In the early days of my practice, I offended a monastic teacher, namely Luang Por Lersi Lingdam. Once I practiced and understood the Dhamma, I felt I had to pay respect to him.

Eminent monks also gave warnings. For instance, Luang Pu Saeng never mentioned Luang Por Lersi Lingdam, but then he suddenly said, "Do not look down on Lersi Lingdam."

I thought to myself, "Eh, why would he teach like that?"

(Luang Por Lersi Lingdam said:) "Nibbāna is where the Buddhas queue up to sit in meditation." That implies it still has material form (rūpa) and mental phenomena (nāma).

In the early days, he taught the Four Foundations of Mindfulness. Then he discovered that most people were attached to material things, attached to rūpa and nāma. So he used these as a lure. For example, teaching us to see heaven and hell. This was actually an upāya (skillful means).

"This world, the Buddha, is here, is here." In truth, Nibbāna is peaceful, tranquil. Nibbāna has the quality of peace. The Buddha stated that in Nibbāna, there is no earth, water, fire, or air; no sphere of infinite space; no sphere of infinite consciousness; no sphere of nothingness; no sphere of neither-perception-nor-non-perception; no day, no night; no moon, no sun.

Without earth, water, fire, and air, there cannot be rūpa. Rūpa arises dependent on earth, water, fire, and air. Alternatively, the rūpa that arises in meditative absorption (jhāna) does depend on earth, water, fire, and air (note: some reservation here), but that too is impermanent. The rūpa arising in jhāna is created dependent on the act of sitting in meditation. Whatever arises does so because of a cause; when the cause ceases, that thing itself ceases.

Venerable Assaji said: "Of all things that arise from a cause, the Tathāgata has taught the cause; and of all things that cease, he has also taught the cessation. This is the doctrine of the Great Ascetic."

Therefore, if rūpa still exists, the Buddha said it is not (Nibbāna). It's just that those attached to rūpa wouldn't want it if taught directly, because they cling to sights, sounds, smells, tastes, touches, and mental objects. Since they were previously attached, if told directly to let go of rūpa and nāma, they wouldn't want to. So first, one uses a kind of 'deception'.

It's similar to how eminent monks create many sacred objects to 'trick' us into observing precepts. They say that after receiving a sacred object, you must keep the precepts; if you don't, your merits will deteriorate. How could they deteriorate? When we think of the Buddha, without needing a picture, we can still recollect his virtues in our minds; he is truly sublime. That's not just empty talk.

But they use this as a skillful means, letting people get attached to these things first. When people's mindfulness and wisdom increase sufficiently, they will automatically let go. For example, Venerable Luang Pu Loo said wearing such sacred objects is better than wearing inauspicious things. Every eminent monk has their own skillful means. If taught directly, sometimes people cannot accept it.

For instance, I (Luang Por Pramote) am not afraid of anything. I teach straightforwardly. If you can accept it, accept it; if you cannot, then so be it.

Who can take you to Nibbāna? You have to go by yourself. Teaching is only done straightforwardly.

Nibbāna is not some world. Nibbāna has no rūpa, no nāma. Nibbāna is just Nibbāna. What are its qualities? Its characteristic is peace. Peaceful because of what? Peaceful because there are no defilements; peaceful because there is no struggling, no fabrication. If it's peaceful due to the absence of struggling and fabrication, how could it still have nāma and rūpa? Nāma-rūpa originates from fabrication. Therefore, without fabrication, there is no rūpa.

Then how can there be happiness? Because there is no stimulation; it is true, supreme happiness, incomparable.

The Buddha's teaching is the most straightforward, but people just cannot accept it. He said Nibbāna has no earth, water, fire, air; no sphere of infinite space, etc.; no sun, no moon; no day, no night. Upon hearing this, one might think it's not a worthwhile place to be. This is because one is always thinking about "being" somewhere, having never known the state that transcends rūpa and nāma. Upon hearing it, one finds it unacceptable. Therefore, later eminent monks used a slightly 'deceptive' approach. Using things that can help us take a step forward, they create sacred objects for us to keep precepts and meditate, then teach this and that, show heaven and hell, so that we at least don't break the precepts. There are many skillful means. But if one gets attached to the skillful means themselves, one won't see through. If one sees through, then one understands.

The mindfulness and wisdom of eminent monks are extraordinary. Teaching someone as dull as us who wants to progress, they have so many skillful means. Once we understand, there is a shortcut; we don't need to go such a long way around. That shortcut is to investigate our own mind.

以前隆波修行的初期，冒犯了一位出家師父，那就是luang por lersi  lingdam. 一旦修行明白了法就想一定要頂禮他。

高僧大德也提醒過，比如說Luangpu saeng ，根本沒有提到過luangpor lersi lingdam ,這個他突然說，不要看不起lersi lingdam.

心裡面就說，誒，為什麼他會這樣教呢？

（luang por lersi lingdam:）‘涅槃就是佛陀排隊在打坐’’ ，那就是有色法有名法。

早期的時候他教的是四念住，大發現大部分人黏著於物質、黏著於色法名法。他就以這些來引誘。比如教導給我們看到天堂和地獄，這其實是善巧方便。

這個世界,佛陀啊，在這裡在這裡。事實上，涅槃就是寂靜，寧靜。涅槃有寂靜的特質。佛陀就說啊，在涅槃裡面，沒有地水火風，沒有空，沒有識。沒有空無邊處，識無邊處、無所有處非想非非想處，沒有白天，黑夜，沒有日沒有月。

沒有地水火風，就沒可能有色法。色法就是仰賴於地水火風才會出現的。或者，在禪定裡面那個色法，那不是仰賴於地水火風( 註釋：這裡有保留)，但那也是無常的。禪定裡面生起的色法是仰賴於打坐才創造色法。什麼東西生是有因才生起，因滅了，那個本身也會滅掉。

阿說示尊者這樣說：諸法因緣生，諸法因緣滅，我佛大沙門，常作如是說。

因此如果還有色法在，佛陀說沒有。只是那些黏著於色法的人他不要，因為他黏著在色聲香味觸法那裡。因為他之前黏著過，如果直接去要他放下色法、名法，他不會要的，那就先欺騙一下。

那類似是高僧大德創造出許多聖物去欺騙我們持戒，說接了聖物之後必須持戒，如果不持戒他就會退失。那怎會退失呢？我們想到佛陀，不需要照片，我們心裡面都能生起一些美德，他真的很殊勝的。那不是說起來好玩的。

但他先們就會作為一個善巧方便，讓人先黏著這些，等人們念與智慧越來越多的時候，就會自動放下。比如說luang pu loo長老，帶著那些聖物，好過於戴著那些不吉祥的那些東西。每個高僧大德都有自己的善巧與方便，假如直接教的話有時候會接受不了。

比如說，隆波不害怕什麼，隆波就直來直去地教，你接受到就接受，接受不到就隨你去。

有誰能帶你去涅槃呢？只有自己去，教了就只有直來直去地教。

涅槃並不是某個世界，涅槃沒有色法，沒有名法。涅槃就是涅槃。涅槃有什麼特質？涅槃的特徵就是寂靜，是因為什麼而寂靜？沒有煩惱而寧靜，沒有掙扎而寧靜、造作，因為沒有掙扎、造作而寧靜又怎會又名法和色法呢？名色源自於造作，因此沒有造作就沒有色法。

那怎麼會有快樂呢？因為他沒有被刺激，那是真正、最無上的快樂了，沒有誰可以搏擊了。佛陀的教導是最直來直去的了，只是大家接受不了，他說涅槃沒有地水火風，對嗎？沒有空，沒有識，沒有什麼，沒有日，沒有月，沒有白天沒有黑夜。聽了之後覺得不值得待。這是因為一直想著怎樣待著，因為從來不認識那個超越色法跟名法，然後聽了之後會覺得接受不了。因此後面的高僧大德就會稍微欺騙型的。什麼東西可以讓我們邁前一步的，創造聖物讓我們持戒、打坐，然後教這個教那個，看天堂看地獄，這樣就會不至於去破戒。會有很多善巧與方便，但如果黏著於那個善巧與方便，就會看不透，假如看得透就會明白。

高僧大德的念與智慧非同一般，教我們那麼笨的群的人想要進步，他的善巧跟方便那麼多，一旦我們明白了，有捷徑，不需要繞那麼遠了。那麼捷徑就是來探究自己的心。

33:30  -39：:52

【Live 直播｜2022.09.17 隆波帕默尊者法談直播】

https://www.youtube.com/watch?v=lwxYBKRVGoA

Luang Pu Dabod Sumano

"孩子們啊，那位尊者（LP Lersi Lingdam）是這末法五千年中的一位偉大的阿羅漢。找不到任何人能夠像那位尊者一樣教導。他的教導方式幾乎與佛陀相同，因為他渴望成就佛道。如果他沒有放棄成佛的願望，而先成就阿羅漢，那麼他每次說法，我們這些追隨他修行的弟子，只需聽一次說法就能成就阿羅漢。

記住！回去聽尊者的教誨，聽他的錄音，看他的視頻，把心思集中在他的聲音上，就像那聲音在我們心中一樣。這樣你也許能按照他的教導立刻證得道果，#就像親耳聽佛陀說法一樣。這位尊者是難得的教導者。"

這是老和尚根據自己的親身經歷講述的。至於大家是否欣賞或反感、不滿，就隨緣吧。

以上為 Luang Pu Dabos Sumano 曾對 Luang Ta Watcharachai 談到 Luang Por Lersi Lingdam

Luang Pho Dabos Sumano 被視為泰國北部的「法燈」，他的戒律和行為純潔無瑕、見到了明亮的法光。他的佛法教導給弟子聽眾們帶來了幸福、寧靜和安寧。

此外，在 Luang Phor 的遺體火化時，火焰變成了綠色而非普通的火紅色，而他的心臟卻沒有被焚燒殆盡，反而變成了翡翠綠色舍利留了下來。永遠留在人們的記憶和心中。恰好的是 Luang Phor 的道場就叫做翡翠竹道場 (อาศรมไผ่มรกต)

Luang Pu Dabod Sumano

"My children, that Venerable One (Luang Por Lersi Lingdam) was a great Arahant in these 5,000 years of the declining age (Sasana). There is no one else who teaches like that Venerable One. His manner of teaching was almost identical to the Buddha's because he aspired to attain Buddhahood. If he had not abandoned the aspiration for Buddhahood and attained Arahantship first, then every time he taught, we disciples who follow his practice would only need to hear the teaching once to become Arahants ourselves.

Remember! Go back and listen to the Venerable One's teachings. Listen to his recordings, watch his videos. Focus your mind on his voice as if that voice is within your heart. In this way, you may be able to attain the Path and its Fruition immediately according to his teachings, #just as if you were hearing the Buddha teach with your own ears. This Venerable One is a rare teacher."

This account is based on the elder monk's own personal experience. Whether others appreciate it or feel averse or dissatisfied, let it be according to conditions.

The above was spoken by Luang Pu Dabos Sumano to Luang Ta Watcharachai regarding Luang Por Lersi Lingdam.

Luang Pho Dabos Sumano is regarded as the "Lamp of Dhamma" in Northern Thailand. His precepts and conduct were utterly pure and flawless, and he saw the bright light of Dhamma. His Dhamma teachings brought happiness, tranquility, and peace to his disciples and listeners.

Furthermore, at the time of Luang Phor's cremation, the flames turned green instead of the ordinary red of fire, and his heart was not consumed by the fire but instead remained as a green, emerald-like relic. He remains forever in people's memories and hearts. Appropriately, Luang Phor's monastery is called the Emerald Bamboo Hermitage (Wat Arsom Pa Mai Marakot / อาศรมไผ่มรกต).

龍普度 Luang Pu Doo Phrompanyo Wat Sakae 說：

「馬哈威拉尊者 (即龍婆Lersi Lingdam)，尊者他擁有極高的波羅蜜，有『上面』的力量作為支撐，是位偉大的老師，能夠教化極多的人。

請讓我隨喜，你們能夠生來遇見擁有極高波羅密的阿羅漢。不要浪費了這次的相遇，要將自己能夠修習的方法來訓練自己。」

龍普度 Luang Pu Doo Phrompanyo Wat Sakae

Luang Pu Doo Phrompanyo of Wat Sakae said:

"Venerable Maha Weera (i.e., Luang Por Lersi Lingdam), the Venerable One possesses extremely high parami (perfections), supported by the power from 'above'. He is a great teacher capable of transforming a great many people.

Allow me to rejoice that you were born to encounter an Arahant with such high parami. Do not waste this encounter. Train yourselves using the methods you are able to practice."

— Luang Pu Doo Phrompanyo, Wat Sakae

「當早晨醒來時，邀請佛陀並發願：何時死亡，何時請求前往涅槃。」

「懇請所有佛教徒，在剛醒來時，要先憶念佛陀。如果念不起來，就拿掛在脖子上的佛像，無論是『糯米佛』、『檳榔葉梗佛』，或是哪座寺廟的佛像都一樣，它們都代表著佛陀。邀請祂們。

第一步

...念誦『南無』，以真誠心表示恭敬。之後，依照自己的喜好發願，想要買賣順利也可以，想要仕途順遂也可以，隨心所願。

別忘了，這就是憶念佛陀，被視為是我們前往涅槃的第一道階梯。除此之外，我們要堅定地立下決心：

『無論何時我們死亡，願那時就前往涅槃。』只要這樣就夠了。因為如果其他人死亡，他們的心力可能達不到涅槃，對吧？差一點的，可能就滯留在忉利天，或者更高層的天界。而在死亡的那一刻，心識離去，肉體留存，那顆渴望前往涅槃的心，還會保有覺知的狀態。只要聽聞佛陀說法一遍...

...至少，能證得聖者身份，不會像摩吒昆達利（注：指只證得初果的典故）那樣只是須陀洹，因為我們的條件更好，我們每天都憶念佛陀，對吧？我們所做的一切善事，都是我們的第一個休息站。

或者，各位佛教徒信眾們，如果能憶念佛陀，憶念頸上的佛像，向祂們祈求庇佑，與此同時，我們思惟：

『這一生充滿了痛苦。所謂的痛苦從何而來？來自於擁有這個身體。如果我們沒有這樣的身體，就不會有這樣的痛苦。這個令人厭惡的身體，我們將不再希求擁有。當此身死亡之後，願我前往涅槃。』

如果能這樣每天思惟，就會有累積的力量。當哪一天死亡來臨時，那一天就能證得阿羅漢，立即前往涅槃。

…這個方法很簡單。親愛的信眾們，如果能憶念佛陀，憶念頸上的佛像，向祂們祈求庇佑，與此同時，我們思惟：這一生充滿了痛苦。所謂的痛苦從何而來？來自於擁有這個身體。如果我們沒有這樣的身體，就不會有這樣的痛苦。」

"Upon waking up in the morning, invoke the Buddha and make this resolve: 'Whenever I die, may I attain Nibbāna at that moment.'"

"I ask all Buddhists, when you first wake up, to recollect the Buddha first. If you find it difficult, just use the Buddha image you wear around your neck. Whether it's a 'Rice Grain Buddha,' a 'Betel Nut Stem Buddha,' or from any temple, they all represent the Buddha in the same way. Invoke them.

First step:

...recite 'Namo' to pay respect sincerely. After that, make a wish according to your preference. You can wish for ease in buying and selling, or success in your career, as you like.

Don't forget, this is recollecting the Buddha, considered the first step of the ladder leading us to Nibbāna. Furthermore, we firmly resolve:

'Whenever I die, may I attain Nibbāna at that very moment.' Just this much is enough. Because when others die, their mental resolve might not reach Nibbāna, right? At the very least, they might end up in the Tāvatiṁsa heaven or even higher realms. At the moment of death, the mind departs, leaving the body behind. The mind that wishes to go to Nibbāna will still have that focused state. Just listening to one discourse from the Buddha...

...At the very least, one becomes a Noble One, not just a Stream-enterer like Maṭṭhakuṇḍali (referring to the story where he only attained the first fruit), because our practice is better – we recollect the Buddha every day, right? All the merit we have made serves as our first resting place.

Or, for all you lay devotees, if you recollect the Buddha, recollect the Buddha image around your neck, ask for blessings from it, and at the same time contemplate:

'This life is filled with dukkha (suffering). Where does this so-called dukkha come from? It comes from having a body. If we didn't have this body, we wouldn't have this dukkha. This wretched body, I will not wish to have it again. After death from this state, may I attain Nibbāna.'

If you contemplate like this every day, it accumulates power. Whenever the day of death comes, on that very day you can become an Arahant and attain Nibbāna immediately.

...This method is simple like this. Dear relatives and all lay devotees, if you recollect the Buddha, recollect the image around your neck, ask for its blessings, and at the same time contemplate: 'This life is filled with dukkha. Where does this so-called dukkha come from? It comes from having a body. If we didn't have this body, we wouldn't have this dukkha.'"

...

...

