供養所得的食物及其他物品與人分享。第二位比丘只對修行感興趣，不培育其他福德，認為那些都是多餘的。兩人死後都投生天界，但生活境遇有很大差異。
第一位天人（即第一位比丘）因過去所修福德，壽命較長，身光更加明亮燦爛，財富、力量、威勢與智慧也都勝過第二位天人（即第二位比丘）；所以第二位天人的生活境遇較為低下。兩人從天界命終後，都投生人間（第二位天人似乎較早命終；在第一位天人命終前，他已在別處經歷了數次投生，因為第一位的壽命比第二位長）。
第一位天人投生為拘薩羅國波斯匿王一位年輕妃子的兒子；第二位天人則因彼此過去的業緣，投生為照顧小王子的婢女之子。兩人同日出生。小王子躺在金搖籃裡，婢女則把自己的嬰兒放在地上。
小王子看見這個可憐的嬰兒時，憶起了兩人的過去世，便對朋友說：「親愛的朋友，你落到這種境地，是因為從前沒有聽從我的勸告。」
小朋友反駁道：「是的，我沒有聽你的，那又怎樣！」
王子回答：「我們現在的境遇如此懸殊。」
朋友則說：「你的金搖籃由四大構成，我躺的地面也同樣由四大構成。」
蘇摩那王女正好前來探望年幼的同父異母弟弟，聽見了這番對話。她非常驚訝，便去拜見佛陀，詢問有布施福德與沒有布施福德之人的差別（禪師在此停止講述故事）。這個奇特的故事證明了明與行（vijjā" 與 "caraṇa）的重要性。
《增支部》中有兩篇與福德的重要性有關的經：《增支部》AN 5.199〈家經〉，PTS A iii 243 與《天人經》（Devatā Sutta）。這兩篇經彼此相關，從不同角度談到相同的事。
在《家經》中，佛陀對比丘們作如下開示：
1. 一位或多位比丘來訪時，家庭若歡喜迎接，將會投生天界。
2. 為比丘設座並表示敬意，將會成為上層階級的人。
3. 想供養比丘所需的四資具，將會成為有影響力的人。
4. 實際供養，將會增長福德。
5. 聞法並請問法義，將會成為聰明而有智慧的人。
這些要點都提醒人類：圓滿的果報來自良善而具足的因（也可再思惟佛陀的圓滿與十波羅蜜之間的關係）。具備第 1 至第 4 項福德，卻缺少第 5 項的人，可以稱為有福的愚人，因為他會盲目地思考與行動。有錢卻不聰明、沒有智慧的人，很可能再度變窮。
美國曾有一位富有的億萬富翁政治人物，卻不聰明也無智慧；他因缺乏智慧而濫用權力與影響力，傷害人民。富有而有權力的人若懂得正確、明智地運用財富與權力，便能創造更美好的世界與社會。因此，如何使用權力和金錢比如何獲得它們更重要。當今世界上的情況大多與這些有影響力的人有關。
佛陀在《Āthana Sutta》（原文經名與經號未詳）中說：沒有任何善法（kusala）是不應做的；只有不善法（akusala）才是不應做的。在《增支部》AN 9.19〈天人經〉中，一些天人前來拜見佛陀，述說他們過去所修的福德及目前的處境。
第 1 組天人說，他們過去生為人時，曾有人與比丘來到面前；他們起身迎接，卻沒有向來者禮敬。由於缺少其他福德，他們與別人相比投生於較低的階層。
第 2 組天人起身並作禮，卻未設座，所以與別人相比仍屬較低階層。
第 3 組做了 1 與 2 ，卻未供養比丘物品。
第 4 組他們把物品供養比丘，卻未請求聞法。
第 5 組聞法卻不用心聽。
第 6 組用心聽，卻未把法記在心中。
第 7 組把法記在心中，卻未思惟其義。
第 8 組思惟其義，卻未付諸實踐。
第 9 組將法付諸實踐。
因此，最後一組天人遠離了後悔與懊惱。佛陀把整件事告訴比丘們，並勸誡他們應完成一切應做之事，否則日後將像那些天人一樣後悔。
「過去曾修福」這項吉祥對人類非常重要，因為它就像植樹一樣。樹木能為我們帶來許多利益，例如清新的空氣（這是因應當前全球暖化的一種方法）、良好的天氣、蔭涼、果實、花朵與建材等。同樣地，過去與現在所修的福德，也會為我們帶來良善的投生、幸運、福祉與護佑。人人都能藉由造作許多善業，阻止不善法生起；善業與不善業如同能量一般跟隨著我們，等待機會產生果報。
天人比人類更能欣賞並了解福德。在天界，他們所享受的欲樂與其他利益完全依靠過去所修的福德，因為在天界沒有修福的機會。即使天王帝釋也必須來到人間修福。大多數人沒有能力或知識了解自己過去所修的福德，而是依靠自身的智慧與努力（智與精進）去取得想要和需要的事物。
當天人臨近命終時，他們希望投生人間修福，然後再回到天界；這是因為人間是最適合修福的地方，而不是因為他們喜歡人間（他們厭惡人間的氣味）。
有些人聰明而有智慧，又能遇到好事與適宜的情況等，這是因為他們在過去世曾修福德。過去世累積許多善業的人，無論從事何種事業，大多都能成功。佛陀時代的富翁喬提迦就是很好的例子；現代香港的商業大亨李先生也可作為例證。他從中國大陸來到香港後，遇見了一位風水師。
他問他關於未來的事情。他預測李先生會賺很多錢，而且無論他做什麼生意都會成功。這些後來都成真了。隨著生意的成功，他總是捐出很多錢。因此，他是一位著名的慈善家。如何使用錢比賺錢更重要。大多數人不是以更好的方式使用錢，而是浪費錢；甚至有時還以不正當的方式使用錢。
我們相信業法則嗎？請仔細想想：兩個人即使付出相同的努力，結果仍可能不同；這些差異與他們過去所造的業有關。古語說：「雖有智慧，若無宿福，仍常貧困。」有時我們會遇到聰明的人，但他無論如何努力，做事都得不到成果；這是由於缺少善行（caraṇa）。業法則深奧而複雜，多數人只知其表面；佛陀甚至把它列為不可思議之一。
關於這一點，《本生經》中有一則有趣的故事（本生第284則，《吉祥本生》）。一名樵夫進入森林拾柴，回來時已很晚，城門已經關閉，只好在城外過夜。他睡在一棵樹旁，兩隻野雞也棲息在樹枝上。夜裡，一陣聲響把他吵醒；原來兩隻雞正在爭吵，因為上方樹枝的雞把糞便排到下方那隻雞身上。
下雄雞傲慢地對上雄雞說：「任何人烤我的肉來吃，都會得到一千個硬幣。」上雄雞回嘴說：「任何吃我內臟的人會成為國王；如果他吃我的肉，無論男女，都會成為元帥或王后；如果他吃附在骨頭上的肉，若是家主，將會成為國王的財務官；若是聖人，將成為國王的寵臣！」
樵夫殺了上方那隻雞，帶回家請妻子烹煮。煮好後，他把食物放進籃子，夫妻一同帶到恆河，打算沐浴後再吃。突然，一陣強風吹來，把籃子吹進河中；籃子順流而下，漂到國王的馴象師為大象沐浴的地方。
馴象師想與妻子分享食物，便把它帶回家。與此同時，他的老師 —— 那位隱士 —— 以神通知悉一切，便在他家等候並替他們作好安排。隱士要馴象師吃內臟，把肉給妻子，自己則吃其餘部分；他預言馴象師三天後將成為國王。就在那時，另一位國王前來攻打這個國家。
沒有任何其他原因，國王就把大象訓練師像國王一樣放在大象上去參加戰爭。真正的國王在戰爭中去世了。但大象訓練師是一位優秀的策士，成功地指揮戰鬥並成為國王。我們不知道自己過去的業。因此，為了未來積累福報，在此生中，我們應該培養善業或良好的業。關於業的另一個重要點是，善業與不善業的業果（或能量）一直伴隨著我們。
因此，每一刻都保持善念與善行極為重要；善與不善的業果都隨時等待成熟的機會。一旦了解福德之業的利益與價值，我們便會願意修福；唯有如此，才能具足第五項吉祥。我們也應經常思惟福德的果報。應修的福業包括布施、持戒、謹慎守護言語、守護諸根等，也就是布施、戒、定、慧。
這些福德就像埋藏在地下的黃金、寶石與財寶，沒有人能從你手中奪走；它們會成為你的財產，如影隨形地一直跟著你。佛陀在《伏藏經》（Nidhikaṇḍa Sutta）中說法，內容涉及布施、戒、定、慧。
這些功德的結果是：
1. 皮膚白皙
2. 聲音悅耳
3. 身體結構良好
4. 面容姣好
5. 擁有權力和影響力
6. 有許多夥伴和僕人
7. 擁有人類的幸福
8. 擁有天界的幸福
9. 能夠實現涅槃。
所有這些善法都受到智者與聖者讚揚，並能導向成為大弟子、上首弟子、獨覺佛乃至正等正覺佛。因此，我們必須為今生與未來世修福，而且應當愈做愈好。
5. Having made merit in the past
__Someone is intelligent, wise, an encounter with good things and suitable situations, etc. because he or she had made merits in the past life. People had wholesome merits in their past lives, mostly had success whatever kind of endeavor they were in. In the Buddha time, the billionaire Jotika was a very good example. In modern-day, the Hong Kong business tycoon Mr. Li is also very good evidence. He came from Mainland China into Hong Kong and met a Feng-Sui master.
He asked him about his future. He predicted that Mr. Li would make a lot of money. And also whatever business he would do with success. These later became true. With the success of his business and always donates a lot of money. Therefore, he is a well-known philanthropist. How to use money is more important than to make money. Most people, instead of using the money in better ways and just wasting them. And even sometimes using them in unwholesome ways.
Do we believe in the law of Kamma? Just think about it. Two persons, even they have the same effort the results are different. These differences are connecting with their past kammas. And the old saying was; “Even though intelligent without past merit is always poor.” Sometimes we may encounter an intelligent person, but whatever he tries to do something does not get the result.
This is the cause of lacking good conducts (carana). The law of kamma is profound and complex. Most people know about it superficially. Even the Buddha mentioned it as one of the inconceivable subjects.
__There was an interesting jataka story on this point. A woodcutter went into a forest for fire woods. He came back late, and the city gate was closed. He had to sleep outside the city. The place he slept was near a tree, and two wild cocks also slept on the branches of that tree. At night some noises made him woke up. The cocks were in a quarrel. Because the cock on the upper branch shat on the cock at the lower branch.
The lower cock said to the upper cock with conceit; “If someone roasts my flesh & eats will get 1,000 coins.” The upper cock retorted as; “If someone eats my inner organs will become a king, on my flesh will become a field marshal, and if she a woman becomes a queen. Someone eats the flesh sticks to the bones and becomes the king’s treasurer or the teacher of the king.”
The woodcutter killed the upper cock, took it at home and asked his wife to cook for him. After finished, he put it in a basket and both of them brought it to the Ganges river. They planned to eat it after bathing. Suddenly a strong wind came and blew away the basket into the river. The basket was floating down the river and arriving at a place where the king’s elephant trainer bathed the elephants.
He wanted to share the food with his wife and brought it back home. At the same time, his teacher, the hermit knew everything with his psychic power. He waited for him at his home and arranged for them. The hermit asked the elephant trainer to eat the inner organs, to the wife the flesh and for himself the other. He predicted him as would become the king after three days. By that time, another king came and made war with this country.
Without any other reason, the king put the elephant trainer like a king on the elephant to fight the war. The real king died in the war.
But the elephant trainer was a good planner and leading the battle with success and became a king. We do not know our past kammas. Therefore to have merits for the future, in this life, we should develop wholesome or good kammas. Another important point on kamma is wholesome, and unwholesome kammic results (or energies) are following us all the times.
Therefore in every moment to have wholesome thoughts and actions are very important. Negative and positive results are looking for chances to come in at any time. If we only know the benefits or values of merits(meritorious deeds) that are wanting to perform it. Only then we will have the number 5th blessing.
Also, we should very often reflect on the result of the merits. The merits we should perform are: giving (dāna), precepts (sīla), with care to look after our speech, look after our sense faculties, etc. (dāna, sīla, samādhi and paññā).
This is like buried gold, gems, and treasures in the ground. No-one can take away from you and become your properties. It will follow behind us all the time like a shadow. The Buddha gave a dhamma talk on the four treasure pots- Nitidāna Sutta. It was about dāna sīla, samādhi, and paññā. The results of these merits are:
(1) Fair complexion
(2) Pleasant voice
(3) Having a good bodily structure
(4) Good looking face
(5) Having power and influence
(6) With many companions and servants
(7) Having the human happiness
(8) Having the celestial happiness
(9) Can realize Nibbāna.
All these wholesome Dhammas were praised by the wise and noble person. It could lead to becoming great disciples, chief disciples, Solitary-buddha(Pacceka-buddha) and Sammā-sambuddha. Therefore we must perform merits for this life and future lives to come. We should do it better and better.
