在北傳佛教裏，我們常常會聽到這個菩薩、那個菩薩，哪究竟菩薩指的是什麽呢？

菩提（bodhi，覺悟）是指四個道智11（maggañāṇa）。一切知智12（sabbaññutañāṇa）可以有或沒有跟它一同生起。

菩提有三種：

(1) 三藐三菩提或圓滿自覺（sammāsambodhi）：此菩提是四道智連同一切知智。在此，圓滿自覺者沒有依靠導師，而是自己證得徹知四聖諦13的四個道智。除了能斷除內心的煩惱之外，它也能斷除過去世的習氣（vāsanā）。一切知是明瞭一切值得了解之事。

(2) 辟支菩提（paccekabodhi）：此菩提是指無師自通地證得徹知四聖諦的四個道智。

(3) 聲聞菩提或弟子菩提（sāvakabodhi）：此菩提是指必需依靠導師（佛陀）的幫助才能證得徹知四聖諦的四個道智。

有很強烈的善欲想要證得三藐三菩提者是三藐三菩薩（sammāsambodhisatta），即「未來圓滿佛」。

有很強烈的善欲想要證得辟支菩提者是辟支菩薩（paccekabodhisatta），即「未來辟支佛」。

有很強烈善欲想要證得弟子菩提者是聲聞菩薩（sāvaka-bodhisatta），即「未來弟子」。 （南傳菩薩道）

而我們一般指的菩薩，就是未來佛

--------

注釋：

11 導向滅苦之道即是組成四聖諦中最後一諦的八正道。八正道是（1）正見（sammādiṭṭhi）、（2）正思惟（sammāsaṅkappa，正志）、（3）正語（sammāvācā）、（4）正業（sammākammanta）、（5）正命（sammā-ājīva）、（6）正精進（sammāvāyāma）、（7）正念（sammāsati）和（8）正定（sammāsamādhi）。首兩個是屬於慧學，3 至5 是屬於戒學，後三個是屬於定學。

12 具備一切知智（ sabbaññutañāṇa ） 的人是為一切知者（sabbaññū）。佛陀是一切知者，這並非說佛陀「知道」一切事，而是若他有意的話，他「可以」知道任何一件事。

13 四聖諦是苦諦（ dukkhasacca） 、集諦（ dukkhasamudayasacca）、滅諦（dukkha-nirodha 滅苦）與道諦（dukkha-nirodhagāminīpaṭipadā，

趣向滅苦之道）。

<If One Lacks Paramis (Perfections), One Cannot Transcend the Cycle of Birth and Death>

Without sufficient paramis (perfections), one cannot cross over the cycle of birth and death and will remain enslaved by defilements.

Therefore, one must accumulate paramis—they cannot be bought with money.

Paramis must be cultivated through one’s own virtuous deeds.

With mindfulness, even if one has never observed precepts, they can gradually develop them.

Examine yourself:

What wholesome qualities have yet to grow? What unwholesome qualities remain un-abandoned?

Continuously observe your mind and refine it step by step.

Because one day, all this will be put to use.

If paramis are insufficient, one cannot transcend the cycle of birth and death,

nor can one attain the fruit of Arahantship.

Paramis must be perfected, but perfection comes in degrees:

A Buddha’s paramis must be vast,

while a disciple’s may be fewer—yet they must still strive diligently.

Wholesome Habits Are Called "Paramis" (บารมี)

A person with dāna-parami (perfection of generosity) gives continuously,

always ready to offer, rejoicing after giving—never regretting.

One who has made a firm resolution,

never giving up no matter the difficulty,

possesses adhiṭṭhāna-parami (perfection of determination).

At first, there may be hesitation—for example, when a newly ordained monk is sent on dhutanga (ascetic practices).

The hardship may make him waver, wanting to retreat.

But if he endures and bravely perseveres,

the next time becomes easier. He grows fearless,

for his resolute determination has been tempered into habit.

All wholesome qualities arise from habit—

but these are wholesome habits, called paramis.

Merit Is Accumulated Step by Step

With mindfulness, even if one has never kept precepts, they can gradually observe them;

even if one has never given, they can begin to give;

even if one has never meditated, they can start cultivating concentration.

All virtuous deeds can be slowly established.

Without mindfulness, all wholesome qualities vanish;

with mindfulness, one finds the starting point for their growth.

Paramis are the most crucial tools—

the key to breaking through and transcending the cycle of birth and death.