Source: From the book "Dhamma Practice" Volume 9, Page 78

**提問者**：恭敬禮拜龍婆，我非常愛涅槃，希望在此生進入涅槃。睡前我常常默念「涅槃是最高的快樂」（Nippanang Paramang Sukhang），但我的禪定不太好。像這樣我能進入涅槃嗎？

**龍婆**：所謂的「禪定」是必須的，但你不懂禪定。你想到涅槃，這本身就是一種禪定了。

禪定的意思是專注於想念。如果你想念涅槃，這就叫做「涅槃隨念業處」（Upasamanussati Kammatthāna）。

現在，如果僅僅只是想念涅槃，內心熱愛涅槃，默念 

「涅槃是最高的快樂」（Nippanang Paramang Sukhang） 

「涅槃是快樂」（Nippana Sukhang） 

「涅槃」（Nippanang） 

都可以。但還需要觀察心境的另一部分：能夠進入涅槃的人必須不執著於身體。這個也必須加以訓練。要訓練自己明白，所謂的身體就是苦，我們所經歷的所有苦痛都來自：

（1）飢餓。如果我們沒有身體，就不會感到飢餓。飢餓是因為我們有身體。 

（2）過冷或過熱也是因為身體。 

（3）生病不適也是因為身體。 

（4）必須勞作辛苦也是因為身體。 

（5）與所愛之物分離也是因為身體。 

（6）死亡降臨也是因為身體。 

運用智慧思考：哪一類有身體的人是沒有痛苦的？ 

如果我們再生多少世，只要有身體，就會承受這樣的痛苦。因此，凡是有身體、有五蘊的存在，我們都不要再跟它在一起。

我們唯一的目標是涅槃。

內心堅定，然後默念「涅槃是最極樂」（Nippanang Paramang Sukhang）或「涅槃」（Nippanang），都可以。先這樣思考，然後繼續修習下去，這是可行的。如果這樣，當真正臨近死亡的時候：

我們所修習的心境將會合一， 

我們將對身體感到厭倦， 

並對身體不再執著，感覺死亡比現世更加快樂，然後進入涅槃。

**Questioner**: Respectful homage to Luang Por. I deeply love Nibbāna and wish to enter Nibbāna in this very life. Before sleep, I often mentally recite “Nibbāna is the highest happiness” (Nippanang Paramang Sukhang), but my samādhi (stillness) is not very good. Can I still enter Nibbāna like this?

**Luang Por**: So-called “samādhi” is necessary, but you don’t understand what samādhi is. When you think of Nibbāna, that itself is already a form of samādhi.

Samādhi means focusing the mind on a single object of recollection. If you recollect Nibbāna, this is called the “kammaṭṭhāna of recollection of Nibbāna” (Upasamanussati Kammatthāna).

Now, if you simply recollect Nibbāna, love Nibbāna in your heart, and mentally recite 

“Nibbāna is the highest happiness” (Nippanang Paramang Sukhang) 

“Nibbāna is happiness” (Nippana Sukhang) 

“Nibbāna” (Nippanang) 

—all of these are fine. But you also need to observe another aspect of the mind: those who can enter Nibbāna must not cling to the body. This too must be trained. Train yourself to understand that what is called “the body” is suffering. All the pains we experience come from:

(1) Hunger. If we had no body, we would not feel hunger. Hunger exists because we have a body. 

(2) Being too cold or too hot is also because of the body. 

(3) Sickness and discomfort are also because of the body. 

(4) Having to labor and toil is also because of the body. 

(5) Separation from what we love is also because of the body. 

(6) Death coming upon us is also because of the body. 

Use wisdom to reflect: Which kind of being with a body is free from suffering? 

No matter how many lifetimes we are reborn, as long as there is a body, such suffering will continue. Therefore, wherever there is a body, wherever there are the five aggregates, we no longer want to be with them.

Our sole goal is Nibbāna.

With firm resolve in the heart, then mentally recite “Nibbāna is the supreme bliss” (Nippanang Paramang Sukhang) or simply “Nibbāna” (Nippanang)—either is fine. Begin with this reflection, then continue the practice. This is feasible. If you do this, when the moment of true death approaches:

The mindset you have cultivated will unify, 

you will feel weary of the body, 

you will no longer cling to the body, feeling that death is happier than this present existence, and then you will enter Nibbāna.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung 

《Dhamma Liberation》 Issue 476, pp. 95–96

談論看到苦難是否會使心煩亂呢？了解苦難時，內心不應煩亂；了解苦並不意味著心情悲傷。看到現實世界上確實存在苦難，所有人都在受苦，我們也在受苦。但我們拒絕再次陷入新的苦難。

在未來，如果我們死了，就不再回來受苦了。那就是我們要涅槃。如果苦難降臨，這對於世間的人來說是正常的。我們要接受這一切，所有發生在我們身上的事情都是正常的，不只是我們一個人，別人也會經歷一樣的苦。既然一切都是如此，我們就應該認為這很正常。因為我們愚痴，想要再出生，所以就讓這輩子成為最後一次愚痴的出生。

下輩子我不要再愚痴，不要再回來，我們立志要進入涅槃。

是否能夠及時進入涅槃？怎樣才能進入涅槃？很多人可能會認為，我們這樣的人怎麼可能進入涅槃呢？因為我們還存有很多邪念，還沉浸在兩性愛欲之中，還要照顧家庭，還想要財富。其實，這些都不重要。居士比僧人更獲益，只要我們每天都立志於涅槃。這被稱為「涅槃隨念」（Upasama-nussati），就是以涅槃作為你的念頭，認為「如果我們什麼時候死了，就什麼時候去涅槃」。

特別是那些已經獲得「意所成神通」（Manomayiddhi，一種心所成神通）的人獲益更多。在睡前讓心進入涅槃幾分鐘，剛醒來時也先讓心去涅槃兩分鐘。每天都這樣做，然後想像自己的身體充滿了苦難，像這樣痛苦的身體我們不再需要了。不要想別人，只想我們自己，想我們自己不好的地方有哪些。身體的每個部分都不好，頭髮需要梳洗，如果它好的話就不需要清洗。頭髮也沒什麼用，皮膚也沒用，不盡快清理它就會很快變髒。

因此，身體的每個部分不僅不好，而且每天都在衰退，最終我們都會死去，只有痛苦。每天只需想一到兩分鐘，我們不再需要這個身體。最好是在剛醒來的時候想：「今天我們可能會死，如果今天死了，願進入涅槃。這樣糟糕的身體我們不再需要了。」這樣想就夠了。每天想一分鐘，不要忘了累積這種心境。當真正的痛苦到來時，不必想著割斷它，它會自行消除。

當極大的痛苦來臨時，如果病得很重，心境會自己割斷。這是「行捨智」（Saṅkhārupekkhā-ñāṇa），自然而然就會割斷。這是累積一點點的成果。如果問我是怎麼知道的，我的回答是，因為我曾經歷過，遇到過好幾次瀕臨死亡的時刻。

當身體真正瀕臨死亡時，心會完全平靜，不再想要任何事物，沒有任何牽掛。心情是輕鬆的，這種平靜的心態就叫做「行捨智」（Saṅkhārupekkhā-ñāṇa）。如果什麼時候死了，就什麼時候進入涅槃，不必再有牽掛。

Does contemplating suffering make the mind agitated? When understanding suffering, the mind should not become disturbed. Understanding suffering does not mean feeling sad. We see that suffering truly exists in the world—everyone is suffering, and we ourselves are suffering too. But we refuse to fall into new suffering again.

In the future, if we die, we will not return to suffer anymore. That is why we want Nibbāna. When suffering comes, it is normal for worldly people. We must accept it all: everything that happens to us is normal—not just us, others experience the same suffering too. Since everything is like this, we should regard it as normal. Because of our ignorance and desire to be reborn again, let this life be the last foolish birth.

In the next life, I do not want to be ignorant anymore; I do not want to come back. We resolve to enter Nibbāna.

Can we enter Nibbāna in time? How can we enter Nibbāna? Many might think: “How could people like us possibly enter Nibbāna? We still have so many wrong thoughts, we are immersed in sensual desires between men and women, we have to take care of family, we still want wealth.” Actually, none of this matters. Laypeople benefit even more than monks, as long as we resolve toward Nibbāna every day. This is called “recollection of Nibbāna” (Upasama-nussati / Nibbāna-sati)—making Nibbāna your object of thought, thinking: “Whenever we die, at that moment we go to Nibbāna.”

Especially those who have already attained “manomayiddhi” (mind-made psychic power) benefit even more. Before sleep, let the mind enter Nibbāna for a few minutes; upon waking, first let the mind go to Nibbāna for two minutes. Do this every day. Then imagine your own body full of suffering—like this painful body, we no longer need it. Do not think of others—only think of ourselves, of our own faults. Every part of the body is bad: hair needs washing and combing—if it were good, it wouldn’t need cleaning. Hair is useless; skin is useless—if not cleaned quickly, it soon becomes dirty.

Thus, every part of the body is not only bad but deteriorates daily, and in the end we all die—only suffering remains. Just think for one or two minutes each day: we no longer need this body. Best to think upon waking: “Today we might die. If we die today, may we enter Nibbāna. We no longer need this wretched body.” That’s enough. Think for one minute every day—do not forget to accumulate this mindset. When real suffering arrives, there is no need to force cutting it off—it will eliminate itself.

When immense suffering comes, if the illness is severe, the mind will cut itself off naturally. This is “equanimity toward formations” (saṅkhārupekkhā-ñāṇa)—it happens spontaneously. This is the fruit of accumulating little by little. If you ask how I know, I answer: because I have experienced it myself, having faced near-death moments many times.

When the body truly approaches death, the mind becomes completely calm—no more wanting anything, no attachments. The mind feels light and at ease. This peaceful state of mind is called “saṅkhārupekkhā-ñāṇa” (equanimity toward formations). Whenever death comes, at that moment we enter Nibbāna—no more clinging.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung 

《Teachings of Luang Por Wat Thasung》 Volume 66, pp. 101–102

首先，佛陀的教誨是怎樣的，我再強調一次：

第一，諸惡莫作（Sabba pāpassa akaraṇaṃ）

大家不要作惡，也就是說不要行任何不善之事。凡是被稱為「惡」的，就是壞事，千萬不要去做！但偶爾如果還想去做，那是因為心已經習慣了，那就尋找方法慢慢戒除它，慢慢找到斷除它的途徑。

在心裡想：「今天一天，從起床到晚上，我們不做任何惡事。」有時候會不小心犯錯，今天若不小心，明天再重新下決心，去避免那些錯誤。不久之後，心就會習慣，這樣就能戒除惡行。

第二，眾善奉行（Kusalassa upasampadā）

就是我們只做好事。那麼有哪些好事呢？

第一，尊敬父母等對我們有恩之人，幫助和照顧父母與恩人，讓他們盡量過得幸福，這就是善行。

第二，懂得敬奉佛法。早晨醒來時，正是行善的時刻。如果你能在每天醒來時虔誠敬奉，不需要花很多時間，2-3分鐘就足夠了。沒必要花一小時，結果還沒吃早飯就天黑了。起床時即便沒有香也沒關係，在床上禮佛，想著某一尊佛像，並專注於它。

然後虔誠地念誦：

Namo tassa bhagavato arahato sammā-sambuddhassa

念誦時要懷有恭敬之心。「Namo…」這一句意思是「我頂禮世尊、阿羅漢、正等正覺者」。如果你就這樣簡單念誦也是可以的。

每天都這樣做，讓它成為習慣。起床後要做，每次醒來都要做。若某天晚上或早晨沒有做，就會感到不安。這表明你對佛隨念已經有了禪。這樣的禪不需要盤腿坐著，如果你每天都這樣做，最終會習慣，不做反而感到不安，這就說明你已經進入禪了。

佛陀曾說，如果你的心態達到這種程度，在臨終之際，你將見到佛陀，見到天神，見到梵天從空中降臨，至少你會被接引到天界。如果心力堅定，你甚至可以達到梵天。

如果偶爾在白天或早晨某個時刻，你對自己的身體產生了厭惡感，每天如此，有時你會想到：

這個身體充滿了痛苦；

吃飯也是一種痛苦；

生病不適是痛苦；

願望無法實現是痛苦；

與所愛的人分離、死亡也是痛苦。

既然我們的身體充滿這些苦難，無論再生輪迴多少世都將如此。那麼我們不想要這樣了，如果死後我要去涅槃。如果這樣，在你死後的那瞬間，你將成為阿羅漢，立刻往生涅槃。

這是最簡單且最有效的修行方法。

First, let me emphasize once again what the Buddha taught:

Refrain from all evil (Sabba pāpassa akaraṇaṃ)

Do not do any evil—that is, do not commit any unwholesome deeds. Anything called “evil” is bad; never do it! But if occasionally the urge still arises because the mind is accustomed to it, find ways to gradually abandon it, slowly discover methods to cut it off.

In your mind, resolve: “Today, from the moment I wake up until night, I will not do any evil.” Sometimes mistakes happen unintentionally. If you slip today, renew your determination tomorrow and avoid those errors. Before long, the mind will become accustomed, and you will be able to abandon evil actions.

Cultivate all good (Kusalassa upasampadā)

Do only good deeds. What are good deeds?

First, respect parents and those who have been kind to us—help and care for parents and benefactors, making them as happy as possible. This is wholesome action.

Second, honor the Buddha and Dhamma. The moment you wake up in the morning is the time for doing good. If you can reverently pay homage every day upon waking, it doesn’t need much time—just 2–3 minutes is enough. No need to spend an hour, only to find the day has passed before breakfast. Even without incense, it’s fine—pay homage to the Buddha from your bed, visualize a particular Buddha image, and focus on it.

Then, reverently recite:

Namo tassa bhagavato arahato sammā-sambuddhassa

Recite with a respectful mind. This phrase means “Homage to the Blessed One, the Worthy One, the Fully Enlightened One.” Even a simple recitation like this is fine.

Do this every day until it becomes a habit. Do it after waking, every time you wake up. If one evening or morning you skip it, you’ll feel uneasy. This shows that your mindfulness of the Buddha has already developed into stillness. Such stillnessdoesn’t require sitting cross-legged. If you do this daily, you’ll become so accustomed that skipping it feels uncomfortable—that means you’ve entered stillness.

The Buddha said: If your mind reaches this level, at the moment of death you will see the Buddha, see devas, see Brahmas descending from the sky. At the very least, you will be led to the heavenly realms. If your mind is firm, you can even reach the Brahma worlds.

If occasionally during the day or in the morning you develop a sense of disgust toward your own body—and this happens daily—sometimes you will think:

This body is full of suffering;

Eating is suffering;

Sickness and discomfort are suffering;

Unfulfilled desires are suffering;

Separation from loved ones and death are suffering.

Since this body is filled with such suffering, no matter how many lifetimes we are reborn, it will be the same. Therefore, we no longer want this. If after death I go to Nibbāna… If this thought arises, at the instant after death you will become an Arahant and immediately enter Nibbāna.

This is the simplest and most effective method of practice.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

《Dhamma Liberation》 , Volume 11, Issue 109, March 1990, pp. 66–67

提問者：龍波，若有人沒有時間修習禪定怎麼辦？

龍婆：沒有時間是不可能的，除了懶惰之外。

提問者：如果白天工作，晚上又有事務纏身，有時候坐禪時還會被孩子打擾。

龍婆：那為什麼還要坐呢？等孩子睡了，我們也睡時再修行。禪定可以在坐、臥、立、行中進行，不一定非要坐著對嗎？實際上，如果我們在睡前專注靜坐2分鐘，也就足夠了。禪定並不需要花費太多時間。正如佛陀對舍利弗所說：

「舍利弗啊，若有人心念脫離煩惱片刻，我說此人是常處於禪定中。」

你看，有些人總是執著於坐禪。實際上，最好的時候是躺著睡覺時。頭一碰枕頭，就念誦「Namo tassa bhagavato arahato sammā sambuddhassa」，憶念佛陀、法和聖僧，然後念「Buddho」。吸氣時默念「Bud」，呼氣時默念「Dho」。只需呼吸兩次，睡著即可。不要忘記！越快進入念誦狀態越好。如果心未達到禪定狀態，是無法入睡的；若心進入禪定，馬上就會陷入睡眠。

所以，如果念誦或默念「Namo Tassa …」時入睡，那時你的心已經達到了禪定境界。在睡眠期間，不論持續多少小時，都會保持在禪定中。如果在此期間去世，將會按照禪定的力量而去。

你看，這就是為什麼說沒時間的人，其實是懶惰的。時間還是有的，對吧？如果更好一點，醒來時再修習一會兒。若不是急著上廁所，就繼續靜坐。醒來時，抓住呼吸，吸氣時默念「Bud」，呼氣時默念「Dho」，重複兩三次即可。此時心中不念其他，足以每天使用。我可以保證這樣做不會墮入地獄。

提問者：那麼，要如何去涅槃呢？

龍婆：非常簡單！在睡前，先觀想：出生即是苦，所有的工作都是辛苦和痛苦。像這樣的肉體痛苦，我們不再需要了，希望在此生中去涅槃。然後念誦「Buddho」，這非常簡單。而且不要以為花一點點時間沒有效果。如果生病了，病得很重，感覺要死了，即使還沒死，但表現得好像要死一樣，這種情緒將會凝聚，心將進入「行捨智」，即處於不動心的狀態。

如果你問這是什麼典籍的教導，我的回答是這是我親身經歷的，因為我曾多次瀕臨死亡，已經習慣了！到了那個時候，一切都將放下。無需強迫，它將自然而然地放下。人也好，動物也罷，所有物質財富，都會淡然處之。甚至對這個即將死亡的身體都不再感興趣，真的會心如止水。有許多人經歷過這種狀態。

許多人康復後，生活變得忙碌，他們會說：「真不該康復，真希望一直生病，然後直接死去，不必再經歷這些。」

這樣其實比坐禪更好，因為坐禪時閉上眼睛，不一定是在念誦，也可能是在閒聊。如果你想做到真正好，入睡時的念誦最好！每天都成為「禪定持有者」。如果你問，念誦需要多長時間？若「Bud」還沒念完「Dho」就已經入睡，那是最好的，心快速進入禪定，這正是我們所需要的！所以我說，那些聲稱沒時間的人，實際上是懶惰的（大笑）。你看，時間還是有的吧？

Questioner: Luang Por, what if someone has no time to practice meditation?

