今日，佛曆2564年（西元2021年）5月16日，是尊貴的**龍普考（阿那律尊者）** 圓寂三十七週年紀念日。我們在此緬懷並感念師恩，這位「**猶如無瑕寶鑽的聖者、深受國王敬愛的高僧**」，同時也是天神、人類及一切眾生所敬仰的大長老。

龍普考是**近代禪修大師阿姜曼·布利達陀**的資深弟子。他性格堅毅，目標明確，於行、住、坐三種威儀中皆精進不懈：經行功力深厚，用齋畢即投入經行，致力於拔除眾生內心深埋的各種煩惱習氣。其慈悲心極為廣大，儀態莊嚴如象王。因過去生與野生動物，尤其是大象，有甚深因緣，無論他深入何處山林，象群首領常會前來禮敬。他通曉動物語言，動物亦能理解其意。他的法侶包括**Luang Pu Lui Jantasaro, Luang Pu Aun Yanasiri, and Luang Pu Wan Sujino***等共同修行的長老。

龍普約在出家後的第十六或十七個雨安居時，於清邁府湄汪縣家中稻田間證悟阿羅漢果。他回憶道：「……一日傍晚，打掃完住處後外出沐浴，見山區村民的稻穀成熟金黃，遂起疑問：『稻穀因何而生？這驅使心念不斷生死流轉的，內心也必有其根源。若未將此根源從心中徹底斷除，它必將持續驅使生死輪迴。那麼，心的根源究竟為何？豈不就是無明、愛欲與執著？……』」他以此思惟，專注於無明，前後反覆觀察，直至破曉時分，以智慧徹底斬斷無明，心證涅槃，猶如熟穀不再生長。

龍普考於佛曆2526年（西元1983年）5月16日星期一，在廊磨喃蒲府鑼鼓洞寺安詳示寂，進入無餘涅槃，世壽94歲，僧臘57載。謹此分享龍普之行傳，以作僧隨念。

（下文節錄自《龍普考傳記與行誼》及《龍普考追悼文集》）

**• 早期生活與出家因緣**

龍普考生於佛曆2431年（西元1888年）12月28日週日。早年結婚生子，歷經妻子不軌所帶來的極大痛苦與瞋恨，幾乎釀成悲劇。然宿世善根現前，及時警醒，深刻思惟殺生與復仇之過患，轉逆緣為道用，決心捨俗出家，尋求解脫。

**• 僧侶生涯與修行**

龍普考初隨阿姜曼修行時，勇猛精進，近乎不眠不休。他長年行腳苦修，足跡遍佈泰國各地，曾與**龍普范·阿迦羅、龍普婉·蘇金諾、龍普迪·阿贊摩、龍普措·底漢沙莫**等長老共修。他與動物心有靈犀，常能感得大象、老虎等前來互動。

**龍普阿姜摩訶布瓦**曾讚歎其修行：「這位導師極為堅毅，整夜坐禪對他而言輕而易舉。若非真正具足鋼鐵般意志者，絕難做到……我百分之百確信，他是一位在仍住世時已親證生死已盡的聖者。」

龍普考與泰國王室因緣深厚，**泰王拉瑪九世陛下**與**詩麗吉王后陛下**曾多次親臨探視其病情。陛下曾幽默地以「持缽延壽」之喻祈請長老住世，長老雖笑而未應，並坦言「色身是苦，背負五蘊重擔勝過扛臼」。其晚年雖因病失明、耳背，然心境依然豁達開朗。

**• 圓寂與葬禮**

龍普考於佛曆2526年5月16日清晨5時45分圓寂。**泰王拉瑪九世陛下**將長老靈柩置於王室贊助之下，舉行七日皇家功德法會，並御賜高等葬具。翌年2月11日的皇家火葬典禮，由國王、王后及**詩琳通公主殿下**親臨主持，數十萬民眾前來致哀，場面空前。

**• 法語開示節錄**

（對家鄉信眾的開示）

「……人的出生不同，源於過往行為的差異。持戒、布施、聽聞佛法者，自有智慧……我們應廣植善根、淨守戒律、修習禪定。心因清涼平順而易得定。無論行住坐臥，皆可修行，隨順個人根器，選擇令心舒適、呼吸順暢之法門。『**佛陀、佛陀**』（念佛）之意，在於讓心緊抓佛號為所緣，防止心向外攀緣色聲香味觸。若心外馳，則難得定，此即『魔擾』——**失念**。勿讓心外散，安住於覺知者，憶念佛法僧。無論何種威儀，皆須精進。即使心僅安住片刻，如象耳一扇、蛇信一吐、雞啄地飲水之短暫，其功德亦無量。修定有**剎那定、近行定、安止定**三等。但修毋慮，勿生渴望（**貪欲**），此乃定之障礙。勿期盼『心要如何入定』，此**希求之心即是一種蓋障**。應不間斷地精進，乃至以身命供養佛法僧，此即中道。當時節因緣成熟，心自然會平靜、放下而入定。」