正因如此，佛陀警告人們：惡趣才是眾生長久以來的常住之家。在三十一界之中，人界是培育一切有益善法的最佳場所；從布施、戒、定到慧，在此都有修習的機會。
佛陀的第三項德號是「明行足」（vijjā-caraṇa-sampanno），意為明與行皆已圓滿。此處的「行」（caraṇa）與福德有關。
十五種行可分為六組，第五組稱為七聖財，即：信、戒、慚、愧、聞法（學習佛法）、施與慧。能夠培育七聖財的人，才成為真正的佛教徒。七聖財同時包含明與行。對聖者（ariya）而言，這些財寶已成為自身的財產；對凡夫而言，培育並圓滿它們極為重要。
缺少這些財寶而在輪迴中流轉，確實十分痛苦。這些法能使眾生投生善趣並增長智慧。福德以信為基礎，明則以慧為基礎。想超越苦的人，必須同時培育明（vijjā）與行（caraṇa）。缺少行，就難以遇見佛陀與佛法，也難以獲得良善的投生；即使遇見佛陀與佛法，若缺少明，也無法超越苦（經中有許多這兩類人的例證）。
難陀摩羅毘旺薩禪師曾作一場題為《因具足，果便圓滿》的有趣開示。這場開示與我們目前討論的「過去曾修福」有關；因其值得思惟，我在此略述要旨。
行善時 —— 善行、福德等，皆指善法（kusala-dhamma）—— 我們必須完整地實踐，例如布施、持戒、修止與禪修等。修習須從容易的逐步進至困難的；十波羅蜜之首的布施便是一例。
布施由易至難有三個層次，例如：向難民布施食物、飲料、衣物與住所；捐出自己的身體器官救人（如腎臟）；以及犧牲自己的生命以拯救他人。想具足一切善德的人，必須實踐一切善行
（禪師概略講述了十波羅蜜各自的三個層次；我們可從《本生經》中加以學習，其中包含許多甚深之法與教導。例如，《大那羅陀本生經》便談到業法則、邪見、愚人與智者等）。
從善慧隱士直到悉達多喬達摩，菩薩圓滿十波羅蜜後，悉達多成為佛陀。因為他已實踐一切善行，所以具足無人能及的一切善德。
以下故事說明何謂善德。迦葉佛時代（在喬達摩佛以前），有兩位比丘。第一位比丘具有布施心（cāga），總把托鉢或信眾供養所得的食物及其他物品與人分享。第二位比丘只對修行感興趣，不培育其他福德，認為那些都是多餘的。兩人死後都投生天界，但生活境遇有很大差異。
第一位天人（即第一位比丘）因過去所修福德，壽命較長，身光更加明亮燦爛，財富、力量、威勢與智慧也都勝過第二位天人（即第二位比丘）；所以第二位天人的生活境遇較為低下。兩人從天界命終後，都投生人間（第二位天人似乎較早命終；在第一位天人命終前，他已在別處經歷了數次投生，因為第一位的壽命比第二位長）。
第一位天人投生為拘薩羅國波斯匿王一位年輕妃子的兒子；第二位天人則因彼此過去的業緣，投生為照顧小王子的婢女之子。兩人同日出生。小王子躺在金搖籃裡，婢女則把自己的嬰兒放在地上。
小王子看見這個可憐的嬰兒時，憶起了兩人的過去世，便對朋友說：「親愛的朋友，你落到這種境地，是因為從前沒有聽從我的勸告。」
小朋友反駁道：「是的，我沒有聽你的，那又怎樣！」
王子回答：「我們現在的境遇如此懸殊。」
朋友則說：「你的金搖籃由四大構成，我躺的地面也同樣由四大構成。」
蘇摩那王女正好前來探望年幼的同父異母弟弟，聽見了這番對話。她非常驚訝，便去拜見佛陀，詢問有布施福德與沒有布施福德之人的差別（禪師在此停止講述故事）。這個奇特的故事證明了明與行（vijjā" 與 "caraṇa）的重要性。
《增支部》中有兩篇與福德的重要性有關的經：《增支部》AN 5.199〈家經〉，PTS A iii 243 與《天人經》（Devatā Sutta）。這兩篇經彼此相關，從不同角度談到相同的事。
在《家經》中，佛陀對比丘們作如下開示：
1. 一位或多位比丘來訪時，家庭若歡喜迎接，將會投生天界。
2. 為比丘設座並表示敬意，將會成為上層階級的人。
3. 想供養比丘所需的四資具，將會成為有影響力的人。
4. 實際供養，將會增長福德。
5. 聞法並請問法義，將會成為聰明而有智慧的人。
這些要點都提醒人類：圓滿的果報來自良善而具足的因（也可再思惟佛陀的圓滿與十波羅蜜之間的關係）。具備第 1 至第 4 項福德，卻缺少第 5 項的人，可以稱為有福的愚人，因為他會盲目地思考與行動。有錢卻不聰明、沒有智慧的人，很可能再度變窮。
美國曾有一位富有的億萬富翁政治人物，卻不聰明也無智慧；他因缺乏智慧而濫用權力與影響力，傷害人民。富有而有權力的人若懂得正確、明智地運用財富與權力，便能創造更美好的世界與社會。因此，如何使用權力和金錢比如何獲得它們更重要。當今世界上的情況大多與這些有影響力的人有關。
佛陀在《Āthana Sutta》（原文經名與經號未詳）中說：沒有任何善法（kusala）是不應做的；只有不善法（akusala）才是不應做的。在《增支部》AN 9.19〈天人經〉中，一些天人前來拜見佛陀，述說他們過去所修的福德及目前的處境。
第 1 組天人說，他們過去生為人時，曾有人與比丘來到面前；他們起身迎接，卻沒有向來者禮敬。由於缺少其他福德，他們與別人相比投生於較低的階層。
第 2 組天人起身並作禮，卻未設座，所以與別人相比仍屬較低階層。
第 3 組做了 1 與 2 ，卻未供養比丘物品。
第 4 組他們把物品供養比丘，卻未請求聞法。
第 5 組聞法卻不用心聽。
第 6 組用心聽，卻未把法記在心中。
第 7 組把法記在心中，卻未思惟其義。
第 8 組思惟其義，卻未付諸實踐。
第 9 組將法付諸實踐。
因此，最後一組天人遠離了後悔與懊惱。佛陀把整件事告訴比丘們，並勸誡他們應完成一切應做之事，否則日後將像那些天人一樣後悔。
「過去曾修福」這項吉祥對人類非常重要，因為它就像植樹一樣。樹木能為我們帶來許多利益，例如清新的空氣（這是因應當前全球暖化的一種方法）、良好的天氣、蔭涼、果實、花朵與建材等。同樣地，過去與現在所修的福德，也會為我們帶來良善的投生、幸運、福祉與護佑。人人都能藉由造作許多善業，阻止不善法生起；善業與不善業如同能量一般跟隨著我們，等待機會產生果報。
天人比人類更能欣賞並了解福德。在天界，他們所享受的欲樂與其他利益完全依靠過去所修的福德，因為在天界沒有修福的機會。即使天王帝釋也必須來到人間修福。大多數人沒有能力或知識了解自己過去所修的福德，而是依靠自身的智慧與努力（智與精進）去取得想要和需要的事物。
當天人臨近命終時，他們希望投生人間修福，然後再回到天界；這是因為人間是最適合修福的地方，而不是因為他們喜歡人間（他們厭惡人間的氣味）。
有些人聰明而有智慧，又能遇到好事與適宜的情況等，這是因為他們在過去世曾修福德。過去世累積許多善業的人，無論從事何種事業，大多都能成功。佛陀時代的富翁喬提迦就是很好的例子；現代香港的商業大亨李先生也可作為例證。他從中國大陸來到香港後，遇見了一位風水師。
他問他關於未來的事情。他預測李先生會賺很多錢，而且無論他做什麼生意都會成功。這些後來都成真了。隨著生意的成功，他總是捐出很多錢。因此，他是一位著名的慈善家。如何使用錢比賺錢更重要。大多數人不是以更好的方式使用錢，而是浪費錢；甚至有時還以不正當的方式使用錢。
我們相信業法則嗎？請仔細想想：兩個人即使付出相同的努力，結果仍可能不同；這些差異與他們過去所造的業有關。古語說：「雖有智慧，若無宿福，仍常貧困。」有時我們會遇到聰明的人，但他無論如何努力，做事都得不到成果；這是由於缺少善行（caraṇa）。業法則深奧而複雜，多數人只知其表面；佛陀甚至把它列為不可思議之一。
關於這一點，《本生經》中有一則有趣的故事（本生第284則，《吉祥本生》）。一名樵夫進入森林拾柴，回來時已很晚，城門已經關閉，只好在城外過夜。他睡在一棵樹旁，兩隻野雞也棲息在樹枝上。夜裡，一陣聲響把他吵醒；原來兩隻雞正在爭吵，因為上方樹枝的雞把糞便排到下方那隻雞身上。
下雄雞傲慢地對上雄雞說：「任何人烤我的肉來吃，都會得到一千個硬幣。」上雄雞回嘴說：「任何吃我內臟的人會成為國王；如果他吃我的肉，無論男女，都會成為元帥或王后；如果他吃附在骨頭上的肉，若是家主，將會成為國王的財務官；若是聖人，將成為國王的寵臣！」
樵夫殺了上方那隻雞，帶回家請妻子烹煮。煮好後，他把食物放進籃子，夫妻一同帶到恆河，打算沐浴後再吃。突然，一陣強風吹來，把籃子吹進河中；籃子順流而下，漂到國王的馴象師為大象沐浴的地方。
馴象師想與妻子分享食物，便把它帶回家。與此同時，他的老師 —— 那位隱士 —— 以神通知悉一切，便在他家等候並替他們作好安排。隱士要馴象師吃內臟，把肉給妻子，自己則吃其餘部分；他預言馴象師三天後將成為國王。就在那時，另一位國王前來攻打這個國家。
沒有任何其他原因，國王就把大象訓練師像國王一樣放在大象上去參加戰爭。真正的國王在戰爭中去世了。但大象訓練師是一位優秀的策士，成功地指揮戰鬥並成為國王。我們不知道自己過去的業。因此，為了未來積累福報，在此生中，我們應該培養善業或良好的業。關於業的另一個重要點是，善業與不善業的業果（或能量）一直伴隨著我們。
因此，每一刻都保持善念與善行極為重要；善與不善的業果都隨時等待成熟的機會。一旦了解福德之業的利益與價值，我們便會願意修福；唯有如此，才能具足第五項吉祥。我們也應經常思惟福德的果報。應修的福業包括布施、持戒、謹慎守護言語、守護諸根等，也就是布施、戒、定、慧。
這些福德就像埋藏在地下的黃金、寶石與財寶，沒有人能從你手中奪走；它們會成為你的財產，如影隨形地一直跟著你。佛陀在《伏藏經》（Nidhikaṇḍa Sutta）中說法，內容涉及布施、戒、定、慧。
這些功德的結果是：
1. 皮膚白皙
2. 聲音悅耳
3. 身體結構良好
4. 面容姣好
5. 擁有權力和影響力
6. 有許多夥伴和僕人
7. 擁有人類的幸福
8. 擁有天界的幸福
9. 能夠實現涅槃。
所有這些善法都受到智者與聖者讚揚，並能導向成為大弟子、上首弟子、獨覺佛乃至正等正覺佛。因此，我們必須為今生與未來世修福，而且應當愈做愈好。
5. Having made merit in the past
__Someone is intelligent, wise, an encounter with good things and suitable situations, etc. because he or she had made merits in the past life. People had wholesome merits in their past lives, mostly had success whatever kind of endeavor they were in. In the Buddha time, the billionaire Jotika was a very good example. In modern-day, the Hong Kong business tycoon Mr. Li is also very good evidence. He came from Mainland China into Hong Kong and met a Feng-Sui master.
He asked him about his future. He predicted that Mr. Li would make a lot of money. And also whatever business he would do with success. These later became true. With the success of his business and always donates a lot of money. Therefore, he is a well-known philanthropist. How to use money is more important than to make money. Most people, instead of using the money in better ways and just wasting them. And even sometimes using them in unwholesome ways.
Do we believe in the law of Kamma? Just think about it. Two persons, even they have the same effort the results are different. These differences are connecting with their past kammas. And the old saying was; “Even though intelligent without past merit is always poor.” Sometimes we may encounter an intelligent person, but whatever he tries to do something does not get the result.
This is the cause of lacking good conducts (carana). The law of kamma is profound and complex. Most people know about it superficially. Even the Buddha mentioned it as one of the inconceivable subjects.
__There was an interesting jataka story on this point. A woodcutter went into a forest for fire woods. He came back late, and the city gate was closed. He had to sleep outside the city. The place he slept was near a tree, and two wild cocks also slept on the branches of that tree. At night some noises made him woke up. The cocks were in a quarrel. Because the cock on the upper branch shat on the cock at the lower branch.
The lower cock said to the upper cock with conceit; “If someone roasts my flesh & eats will get 1,000 coins.” The upper cock retorted as; “If someone eats my inner organs will become a king, on my flesh will become a field marshal, and if she a woman becomes a queen. Someone eats the flesh sticks to the bones and becomes the king’s treasurer or the teacher of the king.”
The woodcutter killed the upper cock, took it at home and asked his wife to cook for him. After finished, he put it in a basket and both of them brought it to the Ganges river. They planned to eat it after bathing. Suddenly a strong wind came and blew away the basket into the river. The basket was floating down the river and arriving at a place where the king’s elephant trainer bathed the elephants.
He wanted to share the food with his wife and brought it back home. At the same time, his teacher, the hermit knew everything with his psychic power. He waited for him at his home and arranged for them. The hermit asked the elephant trainer to eat the inner organs, to the wife the flesh and for himself the other. He predicted him as would become the king after three days. By that time, another king came and made war with this country.
Without any other reason, the king put the elephant trainer like a king on the elephant to fight the war. The real king died in the war.
But the elephant trainer was a good planner and leading the battle with success and became a king. We do not know our past kammas. Therefore to have merits for the future, in this life, we should develop wholesome or good kammas. Another important point on kamma is wholesome, and unwholesome kammic results (or energies) are following us all the times.
Therefore in every moment to have wholesome thoughts and actions are very important. Negative and positive results are looking for chances to come in at any time. If we only know the benefits or values of merits(meritorious deeds) that are wanting to perform it. Only then we will have the number 5th blessing.
Also, we should very often reflect on the result of the merits. The merits we should perform are: giving (dāna), precepts (sīla), with care to look after our speech, look after our sense faculties, etc. (dāna, sīla, samādhi and paññā).
This is like buried gold, gems, and treasures in the ground. No-one can take away from you and become your properties. It will follow behind us all the time like a shadow. The Buddha gave a dhamma talk on the four treasure pots- Nitidāna Sutta. It was about dāna sīla, samādhi, and paññā. The results of these merits are:
(1) Fair complexion
(2) Pleasant voice
(3) Having a good bodily structure
(4) Good looking face
(5) Having power and influence
(6) With many companions and servants
(7) Having the human happiness
(8) Having the celestial happiness
(9) Can realize Nibbāna.
All these wholesome Dhammas were praised by the wise and noble person. It could lead to becoming great disciples, chief disciples, Solitary-buddha(Pacceka-buddha) and Sammā-sambuddha. Therefore we must perform merits for this life and future lives to come. We should do it better and better.