Luang Por: It's impossible to have no time—except for laziness.

Questioner: If one works during the day and has affairs at night, and sometimes gets disturbed by children while sitting in meditation.

Luang Por: Then why sit at all? Wait until the children are asleep, and we go to sleep too—then practice. Meditation can be done while sitting, lying, standing, or walking; it doesn't have to be sitting, right? In fact, if you focus quietly for just 2 minutes before sleep, that's enough. Meditation doesn't require a lot of time. As the Buddha said to Sāriputta:

“Sāriputta, if someone’s mind is free from defilements even for a moment, I say that person is constantly in stillness (samādhi).”

You see, some people are always attached to sitting meditation. Actually, the best time is when lying down to sleep. The moment your head touches the pillow, recite “Namo tassa bhagavato arahato sammā sambuddhassa” to pay homage to the Buddha, Dhamma, and Sangha, then recite “Buddho .” Inhale silently saying “Bud,” exhale saying “dho.” Just two breaths, and fall asleep. Don't forget! The faster you enter the recitation, the better. If the mind hasn't reached samādhi, you can't fall asleep; but if it does, sleep comes immediately.

So, if you fall asleep while reciting or mentally noting “Namo Tassa…,” at that moment your mind has already attained samādhi. During sleep—no matter how many hours—it remains in samādhi. If you die during that time, you'll go according to the power of that samādhi.

See? That's why people who say they have no time are actually lazy. There is time, right? Even better, practice a bit upon waking. If you're not rushing to the bathroom, continue sitting quietly. Upon waking, catch the breath: inhale “Bud,” exhale “dho,” repeat two or three times. At that moment, think of nothing else—this is sufficient daily practice. I guarantee you won't fall into hell doing this.

Questioner: Then, how do we go to Nibbāna?

Luang Por: Very simple! Before sleep, contemplate: Birth is suffering; all work is hardship and pain. We no longer need this kind of bodily suffering—we wish to attain Nibbāna in this life.

Then recite “Buddho”—it's very simple. And don't think a little time has no effect. If you get seriously ill, feeling like you're about to die—even if not yet dead, but acting as if dying—that mood will concentrate the mind into “equanimity toward formations” (saṅkhārupekkhā ñāṇa), a state of non-reactivity.

If you ask what scripture this comes from, I say it's from my own experience—I've been near death many times and am used to it! At that point, everything is let go naturally, without force. People, animals, all material wealth become indifferent. Even this dying body loses interest—truly the mind becomes still. Many people have experienced this state.

After recovery, when life gets busy again, many say: “I shouldn't have recovered. I wish I'd stayed sick and died directly, without going through all this again.”

This is actually better than sitting meditation, because when sitting with eyes closed, you might not be reciting—you might just be chatting in your mind. If you want it truly good, the recitation at bedtime is best! Become a “holder of samādhi” every day. How long to recite? If you fall asleep before finishing “dho” after “Bud,” that's the best— the mind quickly enters samādhi, exactly what we need! So I say those claiming no time are lazy (laughs). See? There is time, isn't there?

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

《佛法解脫》 (Dhamma Liberation), May 1999, Issue 218, pp. 13–14

當時，佛陀 Somdej Phra Thotsaphon（สมเด็จพระทศพล，十力尊者佛陀）正好到來，站在我的頭頂前方，光芒四射。然後祂說：

「你們這些正在修行的人，皆大有成就，都會達到涅槃。但為了不讓你們疏忽，請保持這樣做：

每天可以選擇任何時間，只要心情平靜。如果其他時間忙於工作，可以選擇睡前或剛醒來時，心情舒適的時候，將心念集中在佛陀上。如果沒有天眼通，就自行想像佛陀的形象，或者任何一尊佛像，讓它閃閃發光，控制心念。如果看到黃色，就控制成透明色（猶如發光的玻璃色），連續幾天就能做到，使心進入禪定。每次想到，就能看到閃閃發光的透明佛陀。」

佛陀說，如果這樣做，每天都不要間斷，一天花2-3分鐘也可以。我不限制時間長短。如果每天這樣做，並保持以下心態：

1/常念死亡，不要疏忽

2.尊敬三寶

3.保持五戒清淨

4.心中只求涅槃

佛陀說，如果這樣做，在壽命結束前7天，他會預知死亡的確切日期。在那時，他會在空中看到整個宇宙的景象，包括佛陀、阿羅漢、天神、梵天等，光芒四射。之後，當他的心脫離肉體的束縛時，就能立即證得阿羅漢果。

佛陀 Somdej Phra Phicit Marn（สมเด็จพระพิชิตมาร，降魔尊者佛陀）也說，如此做最後會立即證得阿羅漢果。

At that time, the Buddha Somdej Phra Thotsaphon (สมเด็จพระทศพล, the Buddha of the Ten Powers) arrived exactly, standing above my head, radiating brilliant light. Then He said:

“You who are practicing now all have great potential and will attain Nibbāna. But to avoid negligence, keep doing this:

Choose any time each day when your mind is calm. If you're busy with work at other times, do it before sleeping or right after waking, when your mind feels comfortable—focus your mind on the Buddha. If you lack the divine eye, simply visualize the Buddha's image, or any Buddha statue, making it shine brightly and control your mind upon it. If you see yellow, transform it into transparent color (like glowing glass), and continue for several days until you can achieve it, allowing the mind to enter samādhi (stillness). Each time you think of it, you will see a brilliantly shining, transparent Buddha.”

The Buddha said: If you do this without missing a day—even just 2-3 minutes is fine; I do not restrict the duration. If you practice daily like this and maintain the following mindset:

1/Constantly recollect death—do not be heedless

2.Respect the Triple Gem (Buddha, Dhamma, Sangha)

3.Keep the five precepts purely

4.Seek only Nibbāna in your heart

The Buddha said: If you do this, seven days before the end of your life, you will foreknow the exact date of death. At that time, you will see the entire universe in the sky—including the Buddha, Arahants, devas, Brahmas—all radiating light. Afterward, when your mind is freed from the bondage of the body, you will immediately attain Arahantship.

The Buddha Somdej Phra Phicit Marn (สมเด็จพระพิชิตมาร, the Buddha who conquered Māra) also said that by doing this, one will ultimately attain Arahantship immediately.

Teachings of Luang Phor Lersi Lingdam, Wat Thasung

Excerpted from 《Luang Phor Wat Thasung Teachings Record (คำสอนหลวงพ่อวัดท่าซุง)》 39-003

現在，如果在禪修或向佛像禮拜之前，先讓心思惟：出生是如此的痛苦，我們不再需要它了。生為天神、天女、梵天雖然美好快樂，但當功德耗盡時，我們免不了再度陷入新的痛苦。因此，我們只想要涅槃。唯一的意圖，只有涅槃。

之後，無論你禮拜佛陀，或者練習念「buddho、buddho」， 

如果你在那個當下死去，你的心就會從煩惱中被切斷。所有的煩惱都不會進入內心。因為你看到身體充滿病痛，這裡痛、那裡麻痺，根本找不到快樂。那個時候，我們對身體的需求就會消失。

四種煩惱分別是：

- 兩性之間的愛欲，在重病時期是不存在的。

- 對財富的貪愛，在重病時期是不存在的。

- 嗔恨想要殺人，在重病時期是不存在的。

- 對身體的迷戀，在重病時期是不存在的。

這就是無法束縛我們心的四種煩惱。如果我們的心對涅槃感到滿足，並在佛、法、僧三寶中保持穩定，那個時候，心就會從煩惱中切斷，心從煩惱中解脫。心對身體不滿意，我們就會成為阿羅漢。既然是阿羅漢，馬上就進入涅槃了。難不難？完全不難！其實成為阿羅漢並不難，但為什麼難呢？因為我們不想成為。

不要執取內在的身體（自己的身體）和外在的身體（他人的身體）。並且不執取世間的一切，對世間的一切不感興趣。這就是阿羅漢的心境。這意味著成為阿羅漢會切斷與身體的連接，切斷這個身體、切斷我們的身體，而不只是別人的身體。

Now, before we train the mind or pray to the Buddha image, first let the mind contemplate: Birth is such suffering—we no longer need it. Being born as a deva, devī, or Brahma god may be good and pleasurable, but when the merit is exhausted, we inevitably fall into new suffering again. Therefore, we want only Nibbāna. The sole intention is Nibbāna alone.

After that, whether you pay homage to the Buddha or practice reciting “buddho, buddho,” 

if you die at that moment, your mind will be severed from the defilements. No defilements can enter the mind anymore. Because you see the body as full of disease—pain here, numbness there—with no happiness to be found. At that point, our need for the body disappears.

The four defilements are: 

- Lust between the sexes does not exist during severe illness. 

- Greed for wealth does not exist during severe illness. 

- Hatred and the desire to kill do not exist during severe illness. 

- Delusion and attachment to the body do not exist during severe illness. 

These are the four defilements that cannot bind our mind. If our mind is satisfied with Nibbāna and remains stable in the Triple Gem (Buddha, Dhamma, Sangha), at that moment the mind is cut off from defilements—the mind is liberated from defilements. When the mind is dissatisfied with the body, we become an Arahant. And as an Arahant, we immediately enter Nibbāna. Is it difficult? Not difficult at all! In truth, becoming an Arahant is not hard—but why is it hard? Because we don’t want to become one.

Do not cling to the internal body (one’s own body) or the external body (another person’s body). And do not cling to anything in the world; have no interest in anything worldly. This is the state of mind of an Arahant. It means that becoming an Arahant severs connection with the body—cuts off this body, cuts off our body—not just others’ bodies.

Luang Por Ruesi Lingdam 

Wat Tha Sung, Uthai Thani 

當您修習念死隨念時，要時常思惟死亡，直到將死亡視為一種常态，並做好應對的準備——即布施、持戒、修行，這些已足以滿足您的需求。若再進一步思惟，知道死亡是必然的，那麼心中將不再有沉重的負擔。

未來的再出生也是肯定的，無論投生到什麼地方，依舊充滿痛苦，無法逃脫痛苦。我們不想要成為輪迴的受害者。

即便是我們珍視的身體，最終也會毀壞、消逝。我們也不會再有任何眷戀，世上也沒有我們想要的財富。我們不再需要任何東西了。天界和梵天界我們也不需要，唯一最令我們滿足的，就是涅槃。讓心從生與輪迴的執著中解脫，常常以涅槃為目標。像這樣，您有望結束輪迴與生死，達到至高的成果——就是在今生證得涅槃。再見。

When you practice mindfulness of death (maranasati), constantly contemplate death until you regard it as something normal and prepare yourself adequately—through giving (dāna), keeping precepts (sīla), and practicing meditation (bhāvanā)—which is sufficient to fulfill your needs. If you go further and realize that death is inevitable, the heavy burden in your mind will disappear.

Future rebirth is also certain; no matter where you are reborn, it will still be full of suffering—you cannot escape suffering. We do not want to be victims of saṃsāra.

Even the body we cherish will eventually decay and perish. We will no longer have any attachment; there is no wealth in the world that we desire. We no longer need anything. We do not need the heavenly realms or the Brahma worlds either. The only thing that truly satisfies us is Nibbāna. Let the mind be liberated from attachment to birth and the cycle of rebirth, and constantly take Nibbāna as the goal. In this way, you have the hope of ending the cycle of rebirth and death, attaining the supreme result—namely, realizing Nibbāna in this very life. Farewell.

Excerpted from Luang Por Lersi Lingdam of Wat Thasung

《佛法解脫》 (Dhamma Liberation / Teaching of Liberation), Issue 383, page 27

現在，隆波強調說：我們應當堅持自己原本的修行路線，也就是「中道」（ทางสายกลาง，Thang Sai Klang），不要改變原來的修行路線。「壓力」並不是我們的修行路線，因為它只會讓進度變慢，它屬於「苦行」（Attakilamathānuyoga，自虐式的修行），取代了真正的進展，無法抵達目的地。

當時，佛陀前來開示說：

「今生我們應該停止了。每一生，我們都生了又死。每一生都曾經非常偉大，曾經當過國王，擁有無數財富，但一分一毫都帶不走。」

接著，佛陀總結並強調：

🔸1. 要持續修持「死隨念」（念死），因為這是止觀合一的修行，也能斷除身見；因為在觀照身體的衰敗與無常，死亡就是常態。

🔸2. 要有足夠的隨念，恭敬佛、法、僧（三寶）。

🔸3. 持戒清淨。

🔸4. 以憶念涅槃作為所緣（觀想對象）。

佛陀說：我們只要做好這四件事，就能抵達涅槃。無需再做其他額外的事情，因為這四項已經涵蓋圓滿一切。

Now, Luang Por emphasizes: We should adhere to our original path of practice, which is the "Middle Way" (Thang Sai Klang / ทางสายกลาง), and not change from our original path of practice. "Stress" or pressure is not our path of practice, because it only slows down progress; it is a form of "self-torment" or "asceticism" (Attakilamathānuyoga), which replaces true advancement and cannot lead to the goal.

At that time, the Buddha came to teach:

“In this life, we should stop now. In every lifetime, we are born and we die. In every lifetime, we have been very great—kings with immense wealth—but not a single penny can be taken along.”

Then, the Buddha summarized and emphasized:

🔸1. Maintain the practice of "mindfulness of death" (maranasati), because it is a combination of samatha and vipassana, and it can eradicate the view of self (sakkāya-diṭṭhi). This is because we contemplate decay—the fact that death is normal and inevitable.

🔸2. Have sufficient mindfulness and respect for the Buddha, the Dhamma, and the Sangha (the Triple Gem).

🔸3. Keep the precepts purely.

🔸4. Recollect Nibbāna as the object of meditation.

The Buddha said: By doing these four things, we can reach Nibbāna. There is no need to do anything beyond these, because they already encompass and perfect everything.

Excerpted from Luang Por Lersi Lingdam of Wat Thasung

《เรื่องจริงอิงนิทานพิเศษ》 (Special Edition of True Stories with Fables), pages 102–104

Namo Tassa Bhagawato Arahato Samma-Samphuttasa（x3）

Sahasaneto Thewintho

Thipphacakkhung Wisotayi

Ikkawiti Phuttasangmi Lokawithu

禮拜帝釋天的經文

天帝帝釋天，也稱為因陀羅 Phra Inn，是龍婆 Lersi Lingdam 許多世以來的父親。龍婆的弟子們也尊稱帝釋天與帝釋天妃為 Than Pu、Than Ya（發音：嘆捕、嘆亞），意思為爺爺奶奶。

龍婆也說過，帝釋天是一位隨時可以踏入四果涅槃的三果聖者，只是還牽掛著孩子善信們，才維持在三果。

龍婆傳授了4句禮拜帝釋天的經文，後來由龍婆 Lek 收到指示，再於尾部添加了三句經文。這是一段非常實用的經文，無論工作上、學習上、生活上都會用到。

念誦這個經文的人，就像開了「天眼」，就算四面受難，也能看清一切，找到解決方法，走出困境。即使是考生，也能幫助考生獲得靈感，指示回答試題。

龍婆 Lersi Lingdam

禮拜 Than Pu Than Ya 的經文是：

Namo Tassa Bhagawato Arahato Samma-Samphuttasa（3次）

Sahasaneto Thewintho

Thipphacakkhung Wisotayi

（第11分鐘 36秒）

https://youtu.be/ipWas4WdxaA?si=WFh1TKdGAlArlNoW

一般情況下，睡前一定要念誦。

但如果考試時，先閱讀試卷，先寫下你知道的試題答案。對於不知道的試題，就把考卷翻過來，誠心祈求所有佛、法、僧、梵天、天神的波羅蜜，以帝釋天為最。祈求能夠正確回答試題，也能夠取悅改卷考官的歡心。

念誦 Namo••• 3次，念誦經文3次。然後把考卷翻過來作答。如果還是無法作答，那就再翻過來念經文7次。這時候無論心裡有任何感應，都按感覺寫下答案即可。需要保持安靜，不讓旁人察覺。

由 Phra Archan Chaiwat Achito 轉述

龍婆 Lek

後來我得到額外的補充說，應該接入 “Ikkawiti Phuttasangmi Lokawithu”

（於是，後來經文就變成：

Sahasaneto Thewintho

Thipphacakkhung Wisotayi

Ikkawiti Phuttasangmi Lokawithu）

龍婆 Lek 的親身經歷

我自己是一個懶惰的人，因此一開始念完 “Namo ••” 後，就直接念經文十遍！效果最顯著的一次，是在參加高級比丘課程（Dhamma Scholar Advanced Level）的考試時。那一年醫生診斷我患有肝炎，甚至連坐著的力氣都沒有，必須按照醫生的建議喝甜飲料提神，喝得空瓶堆積如山。後來才知道不是肝炎，而是患了瘧疾！直到幾年後才發現這一點。

由於當時完全沒有讀書，而高級比丘課程的考試非常艱難，那時的課本有一手肘那麼厚，但考試僅出七道題！有些書，比如《大念處經》，讀得幾乎快要死，但可能一篇內容也不考，或者《七清淨》那種厚厚的書，讀了一整本也可能完全不出題。但正是我們沒有讀的部分，反而可能會出題。所以只好使用這種方法。

希望老師們按照常規將自己的名字送去參加考試。到了考試時間，就按照之前的方法做，也就是把試卷翻過來，心中祈求三寶的波羅蜜，祈求老師們的波羅蜜，特別是 Than Pu（帝釋天）的庇佑。然後經文直接念10遍後，就開始寫答案。

在這一點，我們必須完全接受並完全相信。所謂的「完全相信」就是不要反駁。因為我曾經反駁過一次，認為這個巴利文應該不是對的，當我感覺這個經典不對時，我試圖按照自己的理解去修改。結果我感到那股幫助我寫作的力量突然消失了。直到我心裡向三寶跪拜懺悔，按照直覺指示的去做，結果能夠繼續，並且繼續完成了考試。

由於我自己記憶力很好，所以記住了自己答了什麼，然後再翻開課本查看，結果看到後我心裡一沉！因為如果被發現有作弊的行為，我是無法辯解的，因為我的答案幾乎和書上的每一個字都一模一樣！就像是照著書本抄的。因此我看到了效果，並且建議別人也可以這樣做。

然後就是如果遇到這種情況，意思是我們沒有那麼穩定的專注力（當時龍婆 Lek 生病了，沒有穩定的專注力去溫習），但是到了時候必須用來處理當前的問題，就可以用這個經文來幫助自己。

龍婆 Lek Wat Tha Khanun

Watthakhanun Facebook 主頁

2021年9月24日分享

Mantra for Worshipping Indra (Phra Inn)

The heavenly emperor Indra, also known as Phra Inn, has been the father of Luang Por Lersi Lingdam for many lifetimes. Luang Por’s disciples also respectfully address Indra and his consort as Than Pu, Than Ya (pronounced: Tan Pu, Tan Ya), meaning Grandfather and Grandmother.