If paramis are lacking, one cannot escape rebirth,

remaining under the control of defilements.

Thus, one must accumulate paramis—not by purchasing them,

but through one’s own virtuous actions, built little by little.

With mindfulness, even if one has never kept precepts, they can gradually develop them.

Reflect on yourself:

What wholesomeness remains unfulfilled? What unwholesomeness lingers?

Continuously observe your mind and refine it step by step.

For one day, you will need it.

Without sufficient paramis, one cannot surpass the cycle,

nor realize the fruit of Arahantship.

Paramis must be perfected—though perfection has degrees:

A Buddha’s paramis are immeasurable,

while a disciple’s, though fewer, must still be cultivated.

When one reaches a pivotal stage in practice—

some, already skilled in stillness, enter deep stillness—

the mind will truly see suffering.

The once clear and aware mind

manifests as suffering itself.

Normally, when defilements arise,

simply observing them makes them vanish.

But this time, they do not disappear—

because this is not an external defilement,

but the mind itself as suffering.

This is unprecedented, never before experienced.

When the mind is suffering, how does one observe to be free?

No matter how one looks, relief does not come.

Like fire being hot—no action changes its nature.

Only when wisdom and mindfulness are fully mature

can one see the truth of this state.

If wisdom is immature, it cannot be understood.

Once the mind becomes suffering,

the more one observes, the more suffering intensifies—

crushing the mind, crushing the body,

as if a mountain is pressing down, threatening to shatter one entirely.

If our paramis are insufficient, we retreat:

"Maybe I should step back—no point dying meaninglessly.

I’ll return when stronger."

This is Māra (the Tempter) deceiving you.

But if our paramis are sufficient, we fight:

"I vowed never to retreat, no matter what.

This time, I won’t back down—even if it kills me."

For example, one with dāna-parami knows:

True generosity is not just giving alms to beggars—

it is sacrificing one’s life for the Dhamma, for truth.

Willing to die for diligent practice,

willing to die to endure suffering.

Sacca-parami (perfection of truth) is readiness to die for truth.

Adhiṭṭhāna-parami is resolve to complete the good without retreat—

just as the Buddha, before his enlightenment, declared:

"I will not rise from this seat until I attain awakening,

even if it costs my life."

Do not fear—accumulate paramis gradually.

We need not start with heavyweight battles.

This is a story shared by senior monks—now passed to you.

As beginners, we aim for Sotāpanna (Stream-Entry) or Sakadāgāmi (Once-Returner).

Keep the Five Precepts, develop mindfulness.

With mindfulness, un-abandoned unwholesomeness fades;

unfulfilled wholesomeness grows.

Defilements weaken; paramis strengthen.

Persist daily, without discouragement.

Nothing in this world comes free.