6. 正確引導自己 ｜ Directing oneself rightly
義註對「正確引導自己」著墨不多，只提到信、戒與施。它建議：行為不持戒者，應使自己安住於戒；因缺乏對三寶 —— 尤其對業的法則 —— 之信而慳吝者，應由布施入手，最後使自己安住於信。
這項吉祥似乎極為重要，因為它與今日世上每個人都有關。過去世已造的業不能改變，但今生可以開始造許多善業，影響未來輪迴中的生命。因此，這項吉祥可在現生實踐，能徹底改變今生與未來。經中一些知名出家弟子與在家弟子的生平，便可作為證明。
佛陀曾向比丘們說明一組導向聖法增長的法，記載於《增支部》AN 5.47〈財經〉。它與此處所說的吉祥有關。男女弟子修習以下五法，便會在聖法中增長：
1. 信（saddhā）；
2. 戒（sīla）；
3. 聞（suta），即聽聞、學習佛法；
4. 捨（cāga）；
5. 慧（paññā）。
在上述五法中再加慚、愧，便是七聖財。慚與愧是世間的守護者，今日人類尤其迫切需要。佛陀說，弟子在這五方面增長，就是取得今生的精髓與最上之物，成為優勝之人。五法也可納入戒、定、慧三學。有些中國佛教徒把佛教三學等同於道家、儒家等中國聖賢的教導，甚至把佛陀與那些聖賢及其他大宗教的創始者等量齊觀，並把阿羅漢理想說得比那些聖賢低。因此，許多中國佛教徒仍不清楚佛、法、僧的德行。若不研讀、了解巴利諸部，佛教徒也可能曲解佛語。
要把事情導向正確方向，必須先有所了解，所以學習、研究與教育十分重要。正確而善的教育，使人具有正見與正思惟，繼而採取正確行動；正確行動又帶來善果。具備佛法知識，才會生起嘗試修行的興趣與信。聖法增長的五個因素依次而立，佛陀的教法也是如此。依佛陀所說，具備這五種聖法增長者，能依欲（chanda）與實踐成就心願，不是靠祈禱。
要使自己安住正道，無信者應培育並堅固信，無戒者應受持、實踐戒，其他各項亦然。正確引導自己，就是把心導向善與正確的方向，所以也包括言語與行為。Tha-pye-gan 禪師認為，這是一項極重要的吉祥。
在《法句經》中，佛陀教導我們，不善的心會帶來痛苦，而善的心會帶來快樂。不善的心給自己帶來的痛苦比敵人更多。善的心給自己帶來的快樂，是別人無法給予的。負面的心是未經訓練的心，沒有保護。如果我們觀察世界的情況，許多社會問題、自然災害以及其他痛苦都是由這種心所引起的。
為了正確引導自己，禪師要我們依《中部》的《芒果林教誡羅睺羅經》（Ambalaṭṭhika-Rāhulovāda Sutta）修行。其要旨是：造作身、語、意業以前，須先省察它對自己、他人或雙方是否有害；正在造作與造作之後，也須作同樣省察。
省察分為事前、事中、事後三個階段。若發現自己做錯，應當承認，並決意不再犯；若行為善良正確、能帶來安樂，則應隨喜。這是佛陀給七歲兒子羅睺羅沙彌的教誨，很適合用來訓練、教育兒童。
《增支部》另有 AN 4.31《輪經》。四輪是：
1. 居住於適宜處；
2. 親近正直、智慧、高尚之人；
3. 正確引導自己；
4. 過去曾修福。
四輪彼此為緣、互相支持，所以稱為「輪」。具足四輪的人，能獲得崇高的地位、榮譽等，以及豐足的財富與幸福。大多數佛教徒都有培育四輪的機會，因為我們或多或少已具備相關條件；只是我們不了解經文，或沒有依經文正確教育自己，反而把時間浪費在沒有價值的世俗事務上。
佛陀的兩位知名弟子 —— 提婆達多與鴦掘摩羅 —— 可以說明四輪的重要性；思惟他們的一生，能為我們提供法義上的反省。
先看提婆達多：四輪之中，他所欠缺的是第 3 輪「正確引導自己」。這是四輪中最重要的一輪，關乎現在所造的業，也能引向其餘三輪。即使過去所造之業不佳，一個人仍可結合知識與努力，使人生轉向更好的方向，例如美國第十六任總統亞伯拉罕·林肯。
提婆達多生於佛陀即將出世、適合修法的時代，又出身享有特權的上層階級。他是佛陀的堂弟與姻親，佛陀也是他的導師；各項有利於證悟的條件幾乎都已具足。但他因惡念與權力欲而錯誤引導自己，造下重業，最終墮入大地獄。
鴦掘摩羅本名阿興薩迦（Ahiṁsaka），意為「無害者」；父親是婆羅門，也是拘薩羅國波斯匿王的祭司。他的一生可分三個階段觀察。第一階段，他年輕時在德叉尸羅 —— 約位於今日巴基斯坦 —— 求學，具足四輪。他成為老師最疼愛的學生，引起同窗嫉妒；同窗便以離間語捏造他與師母私通。愚昧的老師不經查證便信以為真，為毀掉阿興薩迦，命他取來一千根人指作為酬師之禮。於是，他開始殺人，成了凶暴的盜賊。
起初，他沒有妥善保存手指，多數都腐爛了；後來便把手指串成鬘，掛在頸上，因而以鴦掘摩羅 ——「指鬘」—— 之名為人所知、畏懼。第二階段，他作為盜賊錯誤引導自己，幾乎毀掉一生。收集到九百九十九根人指後，他想殺死所遇見的下一個人，取得最後一指；那人卻是前來尋他的母親。殺母是極重惡業，必使他墮入大地獄。慈悲的佛陀及時介入，挽救了他；後來他證得阿羅漢果。
第三階段，他出家成為佛陀弟子，改正愚行。這時，他正確引導自己，不但避免墮入大地獄，也終結一切苦。由此可見導師的重要；遇到錯誤導師，人生可能徹底毀掉，例如阿闍世王子。師生或親子之間有兩項重要德行：易受教（suvaca）與柔順（sovacassatā）。提婆達多與鴦掘摩羅都曾走向錯誤方向，但只有鴦掘摩羅易受教而柔順，所以脫離危險，走上成就之路。
若想獲得進步與幸福，就需要這四種相互為緣的輪。過去若已具備第 4 輪，今生便有機會具備第 1、第 2 與第 3 輪；今生若具備第 1、第 2 與第 3 輪，又會再次成就第 4 輪。
因此，四輪如同循環，對每個人都極為重要。透過學習並正確了解佛陀的教導，我們才知道如何正確而明智地運用今生。人類愚癡地耗用生命，因而在社會中造成許多問題與痛苦。
—— 成就與失敗
本節想進一步討論業，因為業是普遍的自然法則，沒有任何眾生能逃避，而且與此項吉祥關係密切。只有正確、良好的教育，才能使我們知道如何為自己與他人而活，創造和諧、和平、快樂的社會。摩訶甘達勇禪師所著的小冊《日常生活中的阿毘達磨》，收有一節關於業的說明。
"Samāpatti" 是相關助緣具足的成就，"vipatti" 則是相關助緣缺失的失敗。眾生的相續中潛藏許多尚未結果的業力，始終隨著五蘊相續；沒有機會時便不能結果，機會與因緣具足時，善業帶來可意果，不善業帶來不可意果。
四種成就（samāpatti）:
1. 趣成就（gati-samāpatti）：投生善趣。
2. 身相成就（upadhi-samāpatti）：相貌與身形良好。
3. 時成就（kāla-samāpatti）：生於良好時期。
4. 加行成就（payoga-samāpatti）：具備念、智慧與毅力。
四種失敗（vipatti）：
1. 趣失敗（gati-vipatti）：投生惡趣。
2. 身相失敗（upadhi-vipatti）：相貌與身形不佳。
3. 時失敗（kāla-vipatti）：生於動亂時期，遭逢惡劣領袖與政府。
4. 加行失敗（payoga-vipatti）：缺乏念、智慧與毅力。
—— 善趣與惡趣
1. 投生善趣
人、天人與梵天都屬善趣。投生這些境界時，善業較有機會結果。人間仍有一些苦，另外兩類則較少；善業結果時，眾生便經驗可意所緣。
即使眾生帶著一些不善業，這些業也較少有機會結果。人趣雖非完全沒有痛苦，仍遠勝四惡趣——地獄、畜生、餓鬼與阿修羅。因此，善業多少有機會成熟，使人經驗可意的所緣，遠離不可意的事物。
2. 投生惡趣
四惡趣稱為趣失敗。眾生投生其中時，不善業便有許多機會結果。地獄與餓鬼趣的眾生不斷受苦、受折磨；畜生的境況略好一些。
但不善業仍可能使牠們遭受飢餓、口渴、酷熱與暴雨，也可能被棍棒或刀具殺死，或遭其他眾生吞食。小昆蟲尤其容易被人以農藥毒殺或踩死等；即使帶著過去的善業，此時也沒有機會受到那些善業保護。
—— 身相成就與身相失敗
1. 身相成就
在人間，容貌端正十分重要。一位貧窮、地位低下，卻美麗動人的女子，可能取得較高的地位；她過去的善業因而有機會帶來善果，例如因美貌而成為王后或妃子。
辛普森夫人成為愛德華國王的妻子是因為長得好看。不要只談論人類；即使是美麗又可愛的動物，也會受到富人的照顧。牠們的生活甚至比某些人類還要好。
2. 身相失敗
有人容貌醜陋，卻擁有財富與較高地位；然而，在同一社會階層中，他仍會遭遇困難。《本生經》中鳩舍王子與美麗的波婆伐底公主之故事，清楚說明了這一點。為了贏得她的心，菩薩經歷了許多痛苦；容貌醜陋的鳩舍王子，正是菩薩的一個前生。
一個美麗的女人有一個醜陋的丈夫，其他人會把他當作她的僕人。有一次我遇到一個膚色白皙、長相不錯的女商人。在她身邊有一個膚色棕色、長相醜陋的男人。他正在和一些工人一起管理她的生意。我以為他是她的工人。後來才發現他是她的丈夫。
—— 時成就與時失敗
1. 生於良好時期
國家由優良的領袖與政府治理時，若他們具備能力、德行與良好規劃，致力於人民和國家的福祉，人們的善業便有機會成熟，使其經驗可意所緣。
人們免於憂慮和困難。如果我們研究中國古代歷史，周朝時期就是一個很好的例子。它持續了800年，是中國歷史上最長的朝代。它之所以繁榮且長久，是因為皇帝和百姓都有道德操守和美德。
為什麼會這樣？因為他們從小就接受道德和美德的教育，從皇帝到百姓。他們遵循歷代相傳的聖賢與智者的教導或教育。人們在家庭生活、學校和社會中都接受這種教育。
透過研究中國書寫文字（即中文字或詞語），可以發現古代聖人的深厚智慧。人的道德操守和美德就像樹的根。如果根爛了，樹就會枯死，無法結果。人的心智和行為不僅對社會有重大影響，也對自然界有深遠的影響。
再者，如果研究緬甸等上座部佛教國家的佛教文化，便會發現直到二十世紀上半葉，緬甸兒童從小就在村寺接受教育，父母也與寺院、僧人關係密切。因此，全家或多或少都懂佛法，尤其是道德與德行；人們聽過或讀過《本生》、業的法則及《法句經》故事。
多數佛教徒與學者忽略《本生》，甚至把它當作神話童話；然而，這些菩薩本生比希臘神話、《愛麗絲夢遊仙境》或《哈利波特》等故事更為切實。它們教導人修習初、中、上三層次的十波羅蜜，成為善良、有智慧、高尚的人，使人在聖法中增長，具足七聖財。
知名的國際禪修老師葛印卡，曾在《內觀雜誌》的一篇文章中提到緬甸佛教徒的道德品行。文中說，他的祖父有一次出外經商，把裝錢的袋子遺忘在公共休息處；直到抵達遠方的週末市集才發現。他當時無暇回去拿，待生意辦完後返回，錢袋仍原封不動地留在那裡。他的祖父還提到，即使有人把金戒指遺失在市集，也不會有人拿走。這種道德品行在村莊中尤其明顯；農民到田裡工作或夜間睡覺時從不上鎖，也不曾失去財物。
佛教典籍提到三種劫：中劫、阿僧祇劫與大劫。中劫（antarakappa）是人壽由十歲增至最高的數萬歲，再降回十歲的一個週期。人壽增長的時期屬於時成就；人壽的增減與道德、德行、氣候、食物有關。佛陀在《長部》DN 26《轉輪聖王經》中談到這一點。
如今，人壽正朝十歲的方向遞減。因此，每個人都必須格外謹慎自己的心念、言語與行為；對人類的存續、和平與幸福，我們都有責任。
2. 生於動亂時期
邪惡、不稱職、不道德的皇帝、國王或領袖統治國家，以及國家遭受破壞、陷入戰爭的時期，都是時失敗。非洲、中東等地可見這些情況；也有外國強權為自身目的干預，使問題擴大、情況惡化，例如伊拉克戰爭與敘利亞戰爭。
在這種時期，人類的不善業有機會出現。人們變得貧困和飢餓，各種疾病和其他許多苦難隨之而來。此時，即使有善業的人，他們的善業也沒有機會保護他們，他們必須為了生存而逃亡和躲藏。他們不能吃想吃的東西，與所愛的人分離，等等。
—— 加行成就與加行失敗
1. 加行成就
念、精進與智都屬加行。此處的智或知識不只包括善巧知識，也包括用於不善之事的錯誤才智。所以，在任何事情上具備念、毅力、才智與不放逸等，都屬加行成就。它在天界、梵天界不甚明顯，在人間的效果卻很突出；除非有強重不善業立即結果，其他業的結果往往取決於現前加行。
因此，其他業能否結果，要看一個人現前是否具備加行成就。簡而言之，想得到善果，不能只依賴過去業，也必須依靠現在的加行成就；現前加行能支助過去善業。就一個人的事業成功而言，過去善業占百分之二十五，其餘百分之七十五則與今生的念、精進與智有關。
美國第十六任總統亞伯拉罕·林肯就是很好的例子。雖然出身極其貧困，他今生所具備的智慧、才智、同情心與努力，仍使他成為偉大的人。具備這些品質，不但能在世間事務上進步，也能在法上進步，培育導向涅槃的波羅蜜。
加行成就可以防止不善業果產生。我們可以將不善分為兩類：強與不強，或大與小，或重與輕。我們無法藉由加行成就免除強、大、重的不善業，但可以減弱它的力量。例如，阿闍世王因殺父而注定墮入大地獄。但後來他產生悔意，對佛有非常強的信心，並行了其他功德（這些都是加行成就），結果只墮入較小的地獄。因此，較小的不善業可以藉由它來防止。
現前的加行成就能使人事業成功、身體健康，也是使善業有機會成熟的重要條件。具備加行成就的人，可以接受教育、獲得良好的配偶與朋友、遇到良師，也能在學業上進步，在財富與地位方面興盛。
加行成就之中，首要的是能夠了解事物的智；其次是在事情上保持覺知、不懈怠地努力，遇事能夠堅持。
2. 加行失敗
缺乏知識與智慧便會愚癡；失念、懈怠、懶惰、不努力等，都是加行失敗。嫉妒、貪婪、急躁、瞋怒、自負等，也會干擾、阻礙進步，屬加行失敗。要點是：除了強大、重大的善業或不善業之外，過去輕業是否有機會結果，取決於一個人的加行成就或加行失敗。
若一個人始終具備加行成就，不善業便沒有機會結果，只有善業能夠成熟。（袁了凡的一生及其《了凡四訓》是很好的例子；他是明代佛教徒，藉由加行成就改變了命運。至於加行失敗，叛逆的比丘提婆達多便是明顯的例子。）
關於加行成就與加行失敗，還有許多法可供觀察，因為它們關乎現在所造之業與當前處境。在三十一界中，人趣最為重要，如同一座國際機場；從這裡，眾生依所造各種業，可以前往地獄、餓鬼趣、畜生趣，也可再生人間或各種天界。
即使現在，地球上也可見人間地獄與人形餓鬼等境況。生而為人又遇見佛、法、僧，是無價的機會；多數人卻把它浪費在欲樂及種種無意義、愚癡的事上，因而在人間造作許多不善業。
少數人擁有財富與權力，卻加以濫用，造下更嚴重的不善業，例如某些世界領袖、政府與富人；這些人是最大的愚人。聰明而有智慧的人，則會把財富與權力用於利益他人；這些人才是最有智慧的人。因此，每位佛教徒都應多造善業，並學習、實踐佛法。
6. Directing oneself rightly
__For setting up oneself in the right course; if someone does not have faith (saddhā), develops it and makes it strong. If no sīla-morality follows the percept and practicing it, etc. Atta-sammā-panidhi is let the mind in the wholesome and good direction. Therefore speech and actions also include. Tha-pye-kan Sayadaw took it as a very important blessing.