Luang Por also said that Indra is an Anāgāmi (third-stage saint) who can enter the fourth fruit of Nirvana at any time, but he remains at the third stage because he still cares for his devoted children.

Luang Por taught 4 lines of the mantra for worshipping Indra. Later, Luang Por Lek received instructions to add three more lines at the end. This is a very practical mantra, useful in work, studies, and daily life.

Those who recite this mantra are like opening the “divine eye.” Even when surrounded by difficulties on all sides, they can see everything clearly, find solutions, and escape from trouble. For students taking exams, it can help inspire answers to questions.

Luang Por Lersi Lingdam

The mantra for paying respect to Than Pu Than Ya is:

Namo Tassa Bhagawato Arahato Samma-Samphuttasa (3 times)

Sahasaneto Thewintho

Thipphacakkhung Wisotayi

(11 minutes 36 seconds)

https://youtu.be/ipWas4WdxaA?si=WFh1TKdGAlArlNoW

In general, it should be recited before sleep.

But during an exam, first read the question paper and write down the answers to the questions you know. For the ones you don’t know, flip the paper over, sincerely pray to the perfections (pāramī) of the Buddha, Dhamma, Sangha, Brahma gods, and all devas, with Indra as the foremost. Pray to be able to answer correctly and to please the examiner.

Recite Namo… 3 times, then recite the mantra 3 times. Then flip the paper back and continue answering. If still unable to answer, flip it over again and recite the mantra 7 times. At that point, whatever feeling or intuition arises in your mind, write down the answer accordingly. Remain quiet so others do not notice.

Retold by Phra Archan Chaiwat Achito

Luang Por Lek

Later, I received an additional instruction to include “Ikkawiti Phuttasangmi Lokawithu”

(Thus, the mantra became:

Sahasaneto Thewintho

Thipphacakkhung Wisotayi

Ikkawiti Phuttasangmi Lokawithu)

Luang Por Lek’s Personal Experience

I myself am a lazy person, so right from the beginning, after finishing “Namo ••”, I would directly recite the mantra ten times! The most remarkable effect was during the Dhamma Scholar Advanced Level exam. That year, the doctor diagnosed me with hepatitis; I didn’t even have the strength to sit up and had to drink sweet drinks to stay alert as advised, piling up empty bottles like a mountain. Later I found out it wasn’t hepatitis but malaria! I only realized this years later.

Since I hadn’t studied at all, and the advanced Dhamma exam was extremely difficult—the textbooks were as thick as an elbow, yet only seven questions were asked! Some books, like the Mahāsatipaṭṭhāna Sutta, I read almost to death but might not be tested on a single passage, or thick books like the Seven Stages of Purification might be studied entirely yet not appear at all. Ironically, the parts we hadn’t read were the ones that came up. So I had to use this method.

I hoped the teachers would submit my name for the exam as usual. When exam time came, I followed the previous method: flip the paper over, pray in my heart to the perfections of the Triple Gem, the perfections of the teachers, especially the protection of Than Pu (Indra). Then recite the mantra directly 10 times and start writing answers.

On this point, we must fully accept and fully believe. “Fully believe” means do not doubt or contradict. Once I doubted, thinking this Pali wasn’t correct; when I felt the text was wrong, I tried to modify it according to my understanding. Suddenly, the helping force for writing disappeared. Only after I knelt in repentance to the Triple Gem in my heart and followed the intuitive guidance could I continue and complete the exam.

Since I have a very good memory, I remembered what I wrote, then checked the textbooks afterward. My heart sank when I saw it! If cheating were discovered, I couldn’t explain it, because my answers matched almost every word in the book! It was as if I had copied directly from the text. So I witnessed the effect and recommend others try it too.

And if you encounter such a situation—meaning we lack stable concentration (at that time Luang Por Lek was ill and had no stable focus for revision), but the moment requires solving the current problem—this mantra can help.

Luang Por Lek, Wat Tha Khanun

Watthakhanun Facebook Page

Shared on September 24, 2021

當躺下時，心中想起了佛陀賜予的一個咒語。這一句咒語做成聖水可以治癒一切疾病，那就是：

Thukkha, Thukkhang, Supa-ti-thi-tang, Sampati-chami

（影片第26分鐘）

https://youtu.be/H349mUWnAP0?si=9DmU6U7gT4i4YbSx

我在心裡想著，如果這個咒語不能治癒自己，那還能治癒誰呢？既然佛陀賜予了我這個咒語，我就試著用它來治癒自己。如果它不能治癒我，那對任何人都不會有效。

Suwhit先生曾讓他的妻子念誦這句咒語來治療她，同時用手中的「醫刀」輕輕觸碰她的身體，疼痛消失了，疼痛奇迹般地消除了。

我躺下開始用這句咒語入禪，心中想，從今天起，我會一直用這個咒語進行念誦，直到病癒。用它替代「Putto」和「Samma Arahang」，替代一切使用的禪修詞。除非是在某些特殊情況、特殊時間（比如我要去天界、要去梵天界、要去涅槃），那是另外一回事。

如果正常時候，我會將「Thukkha, Thukkhang, Supa-tith-tang, Sampati-chami」作為禪修，開始持續地、輕鬆地念誦。一開始念誦，心情就開始變得愉悅。

摘自 龍婆 Lersi Lingdam Wat Thasung

《佛法解脫》1991年10月，第14頁

#聽僧說

以上為摘要，全文請看：

https://www.facebook.com/share/p/bLaoz1omXLeunsnS/?mibextid=oFDknk

When I lay down, a mantra granted by the Buddha came to mind. This one mantra, when made into holy water, can cure all diseases. It is:

Thukkha, Thukkhang, Supa-ti-thi-tang, Sampati-chami

(Video at 26 minutes)

https://youtu.be/H349mUWnAP0?si=9DmU6U7gT4i4YbSx

In my heart, I thought: If this mantra cannot heal me, then who can it heal? Since the Buddha has given me this mantra, I will try using it to heal myself. If it cannot heal me, then it will not be effective for anyone.

Mr. Suwhit once had his wife recite this mantra for her treatment, while gently touching her body with a “healing knife” in his hand. The pain disappeared; the pain miraculously vanished.

I lay down and began entering meditation with this mantra. In my mind, I resolved: From today onward, I will continue reciting this mantra until I recover from my illness. I will use it to replace “Putto” and “Samma Arahang,” replacing all other meditation words I use. Unless in certain special circumstances or special times (for example, if I am to go to the heavenly realms, to the Brahma realms, or to Nirvana)—that would be another matter.

In normal times, I will take “Thukkha, Thukkhang, Supa-tith-tang, Sampati-chami” as my meditation object, reciting it continuously and lightly. Right from the start of recitation, my mind began to become joyful and uplifted.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

《佛法解脫》 (Dhamma Liberation), October 1991, page 14

先念三次 **Namo Tassa Bhagawato Arahato Samma-Samphuttasa**  

（咒語的前言，念一次）  

**Phutta Mak Ak Uk, Namo Puttaya**  

**辟支佛財富心咒**  

**Wira Thayo, Wira Konayang, Wira Hingsa,**  

**Wira Thasi, Wira Thasa, Wira Itthiyo,**  

**Phuttasa Manimama Phuttasa Sawahom**  

（此注音僅供參考，發音請依視頻中龍婆的發音為準：https://youtu.be/91R3hc6LM2A）

這段辟支佛財富心咒是由**龍婆班 Wat Bang Nom Kho** 向 Khru Phueng 老師學來的。當時 Khru Phueng 14 歲，於佛曆 2472 年學習此心咒，後來他修行獲得顯著成果，並將這個心咒傳授給他人，許多人也因此得到成效。

**須定期布施**  

那些按照這個咒語正確修行的人，必須是常常供養僧侶的人，甚至每天至少供養一位僧侶，不可缺少。保持五戒或八戒，勤勞念經並念誦這個心咒。

**早上醒來時**  

可以念 3、5、7、9 次，意思是隨修行者意願可念任意次數。例如，可以念：  

- 3 次  

- 5 次  

- 7 次  

- 9 次  

但誦念時必須保持一致，不能有時少念有時多念，否則不會有任何效果。  

要努力從少念到多，這樣才好，逐漸看到效果後再慢慢逐步增加次數。  

布施時需先憶念三寶，然後再準備飯菜，念此咒 3、5、7、9 次。  

布施完成後，憶念三寶，即佛的功德、法的功德、僧的功德，以及辟支佛、Khru Phueng、阿贊 Nien，直到龍婆班 Wat Bang Nom Kho 的慈悲，請求他們慈悲加持我。  

然後找乾淨的水進行倒水，以便迴向功德與善業給已去世的祖父母、父母、親朋好友，以及所有恩人。

**晚上拜佛念經時**  

再念此咒 3、5、7、9 次。

**要睡覺時，在床邊叩拜佛陀**  

再念此咒 3、5、7、9 次。

而且如果誰每天如此不間斷地修行，就會獲得財富、幸福和繁榮。因為龍婆班 Wat Bang Nom Kho 會慈悲於所有貧困的人，幫助他們脫離飢餓之苦，但他禁止做壞事。

修行此心咒前，必須確保遵守兩項重要的戒律：  

**五戒中的第二戒**：  

即不偷盜，指的是避免偷盜財物，或者拿取、搶奪主人未許可的物品，將其變成自己的財產。

**五戒中的第五戒**：  

即避免飲酒或服用任何種類的麻醉品或毒品，並禁止從事任何非法職業和各種賭博等行為。如果能夠遵守全部五戒，那就更好。  

或如果誰能完全持守五戒會更好。

摘自 **龍婆 Lersi Lingdam Wat Thasung**  

《龍婆 Wat Thasung 的教導》第 72 冊，第 6-9 頁  

#聽僧說

First recite three times: **Namo Tassa Bhagawato Arahato Samma-Samphuttasa**  

(The preface to the mantra, recite once)  

**Phutta Mak Ak Uk, Namo Puttaya**  

**Pacceka Buddha Wealth Mantra**  

**Wira Thayo, Wira Konayang, Wira Hingsa,**  

**Wira Thasi, Wira Thasa, Wira Itthiyo,**  

**Phuttasa Manimama Phuttasa Sawahom**  

(Note: This phonetic transcription is for reference only. Please follow the pronunciation as chanted by Luang Por in the video: https://youtu.be/91R3hc6LM2A)

This Pacceka Buddha wealth mantra was learned by **Luang Por Ban of Wat Bang Nom Kho** from teacher Khru Phueng. At that time, Khru Phueng was 14 years old and learned this mantra in 2472 BE (Buddhist Era, around 1929 CE). Later, through his practice, he achieved remarkable results and passed this mantra to others, many of whom also experienced benefits.

**Must regularly make offerings (dana)**  

Those who practice this mantra correctly must be people who regularly offer alms to monks—even at least one monk every day, without fail. Maintain the Five Precepts or Eight Precepts, diligently chant scriptures, and recite this mantra.

**Upon waking in the morning**  

Recite 3, 5, 7, or 9 times—meaning the practitioner may choose any number as wished. For example:  

- 3 times  

- 5 times  

- 7 times  

- 9 times  

However, the number of recitations must remain consistent; do not sometimes recite fewer and sometimes more, or there will be no effect.  

Start with fewer recitations and gradually increase to more—this is better. Once you see results, slowly build up the count.  

When preparing to offer food, first recollect the Triple Gem, then prepare the meal and recite this mantra 3, 5, 7, or 9 times.  

After completing the offering, recollect the Triple Gem: the virtues of the Buddha, the Dhamma, and the Sangha, as well as the Pacceka Buddha, Khru Phueng, Ajahn Nien, up to the compassion of Luang Por Ban of Wat Bang Nom Kho. Request their compassionate blessings upon me.  

Then pour clean water (as libation) to dedicate the merits and wholesome kamma to deceased grandparents, parents, relatives, friends, and all benefactors.

**In the evening, when paying homage to the Buddha and chanting scriptures**  

Recite this mantra again 3, 5, 7, or 9 times.

**Before going to sleep, prostrate to the Buddha at the bedside**  

Recite this mantra again 3, 5, 7, or 9 times.

And if anyone practices this continuously every day without interruption, they will attain wealth, happiness, and prosperity. Because Luang Por Ban of Wat Bang Nom Kho has compassion for all poor people and helps them escape the suffering of hunger, but he prohibits doing evil deeds.

Before practicing this mantra, one must ensure adherence to two important precepts:

**The Second Precept of the Five Precepts**:  

Abstaining from stealing—meaning avoid taking or seizing others' property without permission and claiming it as one's own.

**The Fifth Precept of the Five Precepts**:  

Abstaining from intoxicants—avoid drinking alcohol or taking any kind of narcotics/drugs, and refrain from any illegal occupations or all forms of gambling. It is even better to uphold all Five Precepts fully.  

Or, if one can perfectly observe the Five Precepts, that is best.

Excerpted from **Luang Por Lersi Lingdam, Wat Thasung**  

《Teachings of Luang Por Wat Thasung》 Volume 72, pages 6-9  

龍波講述：

在前往瓦塔松寺（Wat Thasung）住持之前，我住在一間小茅屋裡。那時候，一百泰銖對於來做功德的人來說，都是非常難得的。我一直持續念誦「Wiratayo 經文」。

後來，祂（護法或天神）來找我，告訴我這個經文是 Wat Phanan Cherng 第一位住持所用的。那位第一位住持透過打坐修行，並念誦這個經文三年。祂讓我去觀察：Wat Phanan Cherng 有沒有缺過錢？於是，我也照著這樣做。

又過了一年，正在進行敬拜儀式時，祂告訴我：「這個經文是一個十萬財富的經文。」我就繼續念了大約半年，信眾來參加袈裟節並捐贈錢樹，寺廟獲得了十萬泰銖，這是非常明顯的效果。

然後再過了一年，祂說：「這個經文是百萬財富經文。」叫我繼續念誦，然後接著念「Wiratayo 經文」。後來，果然到了佛曆 2527 年（約西元 1984 年），寺廟每個月的開支都用到百萬。這樣的情況，我們以前從來沒想過。

必須心平氣和，慢慢來。念誦的時候不要期望得到財富，也就是說必須專注於念誦與修行。最好的方法是，修行時心感到舒適就繼續下去，因為修行時，心會進入禪定，對吧？

這樣做更好。當練習 Manomayiddhi（意所成神通，一種禪修境界）時，「出去」片刻就可以了，能「出去」就代表心已到達四禪，可以進入涅槃界，心達到最清淨的程度。回來後繼續念這個經文，念多少都沒關係，直到睡去。也就是說，如果心很清淨，效果很快就會顯現。

我也曾經疑惑，在佛曆 2526 年（約 1983 年），祂告訴我在 2528 年（約 1985 年）要把東西都囤積一些、留一些，那一年會很艱難。如果誰的生意能保持穩定，就已經很不錯了。祂還說：「如果我們的善信（孩子）會窮，也不會像其他人那麼窮。」

如果要說成效如何，龍波就不斷觀察著，心想：「咦，這些十萬的錢是怎麼來的？」那一年內顯現出來的時候，各個寺廟的收入還不到一萬呢。之後，「百萬錢咒」就必須繼續念下去，因為接下來，未來都需要用到錢。

佛陀說，這必須相信，必須心冷靜，不要急躁催促。如果念的時候心想「我們必須發達」，這就完了，不好了。必須以恭敬的心念誦。

很多年，祂都不肯向任何人公開。在到達好的時刻之前，必須經歷緊張。那個 2528 年，事實上應該是好的，但來來回回也有些阻礙。這些阻礙是國家的命運，但是無論如何，也一定會遇到財富的時刻。

摘自 龍婆 Lersi Lingdam Wat Thasung

《佛法解脫》第 186 期，第 8-9 頁

#聽僧說

Luang Por recounts:

Before moving to reside at Wat Thasung, I lived in a small thatched hut. At that time, one hundred baht was considered very rare and precious for people coming to make merit. I continuously recited the “Wiratayo scripture.”