Luang Por Pramote

Excerpt from Collected Dhamma Talks, Vol. 3, pp. 272–274

Translated from Thai by Judge

《如果波羅蜜不夠》

如果巴拉密（波羅蜜）不夠，是無法跨越生死輪迴的，

會繼續淪為煩惱的奴隸。

因此必須累積巴拉密，不是用錢買得到的。

巴拉密必須透過自身的善行來積累，

有正念，即使從未持戒，也能逐步發展。

請自我觀察：

還有哪些善法尚未增長？還有哪些不善法尚未斷除？

持續觀察自己的內心，逐步地提升它。

因為有一天，這些都將派上用場。

若巴拉密不足，便無法跨越生死輪迴，

也無法證得阿羅漢果。

巴拉密必須圓滿，但圓滿是分等級的：

佛陀的等級必須非常多，

聲聞弟子的則較少，但也必須努力修持。

善的習慣稱為「巴拉密」（บารมี）

一個具備「布施巴拉密」的人，會持續地佈施，

隨時準備給予，給予後感到喜悅，而不是懊惱。

曾經立下堅定決心的人，

無論做什麼都不輕言放棄，

這叫做「決意巴拉密」（อธิษฐานบารมี）。

一開始也會動搖，例如出家人剛受戒時，

長老師父安排去行頭陀行，

艱苦，心生退縮，動搖不安。

但若能忍耐、勇敢嘗試，

下次就容易多了，敢去各種地方，

因為已鍛鍊出果斷的決心，習以為常。

一切善法也都源自於習慣，

但這是善的習慣，稱為「巴拉密」。

福德資糧是逐步累積起來的，

有正念，即使過去未持戒，也可以逐步持戒；

即使從未布施，也可以開始布施；

即使未有禪定，也能開始培養禪定；

一切的善行，都可以慢慢建立。

若缺乏正念，一切善法就會消失無蹤；

若擁有正念，就是通往善法成長的起點。

巴拉密是最重要的工具，

用於破關時跨越生死輪迴的關鍵時刻。

若巴拉密不夠，就無法脫離輪迴，

會繼續受煩惱控制。

因此必須累積巴拉密，不是買來的，

是靠自身的善行一點一滴建立起來的。

有了正念，即使從未持戒，也能逐漸養成。

請檢視自己：

哪些善尚未成就？哪些惡尚未斷除？

持續觀察自己的內心，逐步提升它。

因為有一天你必須用上它。

若巴拉密不足，就無法超越輪迴，

無法證得阿羅漢果。

必須讓巴拉密圓滿，但圓滿有程度之分：

佛陀的巴拉密要非常多，

聲聞弟子雖然少一點，但也必須修。

當修行達到關鍵突破點時，

有些人已熟練於禪定，進入定境，

心會真實地見到苦。

原本清明覺知的心，

會顯現為「苦」本身。

通常，當內心生起某些情緒或煩惱時，

只要觀照它，它就會馬上消散。

但這次不會消散，

因為這不是外來的煩惱，

而是「心」本身就是「苦」。

這種情況，是前所未見、前所未見的。

當「心」就是「苦」時，該如何觀照才能解除？

無論怎麼看，都無法緩解。

就像火是熱的，不管怎麼做它都還是熱。

當「心」成為「苦」的本身，

唯有真正成熟的智慧與正念，才能看見它的真相。

若智慧未成熟，是無法理解的。

一旦成為「苦」的本體，

越觀照，「苦」反而越明顯、越沉重，

感覺就像整座大山壓在自己身上，

碾碎內心，碾碎身體，彷彿要崩潰瓦解。

如果我們的巴拉密不足，我們就會退縮。

會想著：“不如先退一步吧，別死得毫無意義。”

等有了力氣再來修行。

這就是「魔」在欺騙你，它會用這樣的方式欺騙你。

但如果我們的巴拉密夠了，我們就會奮力一搏：

「我曾經堅定地發願，無論做什麼都不退縮。

這次也不退縮，就算死也不退。 」

例如曾修持“布施巴拉密”，

布施不只是給錢給乞丐那麼簡單，

真正的布施，是能為法、為真理犧牲生命，

願為精進修行而捨命，

願為忍受痛苦而捨命。

「真巴拉密」是願為真捨命，

「決意巴拉密」是願為完成善行而捨命，做了就不退。

就像佛陀成道前的故事，我們都讀過佛傳吧？

魔王來對佛陀說：

“從這個座位起來吧，你會成為轉輪聖王。”