—— 摘錄自《龍普考（阿那律尊者）追悼文集》，由阿姜摩訶布瓦·雅納桑波長老編輯出版，佛曆2527年（西元1984年）

頂禮！頂禮！頂禮！

Today, May 16, 2021 (B.E. 2564), marks the 37th anniversary of the passing of the Venerable **Luang Pu Khao Analayo**. We reflect upon and pay homage to the teacher, an "**Arahant like a flawless diamond, a monk beloved by the Great King**," and revered by deities, humans, and all beings. He was a senior disciple of the great meditation master **Venerable Ajahn Mun Bhuridatta**.

Luang Pu Khao was resolute and fiercely diligent in all postures—walking, standing, and sitting. He was exceptionally skilled in walking meditation. His compassion was supreme, and his demeanor majestic like an elephant king. Due to past life connections with wild animals, particularly elephants, they would often approach to pay respect wherever he went in the deep forests. He understood their language, and they understood his. His Dhamma companions included **Luang Pu Lui Jantasaro, Luang Pu Aun Yanasiri, and Luang Pu Wan Sujino**.

Luang Pu Khao attained Arahantship around his 16th or 17th Rains Retreat while dwelling in a field in Chiang Mai. He described a pivotal moment: seeing ripe rice fields, he contemplated the cause of birth and death, focusing on ignorance (avijjā). Through relentless investigation from evening until dawn, he severed ignorance with wisdom, realizing Nibbāna, his mind becoming like rice that can no longer sprout—free from future birth.

He peacefully entered Parinibbāna (without residue) on Monday, May 16, 1983 (B.E. 2526) at Wat Tham Klang Phle, Nong Bua Lam Phu Province, at the age of 94 years and 57 Rains. We humbly present his biography as an object of Recollection of the Sangha (Saṅghānussati).

**(Summary from his biography and funeral volume)**

*   **Early Life & Ordination:** Born on December 28, 1888. A profound personal crisis involving his wife's infidelity brought him immense suffering and nearly led to violence. However, his accumulated virtues prompted timely reflection on the futility and evil of revenge, leading him to ordain seeking liberation.

*   **Monastic Life & Practice:** A fiercely determined ascetic, he practiced with great intensity, often with little sleep. He traveled extensively on tudong (ascetic wandering) with Ajahn Mun and other great masters like **Luang Pu Fun Acharo, Luang Pu Wan Sujino, Luang Pu Tiu Acalo, and Luang Pu Chob Thanasamo**. He shared a remarkable connection with wildlife; thinking of an elephant or tiger would often result in them visiting him.

*   **Veneration by the Royal Family:** **His Majesty King Bhumibol Adulyadej (Rama IX)** and **Her Majesty Queen Sirikit** held him in great esteem, visiting him during illnesses. The King once humorously performed a ceremony to "extend his life" by offering a bowl, asking him not to "discard the aggregates" (a play on words in Thai). Luang Pu laughed but did not acquiesce, remarking on the heaviness of the physical body.

*   **Final Days & Royal Cremation:** He passed away peacefully on May 16, 1983. His Majesty presided over the royal sponsorship of the funeral rites. The cremation on February 11, 1984, attended by the Royal Family, drew hundreds of thousands of people, creating a historic gathering.

*   **Dhamma Teachings (Excerpt):** "People are born different due to their past kamma... We should make merit, keep our precepts pure, and practice meditation... Use 'Buddho' as the mind's object to prevent it from chasing external senses... This chasing is the 'Mara' of heedlessness. Practice diligently in all postures without desire for results, for wanting is tanhā (craving), a hindrance. Offer your very life and heart as homage to the Triple Gem until death—this is the Middle Way. The mind will settle naturally when conditions are ripe, through letting go and neutrality."

— Excerpted from the "Funeral Volume for Luang Pu Khao Analayo," edited by Venerable Ajahn Maha Bua Ñāṇasampanno, published 1984 (B.E. 2527).