Later, He (the protective deity or spirit) came to me and said that this scripture was used by the first abbot of Wat Phanan Cherng. That first abbot practiced meditation and recited this scripture for three years. He told me to observe: Has Wat Phanan Cherng ever lacked money? So, I did the same.

After another year, during a worship ceremony, He told me: “This scripture is a ten-thousand-wealth scripture.” I continued reciting it for about half a year. Devotees came to participate in the Kathina robe-offering ceremony and donated money trees; the temple received one hundred thousand baht. The effect was very clear.

Then, after yet another year, He said: “This scripture is a million-wealth scripture.” He instructed me to continue reciting it, followed by the “Wiratayo scripture.” Indeed, by Buddhist Era 2527 (around 1984 CE), the temple’s monthly expenses reached a million. Such a situation was beyond anything we had ever imagined.

One must remain calm and patient, taking it slowly. When reciting, do not expect to gain wealth—that is, focus solely on recitation and practice. The best way is: When the mind feels comfortable during practice, continue, because during practice, the mind enters stillness, right?

This is better. When practicing Manomayiddhi (mind-made psychic power, a form of advanced meditation), one can “go out” for a moment. Being able to “go out” means the mind has reached the fourth jhana and can enter the realm of Nirvana, attaining the purest state of mind. Upon returning, continue reciting this scripture—no matter how many times—until falling asleep. In other words, if the mind is very pure, the results manifest quickly.

I once had doubts. In BE 2526 (around 1983), He told me that in BE 2528 (around 1985), I should stockpile and save things, as that year would be very difficult. If anyone’s business could remain stable, that would already be excellent. He also said: “If our children (devotees) become poor, they will not be as poor as others.”

As for the results, I kept observing and wondering: “Hmm, where did these hundred-thousand-baht sums come from?” When they appeared that year, most temples’ incomes were not even ten thousand. After that, the “million-wealth mantra” had to be continued, because in the future, money would be needed more and more.

The Buddha said one must believe, keep the mind calm, and not rush or urge impatiently. If you recite while thinking “We must become prosperous,” it’s over—it won’t work. You must recite with reverence.

For many years, He refused to reveal it to anyone. Before reaching the good times, one must go through tension. That BE 2528 year was actually supposed to be good, but there were back-and-forth obstacles. These obstacles were due to the nation’s karma, but no matter what, the moment of wealth will surely arrive.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

《Dhamma Liberation》 Issue 186, pages 8-9

辟支佛財富心咒是由龍婆班（Wat Bang Nom Kho）所得，後來龍婆Lersi Lingdam將第一佛、迦葉佛、大梵天王等所賜予的咒語結合而成。

龍婆班說：

1. 持咒者必須守五戒；無法完整持戒的人，至少也要守第二戒（不偷盜）和第五戒（不飲酒及不沉迷迷亂藥物）。

2. 每日供養食物給僧人；若不方便前往，就每天把錢儲蓄起來，哪怕只是一泰銖，哪天忘了就隔天補上，之後有機會去寺廟時再供養。

3. 任何時候都可以念，行住坐臥皆可念。

4. 有人想學就教他。

龍婆Lersi Lingdam說：

5. 「Sampatichami」是佛教護法夜叉Thao Vessuwan命令一位夜叉交給龍婆的迦葉佛心咒。能帶來權威、財運、好運，並壓制壞事發生。

6. 睡前念9遍後，可以打坐默念或睡覺時默念，醒來繼續念。坐下時念一念，有空就念一念，將其牢牢扎根於心中會很好；若能進入禪定，更能發揮威力。

7. 要心情輕鬆、集中精神地念，不要跑去想東想西或一直想錢，心要專注在經文上，心靜下來念，財富自然會來。

昭坤Chat補充：

8. 要將它當作一種禪修來念。念進心裡，由心想念，念到能進入禪定，效果就會很好。

9. 「Sampatichami」這句也具有反彈（保護、反弹負面）的效果。

想學習發音的可以觀看這個影片（如果沒聽錯，這是龍婆的原聲錄音帶），跟著學會更準確：  

https://youtu.be/swF7sr9-NAE?si=4DqpFR1surTC_H88

詳情請參閱龍婆Lersi Lingdam Wat Thasung《龍婆回答佛法問題》特別版，第4卷，第18-24頁。  

#聽僧說

The Pratyekabuddha Wealth Mantra was obtained by Luang Por Parn of Wat Bang Nom Kho. Later, Luang Por Lersi Lingdam combined it with mantras bestowed by the First Buddha, Kassapa Buddha, Brahma, and others.

Luang Por Parn said:

1. Those who chant this mantra must observe the Five Precepts. If unable to keep all fully, at least observe the second precept (no stealing) and the fifth precept (no alcohol or intoxicating drugs/substances).

2. Offer food to monks daily. If it's inconvenient to go, save money every day—even just one baht. If you forget a day, make it up the next day, and offer it when you visit the temple.

3. You can chant it at any time—while walking, standing, sitting, or lying down.

4. If someone wants to learn it, teach them.

Luang Por Lersi Lingdam said:

5. “Sampatichami” is the Kassapa Buddha mantra that the Buddhist protector Yaksha Thao Vessuwan ordered a yaksha to deliver to the Luang Por. It brings authority, wealth, good fortune, and suppresses bad events from occurring.

6. After chanting it 9 times before sleep, you can continue chanting silently during meditation or while falling asleep, and resume upon waking. Chant a round when sitting down, chant whenever you have time. Firmly embedding it in your heart is very good; entering jhana (meditative absorption) will amplify its power even more.

7. Chant with a relaxed mind and focused concentration—do not let your thoughts wander to other things or obsess over money. Keep the mind focused on the scripture, chant calmly, and wealth will naturally come.

Chao Khun Chat added:

8. Treat it as a form of meditation. Chant it into the heart, mentally recite from the heart, and when you can enter jhana, the results will be excellent.

9. The phrase “Sampatichami” also has a rebound/protective effect (reflecting negativity back).

For those who want to learn the pronunciation, you can watch this video (if correct, this is an original audio recording of the Luang Por). Following along will help you get it more accurate:  

https://youtu.be/swF7sr9-NAE?si=4DqpFR1surTC_H88

For more details, refer to Luang Por Lersi Lingdam of Wat Thasung's book *Luang Por Answers Dharma Questions* (Special Edition), Volume 4, pages 18–24.  

#聽僧說 (Listening to Monks Speak)

徒弟：關於百萬財富經文的禪修方法。

龍婆：如果只是普通拜佛時念誦，那只能勉強維持生計，快要沒錢的時候才有收入，有時幾乎就沒了呢。

如果是念誦到「定」，財富就會穩定。他們真正做的，必須念到進入禪定。

其實，推薦的方法是專為懶人設計的，只需念誦9遍。這有助於讓心進入定境。念第一遍、第二遍後，心就熟悉了。一旦念完9遍，就不再繼續念。

睡覺時，不需要太刻意，頭一挨枕頭就開始念誦，念到睡著為止。如果中途醒來，就繼續接著念。這樣財富就會累積，用不完。

你要哪一種？要「不夠用」的那種，還是「用不完」的那種？兩種方法如下：

🔸第一種方法：

如果只是想「用完就好」，就按照規則，在拜佛時念誦9遍，對嗎？

🔸第二種方法：

這個必須在睡覺時持續念誦到睡著。念的時候，不要想「必須念幾遍呢？」就算念不到半遍就睡著也沒關係。心已經在禪中，因為心依然處於禪的狀態內。

再次醒來時，不需要馬上起床洗臉洗眼，直接繼續念。心仍然很舒適安心，就繼續念下去，只要心保持舒適安心即可。

或者我們必須起床去工作就去，但如果白天不經意間，它（咒語）自己浮現出來，

注意觀察：如果心自己想起來，那就說明心在這個修持方法中已經進入禪定。這樣的話，錢財肯定用不完。

摘自龍婆Lersi Lingdam Wat Thasung

「在Yala的佛法討論」，《佛法解脫》第277期，第45頁

#聽僧說

Disciple: Regarding the meditation method for the Million Wealth Scripture.

Luang Por: If you only chant it ordinarily during Buddha worship, it can barely sustain your livelihood—money comes only when you're almost broke, and sometimes it's nearly gone.

But if you chant until reaching "samadhi" (concentration/absorption), wealth becomes stable. What they truly do is chant until entering jhana (deep meditative states).

Actually, the recommended method is designed just for lazy people: simply chant 9 times. This helps the mind enter concentration. After the first and second recitations, the mind becomes familiar. Once you've finished 9 times, stop chanting.

When going to sleep, no need to be too deliberate—just start chanting as soon as your head touches the pillow, and chant until you fall asleep. If you wake up, continue from where you left off. In this way, wealth accumulates and becomes inexhaustible.

Which one do you want? The "just enough but runs out" kind, or the "never runs out" kind? There are two methods:

🔸First method:

If you want it to be "just enough," then follow the rule and chant 9 times during regular Buddha homage, right?

🔸Second method:

This one requires continuous chanting at bedtime until falling asleep. While chanting, don't think "How many times do I need to do?" Even if you fall asleep after less than half a round, it's fine. The mind is in jhana because it remains within the state of concentration.

When you wake up again, no need to get up immediately to wash your face or eyes—just continue right away. The mind is still comfortable and at ease, so keep chanting as long as the mind remains relaxed and peaceful.

Or if you have to get up for work, go ahead. But during the day, if it spontaneously comes to mind without effort,

pay attention and observe: If the mind recalls it on its own, that means the mind has already entered jhana within this practice. In that case, wealth will definitely be inexhaustible.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

"Dharma Discussion in Yala," Buddhadharma Liberation Issue 277, p. 45

信徒: “隆波，您有什麼特別好的東西可以給我們以帶來好運和財富，讓我們能夠賺一些錢來還債嗎？您能幫我們做些什麼嗎？”

隆波: “嗯……我的孩子，除了‘（百萬）財富咒’（Katha Ngern Lan）之外，沒有其他的了，就只有這個而已，使用它來修定。以輕鬆、自在的方式來修。當你在禪修時，不要期望運氣和財富。清空你心中的欲望，專注於你的禪修。這樣是對佛陀和獨覺佛的尊重。不久之後，運氣和財富就會出現。然而，如果你一直在心中想著想要變得富有，這只會讓你退步。”

Luang Por Lersi Lingdam

塔松寺，烏泰他尼

Luksit: “Luang Phor do you have anything exceptionally good that you can give us for good luck and fortune, so that we can get some money to pay off our debts? Is there anything you can do to help us please?”

LP: “Er…there is nothing my child, except for the Katha Ngern Lan (Rich Katha), just that only, and also to use it and samadhi. Do it in an easy-going and relaxed, sabai sabai manner. When you are pawana-ing, don’t wish for luck and fortune. Empty your mind of desires and focus on your meditation. This is respecting the Lord Buddha and the Pacceka Buddhas. Not long after, luck and fortune will arise. However, if you keep thinking in your mind that you want to be rich, this is only going to make you go backwards.”

Luang Phor Lersi Lingdam

Wat Tha Sung, Uthai Thani

🟠解開業力帶來的困苦的方法🟠

使人困苦的業力法則，
是前世的惡業，
我們就去做很多的功德。
 

多做功德這件事，
不是一定要花很多錢，
有時候功德也不多，
不一定的呢。
 

像那些修習禪定、
禮佛誦經的人，
心也逐漸清淨，
這樣持續做下去吧！
 

另一種解決的方法，
奶奶（帝釋天妃）說的，
誠心念誦“百萬財富經文”，
最少每天三十遍。
不需要一次過念完呢，
一天內分幾次念，
這樣就可以逐漸地解開困苦的狀況。

摘自 龍婆Lersi Lingdam Wat Thasung
《佛法解脫》佛歷2530年4月

🟠 Methods to Alleviate Suffering Caused by Karma 🟠

The karmic laws that cause suffering
are the unwholesome deeds from past lives.

We should engage in many good deeds.
Doing good deeds does not necessarily require spending a lot of money;
sometimes merits can be small,
it’s not always the case.

Like those who practice meditation,
pay respect to Buddha, and recite scriptures,
their hearts gradually become pure,
so let’s keep doing this!

Another solution,
as mentioned by Grandma (the goddess of wealth),
is to sincerely recite the "Million Wealth Sutra"
at least thirty times a day.
There’s no need to finish it all at once;
you can divide it into several recitations throughout the day,
and this will gradually alleviate your suffering.

Excerpted from Teacher Lersi Lingdam, Wat Thasung
"Teaching of Liberation," April 1987

#听僧说 

#Sampatichami第五篇

提問者：師父，我曾經在坐公車時、在家中打坐時念「Sampajitchami」，念了大約一週後，夢見在Soi Sai Lom（曼谷的一個地方）與師父一起做功德。師父叫我的名字，並告訴我念「Putto」（พุทโธ）更好，簡短易記但效果很大。我答應了師父。這樣的夢是否說明我具有修行智慧的經歷，該不會是我之前修習過的神通吧？

師父：不是的。他是擔心你會忘記佛陀。實際上，「Sampajitchami」和「Sampatichami」都是佛陀所教的「佛隨念禪修」，因為這兩句咒語是佛陀親自告知的。無論做什麼、如何念咒，只要在念咒前想念佛陀，就都算是「佛隨念禪修」。他這樣說是擔心你會忘記，因此建議交替使用。

平時，你可以先念「Putto」，心情放鬆後再念「Sampajitchami」。開始時先用這個方法，擔心的只是心不穩定而已。

好好念「Sampajitchami」吧，不論你前世是否擁有神通，繼續念下去，神通自然會來。神通並不取決於是否新學，還是已經存在的。就像你可能在廚房裡找不到新的米（指新神通），但飯熟了就可以得到米（舊的神通）。繼續念吧，不要忘記先念「Putto」（พุทโธ），用佛陀所教的咒語，心安之後再繼續。

時間快到了。公曆2542年（1999年）進入神通領域，必須先培養定力。這裡的「來」意味著要達到精神的高度集中，必須提前準備。如果到那時再做就為時已晚，因此要不斷修行。

另外，「Sampajitchami」是推開一切的咒語。任何惡因惡緣若試圖接近我們，都將被推回到其源頭，而我們不會接受這種不好的東西，這不是罪。（因為我們不是用巫術害回人，只是送回去不屬於我們的東西）

摘自龍婆Lersi Lingdam Wat Thasung

《佛法解脫 Thamma Wimokh》第72期 1990年2月 第15頁

#聽僧說

（註：咒語發音常見變體為「สัมปะติจฉามิ」（Sampatichami / Sampatitchami）與「สัมปชิชฌามิ」（Sampajitchami / Sampajichami），泰語中兩者常互用或視為同一系列的核心佛言，重點在於憶念佛陀。建議參考先前影片或相關錄音確認發音。）

Questioner: Master, I once chanted “Sampajitchami” while riding the bus and during meditation at home. After about a week, I dreamed of doing merit-making with you at Soi Sai Lom (a place in Bangkok). You called my name and told me that chanting “Putto” (พุทโธ) is better—short, easy to remember, but very powerful. I agreed to you. Does this dream indicate that I have past experience in spiritual wisdom, or perhaps supernatural powers from previous practices?

Master: No, it is not that. He (the figure in the dream) was concerned that you might forget the Buddha. In truth, both “Sampajitchami” and “Sampatichami” are forms of “Buddhanussati” (recollection of the Buddha) taught by the Buddha himself, as these phrases were directly given by the Buddha. No matter what you do or how you chant, as long as you recollect the Buddha before chanting the mantra, it counts as “Buddhanussati meditation.” He said this out of concern that you might forget, so he suggested alternating.

In daily practice, you can start by chanting “Putto” first, relax the mind, and then proceed to “Sampajitchami.” Begin with this method for now; the only worry is an unstable mind.

Chant “Sampajitchami” well. Regardless of whether you had supernatural powers (iddhi) in past lives, if you continue chanting, they will naturally arise. Supernatural powers do not depend on whether they are newly acquired or already existent. It is like not finding new rice in the kitchen (new powers), but when the rice is cooked, you get rice (old powers manifesting). Keep chanting, and do not forget to start with “Putto” (พุทโธ)—use the mantra taught by the Buddha, settle the mind in peace, and then continue.

Time is running out. In the Gregorian year 2542 (1999), entering the realm of supernatural powers requires first developing stillness (samadhi). The “coming” here means achieving a high level of mental focus; you must prepare in advance. If you wait until then, it will be too late—therefore, practice continuously.

Additionally, “Sampajitchami” is a mantra that repels everything. Any bad causes or affinities that try to approach us will be pushed back to their source, and we do not accept such negative things—this is not sinful. (Because we are not using sorcery to harm others back; we are merely returning what does not belong to us.)