這就是魔在誘惑。

當修行達到突破點，魔也會在心中對我們說：

「走吧，從這個座位下來。

你已經是世上最幸福的人了，

這個世界上沒有人比你更幸福。 」

因為此時的心境已經是「阿那含」的層次，

已是世間最清淨的狀態，

魔會如此欺騙。

但如果我們已累積足夠的巴拉密，

具有堅定的決意巴拉密，

就會像佛陀那樣發誓：

「若未證得覺悟，我誓不從座而起，

哪怕死在此。 」

佛陀真的不起來，就算死也不起身，

就是為了要跨越生死輪迴，願意為此而死。

不要害怕，慢慢累積。

我們不必一開始就去打重量級拳賽，

這是跟你分享的故事，

是長老師父們講給我們聽的，現在我講給你們聽。

我們初學者，只需邁向「須陀洹果、斯陀含果即可。

守好五戒，發展正念，

有了正念，尚未斷除的不善法自然會減少，

未成就的善法也會逐步增長，

煩惱習氣會減少，巴拉密會增加。

就這樣每日不斷積累，努力不懈，

不要灰心，世間沒有免費的成就。

隆波帕默尊者

摘自《法文集》第三冊 第272–274頁

Judge翻譯泰語

求菩薩不如學菩薩 

我們求人是因為覺得自己沒能力，別人有能力

但當我們自己有能力，還何須去求別人？

菩薩具備什麼特質？ 慈悲與智慧

慈悲和智慧是一體的

慈悲是內心的定力。佛陀說，定能生慧（DN16） 

一旦我們內心平靜穩定，就能生出很強勁的智慧，所有之前想不通的東西都能想通，之前解決不了的東西都能解決到。原本要求人，都變成不用求人了

因為能力強，自己不用成為乞求者，反而能夠成為施予者

一個慈悲的人自然能夠得人喜歡（AN11.16) 大家看！菩薩多麼受人喜歡和愛戴？

當我們仿效菩薩的慈悲，所有因人而得的利益：包括財富、 名譽、 地位、 權力；通通都能得到

不用求了，透過自己的能力已經能得到了

所以說，求菩薩不如學菩薩 

Seeking the Bodhisattva is not as good as learning from the Bodhisattva.

We seek help from others because we feel we lack ability, while others have it.

But when we develop our own abilities, why do we still need to ask others?

What qualities does a Bodhisattva possess? Compassion and wisdom.

Compassion and wisdom are one and the same.

Compassion is the stillness of our mind. The Buddha said, "stillness gives rise to wisdom" (DN 16).

Once our minds are calm and stable, we can generate strong wisdom, allowing us to understand things that previously puzzled us and to solve problems that once seemed insurmountable. What once required asking others now becomes unnecessary.

With strong abilities, we no longer need to be beggars; instead, we can become givers.

A compassionate person naturally attracts affection (AN 11.16). Look! How beloved and admired the Bodhisattva is!

When we emulate the compassion of the Bodhisattva, we can gain all the benefits based on others: including wealth, reputation, status, and power.

We no longer need to ask; through our own abilities, we can achieve all these things.

Thus, seeking the Bodhisattva is not as good as learning from the Bodhisattva.

《關於菩薩布施妻兒》

信徒：我們的佛陀成佛之前, 就是最後的第三世做人的時候, 他布施了自己的妻子和兒女, 有些人會疑惑, 這是侵犯人權, 為什麼你會這麼做?

Ajahn Keng：這就是現代人的想法, 就是這個人權的問題, 就導致很多人會斷了自己的善根。人權呢,是這些政治家搞了一套東西來騙人的, 不要去相信人權, 最好相信的就是業, 人權的東西是一些世間法的東西。有人權嗎？你看聯合國, 這樣大的一個組織, 如果美國不同意, 以色列不同意, 你能夠做什麼東西？這些人是惡霸！這些人！你看得很清楚的，世間法的東西是很惡劣很殘忍的

信徒：那麼這個菩薩, 他布施自己的妻兒, 有些人會說這是符合道德嗎?

Ajahn Keng：為什麼不符合? 就是他自己本身連妻兒都要放。所以在當今他出家的時候他也很容易放, 因為他前世曾經做過了，不是今世才做。

好像我們這樣，不是今世才做出家人，已經幾世了，所以很容易，以前的東西beng～很快就記得起怎樣入定。 很快的！ 思維到哪裡的, 聽到哪裡就知道了, 這個是很快的。

有的人跟他講, 講了半死都聽不懂。因為他沒有做, 我們是做的。

"On the Bodhisattva's Giving Away His Wife and Children"

Devotee: Before our Buddha attained enlightenment, in his third last life as a Bodhisattva, he gave away his wife and children. Some people question this—isn’t this a violation of human rights? Why would he do such a thing?

Ajahn Keng: This is the thinking of modern people—this "human rights" issue is what causes many to sever their own roots of goodness.

"Human rights" is just something politicians invented to deceive people. Don’t believe in "human rights." What you should truly believe in is karma.

This "human rights" talk is just worldly convention. Do human rights really exist? Look at the United Nations—such a massive organization. But if America disagrees, if Israel disagrees, what can you actually do? These people are bullies! You see it clearly—worldly conventions are cruel and vicious.

Devotee: But when the Bodhisattva gave away his wife and children, some question—was this morally right?

Ajahn Keng: Why wouldn’t it be? He need to let go of his wife and children in his heart. That’s why, when he later renounced the world this life, it was easy for him—because he had done it before, not just in this lifetime.

It’s like us—we haven’t just become monastics in this life. We’ve done it for many lifetimes. That’s why it comes naturally. Past experiences beng!—we quickly remember how to enter stillness. Very fast! The mind knows where to go, what to focus on. Some people, no matter how much you explain, they just don’t get it. Why? Because they haven’t done it before. But we have.

