时间：08/15/2026 08/16/2026
地点：星河禅修中心
主讲：黄云全
佛法修行
弥多的口业
佛陀的大弟子中，有一个驼骠比丘，是一位已经证得圣果的罗汉。他的精勤修习，仪容威德，受到大众赞美，由于他办事的才干，做事妥善，佛陀将僧团中的一切总务都交给他负责，如僧众们的生活所需，一切的物品添置，或僧房的修理改造，凡是所有的杂事，都由他办理。驼骠尊者对于这些工作，办得头头是道，有条不紊，大家都非常佩服。所以，在僧团中他被誉为营事第一。
不过，尽管如何的有才干，没有办法叫大家都称心，不出怨言，尤其在千万人的僧团中做事，的确不容易。因此，有一两个人对驼骠比丘的做事方法并不感到满意。
僧团中有位弥多比丘，在每次的托钵中，所得到的都是一些粗糙的饮食，他不但不反省自己的福薄无德，反而怨怪别人。有一天，他就去找驼骠尊者辩论。
「驼骠尊者！你所做的一切事情，虽然有很多人对你称赞，可是我就是不满意你的做法，不赞成你的为人。」
「大德！我自己觉得很惭愧，佛陀把这个责任交给我，我虽然不才，但愿尽我最大的力量，让大家都能够得到满意，得到方便，哪敢企望各位的称赞。」
弥多比丘并不理睬驼骠尊者的解释，又愤愤地说道：「对于你分配区域托钵的事，我第一就不满意，你每次都把最偏僻，最贫穷的地方分配给我，我从来就没到过城里去托钵。还有信众供养的袈裟卧具，你都把好的给别人，把最坏的拿给我。你这样料理僧事，实在太不公正，如果你不改变作风，我会找机会打击你。」
「噢！大德！你应了解，只要我们精进修道，福德具备，信众们一定会争着请你去供养。对于自身所遇到的好坏福报，自己应反省，怪不得人的。尤其要到城市去托钵的人，必须有庄重的威仪。佛法如一面镜子，我们应该时时拿出来照照自己。」
驼骠尊者的好意劝解，弥多比丘并不感谢，反而更加怀恨，并且到处造谣诽谤。这个消息传遍了各处，弥多的姊姊是一位出家的比丘尼，知道弟弟口出恶言，罪恶无比，因此再三的劝化弟弟，不得恶口谤人，可是弥多并不听劝。后来僧团中的很多长老都不喜欢弥多的造谣，没有人喜欢和他在一起。
有一天，佛陀由此因缘，召集大众说法，佛陀庄重地向大众说道：「诸比丘！一个喜欢造谣，搬弄是非的人，是最不受大家欢迎的。像这一次弥多比丘的造谣，他不但害不了别人，反而害到自己。现在他到什么地方，都没有人肯和他在一起，他到了王舍城，王舍城的长老就叫他去舍卫国；他到了舍卫国，舍卫国的长老就叫他往王舍城。你们看，这不是自作自受吗？」
Date: 08/15/2026 08/16/2026
Location: Star River Meditation Center
Teacher: Yunquan Huang
Dharma Talk
The Karmic Consequence of Mithā’s Speech
Among the Buddha’s great disciples, there was a bhikkhu named Dabba (often referred to as the “Camel-Marked Elder”), who had already attained the fruit of Arhatship. Through his diligence in practice and his dignified conduct, he was widely praised by the community. Because of his capability and careful handling of matters, the Buddha entrusted him with overseeing the general affairs of the Saṅgha—managing daily necessities, arranging supplies, and organizing repairs and construction of the monastic dwellings.
Venerable Dabba handled all these responsibilities with order and precision, earning the admiration of all. Thus, he was known in the Saṅgha as foremost in managing communal affairs.
Yet no matter how capable one is, it is impossible to satisfy everyone—especially in a large community. Inevitably, a few individuals became dissatisfied with his way of doing things.
There was a bhikkhu named Mithā who, whenever he went on alms rounds, received only coarse and simple food. Instead of reflecting on his own lack of merit, he blamed others. One day, he went to confront Venerable Dabba:
“Venerable Dabba! Though many praise your work, I am not satisfied with what you do, nor do I approve of your conduct.”
Dabba replied humbly,
“Venerable, I feel ashamed that the Buddha has entrusted me with this responsibility. Though I am not talented, I do my best so that everyone may benefit and find convenience. I would never dare to seek praise.”
Mithā ignored his explanation and angrily continued,
“I am especially dissatisfied with how you assign alms routes. You always send me to the most remote and poorest areas. I have never once gone into the city. And when offerings such as robes and bedding are distributed, you give the best to others and leave the worst for me. This is unfair! If you do not change your ways, I will find a chance to bring you down.”
Dabba responded gently,
“Venerable, you should understand: if one practices diligently and accumulates merit, supporters will naturally invite you. As for the conditions we encounter, whether good or bad, we should reflect on ourselves rather than blame others. Those who go into the city for alms must also possess dignified conduct. The Dharma is like a mirror—we should often use it to examine ourselves.”
Despite Dabba’s kind advice, Mithā felt no gratitude. Instead, he grew more resentful and began to spread rumors and slander. News of his behavior spread widely. Mithā’s sister, who had ordained as a bhikkhunī, heard of his misconduct and repeatedly admonished him not to speak maliciously, but he refused to listen. Eventually, many elders in the Saṅgha disliked his slander, and no one wished to associate with him.
One day, because of this matter, the Buddha assembled the community and taught:
“Bhikkhus, one who delights in spreading rumors and stirring conflict is the most unwelcome among people. As in the case of Mithā—his slander harms no one but himself. Now wherever he goes, no one wishes to be with him. When he goes to Rājagṛha, the elders there send him to Śrāvastī; when he goes to Śrāvastī, the elders send him back to Rājagṛha. You see—this is the result of his own actions.”
Thus, the teaching shows: harmful speech returns upon oneself, bringing isolation and suffering as its inevitable fruit.