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

Thamma Wimokh (Dharma Liberation) Issue 72, February 1990, p. 15

#Sampatichami第四篇

提問者：我平常念誦Sampatichami後打坐再睡覺。

師父：等一下，你是成人還是小孩？

提問者：從我的手相和面相看，至少已經60多歲了，我只是估計（幽默）。

師父：（笑）

提問者：我念誦了「Sampatichami」，但在夢中看到身後有一個骨架，感覺很可怕，我不敢轉身。請問念誦Sampatichami為什麼會看到骨架呢？

師父：這很好啊。看到骨架是因為它在幫助你。如果你的骨架某個部分斷了，它就會用它的骨架部分來補充。

提問者：幸好我沒轉身，不然可能會嚇得發熱（發抖或發燒）。

師父：Sampatichami是一個神通咒語，它代表了真正的神通。如果某人在前世曾經擁有神通，那麼使用這個咒語時，神通就會顯現。

因此，念誦時如果神通顯現出來，通常是因為前世修過不淨觀，比如「骨頭的觀想」，這是不淨觀的最後階段。這就是你看到骨架的原因。

要記住這個影像，在開始修習禪定之前，可以先想像一下身體的最終狀態只有骨架，其他人的身體也是一樣。我們追求的是涅槃，這非常好。

提問者：那麼，看到很多禪相或者重複看到某個禪相，這說明以前做過類似的修行嗎？

師父：這是正常的。就像有些人看到彩票，然後就會去買（大笑）。如果看得很清楚，並且進入了禪定狀態，通常是因為曾經修過某種「基礎禪定」，當心進入禪定時，這些前世的修行就會顯現。如果前世的禪定顯現出來，就應當抓住它，那部分會在7天內達到最頂點。

我修行時，龍婆班建議我先學習《清淨道論》的三個部分，尤其是禪定方面的四十個禪修業處。他建議在閱讀之前，先點香拜佛，祈願如果我在前世得到了哪個領域的禪定，希望能更容易掌握那個領域。透過這個方法，我很快就能掌握各個領域。

所以，若你已經掌握了第一個領域，當開始下一個領域時，務必先把第一個領域的禪定修到最好，然後再進行第二、第三個領域的修行。這樣逐步前進，直到掌握所有的領域。

摘自龍婆Lersi Lingdam Wat Thasung

《Thamma Wimokh 佛法解脫》第147期，1993年5月，第81-82頁

#聽僧說

#Sampatichami Part 4

Questioner: I usually chant Sampatichami, then meditate, and go to sleep.

Master: Wait a moment—are you an adult or a child?

Questioner: Judging from my palm lines and facial features, I'm at least over 60; just an estimate (humorously).

Master: (laughs)

Questioner: After chanting “Sampatichami,” I dreamed of a skeleton behind me. It felt very scary, and I didn't dare turn around. Why does chanting Sampatichami cause me to see a skeleton?

Master: That's very good. Seeing the skeleton is because it is helping you. If any part of your skeleton is broken, it will use its own skeletal part to supplement it.

Questioner: Good thing I didn't turn around, or I might have been so scared I'd get a fever (or tremble/shake).

Master: Sampatichami is a supernatural power mantra; it represents true abhiññā (supernatural powers). If someone had supernatural powers in a past life, then when using this mantra, those powers will manifest.

Therefore, when powers appear during chanting, it is usually because in a past life one practiced asubha bhāvanā (contemplation of the impure/loathsome), such as the "bone contemplation," which is the final stage of asubha practice. That's why you saw the skeleton.

Remember this image: Before beginning meditation practice, you can first visualize the final state of the body as only a skeleton—other people's bodies are the same. What we seek is Nibbāna; this is very good.

Questioner: So, seeing many meditation signs (nimitta) or repeatedly seeing a particular sign—does this mean I have done similar practice before?

Master: This is normal. It's like some people see lottery numbers and then go buy tickets (big laugh). If it appears very clearly and one enters a state of stillness (jhana), it is usually because one has practiced some form of "basic samatha" in the past. When the mind enters jhana, those past-life practices manifest. If past-life stillness appears, you should seize it—that part will reach its peak within 7 days.

When I was practicing, Luang Por Parn advised me to first study the three sections of the Visuddhimagga (Path of Purification), especially the forty meditation subjects (kammaṭṭhāna) related to stillness. He suggested, before reading, to light incense, pay homage to the Buddha, and make a wish: If in a past life I attained stillness in any particular field, may I master that field more easily. Through this method, I was able to quickly master each field.

So, if you have already mastered the first field, when starting the next one, be sure to perfect the stillness  in the first field first, then proceed to the second and third, and so on—progress step by step until you master all the fields.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

Thamma Wimokh (Dharma Liberation) Issue 147, May 1993, pp. 81–82

#Sampatichami 第一篇  

迦葉佛賜予  

“Sampatichami”（สัมปติจฉามิ）是佛教護法夜叉 Thao Vessuwan（毗沙門天王）命令一位夜叉，轉交給龍婆的迦葉佛佛言。這句佛言能帶來權威、財運、好運，並壓制壞事發生。  

龍婆：  

不要害怕任何人，孩子。不要害怕，念誦這段佛言「Sampatichami」。記住這個Katha，寫下來，念誦。不要忘記，現在出去後可能會忘記。  

這句佛言非常好，被稱為「敵人看不見你」，無法傷害你，而且還能帶來慈愛。  

「Sampatichami」，孩子，記得念誦。在你要走之前，想起來就念誦，不要害怕任何人。沒有人能傷害你。  

傳授這句佛言的人說，敵人會看不到你。我們能看到自己，但他們看不到我們，所以無法傷害我們。  

不要忘記，孩子。記得想起我給你的聖物。想像這個咒語，取代仇恨，讓別人愛你。不要害怕，孩子。  

有了這句佛言，鬼怪、巫師都無法對抗我們，不能傷害我們。要有信心，不要再害怕了，孩子。  

摘自 龍婆 Lersi Lingdam Wat Thasung  

- 《龍婆回答佛法問題》特別版，第4卷，第18-24頁  

- 《佛法解脫 Thamma Wimokh》2012年2月，第40-41頁  

#聽僧說

#Sampatichami Part 1  

Bestowed by Kassapa Buddha  

“Sampatichami” (สัมปติจฉามิ) is the Buddha's saying from Kassapa Buddha, delivered to Luang Por via a yaksha under the command of the Buddhist guardian yaksha Thao Vessuwan (Vessavana). It brings authority, wealth luck, good fortune, and suppresses bad events from occurring.  

Luang Por:  

Don't be afraid of anyone, child. Don't be afraid—recite this Buddha's saying "Sampatichami." Remember this Katha, write it down, recite it. Don't forget; you might forget after you leave now.  

This saying is very good; it is called “enemies cannot see you,” they cannot harm you, and it also brings loving-kindness.  

"Sampatichami," child, remember to recite it. Before you go, whenever you remember, recite it—don't be afraid of anyone. No one can harm you.  

The one who transmitted this saying said that enemies will not see you. We can see ourselves, but they cannot see us, so they cannot harm us.  

Don't forget, child. Remember the sacred object I gave you. Visualize this mantra to replace hatred, making others love you. Don't be afraid, child.  

With this saying, ghosts, spirits, sorcerers cannot oppose us or harm us. Have confidence—don't be afraid anymore, child.  

Excerpted from Luang Por Lersi Lingdam, Wat Thasung  

- Special Edition of *Luang Por's Answers to Dharma Questions*, Volume 4, pp. 18-24  

- *Thamma Wimokh* (Dharma Liberation), February 2012, pp. 40-41  

#Sampatichami 第二篇

Katha 是心法，無法翻譯。如果想知道意思，要直接問佛陀。這是一段心法，而不是直接的經文。Katha 不需要翻譯。

Sampatichami (สัมปติจฉามิ) 的效果有三點：

第一，敵人無法看到你；

第二，擁有大慈悲和受人喜愛的一切；

第三，能夠防護所有危險。大家要常念誦。

Sampa"jit"chami (สัมปจิตฉามิ)

如果有人對你進行惡意中傷或傷害（巫術），那麼這些惡意將會回到施加者及其同夥身上。

總之，「Sampatichami」和「Sampajitchami」這兩個佛言都應該常常念誦。

念誦時請先想到佛陀。選擇念誦兩個佛言或其中之一也行，這就等同於「佛隨念禪修」，因為這是佛陀直接給予的佛言。

（如果疑惑「敵人看不到你」的意思，那麼你可以理解為「敵人忽略掉你」。例如有人打群架，他們忽略掉看不到你，沒有誤傷你。又或者有人想打劫時，忽略掉你，沒把你當目標。）

（請用軟體發音 สัม-ปะ-จิต-ฉา-มิ 以學習正確的發音，各地區發音不同，或許你會讀作 Sampa“Jit”Chami 或者 Sampa“Cit”Chami）

除此之外，在拜佛時念誦 Sampatichami 7 遍可以防禦黑巫術。而 Sampajitchami 則可以反弹黑巫術回去給對方。

摘自 龍婆 Lersi Lingdam Wat Thasung

• 《佛法解脫》2012年2月，第45頁

• 《父親教孩子》2010年9月版，第10頁

• 《龍婆回答問題特別版》第11冊 第8頁

#聽僧說

#Sampatichami Part 2

Katha is a mind method (heart formula); it cannot be translated. If you want to know the meaning, ask the Buddha directly. This is a heart method, not a direct scriptural text. Katha does not need translation.

The effects of Sampatichami (สัมปติจฉามิ) are three points:

1. Enemies cannot see you;

2. You possess great compassion and everything that makes people love you;

3. It can protect against all dangers. Everyone should recite it often.

Sampa"jit"chami (สัมปจิตฉามิ)

If someone harms or slanders you maliciously (e.g., through sorcery or witchcraft), that malice will return to the sender and their accomplices.

In summary, both “Sampatichami” and “Sampajitchami” should be recited frequently.

When reciting, first think of the Buddha. You may choose to recite both phrases or just one—this is equivalent to “Buddhanussati meditation” (recollection of the Buddha), because these are sayings directly given by the Buddha.

(If you are puzzled about the meaning of “enemies cannot see you,” understand it as “enemies overlook/ignore you.” For example, in a group fight, they overlook and cannot see you, so no accidental injury to you. Or when someone intends to rob, they ignore you and don’t target you.)

(Use software to pronounce สัม-ปะ-จิต-ฉา-มิ to learn the correct pronunciation. Regional accents vary; you might say Sampa“Jit”Chami or Sampa“Cit”Chami.)

Additionally, when paying homage to the Buddha, recite Sampatichami 7 times to defend against black magic/sorcery. Reciting Sampajitchami rebounds black magic back to the opponent.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

• Thamma Wimokh (Dharma Liberation), February 2012, p. 45

• Father Teaches Child, September 2010 edition, p. 10

• Special Edition of Luang Por's Answers to Questions, Volume 11, p. 8

提问者：龍婆，每天孩子我都必須走進一條小巷，巷子中有3-4隻狗，是巷子裡的「地頭蛇」。當孩子一進入巷子，就會立刻念誦「Sampa-Jit-Chami」，因為巷子很偏僻。

當孩子走近狗群時，它們都會躲開，低著頭走到另一邊。等孩子走過它們後，就看到它們又會回到原來的地方躺著，每次都是這樣。這是因為它們害怕孩子念的「Sampa-Jit-Chami」嗎？

龍婆：「Sampa-Jit-Chami」這章是驅趕，驅趕敵人的。

提问者：連狗和人都能驅趕嗎？

龍婆：對。

提问者：喔……這樣的話，如果誰來「討債」，就直接念「Sampa-Jit-Chami」了。

龍婆：只針對討債的人呐，別趕走顧客。

「Sampa-Jit-Chami」是反弹的經文，誰人欺負我們都好，都會反弹回去找那個人。佛陀的經文，在新西蘭時祂說的。祂說這章經文，誰做什麼都好，都會反弹回去，不僅那個人，整個群體都會受到牽涉呐。

摘自 龍婆 Lersi Lingdam Wat Thasung

《佛法解脫》佛曆2537年5月刊

Questioner: Luang Por, every day my child has to walk through a small alley with 3-4 dogs that are like the “local bosses” of the alley. As soon as the child enters the alley, he immediately recites “Sampa-Jit-Chami” because the alley is very secluded.

When the child approaches the pack of dogs, they all run away, lowering their heads and moving to the other side. After the child passes them, they return to their original spot and lie down again. It happens like this every time. Is this because they are afraid of the “Sampa-Jit-Chami” that the child is reciting?

Luang Por: “Sampa-Jit-Chami” is for driving away, driving away enemies.

Questioner: It can drive away even dogs and people?

Luang Por: Yes.

Questioner: Oh… In that case, if someone comes to “collect debt,” just recite “Sampa-Jit-Chami” directly.

Luang Por: Only target the debt collectors—don’t drive away customers.

“Sampa-Jit-Chami” is a rebounding scripture. No matter who bullies us, it will rebound back to that person. This is a saying of the Buddha. When He was in New Zealand, He said that with this scripture, whatever anyone does, it will rebound back—not only to that individual, but the entire group will be involved as well.

Excerpted from Luang Por Lersi Lingdam, Wat Thasung

Thamma Wimokh (Dharma Liberation), Buddhist Era 2537 (1994), May issue

**鑽石鎧甲護身符**（又稱鑽石經文）的意思是指佛陀的波羅蜜。如果每位佛弟子接受了並保养得好，即：  

1. 不偷不盜、不搶奪他人。  

2. 不飲酒和酒精飲品。  

如果能守護這兩項戒律，依據龍婆班的教導，「鑽石經文」能夠保護你免受「Khun Phi」和「Khun Khon」的侵害。尤其是，如果有人試圖加害你，他會自食其果。  

「Khun Phi」是一種讓鬼控制心智的巫術。各位的佛弟子，如果鬼進入控制你的心智，當鬼進入控制你的心智時，你將失去自我，一切將受制於鬼魂的力量之下。這就是「Khun Phi」，是真的，我可以確認它是真實存在。  

至於「Khun Khon」或「Khun Sai」，這是一樣的。他們對物品施法將物品進入我們的體內，那個物品是大的物品，會被施法直到我們看不到。當物品進入身體時，如果物體是小的，最初我們可能感覺不到，但是那個物品每天都會擴張膨脹。如果達到第七天，那個物體就會完全展開。  

例如，當天早上在敬拜儀式時（加持鑽石經文的儀式），許多佛弟子已經親眼看到了。敬拜儀式剛開始，就顯現出有些人送來的特別「禮物」，那就是——釘子。  

生鏽的釘子代表是用於釘火葬爐或釘鬼棺的釘子，送來了幾十個。但是也巧合，工作人員撿到了幾枚。當敬拜儀式時也滴瀝滴瀝地跌落。  

通過這件事，各位佛弟子已經非常清楚，他們找了很多方式試圖遏制這件事（阻止龍婆舉辦儀式）。而這些釘子之所以會掉落，是代表它們的效力已被消除。如果那些物品能夠侵入我們的話，就不會顯現並掉落下來。因此，這些被收集到的釘子被稱為「Khun Khon」或「Khun Sai」。  

如果進入某人身體的是釘子的尺寸，不超過3天他就會死。如果是針，到達七天時就會死。如果是更大的物體，會死得更快。  

因此，請各位佛弟子，如果接受了「鑽石經文」之後。現在巫術的事情是很多，不是沒有。因為我們不相信，所以黑巫師很容易謀生。  

那些接受了「鑽石經文」的佛弟子不必擔心，因為Khun Phi 和 Khun Khon的力量也好，都不能傷害你。如果他們辦得到，今天早上就死了好幾個人。而且我也死在敬拜儀式中了，如果他們辦得到。  

他們能做的不僅限於釘子。當我跟龍婆班時，有過刀的尺寸，有時也有鋤頭和鏟子。  

總而言之，各位佛弟子如果已經接受了「鑽石經文」，不要去用於不道德用途或違法的用途，即去偷去竊、去搶、或迫害欺壓他人。這個經文是佛陀的力量，簡單來說就是我們念誦的佛陀的功德「Itipiso Bhagavā Arahaṃ Sammā Sambuddho」正是這個。  

因此，佛陀只會幫助那些修行好、喜歡修行的人。如果你將它用於錯誤的用途，去成為盜賊，「鑽石鎧甲」便會變成「稻草鎧甲」或「棉花鎧甲」，無法保護你。  

摘自 龍婆 Lersi Lingdam Wat Thasung  

《父親愛孩子》第二冊，第112-120頁  

#聽僧說

**Diamond Armor Talisman** (also known as Diamond Scripture) refers to the perfections (pāramī) of the Buddha. If every Buddhist disciple accepts it and maintains it well, that is:  

1. No stealing or robbing others.  

2. No drinking alcohol or alcoholic beverages.  

If one can uphold these two precepts, according to the teachings of Luang Por Parn, the “Diamond Scripture” can protect you from harm by “Khun Phi” and “Khun Khon.” Especially, if someone tries to harm you, they will suffer the consequences themselves.  

“Khun Phi” is a form of sorcery that allows ghosts to control a person’s mind. Fellow Buddhist disciples, if a ghost enters and controls your mind, you will lose yourself, and everything will be under the power of the ghost. This is “Khun Phi,” and it is real—I can confirm it truly exists.  

As for “Khun Khon” or “Khun Sai,” it is the same. They cast spells on objects to insert them into our bodies. If the object is large, it is enchanted until it becomes invisible. When the object enters the body, if it is small, we may not feel it at first, but the object expands and grows daily. By the seventh day, the object fully unfolds.  

For example, during the morning worship ceremony (the ritual for consecrating the Diamond Scripture), many Buddhist disciples witnessed it with their own eyes. Right at the start of the ceremony, special “gifts” sent by some people appeared—nails.  

Rusty nails, which are used to nail cremation furnaces or ghost coffins, were sent in dozens. By coincidence, the staff picked up a few. During the worship ceremony, they fell down dripping one by one.  

Through this incident, fellow disciples clearly understood that they tried many ways to obstruct this (to stop Luang Por from holding the ceremony). The reason these nails fell out is that their power had been nullified. If those objects could invade us, they would not manifest and fall out. Therefore, these collected nails are called “Khun Khon” or “Khun Sai.”  

If a nail-sized object enters someone’s body, they will die within 3 days. If it is a needle, death comes on the seventh day. Larger objects cause even faster death.  

Therefore, fellow Buddhist disciples, after accepting the “Diamond Scripture,” there are still many cases of sorcery—not none. Because we do not believe, black sorcerers easily make a living.  