*Sadhu! Sadhu! Sadhu!*

cred. to @ท่องถิ่นธรรม พระกัมมัฏฐาน 

應當讓心如同大地。

因為我們所居住的這片大地，

從未對任何人生氣，或對任何人做過什麼。

應當讓心如同清水。

因為水的本性本是潔淨，

時刻都能滌淨污穢，並且作為飲源，

養育幫助一切眾生。

應當讓自身如同擦腳布。

因為擦腳布的本性，

沒有愛憎分別。

我們的心也應如此修習。

當我們能如此訓練培養自心時，

無論身處何地，都只有安樂，心中的痛苦便不再生起。

正如古德所言：**「心若善調伏，今生來世樂。」**

一顆經過良好訓練的心，能為今生與來世帶來幸福。

Make your mind like the earth.

For this earth we live on every day

has never been angry with anyone, nor done anything to anyone.

Make your mind like water.

For the nature of water is inherently pure,

it can always cleanse filth, and serves as drink

to sustain and help all living beings.

Make yourself like a foot-wiping cloth.

For the nature of a foot-wiping cloth

has no love or hatred.

Our mind should be trained in the same way.

When we can train and cultivate our mind like this,

wherever we go, there will only be happiness; suffering in the heart will not arise.

As the proverb says: **"A well-trained mind brings happiness in this life and the next."**

A mind that is well-trained brings happiness both in this world and the next.

—Luang Pu Khao Analayo

Wat Tham Klang Phle, Mueang District, Nong Bua Lam Phu Province

「這個『念』（正念），要讓它有力量，心才能夠專一。因為正念守護著心。其實正念本身也就是心，只是更為細緻、深沉。正念訓練著心，等到訓練到心能如實知見真理時，便消除了迷惑，見到了光明。所謂迷惑，就是缺乏正念。

當有了正念的守護，持續修習直到堅定、準確、純熟，它便能徹知萬物。正念強大到一定程度，心的散亂就無法再持續，無法持續便歸於平靜。心平靜下來，便能生起真正的『知』。

現在（我們）沒有智慧，心所以散亂不定，因為它走了太多岔路。心會多路奔馳，這是它本來的狀態。當（修行者）成為『放下重擔的人』，也就是心無執著，不再認為這五蘊是『我』、是『我的』，徹底放下，成為一個卸下重擔的人，便會獲得安樂。無論是站、是行、是坐，都自在喜樂。因為不再執著，已如實洞見了它的真實本性。」

"This 'mindfulness' (sati), one must develop its power for the mind to become unified. Because mindfulness protects the mind. Mindfulness itself is actually the mind, but it is more subtle and profound. Mindfulness trains the mind. Once trained to the stage where the mind knows according to truth, delusion vanishes, and light is found. Delusion is simply the absence of mindfulness.

When mindfulness is established through protection and cultivation until it becomes steady, precise, and keen, it will clearly know all things. When mindfulness becomes powerful, the mind can no longer endure [its distracted state]. When it can no longer endure, it becomes calm. Once calm, true knowing arises.

Now, [without this] there is no wisdom, so the mind is restless, moving here and there because it takes many paths. The mind takes many paths due to its natural tendencies. When one becomes 'one who has laid down the burden'—that is, empty, not clinging to these five aggregates as 'I' or 'mine'—having let go and relinquished, becoming one who has laid down the burden, there is happiness. Whether standing, walking, or sitting, there is happiness. There is no clinging because one knows its true nature according to reality."

— Luang Pu Khao

Wat Suan Mokkh

cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語

「正念是佛法的核心， 

佛法的真正精髓就在於正念。 

我們應當努力修習，使之臻於完善。 

一旦正念堅固、清明、有力， 

行為便不會偏差，思維也不會出錯， 

一切善法自然生起。 

當一個人安住於正念之中， 

正念便是主宰，正念便是力量。 

心得以專一，只因正念守護其心。」 

"Mindfulness is the essence of the Dhamma. 

The true core of the Dhamma lies in mindfulness. 

We should all practice diligently to cultivate it well. 

When mindfulness becomes strong, sharp, and refined, 

our actions will not err, our thoughts will not stray, 

and all wholesome qualities will arise. 

When one abides with mindfulness, 

mindfulness becomes the master, mindfulness becomes the strength. 

The mind becomes unified because mindfulness guards it." 