In the Dhammapada, the Buddha taught us that the unwholesome mind brought sufferings, and the wholesome mind brought happiness. Unwholesome mind brings more sufferings to oneself than one’s enemies. The wholesome mind brings happiness to oneself, which others cannot give. A negative mind is an untrained mind and without protection. If we look at the world situations, a lot of social problems, natural disasters, and other sufferings come from this mind.
For directing oneself rightly, Sayadaw told us to follow the instructions and practice accordingly to the Ambalatthikā-rāhulovada Sutta in the Majjma Nikāya. The gist of the instruction and practice is: Before our mental, verbal, and bodily actions, firstly we must reflect that it has the benefit to oneself and others or not harmful to oneself and others.
During the actions also has reflected in this way. After the actions also reflect in this way. It has three stages. If we do something wrong should admit it. And then decide not to do it again. If the actions are good and right will bring happiness, and we should take joy in it. This instruction was the Buddha given to his seven years old son, novice Rahula. It is good to train or educate our children with this sutta.
There was another sutta in the Aṅguttara Nikāya called Cakka Sutta-The Wheels. There are four wheels:
(1) Living in a civilized land
(2) Associating with people of Integrity (wise and noble)
(3) Rightly directing oneself
(4) Having done merit in the past.
They are mutually conditioning and supporting each other. Therefore these are like wheels. If human beings are endowed with them will achieve greatness (status, honor, etc.), abundance in terms of wealth and happiness. Most Buddhists have the chances and opportunity to develop them because more or less we have it. Only we do not know the suttas or educate with the suttas that not doing it rightly or properly. Instead, we waste our times with worthless worldly matters.
We can give a very good example of the importance of the (3) wheel with the renegade = the monk Devadatta. He had the wheels of (1), (2), and (4). He could not direct himself rightly that, and at last, fell into the Great Hell(mahā-avici hell-the most severe and terrible one).
If we want to progress and happiness, we need these four conditioned cycles or wheels. In the past, if we had the 4th wheel and in this life, we have the chances of (1), (2), and (3) wheels. In this life, if we have (1), (2), and (3) wheels and will do the (4) again. Therefore it is like a cycle and very important for every human being. By study and understanding the Buddha's teaching clearly, and we know how to use this life properly and wisely. Human beings are using their lives, foolishly that many problems and sufferings arise in societies.
__In this section, I want to discuss more on kammas. Because it is universal and natural laws, no living beings can escape it or stay away from it. Also, it has a lot of connections with this section. Only we have the right, and good education knows how to live this life for oneself and others and create harmonious, peaceful, and happy societies. In the small booklet: Abhidhamma in Daily Life by Ven. Sayadaw Māhaghandayone was included a section on kamma.
Sampatti (success) and vipatti (failure): complete with related causes and lacking with related causes. In living beings’ minds, there are a lot of kammic result energies or powers latent in them. If they do not have the chances to give the results and always following the living beings in their khandhas’ processes. When the chances and causes are there, wholesome kammas give favorable results, and unwholesome kammas give the uncomfortable results.
The four successes (sampatti):
1.Gati-sampatti: Having a good existence
2.Upadhi-sampatti: Having a good look and physical structure
3.Kala-sampatti:Living at the time of good periods
4.Payoga-sampatti: The presence of mindfulness, intelligence & perseverance
The four failures (vipatti):
1.Gati-vipatti: Having a bad existence
2.Upadhi-vipatti: Having an ugly look and physical structure
3.Kala-vipatti: Living at the time of chaos, with bad leaders and governments
4.Payoga- vipatti: Lacking with mindfulness, intelligence & perseverance
Having a good existenc:
__ Human being, deity, Brahma-god are good existences. When the beings are in these existences, their wholesome kammas have the chances to give the results. Even human world still has some sufferings; the other two are not. With the wholesome kammas have the chances to give the results that a person has the good sense objects as experiences.
Even he has some unwholesome kammas with him, these not have many chances to come in. Even though human existence is not free from sufferings, it is a lot better than the four woeful states (hell, animal, ghost, and tormented spirits of asura). Therefore more or less the wholesome kamma has the chance to come in and experience the good sense objects and stay away from the bad ones.
Having a bad existence:
__ The four woeful states are called gati-vipatti. When a being is born there, and the unwholesome kammas have the chances for the results. The beings in hells and ghost realms are always in dukkha, torturing and burning with sufferings. Even animals are a little better.
But they still have the chances of unwholesome kammas give the results of starvation, thirst, and encounter with strong heat and rains. And kill with sticks & knives or eaten by others. The small insects are very easily killed by human beings with pesticides or stepping on them, etc. Even they have the past good kammas with them & none of it could save them.
Having a good look and physical structure:
__ Physical good look is important in the human world. A woman poor and low status but beautiful and attractive could reach to a higher status. Then her past good kamma has the chance to give good results. E.g., a woman had beauty became a queen, consort, etc.
Mrs. Simpson became the wife of King Edward had a good look. Do not say about human beings; even lovely and cute animals are looked after by wealthy people. Their lives are better than some human beings.
Having an ugly look:
__ Someone has an ugly look, but with wealth and higher status. Still, he or she has difficulty in the same social class. This was evident in the jataka story of Prince Kusa & the beautiful woman Pabbavati. To conquer her heart, the Bodhisatta had to suffer a lot (the ugly Prince Kusa was one of the past lives of the Bodhisatta).
A beautiful woman with an ugly husband, & others will take him as her servant. Once I met a businesswoman with fair complexion & a good look. Near her was a man with brown skin & ugly. He was managing her business with some workers. I took him as her worker. Later found out that he was her husband.
Living at the time of a good period:
__ The time when countries are governed by good leaders and governments, these leaders and governments have skills, morals, good plannings, etc. for the welfare of the people and the countries. At that time, human beings good kamma can have the chances to experience good sense objects.
People are free from worries and difficulties. If we study ancient Chinese history, the Chou Dynasty periods were a very good example. It lasted for 800 years and the longest Dynasty in Chinese history. It was prosperous and long-lasting because the emperors and the citizens had moral integrity and virtues. Why was that?
Because from the emperors to the citizens had the education on morality and virtue, starting from the young age. They followed the teachings or educations of the sages and wise people handed down from generation to generation. People had these kinds of education in family life, schools, and societies.
By studying and researching Chinese writing, characters will find out the profound wisdom of the sages of the past. Human moral Integrity and virtues are like the root of a tree. If the root is rotten, then the tree will die and does not has the chance to bear fruits. Human mind and behavior not only affect societies greatly but also to the great nature.
__ Again if we study and research the Buddhist culture in some Theravadin countries such as Burma, etc. until the first half of the 20th century, Burmese were starting their education at a very young age at the village monasteries. Parents were also very close to the monasteries and the monks. Therefore the whole family, more or less, knew the dhamma, especially in morality and virtues. They had been heard or read the jataka stories and the law of kamma. (including the Dhammapada stories).
The well-known International meditation teacher S.N Goenka once time mentioned the moral virtues of Burmese Buddhists in one of his essays in Vipassanā Journal. It mentioned about his grandfather, who was on a business Journey, forgot his bag of money at the public rest place. Only he knew about it after arriving at a weekend marketplace far away. He had no time to go back and get the bag of money.
Only after he finished his business and went back to get it. The money was still there waiting for him. Even his grandfather mentioned that someone lost a gold ring in the marketplace, no one would take it.
This kind of moral integrity was very evident in villages. The farmers went to the fields for work or slept at night; they never closed their home doors and never lost their properties.
__ Buddhist texts mentioned three kinds of aeon; an interim aeon, an incalculable aeon, and a great aeon. Antarakappa- an interim aeon is from 10 years to the maximum of many thousands of years. And they are then falling back to 10 years. The time human lifespans are rising is kala-sampatti. Human lifespans increasing are depending on moral integrity, virtues, weather, and foods. These were mentioned by the Buddha in the Cakkavati – Sīhanāda Sutta (sutta No. 26), Digha Nikāya.
Now, our human lifespans are falling back towards ten years. Therefore all human beings have to be very careful with our minds, speech & actions. For human survivals, peace & happiness, we all have the responsibilities.
Living at the time of chaotic periods:
__ There are the periods bad, evil, unqualified, immoral emperors, kings, and leaders governing the countries. The time when countries are destroyed or in wars are also kala-vipatti. All these things we can see in Africa, in the middle east and other places. There are also other causes; some foreign superpowers interfere with purposes and made the problems and situations worse and greater.
At these kinds of the period, the unwholesome kammas of human beings have the chances to come in. People are becoming poor and starving, with diseases and many other sufferings arise. At this time, people with good kammas even their kammas do not have the chances that they have to run for their lives and to hide. They cannot eat what they want and separate with their loved ones, etc.
Presence of mindfulness, intelligence & perseverance:
__ Sati, viriya, ñāna are payoga. Ñāna-knowledge is not only the good one but also includes knowledge with faults in the unwholesome matters. Therefore in everything has mindfulness, perseverance, cleverness, heedfulness, etc. are payoga-sampatti.
In the Realms of celestial beings and Brahma-gods, this is not evident. But the results of this is very distinctive in the human world. Very few have the strong unwholesome kamma with them to give the immediate results.
Therefore other kammas are depending on one's payoga- sampatti will give the results. In gist, to get good results, we should not depend on the past kamma only. We should also have to rely on this present payoga-sampatti. This payoga is supporting for the past good kamma. For someone’s success in business, the past good kamma includes 25% and the other 75% connected with this life sati, viriya, and ñāna.
The 16th United States President Abraham Lincoln was a very good example. Even though he was born into a very poor family, his present good qualities such as wise, intelligent, sympathy, and effort made him a great man. Man has this quality not only progress in worldly affairs but also Dhamma, and he can develop the paramis for Nibbāna.
__ Payoga-sampatti can prevent the unwholesome kammic results from arising. We can divide unwholesome, into two types strong and not strong, or big and small, or heavy and light. We cannot free from the strong, big, and heavy kammas with payoga-sampatti but can reduce its power. E.g., King Ajātasattu by killing his father and sure for falling into the great hell. But later he had remorse, had very strong faith in the Buddha and did other merits(all these were payoga-sampatti) that only fell into a smaller hell. Therefore the smaller unwholesome kamma can be prevented with it.
Present payoga-sampatti can make one succeeds in business and has good health. In this way, payoga-sampatti is the main point for the wholesome kamma to give the results. Someone has it can get an education, good spouse, good friends; can meet good teachers; can develop in education, prosper in wealth and status.
In payoga-sampatti; knowledge of understanding things is the first important. And then having awareness in matters and not to be lazy, when matters arise to make an effort and perseverance.
Lacking of mindfulness, intelligence & perseverance:
__ Without knowledge and intelligence become foolish. No mindfulness, heedlessness, laziness, no effort, etc. are payoga-vipatti. Has envy and avarice on others, impatience, anger and conceit in matters, etc. all these are payoga-vipatti which disturb and hinder progress. The main point here is except the strong or heavy unwholesome or wholesome kammas. The small or light kammas of the past have the chances or not is depending on human payogas (payoga-sampatti and vipatti).
If someone always has payoga-sampatti then the unwholesome kammas do not have the chances and only the wholesome ones.(As a very good example, we should study the life of Yuan Liao Fan & his four lessons. He was a Ming Dynasty Buddhist & changed his destiny with payoga-sampatti. For payoga-vipatti, the renegade monk Devadatta was a very good example.)
__ There are a lot of Dhamma can be contemplated on concerning with payoga-sampatti and vipatti (success & failure). Because it is the subject of present kammas and situations. In the 31 realms of existence, human existence is the most important one. It is like an International Airport. From here, every human can go to any part of the world. Human beings or living beings created all sorts of kammas from here.; to hells, ghosts, animals, back to human and all kinds of deity.
Even now we can see human hells, human ghosts, etc. on the Earth. Born as a human being and encounter the Buddha, Dhamma, and Sangha are priceless. Majority of human beings are wasting their priceless opportunities. Instead, they misuse their times with sensual pleasures and even doing meaningless and foolish things. Therefore they create a lot of negative kammas on Earth. Very few people have wealth and powers, but they misuse them and create more serious negative kamma(some world leaders, governments, and rich people). These are the greatest fools. Wise and intelligent people use their wealth and power for others. These are the wisest man and woman. Therefore every Buddhist should create a lot of wholesome kammas, study and practice the Dhamma.