Those disciples who have accepted the “Diamond Scripture” need not worry, because neither the power of Khun Phi nor Khun Khon can harm you. If they could, several people would have died this morning. And I myself would have died during the worship ceremony if they could.  

What they can do is not limited to nails. When I was with Luang Por Parn, there were cases of knife-sized objects, and sometimes even hoes and shovels.  

In summary, fellow Buddhist disciples who have already accepted the “Diamond Scripture” should not use it for immoral or illegal purposes, such as stealing, robbing, or oppressing others. This scripture is the power of the Buddha; simply put, it is the Buddha’s virtues we recite: “Itipiso Bhagavā Arahaṃ Sammā Sambuddho.”  

Thus, the Buddha only helps those who practice well and love practicing. If you use it wrongly and become a thief, the “Diamond Armor” will turn into “straw armor” or “cotton armor” and cannot protect you.  

Excerpted from Luang Por Lersi Lingdam, Wat Thasung  

*Father Loves Child* (or *Father Teaches Child*), Volume 2, pp. 112-120  

《睡前要憶念涅槃 Before falling asleep, contemplate Nibbāna》

……另一個重要的點是，提醒自己：睡前先憶念涅槃，下定決心：「如果我這次死了，我只求往生涅槃。」醒來時，先憶念涅槃，之後再修行一下，有時失念，那也沒關係。

能夠這樣一點一滴地做，每天這樣做，不需要多，因為你不可能整天都做到。真正的自覺會出現在我們臨終之時，當我們生病、不舒服、瀕臨死亡之際，所有善的心所將會匯聚。

匯聚意味著它達到了

行捨智的境界，心對一切都保持捨心，不再執著財產、不再掛念他人、不再掛念眾生、甚至不再掛念身體。心是平靜的，不表現出厭惡，也不掙扎，對一切都保持著中捨。

感覺到：連身體都將死去，我們還有什麼好在意其他的呢？心是喜悅的，非常明亮，心是非常舒適的，感覺只要身體一死，我們就

當下前往涅槃。」

摘自：《修行法語彙編》第十五冊，第17頁

作者：隆波帕拉梵摩延

…Another important point is to remind yourself: before sleeping, first think of Nibbāna. Make the resolution: "If I die this time, may I go to Nibbāna alone." Upon waking up, think of Nibbāna first. After that, you can practice meditation a little or sometimes get distracted—it doesn't matter.

Doing this little by little, every day, you don't need to do it a lot because you can't do it all day long. The true awareness will arise at the moment of our death, when we are ill, unwell, and truly near death. All wholesome mental states will converge.

Converging means reaching the stage of

Saṅkhārupekkhā-ñāṇa (Knowledge of Equanimity towards all Formations). The mind will be equanimous towards everything; it will not cling to possessions, not worry about people, not worry about beings, not even worry about the body. The mind is neutral, showing no aversion and no struggle. It is equanimous towards all.

There is a feeling that even the body will die, so why should we care about anything else? The mind is happy, extremely bright, the mind is very at ease, feeling that whenever the body dies, we

go to Nibbāna at that very moment."

From: "Collection of Dhamma Practice Teachings," Volume 15, Page 17

By: Luang Phor Phrarajbromyan

more about Luang Por Lersi Lingdam:

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E6%B3%B0%E5%9C%8B-thailand/luang-por-lersi-lingdam 

提問者：有些人做很多功德，蓋寺廟布施（維哈爾壇），或其他各種布施……但從來沒有布施放入缽中，或供養僧眾食物。

如果死了以後，會有東西吃嗎？會不會餓呢，老師？

隆波：嗯……你還在懷疑啊。

試試在家待兩天，什麼都不吃，看看會不會餓？

就是說，維哈爾壇（建寺廟布施），下一世會有漂亮的房子，但沒有飯吃……這可是大問題啊，真的很大。

缺少布施波羅蜜的例子：

在佛陀時代，有一位比丘，在前世看到「布施是登上天界的階梯」（ทานัง สัคคโส ปาณัง），布施是通往天界的梯子……但他覺得低級的天界不要，只要持戒和禪修。

到了最後一世，波羅蜜最高，將成為阿羅漢，但卻沒有飯吃——從出生到出家那天，除了胎盤之外，什麼都沒吃過。

後來托缽那天，前一天上座師讓他站在最後面。信眾從前面開始放入缽，快到最後一位時，飯就沒了。

第二天，上座師讓他走到前面。信眾互相說：「昨天從前放到後沒放到，今天從後放到前比較好。」快到前面的時候，飯又沒了。

第三天，上座師說：「站在中間吧，信眾從哪邊來都會碰到。」

但村民說：「第一天從前沒放到後，第二天從後沒放到前……今天我們分成兩組，一組放前面，一組放後面。」但快到中間時，飯又沒了。

第四天，上座師說：「站在我旁邊，信眾怎麼放都會得到。」

信眾放給前面的，看不到第二位，只看到缽；第三位……

後來上座師還得幫忙拿缽，依靠上座師的功德，他才終於吃到飯。

看到了吧？這件事也是一樣，下一世有漂亮房子但沒得吃。這就是僧團布施（สังฆทาน），你有沒有供養過？有沒有做過？

提問者：有做過啊。

隆波：如果做過僧團布施，就不會餓啦。僧團布施裡面有食物啊。如果曾經做過僧團布施，就不會餓，因為僧團布施裡面有齊全的東西：有衣服，也有佛像，也有食物。

====================

摘自書籍《ธัมมวิโมกข์》（Dhammavimokkha）第430期，第66頁

Questioner: Some people make a lot of merit—building temples (vihara dana), or other kinds of dana—but they’ve never once put food in the alms bowl or offered food to the monks.

After they die, will they have anything to eat? Will they go hungry, Luang Por?

Luang Por: Hmm… You’re still wondering about that?

Try staying home for two days without eating anything at all—will you feel hungry?

What this means is: vihara dana (building temples) will give you a beautiful house in the next life, but no rice to eat… This is actually a very big issue, really serious.

An example of someone lacking the perfections (parami) of dana:

In the time of the Buddha, there was a monk. In a previous life, he saw that “dana is the ladder to heaven” (ทานัง สัคคโส ปาณัง—dana is the staircase to the heavens). But he thought the lower heavens were not enough—he wanted only sila (precepts) and bhavana (meditation).

In his final life, his parami was at the highest level and he was to become an arahant, but he had no food to eat—from birth until the day he ordained, he had eaten nothing except his own placenta.

Then, when going on alms round: The day before, his preceptor (upajjhaya) told him to stand at the very back. People started putting food from the front; by the time they reached the last one, the rice was gone.

The next day, the preceptor put him at the front. The laypeople said to each other, “Yesterday they gave from front to back and didn’t reach the end; today better give from back to front.” But when they got near the front, the rice ran out again.

On the third day, the preceptor said, “Stand in the middle then. Whoever comes from which side will meet you.”

But the villagers said, “Day one: front didn’t reach back. Day two: back didn’t reach front… Today we’ll split into two groups—one group gives to the front side, one to the back side.” But when they reached the middle, the rice ran out again.

On the fourth day, the preceptor said, “Stand right next to me. No matter how they give, you’ll get some.”

The laypeople gave to the one in front—they didn’t see the second one, only the bowl; the third one…

Later, the preceptor even had to help hold the bowl for him. Relying on the merit of the preceptor, he finally got to eat rice.

See? It’s the same thing. Next life you have a beautiful house but nothing to eat. This is sanghadana (offering to the Sangha)—have you ever offered it? Have you done it?

Questioner: Yes, I have.

Luang Por: If you’ve done sanghadana, you won’t go hungry. Sanghadana includes food. If you’ve ever offered sanghadana, you won’t starve—because sanghadana comes complete: there are robes, there is a Buddha image, and there is food.

====================

From the book Dhammavimokkha, issue 430, page 66

「……那位擁有僧階的僧人，是位『เจ้าคุณ』（高僧尊稱）的師父，寺廟位於曼谷皇城那一側（พระนคร），祖母和母親很喜歡請他來講經。而且他就是那位曾說我講給祖母聽的地獄故事是胡說八道、騙人的那位。他說：『我出家超過30年了，從來沒見過地獄一丁點。』因此我就不尊敬他。因為祖母喜歡聽人墮落地獄的故事，聽他們做了什麼惡才墮落地獄。我就經常要去查看地獄。當得知那位เจ้าคุณ圓寂的消息時，祖母去吊唁遺體。我則坐在臨河的家門廊上，有涼風吹來很舒服，心裡就想：那位เจ้าคุณ死了，他現在去哪裡了？要不要去問問舅公。我於是想起那位笑容滿面、相貌莊嚴、曾經來過的僧人。當我念了三遍『佛陀』後，他便出現並微笑。我向他頂禮稟告：『我想去看地獄。』他又微笑一次。忽然間我就出現在我曾去過的那座山頂。到了之後我就想起舅公，舅公就出現問我：『外孫找我有何事？』我告訴他：『聽說有一位僧人去世了，法號是……』舅公說：『他已經被判決了，現在正在阿鼻大煉獄中。』我又問：『僧人也會墮落地獄嗎？』他回答：『僧人墮落地獄是常有的事，因為出家後不守僧人的本分，就必須墮落地獄。』我問：『僧人可以向村民講說天堂地獄，為什麼自己還會墮落？』他答：『因為他只會教別人做好事，自己卻不照著做。只叫別人行善，自己不做。像這樣的僧人全部墮落地獄，而且罪業特別重。』

我對舅公說：『我想見見那位เจ้าคุณ。』舅公只是舉起手，顿时阿鼻大煉獄的景象就出現在眼前，那位เจ้าคุณ的影像也出現如下：

他站立張開雙臂，有從上方鐵天花板垂下的長矛刺穿雙手，矛柄固定在天花板，矛頭固定在下方鐵地板。

前、後、左右、頭部交替有長矛刺入，而矛的尖端和柄部固定在鐵牆上。

總之是被無數長矛刺穿固定，動彈不得，而且有比其他地獄更細微、更熾熱的火焰不斷噴來焚燒。

我問舅公：『那位เจ้าคุณ犯了什麼罪？』舅公叫那位เจ้าคุณ上來，顿时所有束縛脫落，火焰熄滅。他走上來看見我，便說：『請原諒。』舅公說：『現在道歉已經沒用了，因為侮辱有禪定者的罪已經判決了。』那位เจ้าคุณ向我述說他生前所犯的罪導致死後墮入阿鼻大煉獄如下：

出家後不注重持守清淨戒律、不修止觀、不修內觀，從不關心。這違背了僧人的真正意義，因為僧人是三皈依中的第一皈依處。做出不配為僧的行為，就是欺騙世人、欺騙信眾、剝削信眾的罪。

學習佛法教理後，不願依教奉行。只想用知識去教導村民，目的是為了獲得財物，從不將所得財物用於公益或護持佛法，而是買土地、買黃金、放貸——這是俗人的行為，佛陀禁止僧人做卻違背去做。

一有財產就貪求名位，有了名位就醉於名位，自以為高人一等。即使對有禪定的僧人（他指著我），也敢反對、侮辱。這是直接破壞佛教的行為。

身為擁有僧階的高僧、身為พระราชาคณะ（皇家僧階），權力大，屬下多。想求得僧階、職位的人就必須按行情給錢。來求職位時要捧盤獻上大鈔，來請講經也要帶大筆錢。於是他變成大富僧，有很多債務人、大筆黃金典當、大錢袋，因此墮入大煉獄，受極大痛苦。

我問那位เจ้าคุณ：『現在還有什麼財產可以證明？』他回答：『根據調查委員會清點的物品，目前有如下：

現金 73,032.75 銖

典當收下的黃金 35 銖重

自己買來準備訂婚給年輕女子的黃金 50 銖重（店主證實）

委員會沒查到的，是村民借去的另外4萬多銖，沒有證據。』

我問：『這些東西現在在哪裡？』他答：『被委員會控制了。』

我又問：『今天祖母去吊唁，您祖母會知道這些事嗎？』他答：『會知道，因為委員會把查到的財產寫在紙上公告了。』

最重的罪是身為假僧——只出家有僧形，卻沉迷於利養、名聲、讚譽和欲樂。有些持戒清淨、有定力、有好內觀、甚至是聖者的僧人來頂禮他，他卻仗著自己是เจ้าคุณ而傲慢。這又是讓他墮入阿鼻大煉獄的另一重罪。

我聽完後非常高興，向舅公告辭回家。祖母回來後，我就把那位เจ้าคุณ的財產錢金的事告訴她。祖母大驚，問：『小爸怎麼知道的？』我回答：『當祖母去對岸（即皇城那邊，當時從ตลิ่งชัน去很麻煩，要搭機動船或客船，一天不到5班，家裡沒機動船，也不可能偷看公告）時，我就去地獄查訪，見到那位เจ้าคุณ在阿鼻大煉獄。舅公叫他上來講述生前行為，才知道的。』說完，祖母叫一起去的姑姑拿來委員會公告的財產清單紙張，一比對完全吻合。祖母不禁感嘆：『真想不到，大僧高僧怎麼會墮落到這種地步。小爸不尊敬他是對的，祖母自己還比小爸更愚蠢。』

這是地獄的一個面向，任何人只要想看就能看到。如果出家是為了真正成為僧人還好，但若出家是為了求知識當職業、求名位、求利養、當誘餌勾引認為僧人美好的女子，那就會跟隨這位เจ้าคุณ而去。若出家後能實踐當日出家時的誓言：『นิพพานัสสะ สัจฉิกิริยายะ เอตัง กาสาวัง คะเหตวา ปัพพาเชถะมัง ภันเต』（諸位尊者，我請求受持袈裟，為了證得涅槃，請為我剃度出家），那麼對於為了證得涅槃而出家的每一位僧人來說，看見天堂地獄根本是小事，沒什麼大不了……」

出自書籍《ตายไม่สูญแล้วไปไหน》（死而不滅……然後去哪裡）

---Luang Por Lersi Lingdam

“…The monk who held ecclesiastical rank was a ‘Chao Khun’ (a high-ranking titled monk), his temple located on the Phra Nakhon side. Grandmother and Mother liked to invite him to preach. And he was the same monk who once said that the story of hell I told Grandmother was all lies and nonsense. He said, ‘I have been ordained for over 30 years and have never seen hell even a little bit.’

Because of this, I did not respect him.

Grandmother loved hearing stories of people falling into hell—what wrongs they did to end up there. So I often had to go check on hell. When I heard that this Chao Khun had passed away, Grandmother went to pay respects to the body. I was sitting on the riverside porch of the house, with a cool breeze blowing comfortably. I thought: The Chao Khun has died—where has he gone? Should I ask Uncle? I recalled the smiling, handsome monk who had once visited. After chanting ‘Buddho’ three times, he appeared and smiled. I prostrated and said, ‘I want to see hell.’ He smiled again. Suddenly I found myself on the mountaintop I had visited before. Upon arriving, I thought of Uncle, and Uncle appeared, asking, ‘What does my nephew need?’ I told him, ‘I heard a monk died, named……’ Uncle said, ‘He has already been judged and is now in the Great Hell of Avīci.’

I asked, ‘Do monks fall into hell too?’ He replied, ‘Monks fall into hell frequently, because if they ordain but do not behave as monks, they must fall into hell.’

I asked, ‘Monks can preach to villagers about heaven and hell—why would they fall?’ He answered, ‘Because they only teach others to do good but do not practice it themselves. They tell others to be virtuous but don’t do it. Monks like this all fall into hell, and their punishment is especially heavy.’

I told Uncle, ‘I want to see the Chao Khun.’ Uncle merely raised his hand, and immediately the scene of the Great Hell of Avīci appeared nearby, along with the image of the Chao Khun as follows:

Standing with arms outstretched, spears dropped from the iron ceiling above pierced both hands; the spear handles were fixed to the ceiling, the tips fixed to the iron floor below.

Spears pierced from front, back, sides, and head alternately, with tips and handles anchored to the iron walls.

In short, he was pinned immobile by countless spears, and extremely fine, intensely hot flames—hotter than any other hell—continuously burned him.

I asked Uncle, ‘What offense did the Chao Khun commit?’ Uncle summoned the Chao Khun up; instantly all restraints fell away, flames extinguished. He walked up, saw me, and said, ‘Please forgive me.’ Uncle said, ‘Apology now is useless, because the sin of disparaging one who has attained jhāna has already been judged.’ The Chao Khun described the wrongs he committed in life that led to falling into the Great Hell of Avīci:

After ordination, he did not care to keep the precepts purely, did not practice samatha or vipassanā—never interested. This violates the true meaning of a monk, as monks are the first of the three refuges. Behaving in a way unfit for a monk is deception—deceiving the world, fooling laypeople into thinking he is a true monk, exploiting them.

After studying the scriptures, he refused to practice accordingly. He used knowledge only to teach laypeople to gain wealth for himself, never using that wealth for public benefit or supporting the religion—instead buying land, buying gold, lending money—layman’s ways that monks are forbidden to do, yet he did them anyway.

Once wealthy, he craved titles; once titled, he became intoxicated with status, thinking himself superior. Even toward monks with jhāna (pointing at me), he dared to oppose and insult. This directly destroys Buddhism.

As a high-ranking titled monk and royal ecclesiastical dignitary, his power was great, with many subordinates. Those wanting titles or positions had to pay according to the rate—offering trays with large banknotes when requesting, large sums when inviting to preach. Thus he became a very wealthy monk with many debtors, large gold pawned, large money bags—hence falling into the great hell with great torment.