— Venerable Luang Pu Khao · Anālayo

cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語

「放下即是不執取、不緊抓，保持覺知看透。 

唯有真正放下，心才能平靜， 

心才能獲得安樂與輕安。 

心不再掙扎躁動，這份寧靜便是心已安定。 

心不沉溺於任何境界，無論順逆，不貪著、不排斥， 

保持平等捨心——這便是『滅』（涅槃）的體現。 

放下種種貪求（集諦）， 

便是從根源解脫；斷除因，心自然寂靜平等。」 

"Letting go means not clinging nor grasping, but knowing with clarity. 

Only when we truly let go can the mind become peaceful, 

can it experience happiness and ease. 

When the mind no longer struggles—that stillness reveals our inner tranquility. 

The mind does not delight in pleasant experiences nor reject the unpleasant, 

remaining neutral and balanced—this is called *Nirodha* (cessation). 

To let go of craving and ambition (the cause of suffering, *Samudaya*), 

is to release the root cause. When the cause is abandoned, the mind becomes serene and equanimous." 

••••••••••••••••••••••••••••••••••••••••••••••••••• 

Luang Pu Khao Anālayo 

Wat Tham Kong Phlay, Mueang District, Nong Bua Lam Phu Province

「……我們身為佛教徒，不能只看結果啊！如果一輩子只顧著吃喝玩樂、漫無目的地遊蕩，連個安身之處都沒有，生活單調乏味，這樣心靈怎麼可能得到溫暖？只會讓內心焦躁不安罷了。

每一天過去，我們都該追求真正有價值的東西，而不是整天只想著玩樂，被外在的風吹草動牽著走，最後什麼也沒留下。

我們人類又不是木頭石頭，每個人心裡都有一顆會感受、會思考的心，為什麼不好好照顧它呢？如果連自己都靠不住，還能指望什麼？

靠呼吸嗎？呼吸總會停止。

靠身體嗎？身體總會衰敗。

靠體內的血液嗎？血液總會乾涸。

靠體溫嗎？熱量總會消散。

這個身體從頭到尾都是無常的，到底能依靠什麼？

靠房子嗎？房子會倒塌。

靠錢財嗎？財富終會消逝。

難道還要繼續這樣渾渾噩噩地沉迷下去嗎？

我們人類明明這麼聰明，實在不該活成這樣啊……」

"…As Buddhists, we must learn to look at causes, not just results! What’s the use of a life spent only eating, sleeping, and wandering aimlessly without even a stable place to rest? Such a monotonous existence—where can the heart find warmth? All it brings is restlessness and burning anguish.

Day after day passes—we ought to seek true substance. Don’t just chase fleeting pleasures, tossed about by every passing whim, leaving nothing meaningful behind.

We humans aren’t logs or stones. Everyone carries a living, feeling heart within. Why neglect it? If you can’t even rely on yourself, what else can you depend on?

Your breath? It will fade.

Your body? It will decay.

The fluids within? They’ll dry up.

Your body’s warmth? It will scatter.

This entire physical form is destined to break apart—so what’s left to cling to?

Your house? It will crumble.

Your wealth? All things perish.

How long will you stay lost in this drunken delusion?

We humans are truly intelligent beings—we shouldn’t live like this…"

-------- Luang Pu Khao Analayo

Wat Tham Klom Phlae, Mueang District, Nong Bua Lam Phu Province

cred. to Ajahn Golf

「...我們精進修行，

不為其他，

只為淨化這顆心，

讓它恢復清白光明。

心雖染污，但持續打磨，

毫不懈怠，

終會越來越潔淨明亮。

因為貪嗔癡這些煩惱，

多生累劫積聚深厚，

必須不斷修治。

就像釘入茅草的釘子，

雖然深固，

但只要堅持不懈地拔，

反覆用力，

釘子就會逐漸鬆動，

最終必能徹底拔除...」

"...In our diligent practice,

we seek nothing else

but to polish this mind

until it regains purity and radiance.

Though defiled now,

with persistent cleansing,

never slackening,

it will gradually brighten.

For the defilements - greed, hatred, delusion -

have accumulated over countless lives,

requiring constant refinement.

Like nails driven deep into thatch,

though firmly embedded,

through unremitting effort,

pulling again and again,

they'll gradually loosen,

until completely removed..."

•••••••••••••••••••••••••••••••••••••••••••••••

Ajahn Khao Analayo

Wat Tham Klong Phle, Mueang District, Nong Bua Lam Phu

cred. to Ajahn Golf 

"Dharma practice has no drawbacks—only benefits.

The mind becomes clear and radiant.