這項吉祥似乎極為重要，因為它與今日世上每個人都有關。過去世已造的業不能改變，但今生可以開始造許多善業，影響未來輪迴中的生命。因此，這項吉祥可在現生實踐，能徹底改變今生與未來。經中一些知名出家弟子與在家弟子的生平，便可作為證明。
佛陀曾向比丘們說明一組導向聖法增長的法，記載於《增支部》AN 5.47〈財經〉。它與此處所說的吉祥有關。男女弟子修習以下五法，便會在聖法中增長：
1. 信（saddhā）；
2. 戒（sīla）；
3. 聞（suta），即聽聞、學習佛法；
4. 捨（cāga）；
5. 慧（paññā）。
在上述五法中再加慚、愧，便是七聖財。慚與愧是世間的守護者，今日人類尤其迫切需要。佛陀說，弟子在這五方面增長，就是取得今生的精髓與最上之物，成為優勝之人。五法也可納入戒、定、慧三學。有些中國佛教徒把佛教三學等同於道家、儒家等中國聖賢的教導，甚至把佛陀與那些聖賢及其他大宗教的創始者等量齊觀，並把阿羅漢理想說得比那些聖賢低。因此，許多中國佛教徒仍不清楚佛、法、僧的德行。若不研讀、了解巴利諸部，佛教徒也可能曲解佛語。
要把事情導向正確方向，必須先有所了解，所以學習、研究與教育十分重要。正確而善的教育，使人具有正見與正思惟，繼而採取正確行動；正確行動又帶來善果。具備佛法知識，才會生起嘗試修行的興趣與信。聖法增長的五個因素依次而立，佛陀的教法也是如此。依佛陀所說，具備這五種聖法增長者，能依欲（chanda）與實踐成就心願，不是靠祈禱。
要使自己安住正道，無信者應培育並堅固信，無戒者應受持、實踐戒，其他各項亦然。正確引導自己，就是把心導向善與正確的方向，所以也包括言語與行為。Tha-pye-gan 禪師認為，這是一項極重要的吉祥。
在《法句經》中，佛陀教導我們，不善的心會帶來痛苦，而善的心會帶來快樂。不善的心給自己帶來的痛苦比敵人更多。善的心給自己帶來的快樂，是別人無法給予的。負面的心是未經訓練的心，沒有保護。如果我們觀察世界的情況，許多社會問題、自然災害以及其他痛苦都是由這種心所引起的。
為了正確引導自己，禪師要我們依《中部》的《芒果林教誡羅睺羅經》（Ambalaṭṭhika-Rāhulovāda Sutta）修行。其要旨是：造作身、語、意業以前，須先省察它對自己、他人或雙方是否有害；正在造作與造作之後，也須作同樣省察。
省察分為事前、事中、事後三個階段。若發現自己做錯，應當承認，並決意不再犯；若行為善良正確、能帶來安樂，則應隨喜。這是佛陀給七歲兒子羅睺羅沙彌的教誨，很適合用來訓練、教育兒童。
《增支部》另有 AN 4.31《輪經》。四輪是：
1. 居住於適宜處；
2. 親近正直、智慧、高尚之人；
3. 正確引導自己；
4. 過去曾修福。
四輪彼此為緣、互相支持，所以稱為「輪」。具足四輪的人，能獲得崇高的地位、榮譽等，以及豐足的財富與幸福。大多數佛教徒都有培育四輪的機會，因為我們或多或少已具備相關條件；只是我們不了解經文，或沒有依經文正確教育自己，反而把時間浪費在沒有價值的世俗事務上。
佛陀的兩位知名弟子 —— 提婆達多與鴦掘摩羅 —— 可以說明四輪的重要性；思惟他們的一生，能為我們提供法義上的反省。
先看提婆達多：四輪之中，他所欠缺的是第 3 輪「正確引導自己」。這是四輪中最重要的一輪，關乎現在所造的業，也能引向其餘三輪。即使過去所造之業不佳，一個人仍可結合知識與努力，使人生轉向更好的方向，例如美國第十六任總統亞伯拉罕·林肯。
提婆達多生於佛陀即將出世、適合修法的時代，又出身享有特權的上層階級。他是佛陀的堂弟與姻親，佛陀也是他的導師；各項有利於證悟的條件幾乎都已具足。但他因惡念與權力欲而錯誤引導自己，造下重業，最終墮入大地獄。
鴦掘摩羅本名阿興薩迦（Ahiṁsaka），意為「無害者」；父親是婆羅門，也是拘薩羅國波斯匿王的祭司。他的一生可分三個階段觀察。第一階段，他年輕時在德叉尸羅 —— 約位於今日巴基斯坦 —— 求學，具足四輪。他成為老師最疼愛的學生，引起同窗嫉妒；同窗便以離間語捏造他與師母私通。愚昧的老師不經查證便信以為真，為毀掉阿興薩迦，命他取來一千根人指作為酬師之禮。於是，他開始殺人，成了凶暴的盜賊。
起初，他沒有妥善保存手指，多數都腐爛了；後來便把手指串成鬘，掛在頸上，因而以鴦掘摩羅 ——「指鬘」—— 之名為人所知、畏懼。第二階段，他作為盜賊錯誤引導自己，幾乎毀掉一生。收集到九百九十九根人指後，他想殺死所遇見的下一個人，取得最後一指；那人卻是前來尋他的母親。殺母是極重惡業，必使他墮入大地獄。慈悲的佛陀及時介入，挽救了他；後來他證得阿羅漢果。
第三階段，他出家成為佛陀弟子，改正愚行。這時，他正確引導自己，不但避免墮入大地獄，也終結一切苦。由此可見導師的重要；遇到錯誤導師，人生可能徹底毀掉，例如阿闍世王子。師生或親子之間有兩項重要德行：易受教（suvaca）與柔順（sovacassatā）。提婆達多與鴦掘摩羅都曾走向錯誤方向，但只有鴦掘摩羅易受教而柔順，所以脫離危險，走上成就之路。
若想獲得進步與幸福，就需要這四種相互為緣的輪。過去若已具備第 4 輪，今生便有機會具備第 1、第 2 與第 3 輪；今生若具備第 1、第 2 與第 3 輪，又會再次成就第 4 輪。
因此，四輪如同循環，對每個人都極為重要。透過學習並正確了解佛陀的教導，我們才知道如何正確而明智地運用今生。人類愚癡地耗用生命，因而在社會中造成許多問題與痛苦。
—— 成就與失敗
本節想進一步討論業，因為業是普遍的自然法則，沒有任何眾生能逃避，而且與此項吉祥關係密切。只有正確、良好的教育，才能使我們知道如何為自己與他人而活，創造和諧、和平、快樂的社會。摩訶甘達勇禪師所著的小冊《日常生活中的阿毘達磨》，收有一節關於業的說明。
"Samāpatti" 是相關助緣具足的成就，"vipatti" 則是相關助緣缺失的失敗。眾生的相續中潛藏許多尚未結果的業力，始終隨著五蘊相續；沒有機會時便不能結果，機會與因緣具足時，善業帶來可意果，不善業帶來不可意果。
四種成就（samāpatti）:
1. 趣成就（gati-samāpatti）：投生善趣。
2. 身相成就（upadhi-samāpatti）：相貌與身形良好。
3. 時成就（kāla-samāpatti）：生於良好時期。
4. 加行成就（payoga-samāpatti）：具備念、智慧與毅力。
四種失敗（vipatti）：
1. 趣失敗（gati-vipatti）：投生惡趣。
2. 身相失敗（upadhi-vipatti）：相貌與身形不佳。
3. 時失敗（kāla-vipatti）：生於動亂時期，遭逢惡劣領袖與政府。
4. 加行失敗（payoga-vipatti）：缺乏念、智慧與毅力。
—— 善趣與惡趣
1. 投生善趣
人、天人與梵天都屬善趣。投生這些境界時，善業較有機會結果。人間仍有一些苦，另外兩類則較少；善業結果時，眾生便經驗可意所緣。
即使眾生帶著一些不善業，這些業也較少有機會結果。人趣雖非完全沒有痛苦，仍遠勝四惡趣——地獄、畜生、餓鬼與阿修羅。因此，善業多少有機會成熟，使人經驗可意的所緣，遠離不可意的事物。
2. 投生惡趣
四惡趣稱為趣失敗。眾生投生其中時，不善業便有許多機會結果。地獄與餓鬼趣的眾生不斷受苦、受折磨；畜生的境況略好一些。
但不善業仍可能使牠們遭受飢餓、口渴、酷熱與暴雨，也可能被棍棒或刀具殺死，或遭其他眾生吞食。小昆蟲尤其容易被人以農藥毒殺或踩死等；即使帶著過去的善業，此時也沒有機會受到那些善業保護。
—— 身相成就與身相失敗
1. 身相成就
在人間，容貌端正十分重要。一位貧窮、地位低下，卻美麗動人的女子，可能取得較高的地位；她過去的善業因而有機會帶來善果，例如因美貌而成為王后或妃子。
辛普森夫人成為愛德華國王的妻子是因為長得好看。不要只談論人類；即使是美麗又可愛的動物，也會受到富人的照顧。牠們的生活甚至比某些人類還要好。
2. 身相失敗
有人容貌醜陋，卻擁有財富與較高地位；然而，在同一社會階層中，他仍會遭遇困難。《本生經》中鳩舍王子與美麗的波婆伐底公主之故事，清楚說明了這一點。為了贏得她的心，菩薩經歷了許多痛苦；容貌醜陋的鳩舍王子，正是菩薩的一個前生。
一個美麗的女人有一個醜陋的丈夫，其他人會把他當作她的僕人。有一次我遇到一個膚色白皙、長相不錯的女商人。在她身邊有一個膚色棕色、長相醜陋的男人。他正在和一些工人一起管理她的生意。我以為他是她的工人。後來才發現他是她的丈夫。
—— 時成就與時失敗
1. 生於良好時期
國家由優良的領袖與政府治理時，若他們具備能力、德行與良好規劃，致力於人民和國家的福祉，人們的善業便有機會成熟，使其經驗可意所緣。
人們免於憂慮和困難。如果我們研究中國古代歷史，周朝時期就是一個很好的例子。它持續了800年，是中國歷史上最長的朝代。它之所以繁榮且長久，是因為皇帝和百姓都有道德操守和美德。
為什麼會這樣？因為他們從小就接受道德和美德的教育，從皇帝到百姓。他們遵循歷代相傳的聖賢與智者的教導或教育。人們在家庭生活、學校和社會中都接受這種教育。
透過研究中國書寫文字（即中文字或詞語），可以發現古代聖人的深厚智慧。人的道德操守和美德就像樹的根。如果根爛了，樹就會枯死，無法結果。人的心智和行為不僅對社會有重大影響，也對自然界有深遠的影響。
再者，如果研究緬甸等上座部佛教國家的佛教文化，便會發現直到二十世紀上半葉，緬甸兒童從小就在村寺接受教育，父母也與寺院、僧人關係密切。因此，全家或多或少都懂佛法，尤其是道德與德行；人們聽過或讀過《本生》、業的法則及《法句經》故事。
多數佛教徒與學者忽略《本生》，甚至把它當作神話童話；然而，這些菩薩本生比希臘神話、《愛麗絲夢遊仙境》或《哈利波特》等故事更為切實。它們教導人修習初、中、上三層次的十波羅蜜，成為善良、有智慧、高尚的人，使人在聖法中增長，具足七聖財。
知名的國際禪修老師葛印卡，曾在《內觀雜誌》的一篇文章中提到緬甸佛教徒的道德品行。文中說，他的祖父有一次出外經商，把裝錢的袋子遺忘在公共休息處；直到抵達遠方的週末市集才發現。他當時無暇回去拿，待生意辦完後返回，錢袋仍原封不動地留在那裡。他的祖父還提到，即使有人把金戒指遺失在市集，也不會有人拿走。這種道德品行在村莊中尤其明顯；農民到田裡工作或夜間睡覺時從不上鎖，也不曾失去財物。
佛教典籍提到三種劫：中劫、阿僧祇劫與大劫。中劫（antarakappa）是人壽由十歲增至最高的數萬歲，再降回十歲的一個週期。人壽增長的時期屬於時成就；人壽的增減與道德、德行、氣候、食物有關。佛陀在《長部》DN 26《轉輪聖王經》中談到這一點。
如今，人壽正朝十歲的方向遞減。因此，每個人都必須格外謹慎自己的心念、言語與行為；對人類的存續、和平與幸福，我們都有責任。
2. 生於動亂時期
邪惡、不稱職、不道德的皇帝、國王或領袖統治國家，以及國家遭受破壞、陷入戰爭的時期，都是時失敗。非洲、中東等地可見這些情況；也有外國強權為自身目的干預，使問題擴大、情況惡化，例如伊拉克戰爭與敘利亞戰爭。
在這種時期，人類的不善業有機會出現。人們變得貧困和飢餓，各種疾病和其他許多苦難隨之而來。此時，即使有善業的人，他們的善業也沒有機會保護他們，他們必須為了生存而逃亡和躲藏。他們不能吃想吃的東西，與所愛的人分離，等等。
—— 加行成就與加行失敗
1. 加行成就
念、精進與智都屬加行。此處的智或知識不只包括善巧知識，也包括用於不善之事的錯誤才智。所以，在任何事情上具備念、毅力、才智與不放逸等，都屬加行成就。它在天界、梵天界不甚明顯，在人間的效果卻很突出；除非有強重不善業立即結果，其他業的結果往往取決於現前加行。
因此，其他業能否結果，要看一個人現前是否具備加行成就。簡而言之，想得到善果，不能只依賴過去業，也必須依靠現在的加行成就；現前加行能支助過去善業。就一個人的事業成功而言，過去善業占百分之二十五，其餘百分之七十五則與今生的念、精進與智有關。
美國第十六任總統亞伯拉罕·林肯就是很好的例子。雖然出身極其貧困，他今生所具備的智慧、才智、同情心與努力，仍使他成為偉大的人。具備這些品質，不但能在世間事務上進步，也能在法上進步，培育導向涅槃的波羅蜜。
加行成就可以防止不善業果產生。我們可以將不善分為兩類：強與不強，或大與小，或重與輕。我們無法藉由加行成就免除強、大、重的不善業，但可以減弱它的力量。例如，阿闍世王因殺父而注定墮入大地獄。但後來他產生悔意，對佛有非常強的信心，並行了其他功德（這些都是加行成就），結果只墮入較小的地獄。因此，較小的不善業可以藉由它來防止。
現前的加行成就能使人事業成功、身體健康，也是使善業有機會成熟的重要條件。具備加行成就的人，可以接受教育、獲得良好的配偶與朋友、遇到良師，也能在學業上進步，在財富與地位方面興盛。
加行成就之中，首要的是能夠了解事物的智；其次是在事情上保持覺知、不懈怠地努力，遇事能夠堅持。
2. 加行失敗
缺乏知識與智慧便會愚癡；失念、懈怠、懶惰、不努力等，都是加行失敗。嫉妒、貪婪、急躁、瞋怒、自負等，也會干擾、阻礙進步，屬加行失敗。要點是：除了強大、重大的善業或不善業之外，過去輕業是否有機會結果，取決於一個人的加行成就或加行失敗。
若一個人始終具備加行成就，不善業便沒有機會結果，只有善業能夠成熟。（袁了凡的一生及其《了凡四訓》是很好的例子；他是明代佛教徒，藉由加行成就改變了命運。至於加行失敗，叛逆的比丘提婆達多便是明顯的例子。）
關於加行成就與加行失敗，還有許多法可供觀察，因為它們關乎現在所造之業與當前處境。在三十一界中，人趣最為重要，如同一座國際機場；從這裡，眾生依所造各種業，可以前往地獄、餓鬼趣、畜生趣，也可再生人間或各種天界。
即使現在，地球上也可見人間地獄與人形餓鬼等境況。生而為人又遇見佛、法、僧，是無價的機會；多數人卻把它浪費在欲樂及種種無意義、愚癡的事上，因而在人間造作許多不善業。
少數人擁有財富與權力，卻加以濫用，造下更嚴重的不善業，例如某些世界領袖、政府與富人；這些人是最大的愚人。聰明而有智慧的人，則會把財富與權力用於利益他人；這些人才是最有智慧的人。因此，每位佛教徒都應多造善業，並學習、實踐佛法。
6. Directing oneself rightly
__For setting up oneself in the right course; if someone does not have faith (saddhā), develops it and makes it strong. If no sīla-morality follows the percept and practicing it, etc. Atta-sammā-panidhi is let the mind in the wholesome and good direction. Therefore speech and actions also include. Tha-pye-kan Sayadaw took it as a very important blessing.