隆波間夏曾說：‘消除自我， 波羅蜜就會大大提升起來，戒定慧就會圓滿， 不會有什麼問題 ’

菩薩行者必須把自我去除，不要覺得自己有絲毫重要性和特別。

因為這的確是事實。

隆波敦曾說：‘現在有比我們在夜空中看到的星星還要多的菩薩正堅定地走在成佛之道上’

據義註所記載，每當佛陀顯現雙神變智時， 現場幾乎人人都發願要成佛的。

只要我們這一刻發願想要成佛，我們當下立即就成為菩薩了。

在北傳佛教，人人都是菩薩，人人都想成佛。

如果我們不成佛，數以億萬計的菩薩將立即取代我們，渡化我們本該渡化的眾生呢

如果考慮到這些事實，而我們不感到悲傷和自卑，那表示我們已消除自我到一定程度了。

本著這麼無私的心，只是單純為了眾生的福祉而走下去，就很大機會會成功。

如果還很自私，就很大機會會在未來放棄。因為遲早我們都要面對以上所說的事實的。

當我們意識到自己不是那麼特別後，就會放棄。

Luang Por Ganha said, "By eliminating the self, the paramitas will greatly increase, and morality, stillness, and wisdom will be perfected; there will be no problems."

Bodhisattva practitioners must remove the self and not consider themselves to be of any importance or specialness. 

This is indeed the truth.

Luang Por Dune once said, "Right now, there are more Bodhisattvas firmly walking the path to Buddhahood than the stars we see in the night sky."

According to the commentary, whenever the Buddha displayed the twin miraculous powers, nearly everyone present vowed to become a Buddha. 

As long as we vow to become a Buddha in this moment, we immediately become Bodhisattvas.

In mahayana Buddhism, everyone is a Bodhisattva, everyone wishes to become a Buddha.

If we do not become Buddhas, countless Bodhisattvas will immediately take our place and guide the sentient beings we should have guided.

If we consider these facts and do not feel sad or inferior, it indicates that we have eliminated the self to a certain extent.

With such a selfless heart, simply walking for the welfare of sentient beings, there is a great chance of success.

If we are still very selfish, there is a high likelihood that we will give up in the future, as we will eventually have to confront the realities mentioned above. 

When we realize we are not that special, we will give up.

菩薩行者欲要成功，必須要去除自我

就如隆波間夏所說：‘消除自我， 波羅蜜就會大大提升起來，戒定慧就會圓滿， 不會有什麼問題 ’

消除自我就是在累積波羅蜜時，不要想著自己，而是要把重心放到眾生身上

如果我們幫人是為了把波羅蜜拿給自己，把波羅蜜當成是‘我的’ ， 這仍是在迎合自我；而且不會受到別人的尊重的

假如我們把‘自我’空掉，單純只是為了去除自己的自私心、 幫助世人、 幫助佛教；以慈悲和公正的心作為基礎，在當下做最應做的事情、 在當下幫最值得幫的對象

那麼雖然我們沒有想到要累積波羅蜜，但波羅蜜反而能夠大大地提升起來，以最短的時間累積最多的波羅蜜。

這是因為在行善的過程之中，沒有滲入不善業。無私的心比自私的心更加具足戒定慧，更加集中。

做同一件事情，所能累積到的善業和波羅蜜反而是最多的。

Bodhisattva practitioners who wish to succeed , must eliminate the self. 

As Luang Por Ganha said, "By eliminating the self, the paramitas will greatly increase, and morality, stillness, and wisdom will be perfected; there will be no problems."

Eliminating the self means that when accumulating paramitas, one should not think of oneself but rather focus on sentient beings.

If we help others to gain paramitas for ourselves, treating the paramitas as "mine," we are still catering to the self and will not receive respect from others.

If we empty the "self" and purely seek to remove our selfishness, helping the world and Buddhism, with compassion and fairness as the foundation, doing what needs to be done in the moment and helping those who are most deserving,

then although we do not think about accumulating paramitas, they will actually increase greatly, allowing us to accumulate the most paramitas in the shortest time.

This is because, in the process of doing good, there is no infiltration of unwholesome deeds. A selfless heart is richer in morality, stillness, and wisdom, and is more focused.

In doing the same thing, the amount of good kamma and paramitas accumulated will be the greatest.

The Buddha once said in SN 56 that the number of virtuous and non-virtuous people is like the dirt on the tip of a finger compared to the dirt of the earth.