Whether standing, walking, sitting, or lying down,

there's only happiness—no suffering.

You'll move through any society with courage.

When meditation bears fruit in stillness,

all hesitation and laziness vanish—

in both worldly and spiritual work.

Then arises wisdom as your strength.

When wisdom emerges and is applied skillfully,

you'll succeed in worldly studies

and spiritual practice alike.

This is why the Buddha taught us

to cultivate, from the very beginning:

Morality (Sīla) - the foundation for...

stillness (Samādhi) - which supports...

Wisdom (Paññā)

All three—precepts, stillness, wisdom—

lead to liberation (vimutti),

the ultimate freedom..."

「修行佛法，有百利而無一害。

心會變得清明透徹，

無論行住坐臥，

只有安樂，沒有痛苦。

處世待人皆能無畏。

當禪定成就時，

猶豫懈怠盡消——

於世間事、修行事皆然。

繼而生起智慧之力。

當智慧現前並善用時，

世間學業能成，

出世修行亦能成。

因此佛陀教導我們

從根本開始培養：

戒律——奠定...

禪定——培育...

智慧

戒、定、慧三者，

皆通向解脫，

終極的自在...」

— Teachings of Luang Pu Khao Anālayo

Wat Tham Klang Phlae, Mueang District, Nong Bua Lamphu

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

「……佛法的核心在於『正念』，

我們要努力培養正念，

讓它變得敏銳、堅定。

正念——無論修習多少，都不會有錯。

當正念的力量穩固時，

心……自然會專一。

因為正念，其實就是心的本質。

正因如此，

我們必須持續訓練正念。

一旦正念變得堅定，

就能讓行動不偏差——

做，不會錯；

說，不會錯；

想，也不會錯……」

"…The essence of true Dhamma lies in mindfulness

Strive to cultivate this mindfulness,

hone it until it becomes sharp and steadfast.

mindfulness—no matter how much you practice, it is never wrong.

When the power of mindfulnessis strong,

the mind...naturally unifies.

Because mindfulness is, in truth, the very nature of the mind.

Thus,

we must diligently train our mindfulness.

Once mindfulness becomes unwavering,

it ensures no missteps—

in action...no mistake;

in speech...no mistake;

in thought...no mistake…"

----Luang Pu Khao 

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"Our own mind is the one that creates karma, that stirs up conflict—

doing it again and again, never weary, never satisfied.

Yes, it is this very mind of ours. That is why

we must train our minds to be good,

to make it understand—for this mind is the one that deludes itself..."

「我們這顆心，正是造業、矛盾的根源——

一造再造，從不厭倦，永不滿足。

沒錯，就是我們自己的心。所以

我們必須好好修心，

讓它覺悟——因為這顆心，正是迷惑的源頭……」

Dhamma Teaching

By Venerable Luang Pu Khao Analayo

Wat Tham Kong Phlae, Mueang District, Nong Bua Lamphu Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"Do not dwell in heedlessness!

Strive together to cultivate virtue—

practice generosity, uphold precepts.

For laypeople:

Observe the Five Precepts and Eight Precepts

on the 7th, 8th, 14th, and 15th lunar days—

four times each month, without fail.

Be resolute!

Going to the temple, listening to Dhamma,

keeping precepts, and meditating—

these are inner treasures,

our true inner wealth.

Use wisdom to examine this body:

See its reality—

subject to the Three Marks of Existence (ไตรลักษณ์):

Suffering (ทุกขัง)

Impermanence (อนิจจัง)

Non-self (อนัตตา)

It is born in the beginning,

transformed in the middle,

and dissolved in the end.

This is its nature..."

「莫住於放逸中！

當共修善行——

布施持戒，精進不息。

在家眾應持：

五戒與八關齋戒，

於每月 初七、初八、十四、十五，

一月四次，勿令間斷。

發堅固心！

入寺聞法、持戒禪修，

此乃 內在財富，

我們的真實寶藏。

當以智慧觀察此身：

徹見其本質——

三法印（ไตรลักษณ์）所縛：

苦（ทุกขัง）

無常（อนิจจัง）

無我（อนัตตา）

初則生起，

中則變異，

終歸壞滅。

此即實相......」

---Ajahn Khao

"Let us diligently cultivate our minds—

The Buddha taught us to refine the mind first,

to make it calm and steady.

For a tranquil, stable mind

becomes the foundation of vipassanā (insight).

When the mind is steadfast,

wisdom arises naturally.