In the Dhammapada, the Buddha taught us that the unwholesome mind brought sufferings, and the wholesome mind brought happiness. Unwholesome mind brings more sufferings to oneself than one’s enemies. The wholesome mind brings happiness to oneself, which others cannot give. A negative mind is an untrained mind and without protection. If we look at the world situations, a lot of social problems, natural disasters, and other sufferings come from this mind.
For directing oneself rightly, Sayadaw told us to follow the instructions and practice accordingly to the Ambalatthikā-rāhulovada Sutta in the Majjma Nikāya. The gist of the instruction and practice is: Before our mental, verbal, and bodily actions, firstly we must reflect that it has the benefit to oneself and others or not harmful to oneself and others.
During the actions also has reflected in this way. After the actions also reflect in this way. It has three stages. If we do something wrong should admit it. And then decide not to do it again. If the actions are good and right will bring happiness, and we should take joy in it. This instruction was the Buddha given to his seven years old son, novice Rahula. It is good to train or educate our children with this sutta.
There was another sutta in the Aṅguttara Nikāya called Cakka Sutta-The Wheels. There are four wheels:
(1) Living in a civilized land
(2) Associating with people of Integrity (wise and noble)
(3) Rightly directing oneself
(4) Having done merit in the past.
They are mutually conditioning and supporting each other. Therefore these are like wheels. If human beings are endowed with them will achieve greatness (status, honor, etc.), abundance in terms of wealth and happiness. Most Buddhists have the chances and opportunity to develop them because more or less we have it. Only we do not know the suttas or educate with the suttas that not doing it rightly or properly. Instead, we waste our times with worthless worldly matters.
We can give a very good example of the importance of the (3) wheel with the renegade = the monk Devadatta. He had the wheels of (1), (2), and (4). He could not direct himself rightly that, and at last, fell into the Great Hell(mahā-avici hell-the most severe and terrible one).
If we want to progress and happiness, we need these four conditioned cycles or wheels. In the past, if we had the 4th wheel and in this life, we have the chances of (1), (2), and (3) wheels. In this life, if we have (1), (2), and (3) wheels and will do the (4) again. Therefore it is like a cycle and very important for every human being. By study and understanding the Buddha's teaching clearly, and we know how to use this life properly and wisely. Human beings are using their lives, foolishly that many problems and sufferings arise in societies.
__In this section, I want to discuss more on kammas. Because it is universal and natural laws, no living beings can escape it or stay away from it. Also, it has a lot of connections with this section. Only we have the right, and good education knows how to live this life for oneself and others and create harmonious, peaceful, and happy societies. In the small booklet: Abhidhamma in Daily Life by Ven. Sayadaw Māhaghandayone was included a section on kamma.
Sampatti (success) and vipatti (failure): complete with related causes and lacking with related causes. In living beings’ minds, there are a lot of kammic result energies or powers latent in them. If they do not have the chances to give the results and always following the living beings in their khandhas’ processes. When the chances and causes are there, wholesome kammas give favorable results, and unwholesome kammas give the uncomfortable results.
The four successes (sampatti):
1.Gati-sampatti: Having a good existence
2.Upadhi-sampatti: Having a good look and physical structure
3.Kala-sampatti:Living at the time of good periods
4.Payoga-sampatti: The presence of mindfulness, intelligence & perseverance
The four failures (vipatti):
1.Gati-vipatti: Having a bad existence
2.Upadhi-vipatti: Having an ugly look and physical structure
3.Kala-vipatti: Living at the time of chaos, with bad leaders and governments
4.Payoga- vipatti: Lacking with mindfulness, intelligence & perseverance
Having a good existenc:
__ Human being, deity, Brahma-god are good existences. When the beings are in these existences, their wholesome kammas have the chances to give the results. Even human world still has some sufferings; the other two are not. With the wholesome kammas have the chances to give the results that a person has the good sense objects as experiences.
Even he has some unwholesome kammas with him, these not have many chances to come in. Even though human existence is not free from sufferings, it is a lot better than the four woeful states (hell, animal, ghost, and tormented spirits of asura). Therefore more or less the wholesome kamma has the chance to come in and experience the good sense objects and stay away from the bad ones.
Having a bad existence:
__ The four woeful states are called gati-vipatti. When a being is born there, and the unwholesome kammas have the chances for the results. The beings in hells and ghost realms are always in dukkha, torturing and burning with sufferings. Even animals are a little better.
But they still have the chances of unwholesome kammas give the results of starvation, thirst, and encounter with strong heat and rains. And kill with sticks & knives or eaten by others. The small insects are very easily killed by human beings with pesticides or stepping on them, etc. Even they have the past good kammas with them & none of it could save them.
Having a good look and physical structure:
__ Physical good look is important in the human world. A woman poor and low status but beautiful and attractive could reach to a higher status. Then her past good kamma has the chance to give good results. E.g., a woman had beauty became a queen, consort, etc.
Mrs. Simpson became the wife of King Edward had a good look. Do not say about human beings; even lovely and cute animals are looked after by wealthy people. Their lives are better than some human beings.
Having an ugly look:
__ Someone has an ugly look, but with wealth and higher status. Still, he or she has difficulty in the same social class. This was evident in the jataka story of Prince Kusa & the beautiful woman Pabbavati. To conquer her heart, the Bodhisatta had to suffer a lot (the ugly Prince Kusa was one of the past lives of the Bodhisatta).
A beautiful woman with an ugly husband, & others will take him as her servant. Once I met a businesswoman with fair complexion & a good look. Near her was a man with brown skin & ugly. He was managing her business with some workers. I took him as her worker. Later found out that he was her husband.
Living at the time of a good period:
__ The time when countries are governed by good leaders and governments, these leaders and governments have skills, morals, good plannings, etc. for the welfare of the people and the countries. At that time, human beings good kamma can have the chances to experience good sense objects.
People are free from worries and difficulties. If we study ancient Chinese history, the Chou Dynasty periods were a very good example. It lasted for 800 years and the longest Dynasty in Chinese history. It was prosperous and long-lasting because the emperors and the citizens had moral integrity and virtues. Why was that?
Because from the emperors to the citizens had the education on morality and virtue, starting from the young age. They followed the teachings or educations of the sages and wise people handed down from generation to generation. People had these kinds of education in family life, schools, and societies.
By studying and researching Chinese writing, characters will find out the profound wisdom of the sages of the past. Human moral Integrity and virtues are like the root of a tree. If the root is rotten, then the tree will die and does not has the chance to bear fruits. Human mind and behavior not only affect societies greatly but also to the great nature.
__ Again if we study and research the Buddhist culture in some Theravadin countries such as Burma, etc. until the first half of the 20th century, Burmese were starting their education at a very young age at the village monasteries. Parents were also very close to the monasteries and the monks. Therefore the whole family, more or less, knew the dhamma, especially in morality and virtues. They had been heard or read the jataka stories and the law of kamma. (including the Dhammapada stories).
The well-known International meditation teacher S.N Goenka once time mentioned the moral virtues of Burmese Buddhists in one of his essays in Vipassanā Journal. It mentioned about his grandfather, who was on a business Journey, forgot his bag of money at the public rest place. Only he knew about it after arriving at a weekend marketplace far away. He had no time to go back and get the bag of money.
Only after he finished his business and went back to get it. The money was still there waiting for him. Even his grandfather mentioned that someone lost a gold ring in the marketplace, no one would take it.
This kind of moral integrity was very evident in villages. The farmers went to the fields for work or slept at night; they never closed their home doors and never lost their properties.
__ Buddhist texts mentioned three kinds of aeon; an interim aeon, an incalculable aeon, and a great aeon. Antarakappa- an interim aeon is from 10 years to the maximum of many thousands of years. And they are then falling back to 10 years. The time human lifespans are rising is kala-sampatti. Human lifespans increasing are depending on moral integrity, virtues, weather, and foods. These were mentioned by the Buddha in the Cakkavati – Sīhanāda Sutta (sutta No. 26), Digha Nikāya.
Now, our human lifespans are falling back towards ten years. Therefore all human beings have to be very careful with our minds, speech & actions. For human survivals, peace & happiness, we all have the responsibilities.
Living at the time of chaotic periods:
__ There are the periods bad, evil, unqualified, immoral emperors, kings, and leaders governing the countries. The time when countries are destroyed or in wars are also kala-vipatti. All these things we can see in Africa, in the middle east and other places. There are also other causes; some foreign superpowers interfere with purposes and made the problems and situations worse and greater.
At these kinds of the period, the unwholesome kammas of human beings have the chances to come in. People are becoming poor and starving, with diseases and many other sufferings arise. At this time, people with good kammas even their kammas do not have the chances that they have to run for their lives and to hide. They cannot eat what they want and separate with their loved ones, etc.
Presence of mindfulness, intelligence & perseverance:
__ Sati, viriya, ñāna are payoga. Ñāna-knowledge is not only the good one but also includes knowledge with faults in the unwholesome matters. Therefore in everything has mindfulness, perseverance, cleverness, heedfulness, etc. are payoga-sampatti.
In the Realms of celestial beings and Brahma-gods, this is not evident. But the results of this is very distinctive in the human world. Very few have the strong unwholesome kamma with them to give the immediate results.
Therefore other kammas are depending on one's payoga- sampatti will give the results. In gist, to get good results, we should not depend on the past kamma only. We should also have to rely on this present payoga-sampatti. This payoga is supporting for the past good kamma. For someone’s success in business, the past good kamma includes 25% and the other 75% connected with this life sati, viriya, and ñāna.
The 16th United States President Abraham Lincoln was a very good example. Even though he was born into a very poor family, his present good qualities such as wise, intelligent, sympathy, and effort made him a great man. Man has this quality not only progress in worldly affairs but also Dhamma, and he can develop the paramis for Nibbāna.
__ Payoga-sampatti can prevent the unwholesome kammic results from arising. We can divide unwholesome, into two types strong and not strong, or big and small, or heavy and light. We cannot free from the strong, big, and heavy kammas with payoga-sampatti but can reduce its power. E.g., King Ajātasattu by killing his father and sure for falling into the great hell. But later he had remorse, had very strong faith in the Buddha and did other merits(all these were payoga-sampatti) that only fell into a smaller hell. Therefore the smaller unwholesome kamma can be prevented with it.
Present payoga-sampatti can make one succeeds in business and has good health. In this way, payoga-sampatti is the main point for the wholesome kamma to give the results. Someone has it can get an education, good spouse, good friends; can meet good teachers; can develop in education, prosper in wealth and status.
In payoga-sampatti; knowledge of understanding things is the first important. And then having awareness in matters and not to be lazy, when matters arise to make an effort and perseverance.
Lacking of mindfulness, intelligence & perseverance:
__ Without knowledge and intelligence become foolish. No mindfulness, heedlessness, laziness, no effort, etc. are payoga-vipatti. Has envy and avarice on others, impatience, anger and conceit in matters, etc. all these are payoga-vipatti which disturb and hinder progress. The main point here is except the strong or heavy unwholesome or wholesome kammas. The small or light kammas of the past have the chances or not is depending on human payogas (payoga-sampatti and vipatti).
If someone always has payoga-sampatti then the unwholesome kammas do not have the chances and only the wholesome ones.(As a very good example, we should study the life of Yuan Liao Fan & his four lessons. He was a Ming Dynasty Buddhist & changed his destiny with payoga-sampatti. For payoga-vipatti, the renegade monk Devadatta was a very good example.)
__ There are a lot of Dhamma can be contemplated on concerning with payoga-sampatti and vipatti (success & failure). Because it is the subject of present kammas and situations. In the 31 realms of existence, human existence is the most important one. It is like an International Airport. From here, every human can go to any part of the world. Human beings or living beings created all sorts of kammas from here.; to hells, ghosts, animals, back to human and all kinds of deity.
Even now we can see human hells, human ghosts, etc. on the Earth. Born as a human being and encounter the Buddha, Dhamma, and Sangha are priceless. Majority of human beings are wasting their priceless opportunities. Instead, they misuse their times with sensual pleasures and even doing meaningless and foolish things. Therefore they create a lot of negative kammas on Earth. Very few people have wealth and powers, but they misuse them and create more serious negative kamma(some world leaders, governments, and rich people). These are the greatest fools. Wise and intelligent people use their wealth and power for others. These are the wisest man and woman. Therefore every Buddhist should create a lot of wholesome kammas, study and practice the Dhamma.