It's quite frightening, isn't it? 😂 But don’t be afraid, because we might also be part of the earth. 😂

However, bodhisattvas do not think like us.

For bodhisattvas, this is indeed good news.

If everyone were free from defilements, there would be no need for anyone to provide guidance and help. How could they help others and perfect their paramitas?

If no one ever harmed others, how would there be opportunities for them to practice keeping precepts and meditation?

Bodhisattvas will only become braver and stronger with each lifetime.

佛陀在SN56 曾說，那些有美德和沒美德的人的數量；就如指尖上的泥土和大地的泥土相比

很可怕，對嗎？ 不要怕，因為可能我們自己也是大地的一員

但菩薩不會像我們這樣想的。 對於菩薩，簡直是佳音。

如果所有人都沒有煩惱，根本不需要人去開解和幫助，又怎有機會給自己幫助他們，圓滿波羅蜜呢？

如果所有人都不會傷害別人；又怎有機會給人傷害然後修習持戒和禪修呢？

菩薩們生生世世只會越戰越勇

如果我們想成佛，

這條路非常難走

為什麼？

內心要足夠無私才能走上菩薩道，不然幾乎注定會失敗和退轉

如果帶著很強烈的私心：

想要權勢，想要許多人崇拜，想要一切的知識，想要出名

內心一旦背負著沉重的自我，將會生生世世都很痛苦，因為煩惱非常厚重

唯有把自我削弱，空掉自我，不為自己，只是慈悲為了他人

無論做什麼，都不會背負著沉重的自我，沉重的壓力

就算遇到天大的挫折，也不會過於痛苦，會勇於堅持下去

如果偏向無私，那麼生生世世都會偏向快樂

一旦充滿快樂，就容易走下去，不會退轉

而怎樣達到無私？

只是智慧而已，看見身心中沒有一個自我；看見自私所帶來的痛苦和過患，無私帶來的快樂和好處；就會敢於把‘自我’ 放下 

If we want to attain Buddhahood,

the path is very difficult to walk.

Why?

Our hearts must be sufficiently selfless to walk the Bodhisattva path; otherwise, we are almost destined to fail and regress.

If we carry strong selfish desires:

wanting power, wanting many people to worship us, wanting all knowledge, wanting fame,

once the heart is burdened with a heavy ego, we will suffer greatly for countless lifetimes due to thick defilements.

Only by weakening the self, emptying the ego, and acting with loving kindness and compassion for others—

regardless of what we do, we won't bear the weight of a heavy self or pressure.

Even when facing huge setbacks, we won't suffer too much and will bravely persist.

If we lean toward selflessness, then we will incline toward happiness in every lifetime.

Once filled with joy, it becomes easier to progress and we won't regress.

And how do we achieve selflessness?

It’s simply wisdom—seeing that there is no self within the body and mind; recognizing the pain and drawbacks brought by selfishness and the joy and benefits that come from selflessness; we will then dare to let go of the 'self.' 

“这条道路需要耐心，要走上成佛之道，首先要清楚地审视自己的内心。我们为什么想要成佛？

有些人是因为想要权势，这样的人不会成功。

有些人想出名，想要名声，这样的人也不会成功。

有些人想要获得更多的知识，但遇到痛苦时，他们会退缩，也不会成功。

如果我们审视自己的内心，如果我们是怀着慈悲心走上成佛之道的，当我们看到别人或动物在受苦，我们的心里想着要去帮助他们，希望他们能够摆脱痛苦和困扰。

如果有这种慈悲心，走成佛之道就有可能成功。

但如果是因为想要获得大量的知识，想了解整个世界、整个宇宙，这只是为了满足自己，这样是不会成功的。

想要权势，想要名声，想成为被人崇拜的佛陀，这些都是为了自己，也不会成功。

只有为了慈悲心而做，带着慈悲心去做，才有可能成功。

审视自己的内心，对自己要诚实，然后再作出决定。

走上成佛之道不是错，反而是好事。能够走上这条道路的人，必须勇敢、耐心、无私。

隆普敦曾告诉隆波，隆波亲耳听到的。

他说：‘现在有比我们在夜空中看到的星星还要多的菩萨正坚定地走在成佛之道上。’很多，但并不是每个人都得排队，谁的功德圆满，谁就能先到达。”

——隆波帕默

2024年6月15日

Judge翻译泰语