It comprehends all phenomena—

how everything in this world

is governed by the Three Characteristics

(impermanence, suffering, non-self).

Knowing this, one truly knows all things..."

「當勤修心——

佛陀教誡：先調伏自心，

令得寂止。

因安定之心，

即為觀慧之基。

心若安定，

慧自然生。

徹見諸法——

世間萬象，

無非落在三相：

(無常、苦、無我)。

悟此理者，即悟一切...」

--- Luang Por Khao

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"...A person can overcome suffering

through diligence and effort.

Striving to do all good and beautiful things

is what it means to be a person who is not heedless.

Those who can cross the great hell and escape the mundane

do so because they are not heedless

in their virtues and good deeds.

Heedless people often commit sins and create bad karma for themselves.

Even if a heedless person lives for a hundred years,

it is the same as being dead.

A mindful person, even if they live just one day,

is better off than a heedless person living for a hundred years.

That is more commendable..."

"...人能夠克服痛苦

靠的是勤奮與努力。

努力去做好所有美好的事情

這就是不疏忽大意的人。

那些能夠跨越大地獄，逃脫世俗的人

正是因為他們在美德和善行上不疏忽。

疏忽的人常常為自己造下罪惡和惡業。

即使一個疏忽的人活了一百年，

也與死去的人無異。

一個有警覺的人，即使只活一天，

仍然勝過疏忽的人活了一百年。

這才是更可貴的..."

— Luang Pu Khao Analo

Wat Tham Kong Ple, Mueang District, Nong Bua Lam Phu Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

Let Go – Release the Cause, Release the Craving

It means: not clinging,

but knowing with clear awareness.

Only when you let go

does the mind become still,

finding peace and ease.

No more struggle—

just serene awareness.

Recognize this stillness:

The mind no longer delights

in any mental state—

whether pleasant or unpleasant.

No delight, just equanimity—

this is Nirodha (cessation).

To let go of this—

of ambition, of craving (Samudaya)—

is to release the cause.

"In letting go, the mind grows still and neutral."

放下——離集離渴愛

即：不執取，

而以覺知照見。

唯有放下，

心方能寂止，

得安寧自在。

不再掙扎——

唯有澄明。

覺知此寂止：

心不再耽著

任何心境——

無論好惡。

無有欣厭，唯有捨心——

此即 滅（滅諦）。

若能放下——

放下野心、放下集因（Samudaya）——

即是 斷因。

「放下，心得寂靜平等。」

---- Luang Pu Khao

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"Life cannot satisfy desires... Time is never enough to meet all needs.

The 'final destination' of life is— the grave."

"人生無法滿足欲望……時間永遠不夠滿足所有需求。

生命的「最終歸宿」是——墳墓。"

— Luang Por Khao Analao

"Do not doubt others more than you doubt yourself.

If you become too attached to worldly matters, you will ultimately be destroyed by sorrow."

"不要懷疑他人勝過懷疑自己。

若對世事過於執著，最終會因悲傷而毀滅。"

---Luang Pu Khao 

憤怒他人，就如同點火焚燒自己。

慈悲他人，就如同給自己沐浴清洗。

Angering others is like setting oneself on fire.

Being lovingly kind and compassionate to others is like bathing and cleansing oneself.

----Luang Pu Khao 

“…..修行的努力

當定力產生時，

便不會動搖，

也不會對工作感到懶惰，

無論是世俗的還是出世間的。

然後就會產生智慧，

成為我們的力量。

當智慧產生時，

懂得運用它來獲得利益，

無論學習世俗知識還是修行，

都能夠成功......”

“…..The effort in practice

When stillness arises,

there will be no wavering,

no laziness towards work,

whether in the worldly or the spiritual sense.

Then wisdom will arise

and become our strength.

When wisdom arises,

we learn to use it beneficially;

whether studying worldly knowledge or the Dharma,

we will succeed...”

---Luang Pu Khao Analayo

《Dhamma is neither modern or oudated》 《法既不過時又不時髦》

“….. Where is the Dhamma that exists?

It exists in Dhamma itself. If the mind practices Dhamma,

there are samatha and vipassana, for example.

Dhamma touches the mind, is known in the heart,

is born in the heart, and resides in the heart.

For instance, stillness; one who practices

mindfulness must do it in the mind and know stillness in the mind.

Then, that mind has stillness,

and stillness resides in that heart.

Even vipassana and the ultimate liberation

also occur with the mind in the same manner.