7. 多聞 ｜ Broad knowledge
"Bāhusacca" 意指廣博的知識或多聞。義註將它解釋為受持佛法。對累積並受持許多佛陀教法的人而言，這是一項吉祥，因為它能使人捨棄不善法、培育導向覺悟的善法。佛陀時代，教法以口傳方式流傳。"Suta" 意指所聽聞或學得的內容；今日也可包括從書籍、網路、手機等媒介而來的學習。（但須小心，其中有許多受污染、有毒而有害的內容。）
聞（suta），也就是學習，同樣很重要。人類透過六根門經驗世間；並非一切眾生都使用六根門，例如一般梵天只使用眼門、耳門與意門，這對他們已經足夠。
他們用這些門來見佛陀及其弟子、聽聞佛法。無色界梵天只有名法，無想有情只有色法，不能如此運用諸門。人類如何使用六根門？多數只用來追逐、沉溺欲樂，又用意門為此戲論、想像、發明。動物雖能力有限，也大致如此。人有發展心的能力，唯有把心提升到動物之上，才真正勝過動物。方法就是接受更高、更善的教育 —— 戒、定、慧。依循佛陀與古代聖賢的教導，能獲得世間與出世間的吉祥；否則，人甚至可能不如畜生。
通常，我們把教育理解為從小學習讀寫，直到從大學或學院畢業，以便謀生或從事職業。我們很少用「教育」來形容改變罪犯、吸毒者等人的心與性格，通常稱之為「矯正」；在政治和宗教語境中，「洗腦」則帶有負面意義，指剝削與操控。從更廣的意義來說，教育關乎知識，而知識可能正確，也可能錯誤；佛陀對兩者作了清楚區分。大多數凡夫欠缺正確而適當的標準，只依自己的欲望行事。凡夫的見解隨時間與情況改變，其見解與思想取決於理解力和成熟程度，也受到不同程度、不同種類的煩惱影響。
自然法則不可改變；不善法永遠是不善，善法亦然。太陽總從東方升起，向西方落下。我們不能改變自然法則，只能改變自己的心：心若不淨，便使它清淨；心若不善，便使它成為善。未受訓練的心帶來苦，受過訓練的心帶來樂。因此，增廣知識或多聞的目的，是訓練心朝正確、善的方向發展，使它不斷提升，最後超越一切苦。這項最高目標與吉祥，只有藉由佛法這項教育才能成就，別無他途。
佛陀並不否定世俗學問或世間知識可成為一項吉祥，只要它無可指責，並能帶來今生與來世的福祉和幸福。世間知識範圍廣大、種類繁多，有些對人類，甚至對環境與自然有害。有害的知識與無知、愚癡者相連；他們出於貪、瞋或惡意加以運用（例如軍火工業）。有些科學與科技知識在貪與癡的驅使下使用，也已對人類與自然造成許多傷害。
在二十一世紀，可舉出許多這類負面影響，例如抗生素、化學武器、核武庫，以及食物、空氣、水與土壤的污染等。若逐一列舉，將沒有盡頭，而大多數人對此早已知悉。
為什麼會如此？若了解佛陀的教導，要找出原因並不困難。凡夫煩惱眾多，無法清楚看見事物及未來；在貪、瞋、癡的驅使下，所作所為不明智也不恰當。我們不應忘記，自然界中有負面與正面的力量，心的法則也是如此。
支配眾生的是善與不善心法。不善根是貪、瞋、癡，善根是無貪、無瞋、無癡。對多數人而言，不善事與不善之道容易造作、隨從，因為早已習慣，不必用力；善事與善道則較困難，須經學習、訓練才能培育。所以，佛陀的教育是每個人都需要的；缺少它，人不但不能明智、適當地解決問題，反而不斷增加問題。
半個多世紀前，莫哥禪師曾對在家弟子茂騰丁（Maung Tun Tin）說：「科學發展使我們能錄下聲音，這很有益。若懂得善用，它能把我們帶向涅槃；若使用不當，則會把我們送入『鑊』。」〔「鑊」是粵語所說的大鐵鍋，地獄圖像中可以見到。〕禪師這番話，彷彿預言了自己的教法將被錄音保存，也預言了科學遭人濫用的結果。
藝術知識對人類與社會也十分重要。藝術是戲劇、音樂、詩歌、繪畫、文學等的創作或表演；沒有藝術，人類文化與發展也不可能存在。我們可能濫用藝術，污染人的心而帶來傷害；也能運用藝術朝善的方向教育人，培養德行與道德標準，使人變得聰明而有智慧。這完全取決於人的見解、思想與意圖；若三者錯誤，結果便會惡劣。今日各類媒體對人影響極大，從幼兒到老人無一例外；多數人像成癮者一樣迷失其中，心從不平靜，總處於掉舉不安的狀態。
大多數媒體很少觸及道德議題，反而充斥性、暴力、欲樂與無意義的閒談等內容。若不正確而明智地反省、思惟，我們便不能看清這些現象，也不能改正自己，終將走向道德與倫理的墮落。今日社會的道德衰敗，較以往更常見聞；從政治領袖、政府到一般民眾，多數人只想到權力、財富和名聲。佛陀早已藉由為拘薩羅國波斯匿王解說十六夢，預示了這類情況；其中大多已在今日世界出現。（見《大夢本生》"Mahāsupina Jātaka"，"Jāt. 77; J. i 334–345"。）
知識、學習與教育對人類極為重要，人類也因此超越其他種類的眾生。人間發展出各種知識，既有正確與錯誤，也有低劣與高尚；這裡也是眾生有機會造作各種業的地方。
因此，圓滿明與行（vijjā" 與 "caraṇa）的正等正覺佛，總是在人間出世。誰會想成為低劣之人？那是最瘋狂、最愚癡的選擇。
佛陀在「正確引導自己」之後，接著把多聞列為吉祥；沒有多聞，便不能正確引導自己。此處最重要的是佛法知識，可由研讀經典、聽聞博學與實修比丘的開示等方式獲得。聞是七聖財之一；其餘六項是信、戒、慚、愧、捨與慧。
另一組能使人獲得聖增長的法，是信、戒、聞、捨、慧，其中同樣包括聞（suta）。所以，佛陀強調學習能促進世間與出世間之事。世間知識概分藝術與科學，凡夫又以各種方式加以發展；有些有害，有些有益，若逐一談論將沒有盡頭。對一切世間知識而言，最重要的是不造成傷害，而且始終利益人類與自然。
依 Tha-pye-gan 禪師所說，多聞是精通典籍，其中包括藝術、科學與宗教典籍。我們應學習、研究對自己與他人有用、有益的知識。人與其他眾生為何差異很大？因為所造身、語、意三業不同，果報也不同；三業的差異又源於見解與知識不同。人依自己的見解與知識造業。
（這個主題廣大而深奧，可談之處甚多；這一點也印證了道德教育與業法則的重要性。）
因此，廣博的佛法知識非常重要。知識不像其他財物，無法被人偷走；施與他人也不會耗盡。佛法無價，但多聞與學問唯有付諸實修，才真正有用、有益，否則便失去作用。一個人即使多聞，若缺少道德準則與德行，也不具備這項吉祥。
《法句經·愛欲品》有一則迦毗羅魚的故事。迦葉佛時，迦毗羅比丘精通教法；由於多聞，他獲得名聲與利養，後來變得極為傲慢，輕蔑其他比丘。別人指出錯誤時，他從不接受；久而久之，善比丘都避開他，只有惡比丘聚在身邊。他又漠視戒律，辱罵其他比丘。這些惡行使他投生地獄；到喬達摩佛時代，又成為一條口中發出惡臭的金魚。（《法句義註》IV.37 以下，關於《法句經》334–337 偈；《經集義註》II.305 以下；《相應部義註》II.152）
依佛陀所說，學習求知應具正確的意圖與目的，運用知識也必須正確。
學習有三種：
1. 為保存教法而學，例如阿難尊者；
2. 為超越苦而學，也就是學習後實修；
3. 邪學，如用錯方法捉毒蛇，例如迦毗羅比丘與阿梨吒比丘。
（《中部》MN 22《蛇喻經》；《長部義註》5；《波逸提》68.1；《律藏》IV.131）
人的煩惱會以四種方式增長：
1. 隨多聞而增長；
2. 隨年齡增長，欲樂也增長；
3. 隨名聲而增長，例如演員；
4. 隨財富增長。
第四點尤其清楚。多數富人不懂如何正確運用財富；政治人物中的權力販子想致富，商人中的財富販子則想取得權力，彼此互相支持。今日某些人類與環境問題，正由他們造成。
英文後綴 "-monger" 加在名詞後，表示推動、從事某項活動，或在他人之間煽動麻煩的人；這裡採用較廣的意思。現代人彷彿陷入瘋狂，凡事競爭，可稱為「美國症候群」；即使美國人出家，似乎仍會競爭。政治、經濟、體育等領域充滿競逐，國家之間也有貿易戰，例如中國與美國。這源於不能隨喜他人的成就，與羨慕、嫉妒、自私、慳吝、惡意、貪婪等相連。這些負面心態與行為，使人與敵對者一起活在敵意、暴力、競逐與惡意中。（見《長部》DN 21〈帝釋所問經〉）
這一切造成經濟不穩定，也傷害其他國家及其人民。體育競賽也是如此，有時甚至走向極端，導致死亡或重傷。世間的競爭全都變成爭奪權力、財富與名聲，因而增長煩惱；這稱為低劣的競爭，會助長自我感、驕傲與慢。因此，競爭有善與不善兩種：能增進身心安樂的是善的競爭，否則便是不善。我們可用這項標準判斷今日社會與環境中的競爭是對是錯；增長煩惱、帶來危險與災難的競爭，就是錯誤的。
佛教徒的競賽應當是善的：減少煩惱，導向覺悟、超越苦。《增支部》AN 5.180〈伽韋西經〉中，迦葉佛的在家弟子伽韋西有五百名追隨者；他們展開修行上的競賽，從持戒開始，後來出家為比丘，精勤修行，全都證得阿羅漢果。這才是善而高尚的競賽。
所以，多聞不一定總是好事，須視知識種類及使用方式而定。佛陀所說的正智（sammā-ñāṇa），總能克服煩惱 —— 我們真正的敵人貪、瞋、癡等 —— 利益人類並保護自然；會傷害人類與自然的，則是邪智（micchā-ñāṇa）。
為什麼今日人心如此受染而有害？現代人的心深受媒體、書籍、電視、網路、電玩、電影、音樂等影響；其中大量內容與性、暴力、散亂等有關，對心有害。若不能以正念與智慧正確運用眼、耳、鼻、舌、身、意六根，那麼媒體等所緣就會成為毒害心的事物。
大多數人以為，只有為了謀生和職業而接受的學校教育才算教育；其實，不論我們是否察覺，如何運用六根也是教育。一切知識都從這些根門進入，這才是最重要、最根本的教育。每個人來到世間，都有兩條路可走：向下的墮落之路，以及向上的進步之路。沒有道德基礎與德行的人，生命便會走下坡，收穫負面的結果，對自己和他人都沒有利益。
向上的進步之路則正好相反，能為自己與他人帶來善果與利益。沒有人希望家庭、社會或國家中出現惡人、罪犯；人人都希望其中有善人、智者、賢者與高尚的人。這些都需要善的教育，而最好的來源是佛陀的教導，以及中國古代聖賢與老師的教誨。佛陀無疑是最高的來源，因為他是天人師；中國古代聖賢的傳統也綿延五千多年，累積了豐富經驗與制度。
7. Broad knowledge
__ After the Buddha talked about “directing oneself rightly” and continued on broad knowledge as a blessing. Therefore without broad knowledge cannot directing oneself rightly. Broad knowledge is also vast learning. Here the most important knowledge is the Dhamma knowledge of the Buddha. This can be come from study and research the Dhamma Discourses, listening to the talks of the scholar monks and practicing, monks, etc. listening of Dhamma is one of the seven noble treasures (the other 6 are: conviction, virtue, conscience, concern, generosity, and discernment).
Other groups of Dhamma for noble growth are conviction, virtue, learning, generosity, and discernment. Here include sutta-learning. Therefore the Buddha emphasized learning as progress in worldly and spiritual matters. Paññā-knowledge as worldly has two kinds: arts and sciences which worldlings develop in many different ways. Some of them are harmful, and some are beneficial. If we talk about them will never end. The most important point for all worldly knowledge, i.e., arts and sciences are not too harmful and always beneficial to the human race and nature.
According to Ta-bye-kan Sayadaw; had broad knowledge was a skill in literature. It includes arts, sciences, and spiritual literature. We have to study, learn, research on broad knowledge which are useful, beneficial to oneself, and others. Why human and other living beings are quite different from each other? Their three types of kamma are quite different, so their results are. The three types of kammic differences come from different views and knowledge. Human beings are creating kammas with their views and knowledge.
(this subject is very wide and profound and has a lot to say. This point also supports the importance of moral education and the law of kamma).
Therefore broad knowledge of the Buddha Dhamma is very important. Knowledge cannot steal by others like other things. It will never be used up by giving. The Buddha Dhamma is priceless. With practice, only broad knowledge and learning are useful and beneficial. If not, it becomes useless. A person has broad knowledge, but no moral value and virtues are without blessings. For this point, there was a story in the Dhammapada on Tanhā Vagga-Chapter on craving. This was about Kapila, the fish. In the Buddha Kassapa’s time, Kapila the monk was very learned in the Teachings.
Because of his great learning, he gained fame and fortune. And then became very conceited and was full of contempt for other monks. When others pointed out his mistakes and never accepted. In the course of time, all good monks shunned him, and only the bad ones gathered around him. He also disregarded the Monk Discipline and abused other monks. For these evil deeds and reborn in hell. During the Buddha, Gotama’s time became a golden fish with a stinking mouth.
__ By the Buddha; studying and learning for knowledge should have right intention and purpose. Using it also had to be right.
There are three kinds of study:
(1) Studying for preservation, e.g., liked Ven.Ānanda.
(2) Studying for transcending dukkha, i.e., study and practice.
(3) The wrong study; it is like catching a poisonous snake in the wrong way, like, e.g., Kapila monk, Arittha monk.
There are four ways people can increase in defilements(kilesa). These are:
(1) With broad knowledge
(2) With old age, increase in sensual pleasure with age
(3) With fame, e.g., actors and actresses
(4) With increasing in wealth,
this is quite clear. Most rich people do not know how to use them properly. Power-mongers of politicians wants to become rich. Wealth-mongers of businessmen want power. They are supporting each other. Today some of the human problems and environmental problems were made by them. Therefore broad knowledge is not always good. It depends on what kinds of knowledge and how we use it. The Buddha’s right knowledge (sammā-ñāna) is always overcoming our defilements, our real enemies-greed, hatred, and delusion, etc. and benefit to the human race and protect nature. Except that all are harming to the human race and nature is wrong knowledge (miccha-ñāna).
Why today the human mind is so polluted and harmful? The modern day the human mind is a lot of influence by media, books, TV, internet, video games, movies, music, etc. There is a lot of stuff connection with sex, violence, distraction, etc. which are unhealthy to the mind. If we do not use the six sense-doors(eye, ear, nose, tongue, body, and mind) mindfully, wisely, properly, then the sense objects-media are poison for our minds.
Most people think school educating as earning a living and professions are only educations. How to use the six sense doors is also educating, even we know it or not. All of our knowledge comes in from these sense doors. This is the most important and fundamental education. Every human being comes into this world; there are two ways to go, down-fall-downward way, and progress-upward way. A man without a moral foundation or morality and virtues, then his life is going downward. He will reap the negative results and no benefits for himself and others.
Progress-upward way is the opposite, with positive results and benefit for himself and others. No-one wants a bad, evil person, a criminal in one’s own family, in society and a country. But everyone wants a good, wise, sagely and a noble person in one’s family, etc. These need a wholesome education. The best sources can be from the Buddha’s teachings and the teachings of the ancient Chinese sages and teachers. For the Buddha; it is unquestionable because he was the teacher of gods and humans. Ancient Chinese sages had a history of over 5000 years. It had rich experiences and systems.