For this reason, Dhamma does not exist anywhere

except with Dhamma and in the mind

of the practitioner, making it arise and exist.

Thus, true Dhamma is not within the realm of convention

except for the Dhamma of perception, which is Dhamma in memory,

and all Dhammas within the confines of convention

exist within the realm of convention because convention leads,

it leads to decline and to growth,

to being modern or outdated.

True Dhamma does not exist within the confines of convention,

so there is no such thing as outdated or modern….”

“….. 存在的法在哪裡？

它存在於法本身。如果心修行法，

就有止觀等法。

法觸及心，在心中認知，

在心中誕生，並且居於心。

例如，禪定；修行者必須在心中修行

並在心中知曉禪定。

然後，那顆心就有了禪定，

禪定也在那顆心中。

即使是觀察及最終的解脫

也同樣與心相關。

因此，法不會存在於任何地方，

除了與法和修行者的心同在，

使其產生和存在。

所以，真正的法並不在世俗的範疇中，

除了記憶中的法，認知中的法

以及所有在世俗範疇內的法

那些都存在於世俗的範疇，因為世俗引導，

它引導衰退和增長，

引導變得現代或過時。

真正的法並不在世俗的範疇內，

因此沒有過時或時髦的說法……”

-----Luang Pu Khao

Luang Pu Khao Analayo once met a hungry ghost. He was surprised that this hungry ghost looked different from the rest. Or at least, its body was like the rest but its head was that of a tiger.

This hungry ghost also took Luang Pu Khao by surprise in the sense that when she was alive, she often tamboon and made merit. Not only that, she also persuaded her friends and loved ones to make merit as well.

Not understanding the situation, Luang Pu asked the hungry ghost, “Why did you become a tiger? You used to make a lot of merit…Donating so much until you almost went broke.”

The hungry tiger ghost replied, "I often got angry. When I was furious, the anger would rise up to my head and face and I would fail to respect anyone…whether they were Phra or Chao or servants or family members. They did not escape my cursing or swearing.

Until the end, because of the anger, it caused my merit to be ‘finished’*. Even the noble treasures couldn’t save me from obtaining rebirth as a hungry tiger ghost and living in this way.”

*merits and bad kamma cannot be cancelled out. It is just the bad kamma takes over to ripen first

Cr. Leuk Lap Kayap Dom

Luang Pu Khao Analayo 曾經遇到一個餓鬼。他驚訝地發現這個餓鬼與其他的不同。它的身體和其他餓鬼一樣，但它的頭卻是老虎的頭。

這隻餓鬼也讓 Luang Pu Khao 驚訝的是，當她還活著的時候，她經常做善事和布施。不僅如此，她還會勸說她的朋友和親人一起做善事。

Luang Pu 不解其意，便問餓鬼：「你為什麼變成一隻老虎？你以前做了很多善事……捐了這麼多，幾乎快破產了。」

餓虎鬼回答：「我常常生氣。當我憤怒的時候，怒氣會衝到我的頭和臉上，讓我無法尊重任何人……無論是 出家人、僕人還是家人。他們都逃不過我的詛咒和罵聲。

直到最後，因為憤怒，導致我的功德被消耗’*。甚至連聖財也無法救我，讓我避免轉世成為虎鬼，過上這樣的生活。」

*功德和惡業不能被抵消，只是惡業先成熟。

來源：Leuk Lap Kayap Dom

Luang Pu khao

“….关于不先修行静心而直接思考法义，是可以思考的，但一旦法义的思维出现，围绕心的烦恼就会迅速抓住它，导致你无法察觉。心的主人无法及时察觉，因为那与记忆和情绪有关的烦恼非常迅速，普遍的世间智慧（没有定力）难以跟上。

因此，教导我们应首先训练心，使其平静。

一旦你对心有了一定的掌握，就会被引导以智慧来思考。 当你带着平静的心进行智慧的思考时，心灵不会挣扎或动摇，而是专注于在正念的掌握下完成任务，并在思考时遵循指示。当心经过长时间的思考而感到疲倦时，就会引导它进入定的状态，以平息情绪。 这在工作（思考）和休息期间交替进行。

当我们实践法义时，法义在我们内心变得庄严。

我们自己也会对自己变得庄严。我们也会受到他人的尊敬，并成为许多人的依靠和信仰

Regarding contemplating the Dhamma without first practicing samādhi, it is possible to think about it, but as soon as a Dhamma thought arises, the defilements surrounding the heart seize it before you can grasp it. The owner (of the mind) cannot see it in time because the defilements related to memories and emotions are so swift that ordinary worldly wisdom without samādhi cannot keep up.

Therefore, the teachings guides us to first train the mind to be calm and serene. Once you have some ability to manage over the mind, you are then taught to contemplate with wisdom. When you bring the calm mind into contemplation with wisdom, the mind does not struggle or waver but instead focuses on its task with mindfulness, following the instructions during contemplation. When the mind becomes weary after much contemplation, it is then led to rest and calm its emotions in concentration (samādhi). This alternates between periods of work (contemplation) and rest.

When we practice the Dhamma, the Dhamma becomes sacred within us. Even we ourselves become sacred to ourselves. And we also become respected and a source of support or guidance for many others…..#

——————————————————————

Lungphu Khao Anarayo

Wat Tham klong phen

Nong Bua Lam Phu Province

隆普考·阿纳拉育（Khao Analayo）的前世可以追溯到佛陀的时代。他是被提婆达多说服成为弟子中的250位僧人之一，后来被佛陀的弟子救回，重新归依佛陀。

（摘自《隆补考·阿纳拉育的修行历史》）

在尸弃佛（พระพุทธเจ้าสิขี）时代，隆普是一位富有的地主，他一生都致力于支持和维护佛教。之后，他在接下来的百万世中，轮回于人类和天界之间。

到了果德玛佛（大乘佛教称：释迦牟尼佛）时代，他出生在释迦族，受戒出家成为迦毗罗卫的新僧人，被说服直到作为提婆达多250位弟子之一，因为不明事理的新僧容易受到影响。他接受了提婆达多的教义，包括终生茹素和隐居山林的生活方式。

因为误入歧途，他跟随提婆达多，直到佛陀的弟子前来营救，将他带回佛陀身边。虽然佛陀对他进行了教诲，但他并未立刻证悟，而是转生到天堂，后来他从天界堕落到凡界，来到了Baan Bo Cha Naeng，Hua Taphan, 华达潘县安纳乍能府，经历了世间的艰辛困苦。结婚生子，饱受痛苦与折磨。

他最终决定舍弃俗世，重新受戒出家，最初在大宗派（Maha Nikaya）受戒，但缺乏导师指引，后因过去世累积的波罗蜜指引，他改投法宗派（Dhammayut Nikaya），重新受戒并艰苦修行，后来在Baan Pa Tang，Tambon Long Khod，Mae Pang，Amphoe Phrao，Chiang Mai（清迈）证悟须陀洹。

最终，他在Tham Klong Ple中得以彻底解脱，完全证悟。

从与恶人结交中学习到的教训

隆普考·阿纳拉育提到，交友不慎会导致修行进度缓慢，成功困难。遇见智者，并在其指导下修行非常重要。他在Baan Mae Nong Han与善友相遇，并得到重要的教导，尤其是关于如何防止与女性接触的警告：

“要谨慎保护自己，如果不自律，就会被女性所困。”

这是Ajahn Khao，Anālayo的忠告。

——Judge 翻译泰语

長老說在一個山洞遇到紋龍的子孫，，

有一個晚上長老在坐禪，看到禪相 一大群大小的蛇， 從山洞爬出來。

長老在禪相里問你們全部要去那裡？

領袖 似一隻大蛇就說，我們是住在這裡的紋龍。

長老問全部要去那裡？為何不要在這裡住呢？

答；要去另一個山洞那裡，因為自從聖者來到這裡，我們很難找吃了。

問；為何呢？

答；因為我們在此住的地方比聖者高，聖者持守聖潔的戒律，讓我們整個身體都發熱，所以就要去比較低的地方，這樣才不會罪過。

在眾多紋龍里看到一隻年輕的紋龍被綁嘴巴，嘴巴放一粒小石大頭，長老就奇怪問，為何要綁住嘴巴呢？

答；他很頑皮，怕他會傷害到聖者。

長老出定了，就很思維的很清楚，說關於紋龍的事件，沒有記載在任何經典，如果沒有好的修行，就不會看到，即是自己能看到而已。

Luang pu kao

每天都要打坐，不要間斷，也別時日空過。

打坐一個小時、二十分鐘、三十分鐘都沒關係，別讓你的禪修間斷。

通過如此來訓練你的心，持續的淨化內心，我們的心常被 “貪、嗔、痴” 三毒佔據，所以心才會痛苦。

因此，要通過禪修，才能擺脫這痛苦。

Luangpu khao