聞（suta），也就是學習，同樣很重要。人類透過六根門經驗世間；並非一切眾生都使用六根門，例如一般梵天只使用眼門、耳門與意門，這對他們已經足夠。
他們用這些門來見佛陀及其弟子、聽聞佛法。無色界梵天只有名法，無想有情只有色法，不能如此運用諸門。人類如何使用六根門？多數只用來追逐、沉溺欲樂，又用意門為此戲論、想像、發明。動物雖能力有限，也大致如此。人有發展心的能力，唯有把心提升到動物之上，才真正勝過動物。方法就是接受更高、更善的教育 —— 戒、定、慧。依循佛陀與古代聖賢的教導，能獲得世間與出世間的吉祥；否則，人甚至可能不如畜生。
通常，我們把教育理解為從小學習讀寫，直到從大學或學院畢業，以便謀生或從事職業。我們很少用「教育」來形容改變罪犯、吸毒者等人的心與性格，通常稱之為「矯正」；在政治和宗教語境中，「洗腦」則帶有負面意義，指剝削與操控。從更廣的意義來說，教育關乎知識，而知識可能正確，也可能錯誤；佛陀對兩者作了清楚區分。大多數凡夫欠缺正確而適當的標準，只依自己的欲望行事。凡夫的見解隨時間與情況改變，其見解與思想取決於理解力和成熟程度，也受到不同程度、不同種類的煩惱影響。
自然法則不可改變；不善法永遠是不善，善法亦然。太陽總從東方升起，向西方落下。我們不能改變自然法則，只能改變自己的心：心若不淨，便使它清淨；心若不善，便使它成為善。未受訓練的心帶來苦，受過訓練的心帶來樂。因此，增廣知識或多聞的目的，是訓練心朝正確、善的方向發展，使它不斷提升，最後超越一切苦。這項最高目標與吉祥，只有藉由佛法這項教育才能成就，別無他途。
佛陀並不否定世俗學問或世間知識可成為一項吉祥，只要它無可指責，並能帶來今生與來世的福祉和幸福。世間知識範圍廣大、種類繁多，有些對人類，甚至對環境與自然有害。有害的知識與無知、愚癡者相連；他們出於貪、瞋或惡意加以運用（例如軍火工業）。有些科學與科技知識在貪與癡的驅使下使用，也已對人類與自然造成許多傷害。
在二十一世紀，可舉出許多這類負面影響，例如抗生素、化學武器、核武庫，以及食物、空氣、水與土壤的污染等。若逐一列舉，將沒有盡頭，而大多數人對此早已知悉。
為什麼會如此？若了解佛陀的教導，要找出原因並不困難。凡夫煩惱眾多，無法清楚看見事物及未來；在貪、瞋、癡的驅使下，所作所為不明智也不恰當。我們不應忘記，自然界中有負面與正面的力量，心的法則也是如此。
支配眾生的是善與不善心法。不善根是貪、瞋、癡，善根是無貪、無瞋、無癡。對多數人而言，不善事與不善之道容易造作、隨從，因為早已習慣，不必用力；善事與善道則較困難，須經學習、訓練才能培育。所以，佛陀的教育是每個人都需要的；缺少它，人不但不能明智、適當地解決問題，反而不斷增加問題。
半個多世紀前，莫哥禪師曾對在家弟子茂騰丁（Maung Tun Tin）說：「科學發展使我們能錄下聲音，這很有益。若懂得善用，它能把我們帶向涅槃；若使用不當，則會把我們送入『鑊』。」〔「鑊」是粵語所說的大鐵鍋，地獄圖像中可以見到。〕禪師這番話，彷彿預言了自己的教法將被錄音保存，也預言了科學遭人濫用的結果。
藝術知識對人類與社會也十分重要。藝術是戲劇、音樂、詩歌、繪畫、文學等的創作或表演；沒有藝術，人類文化與發展也不可能存在。我們可能濫用藝術，污染人的心而帶來傷害；也能運用藝術朝善的方向教育人，培養德行與道德標準，使人變得聰明而有智慧。這完全取決於人的見解、思想與意圖；若三者錯誤，結果便會惡劣。今日各類媒體對人影響極大，從幼兒到老人無一例外；多數人像成癮者一樣迷失其中，心從不平靜，總處於掉舉不安的狀態。
大多數媒體很少觸及道德議題，反而充斥性、暴力、欲樂與無意義的閒談等內容。若不正確而明智地反省、思惟，我們便不能看清這些現象，也不能改正自己，終將走向道德與倫理的墮落。今日社會的道德衰敗，較以往更常見聞；從政治領袖、政府到一般民眾，多數人只想到權力、財富和名聲。佛陀早已藉由為拘薩羅國波斯匿王解說十六夢，預示了這類情況；其中大多已在今日世界出現。（見《大夢本生》"Mahāsupina Jātaka"，"Jāt. 77; J. i 334–345"。）
知識、學習與教育對人類極為重要，人類也因此超越其他種類的眾生。人間發展出各種知識，既有正確與錯誤，也有低劣與高尚；這裡也是眾生有機會造作各種業的地方。
因此，圓滿明與行（vijjā" 與 "caraṇa）的正等正覺佛，總是在人間出世。誰會想成為低劣之人？那是最瘋狂、最愚癡的選擇。
佛陀在「正確引導自己」之後，接著把多聞列為吉祥；沒有多聞，便不能正確引導自己。此處最重要的是佛法知識，可由研讀經典、聽聞博學與實修比丘的開示等方式獲得。聞是七聖財之一；其餘六項是信、戒、慚、愧、捨與慧。
另一組能使人獲得聖增長的法，是信、戒、聞、捨、慧，其中同樣包括聞（suta）。所以，佛陀強調學習能促進世間與出世間之事。世間知識概分藝術與科學，凡夫又以各種方式加以發展；有些有害，有些有益，若逐一談論將沒有盡頭。對一切世間知識而言，最重要的是不造成傷害，而且始終利益人類與自然。
依 Tha-pye-gan 禪師所說，多聞是精通典籍，其中包括藝術、科學與宗教典籍。我們應學習、研究對自己與他人有用、有益的知識。人與其他眾生為何差異很大？因為所造身、語、意三業不同，果報也不同；三業的差異又源於見解與知識不同。人依自己的見解與知識造業。
（這個主題廣大而深奧，可談之處甚多；這一點也印證了道德教育與業法則的重要性。）
因此，廣博的佛法知識非常重要。知識不像其他財物，無法被人偷走；施與他人也不會耗盡。佛法無價，但多聞與學問唯有付諸實修，才真正有用、有益，否則便失去作用。一個人即使多聞，若缺少道德準則與德行，也不具備這項吉祥。
《法句經·愛欲品》有一則迦毗羅魚的故事。迦葉佛時，迦毗羅比丘精通教法；由於多聞，他獲得名聲與利養，後來變得極為傲慢，輕蔑其他比丘。別人指出錯誤時，他從不接受；久而久之，善比丘都避開他，只有惡比丘聚在身邊。他又漠視戒律，辱罵其他比丘。這些惡行使他投生地獄；到喬達摩佛時代，又成為一條口中發出惡臭的金魚。（《法句義註》IV.37 以下，關於《法句經》334–337 偈；《經集義註》II.305 以下；《相應部義註》II.152）
依佛陀所說，學習求知應具正確的意圖與目的，運用知識也必須正確。
學習有三種：
1. 為保存教法而學，例如阿難尊者；
2. 為超越苦而學，也就是學習後實修；
3. 邪學，如用錯方法捉毒蛇，例如迦毗羅比丘與阿梨吒比丘。
（《中部》MN 22《蛇喻經》；《長部義註》5；《波逸提》68.1；《律藏》IV.131）
人的煩惱會以四種方式增長：
1. 隨多聞而增長；
2. 隨年齡增長，欲樂也增長；
3. 隨名聲而增長，例如演員；
4. 隨財富增長。
第四點尤其清楚。多數富人不懂如何正確運用財富；政治人物中的權力販子想致富，商人中的財富販子則想取得權力，彼此互相支持。今日某些人類與環境問題，正由他們造成。
英文後綴 "-monger" 加在名詞後，表示推動、從事某項活動，或在他人之間煽動麻煩的人；這裡採用較廣的意思。現代人彷彿陷入瘋狂，凡事競爭，可稱為「美國症候群」；即使美國人出家，似乎仍會競爭。政治、經濟、體育等領域充滿競逐，國家之間也有貿易戰，例如中國與美國。這源於不能隨喜他人的成就，與羨慕、嫉妒、自私、慳吝、惡意、貪婪等相連。這些負面心態與行為，使人與敵對者一起活在敵意、暴力、競逐與惡意中。（見《長部》DN 21〈帝釋所問經〉）
這一切造成經濟不穩定，也傷害其他國家及其人民。體育競賽也是如此，有時甚至走向極端，導致死亡或重傷。世間的競爭全都變成爭奪權力、財富與名聲，因而增長煩惱；這稱為低劣的競爭，會助長自我感、驕傲與慢。因此，競爭有善與不善兩種：能增進身心安樂的是善的競爭，否則便是不善。我們可用這項標準判斷今日社會與環境中的競爭是對是錯；增長煩惱、帶來危險與災難的競爭，就是錯誤的。
佛教徒的競賽應當是善的：減少煩惱，導向覺悟、超越苦。《增支部》AN 5.180〈伽韋西經〉中，迦葉佛的在家弟子伽韋西有五百名追隨者；他們展開修行上的競賽，從持戒開始，後來出家為比丘，精勤修行，全都證得阿羅漢果。這才是善而高尚的競賽。
所以，多聞不一定總是好事，須視知識種類及使用方式而定。佛陀所說的正智（sammā-ñāṇa），總能克服煩惱 —— 我們真正的敵人貪、瞋、癡等 —— 利益人類並保護自然；會傷害人類與自然的，則是邪智（micchā-ñāṇa）。
為什麼今日人心如此受染而有害？現代人的心深受媒體、書籍、電視、網路、電玩、電影、音樂等影響；其中大量內容與性、暴力、散亂等有關，對心有害。若不能以正念與智慧正確運用眼、耳、鼻、舌、身、意六根，那麼媒體等所緣就會成為毒害心的事物。
大多數人以為，只有為了謀生和職業而接受的學校教育才算教育；其實，不論我們是否察覺，如何運用六根也是教育。一切知識都從這些根門進入，這才是最重要、最根本的教育。每個人來到世間，都有兩條路可走：向下的墮落之路，以及向上的進步之路。沒有道德基礎與德行的人，生命便會走下坡，收穫負面的結果，對自己和他人都沒有利益。
向上的進步之路則正好相反，能為自己與他人帶來善果與利益。沒有人希望家庭、社會或國家中出現惡人、罪犯；人人都希望其中有善人、智者、賢者與高尚的人。這些都需要善的教育，而最好的來源是佛陀的教導，以及中國古代聖賢與老師的教誨。佛陀無疑是最高的來源，因為他是天人師；中國古代聖賢的傳統也綿延五千多年，累積了豐富經驗與制度。
7. Broad knowledge
__ After the Buddha talked about “directing oneself rightly” and continued on broad knowledge as a blessing. Therefore without broad knowledge cannot directing oneself rightly. Broad knowledge is also vast learning. Here the most important knowledge is the Dhamma knowledge of the Buddha. This can be come from study and research the Dhamma Discourses, listening to the talks of the scholar monks and practicing, monks, etc. listening of Dhamma is one of the seven noble treasures (the other 6 are: conviction, virtue, conscience, concern, generosity, and discernment).
Other groups of Dhamma for noble growth are conviction, virtue, learning, generosity, and discernment. Here include sutta-learning. Therefore the Buddha emphasized learning as progress in worldly and spiritual matters. Paññā-knowledge as worldly has two kinds: arts and sciences which worldlings develop in many different ways. Some of them are harmful, and some are beneficial. If we talk about them will never end. The most important point for all worldly knowledge, i.e., arts and sciences are not too harmful and always beneficial to the human race and nature.
According to Ta-bye-kan Sayadaw; had broad knowledge was a skill in literature. It includes arts, sciences, and spiritual literature. We have to study, learn, research on broad knowledge which are useful, beneficial to oneself, and others. Why human and other living beings are quite different from each other? Their three types of kamma are quite different, so their results are. The three types of kammic differences come from different views and knowledge. Human beings are creating kammas with their views and knowledge.
(this subject is very wide and profound and has a lot to say. This point also supports the importance of moral education and the law of kamma).
Therefore broad knowledge of the Buddha Dhamma is very important. Knowledge cannot steal by others like other things. It will never be used up by giving. The Buddha Dhamma is priceless. With practice, only broad knowledge and learning are useful and beneficial. If not, it becomes useless. A person has broad knowledge, but no moral value and virtues are without blessings. For this point, there was a story in the Dhammapada on Tanhā Vagga-Chapter on craving. This was about Kapila, the fish. In the Buddha Kassapa’s time, Kapila the monk was very learned in the Teachings.
Because of his great learning, he gained fame and fortune. And then became very conceited and was full of contempt for other monks. When others pointed out his mistakes and never accepted. In the course of time, all good monks shunned him, and only the bad ones gathered around him. He also disregarded the Monk Discipline and abused other monks. For these evil deeds and reborn in hell. During the Buddha, Gotama’s time became a golden fish with a stinking mouth.
__ By the Buddha; studying and learning for knowledge should have right intention and purpose. Using it also had to be right.
There are three kinds of study:
(1) Studying for preservation, e.g., liked Ven.Ānanda.
(2) Studying for transcending dukkha, i.e., study and practice.
(3) The wrong study; it is like catching a poisonous snake in the wrong way, like, e.g., Kapila monk, Arittha monk.
There are four ways people can increase in defilements(kilesa). These are:
(1) With broad knowledge
(2) With old age, increase in sensual pleasure with age
(3) With fame, e.g., actors and actresses
(4) With increasing in wealth,
this is quite clear. Most rich people do not know how to use them properly. Power-mongers of politicians wants to become rich. Wealth-mongers of businessmen want power. They are supporting each other. Today some of the human problems and environmental problems were made by them. Therefore broad knowledge is not always good. It depends on what kinds of knowledge and how we use it. The Buddha’s right knowledge (sammā-ñāna) is always overcoming our defilements, our real enemies-greed, hatred, and delusion, etc. and benefit to the human race and protect nature. Except that all are harming to the human race and nature is wrong knowledge (miccha-ñāna).
Why today the human mind is so polluted and harmful? The modern day the human mind is a lot of influence by media, books, TV, internet, video games, movies, music, etc. There is a lot of stuff connection with sex, violence, distraction, etc. which are unhealthy to the mind. If we do not use the six sense-doors(eye, ear, nose, tongue, body, and mind) mindfully, wisely, properly, then the sense objects-media are poison for our minds.
Most people think school educating as earning a living and professions are only educations. How to use the six sense doors is also educating, even we know it or not. All of our knowledge comes in from these sense doors. This is the most important and fundamental education. Every human being comes into this world; there are two ways to go, down-fall-downward way, and progress-upward way. A man without a moral foundation or morality and virtues, then his life is going downward. He will reap the negative results and no benefits for himself and others.
Progress-upward way is the opposite, with positive results and benefit for himself and others. No-one wants a bad, evil person, a criminal in one’s own family, in society and a country. But everyone wants a good, wise, sagely and a noble person in one’s family, etc. These need a wholesome education. The best sources can be from the Buddha’s teachings and the teachings of the ancient Chinese sages and teachers. For the Buddha; it is unquestionable because he was the teacher of gods and humans. Ancient Chinese sages had a history of over 5000 years. It had rich experiences and systems.