I asked the Chao Khun, ‘What assets remain as proof now?’ He replied: ‘According to the committee’s inventory of found items:

Cash 73,032.75 baht

Pawned gold 35 baht weight

Gold bought himself to prepare engagement with a young woman—50 baht weight (shop owner confirmed)

What the committee didn’t find: another over 40,000 baht lent to villagers, no evidence.’

I asked, ‘Where are these things now?’ He said, ‘Held by the committee.’

I asked again, ‘Today Grandmother went to the funeral—will she know about this?’ He said, ‘Yes, because the committee wrote the found assets on a paper announcement.’

The heaviest karma was being a false monk—ordained in form only, yet intoxicated with gain, fame, praise, and sensual pleasures. Some pure-precept, firmly concentrated, well-developed in vipassanā monks—even ariya—came to pay respects, yet he acted arrogantly as a Chao Khun. This is another karma sending him to the Great Hell of Avīci.

After getting the information, I was very glad, took leave from Uncle, and returned home. When Grandmother came back, I told her about the Chao Khun’s money and gold. She was shocked and asked, ‘How did Little Dad know?’ I replied, ‘While Grandmother was on the other side (Phra Nakhon side—Thonburi people called it ‘that side’; back then from Taling Chan it was hard, needing motorboat or ferry—only a few trips a day, no motorboat at home, impossible to sneak and read the notice), I went to investigate in the city of hell, saw the Chao Khun in the Great Hell of Avīci. Uncle summoned him to recount his conduct in life, so I knew.’ After I finished, Grandmother called Aunt Somjai who went along to bring the paper with the committee’s announcement of assets. It matched exactly. Grandmother exclaimed, ‘Unbelievable. How could a high, great monk be so depraved? Little Dad was right not to respect him. Grandmother was even more foolish than Little Dad.’

This is one aspect of hell that anyone can see if they wish. If one ordains to truly be a monk, fine. But if ordination is to gain knowledge as a career, for titles, for gains, or to lure women who see monks as good and beautiful—then one follows this Chao Khun. But if after ordaining, one practices the vow made on ordination day: ‘Nibbānassa sacchikiriyāya etaṃ kāsāvaṃ gahetvā pabbājetha maṃ bhante’ (Venerables, I request the saffron robe to realize Nibbāna—please ordain me), then for every monk who ordains to attain Nibbāna, seeing heaven and hell is a trivial matter, nothing difficult at all…”

From the book ตายไม่สูญแล้วไปไหน (Death Does Not Mean Annihilation… Then Where Does One Go?)

By Luang Pho Ruesi, Wat Tha Sung

---Luang Por Lersi Lingdam

功德確實可以對抗惡業。生病不適是惡業的殘餘，對吧？不要以為我沒有惡業。每個人都有惡業聚集，我的惡業多得多。問是今生造的嗎？今生很難造這麼多惡業。前世的惡業可多了。殺人、征戰，真正的惡業來自戰爭。一場戰役要死多少人？我們必須殺多少人？否則無法突圍。我們必須殺人，殺人就是那樣。有人說為了國家殺人沒有罪，其實是有罪的。

但是尊者說過，功德也很多，就是保護後方的人員安全。這很好地說明了業的法則。希望他人幸福、安全，這是善業；但殺生是惡業。尊者今生已經承受了殺生的果報。但過去世尊者建造了許多大佛像，有許多善業，所以沒關係。

The point is that merit helps counteract evil deeds. Being sick and unwell is a residual effect of evil deeds, right? Don't think I have no evil deeds. Everyone accumulates evil deeds. I have far more accumulated. You ask if I created them in this life? It's hard to create this much evil in just this life. Past lives are full of them. Killing, going to war – real evil deeds come from warfare. How many people die in one battle? How many did we have to kill? Otherwise, we couldn't break through the encirclement. We had to kill people. That's what killing is. Some say it's not evil to kill for the nation, but it is evil.

However, the Venerable has said there is also much merit, such as protecting those in the rear areas, ensuring their safety. This illustrates the law of karma very well. Wishing for others' happiness and safety is merit, but killing is evil. The Venerable is now experiencing the results of past killing. But there are also good aspects; in the past, the Venerable built many large Buddha images, so it's okay.

---Luang Por Lersi Lingdam

就是說，當我們想到守護我的天神也好，遍及全宇宙的天神也罷，尊者開示說：全宇宙的天神都會守護每一位修行止觀的人，是沒有分別的。意思是說，原本就是我們親人的天神，那些曾是我們的父母、祖父母、外公外婆、夫妻、子女等等，他們成為天神、成為梵天，他們認得我們，這就已經在守護著了。每個人都有，是本來就存在的。

至於其他一般的天神，尊者說：如果這樣修行止觀，全宇宙的天神都會守護，都會一起幫助。之所以有時候可能還是會發生一些狀況，是因為業報的力量很強大，但可以讓它減輕一些，僅此而已。如果業力太過強大，天神也無法抵擋，但能幫忙減輕。

剛才看到閃耀燦爛的光芒，尊者說：所有這些啊，他們都在守護著……

我今天才剛知道，哦……也是剛才那時候才知道。當我們把功德迴向給天神時，我們會憶念天神，對吧？我原本以為是守護我的天神，以及全宇宙的一般天神。當想到這裡時，娑婆主梵天（薩杭巴迪梵天）對我說：「您看哪！所有的天神都舉手隨喜讚歎啊！」哇……真的好多，充滿了整個宇宙。他說：「這是在告訴每一位修行的人，所有的天神都在守護。」也就是說，不只是與自己有血緣關係的天神在守護而已。

（出處：Luang Por Lersi Lingdam（法顯尊者）, 《法的解脫》 (2535 BE), 178, 45）

It's like this: when we think of the deities who protect me, or the deities throughout the entire universe, the Venerable One said: Deities throughout the entire universe protect everyone who practices meditation. There is no discrimination. This means that the deities who were once our relatives—those who were our parents, grandparents, great-grandparents, husbands, wives, children, etc.—they have become deities or Brahmas, they remember us. They are already protecting us. Everyone has them; they are always there.

As for other, general deities, the Venerable One said: If one practices meditation like this, deities throughout the entire universe all protect, all help. The reason why some things might still happen is because the power of karmic law is strong; but they can make it a little lighter, that's all. If the karma is too powerful, they cannot withstand it, but they can help alleviate it.

Just now, I saw a vision of shimmering, sparkling radiance. The Venerable One said: All of these, they are all protecting....

I just realized this today. Oh... just realized it a moment ago, as well. When we dedicate merit to the deities, we think of the deities, right? I used to think it referred to the deities who protect me, and the general deities of the universe. When I thought of this point, Brahma Sahampati told me: "Look! All the deities are raising their hands in rejoicing (anumodana)!" Oh... so many, truly, filling the entire universe. He said: "This is to tell everyone who practices meditation: every single deity protects." That is, it's not only the deities who are relatives that protect.

(Source: Phra Brahmayan  Luang Por Lersi Lingdam(Dhammavimok), 2535 BE, 178, 45)

話說在阿瑜陀耶王朝時期

那時候，我們國家的僧侶中，還有很多阿羅漢

如果有人問：既然還有阿羅漢，為什麼泰國還會滅亡？

那是人的事情，不是僧侶的事情，這是業的法則

當時有一個僧團前往楞伽島（斯里蘭卡）

楞伽的僧侶就問他們：你們來此有何貴事？

那些僧眾們恭敬地回答：想要前來禮拜世間至尊的佛陀足印

湊巧，那位發問的僧侶是一位阿羅漢

他告訴他們：何必一定要來這裡？泰國也有啊

至尊的導師曾經在「帕蘭塔帕那空」城

將佛陀足印顯現給「帕蘭塔帕舍利」，

讓「查帕蘭若」可以禮拜

那些僧眾於是問道：

「帕蘭塔帕那空」城在哪裡？

那些阿羅漢們告訴他們：

「帕蘭塔帕」城，現在泰國稱之為「沙拉武里府」（佛足府）

於是，那些僧眾返回泰國後，便將此事稟報給「頌曇王」知曉

國王於是開始尋找佛陀足印，結果正好就找到了

就是這樣啊……各位佛教信眾們

禮拜三界導師、無上正等正覺者的佛陀足印

不需要到國外去，因為我們的國家也有

但是，無論是禮拜佛陀足印、禮拜佛像、

或是虔敬心憶念禮拜戰勝諸魔的至尊佛陀

如果我們以清淨的意圖和善念來做

各位佛教徒們，這樣的行為就會產生

「佛隨念」的修行功德，即使每天只能做到一點點

戰勝諸魔的至尊佛陀曾開示說：

一天之中，哪怕只是短暫的一念之間憶念到佛陀的功德

世尊認為，這個人就是一個不離禪定的人

出處：來自《父親教導子女》一書

第11冊，第98頁

瓦打空寺 隆波帕哈塔蓬蒙（Wat Tha Sung 住持）

It is said that during the Ayutthaya period,

at that time, among the monks in our country, there were still many Arahants.

If one asks: If there were still Arahants, why did the kingdom of Ayutthaya fall?

That was a matter of human affairs, not the monks' concern; it is the law of karma.

At that time, a group of monks traveled to the island of Lanka (Sri Lanka).

The Lankan monks asked them: "What business brings you here?"

Those monks respectfully replied: "We wish to pay homage to the footprint of the Supreme Lord of the World."

It so happened that the monk who asked the question was an Arahant.

He told them: "Why must you come here? Thailand has one too.

The Supreme Teacher once manifested his footprint in the city of 'Parantapanagara,'

giving it to the wealthy man 'Parantapasetthi' for the hermit 'Chapphanrayusi' to venerate."

Those monks then asked:

"Where is the city of Parantapanagara?"

Those Arahants told them:

"The city of 'Parantapa' is what Thailand now calls 'Saraburi Province' (City of the Footprint)."

So, those monks returned to Thailand and reported this to King Songtham.

The king then began searching for the Buddha's footprint and eventually found it.

This is the point... all you Buddhist devotees.

Paying homage to the footprint of the Supreme Guide, the Perfectly Enlightened One,

there is no need to go abroad, because our country has one as well.

However, whether paying homage to the Buddha's footprint,

paying homage to a Buddha image,

or reverently recollecting and paying homage to the Victorious Lord,

if we do these things with pure intention and wholesome mind,

all us Buddhists will surely obtain the fruit of this as

the meditation practice of 'Buddhanussati,' even if done for only a short while each day.

The Supreme Lord, the Conqueror of Mara, stated:

To think of His virtues even for a single moment in a day,

the Blessed One considers that person as one who is not devoid of meditative absorption (Jhana).

Source: From the book "A Father Teaches His Children"

Volume 11, Page 98

Luang Por Phra Rajapromayan (Wat Tha Sung)

佛陀的教法，沒有什麼超越自然

他教導我們要敬重自然的法則

放下痛苦，明白這一切皆是自然

無論何事，若發生在我們身上，都是世間的常態

既然我們的身體存在於這世間，也不過如此

✨🙏🙏🙏✨

📒：摘自《Wat Tha Sung 住持的教導》第一冊，第92頁

The Dhamma of the Lord Buddha contains nothing beyond nature.

He taught us to respect and accept the law of nature.

To let go of suffering, by recognizing that this is simply natural.

Whatever happens to us, it is all just the way of the world.

Since our bodies exist in this world, they are subject to this and nothing more.

✨🙏🙏🙏✨

📒: From *The Teachings of the Abbot of Wat Tha Sung*, Volume 1, Page 92

---Luang Por Lersi Lingdam

#接受並尊重自然法則 #別太在意瑣碎小事 

能讓事事都稱心如意的情況根本不存在，如果我們心念不好。 

但如果我們心存善念，唯獨這一點（具足）， 

世上萬物就沒有什麼會讓我們不順眼、不順心。 

因為我們明白，這一切都是自然平常的事。 

✨🙏🙏🙏✨ 

📒：選自《Tha Sung寺師父法語》第1冊 第93頁 

#Accept And Respect The Natural Law #Dont Dwell Too Much On Trifles 

There is no such thing as everything pleasing us if our mind is unwholesome. 

But if our mind is good—that alone— 

then nothing in this world will displease us. 

Because we understand that it is all perfectly normal. 

✨🙏🙏🙏✨ 

📒: From "Teachings of Luang Phor Wat Tha Sung", Volume 1, Page 93

---Luang Por Lersi Lingdam

**問：** 弟子向備受尊敬的隆波行觸足頂禮。請問，以捐贈金箔的方式貼金供佛，與弟子雖未捐贈但以虔誠信心親自貼金，這兩種方式所獲得的功德孰多孰少？人死後又會往生何處呢？

**隆波：** 那就這麼說吧。看看廣嚴城的大富長者門得卡的例子。他只用了一張金箔，貼在廁所的地板下，以此至誠供養佛法僧三寶。那一期生命結束後，他的妻子成了天女，他自己則成了天神。他們再次降生人間時，成了大富長者。之後繼續布施，死後又再度轉生為新的天神、天女。再下生人間時，成了更大的富長者。當他入母胎的那晚，隔天清晨他的父親洗臉時，看見家中周圍的竹筍全都變成了黃金。如果是別人去摘，是拔不起來的；只有他能獲得所需的竹筍。後來他出生那天，有數百隻如大象般大小的金色山羊圍繞著房子。山羊張口，垂下絲線。如果需要錢，拉動絲線錢就來；需要黃金，拉動絲線黃金就來；需要布料，拉動絲線布料就來。正因如此，門得卡長者成為了極其富有的富豪，也是毗舍佉母的祖父。

所以說，這取決於個人的發願。如果你發願趨向涅槃，也能迅速達成，因為這是供養佛。

**問：** 那還只是貼在廁所坑底下呢！

**隆波：** 而且只用了一張金箔，以此心意向三寶供養。如今我們貼的是佛像、是清晰可見的阿羅漢像，內心會更加堅定、穩固……

---Luang Por Lersi Lingdam

**出處：** 摘自《法解脫》第251期

**佛曆2545年（西元2002年）二月** 第70頁

**Questioner:** I pay profound respect to you, Venerable Father. What are the merits between donating gold leaf to gild a Buddha image, and the merits of not donating but gilding it with the power of faith? Which of these two has greater or lesser merit? After death, where will one go?

**Venerable Father:** Let's put it this way. Regarding gilding a Buddha image, look at the example of the wealthy Mendaka. He used a single sheet of gold leaf to gild the underside of a latrine, with the intention of honoring the Triple Gem. After passing from that life, his wife became a celestial nymph and he became a deity. When they descended again, he became a millionaire. Then, after giving more alms, upon death they became deities and nymphs once more. Descending again, he became a great millionaire. When he entered his mother's womb, the next morning his father, while washing his face, saw that all the bamboo shoots around the house had turned to gold. If others tried to pick them, they couldn't pull them up; only he could get the shoots he needed. On the day of his birth, hundreds of golden goats, each the size of an elephant, stood surrounding the house. They opened their mouths and silk cords hung down. If one wanted money, pulling it yielded money; if one wanted gold, pulling it yielded gold; if one wanted cloth, pulling it yielded cloth. Thus, the wealthy Mendaka became immensely rich, the grandfather of Visākhā.

Therefore, it all depends on one's aspiration. If one aspires to Nibbāna, one can attain it quickly, as it is an offering to the Buddha.

**Questioner:** And that was just with a latrine pit?

**Venerable Father:** And just one sheet of gold, offered with intention to honor the Triple Gem. Now, we are gilding Buddha images and clear images of Arahants, which makes the mind more stable and firm...

--Luang Por Lersi Lingdam

Source: From Dhammavimokkha, Issue 251, February 2002, page 70

...任何有關 #世間法則 的事物，都要視之為世間常態，#放下它。因為我們的無明業力，而出生在這個充滿熾熱的世界上，熾熱必然會接觸到我們的身體，但就讓它只接觸身體，切勿讓它侵入內心。

...世間的快樂與痛苦，不要在意。只在意一件事，那就是世尊正等正覺佛陀所教導的法。祂教導我們獲得真正的快樂。我們的身體留在這世間也剩沒幾天了，它終究會敗壞。

...因此，當佛陀般涅槃後，祂說祂得到了快樂。眾阿羅漢們也是如此，當他們的身體敗壞時，他們說他們獲得了快樂。我們也應努力讓自己像他們一樣快樂。

...重要的是，請牢記：#永遠不要認為自己總是好的。要觀察自心的缺點，看看我們的心在哪裡還有缺失。努力修正它，使其提升到善的層次。這樣子的善，才是世尊正等正覺佛陀所期望的。

我所有的孩子們啊，正如具足十力的無上導師圓滿正等覺佛陀能以何種修行之道戰勝魔羅，我也祈願我所有的孩子們，#能以堅守正念的強大心力，同樣戰勝魔羅。

佛法開示 龍普貼帕然亞諾 (Wat Tha Sung 住持)

摘自《Wat Tha Sung 龍普開示錄》第一冊，第 10 頁

...Anything that pertains to #WorldlyDhamma, regard it as the normal nature of the world. #LetItGo. Due to our karma rooted in ignorance, we are born into this world, a world filled with torment. This heat (torment) will naturally affect our body, but let it affect only the body; do not let it penetrate the heart.

...Do not be concerned with the happiness and suffering of the world. Be concerned with only one thing: the Dhamma taught by the Lord Buddha, the Perfectly Enlightened One. He taught us to find true happiness. Our bodies will remain in this world for only a few more days; they will eventually disintegrate.

...Therefore, when the Lord Buddha attained Parinibbāna, He stated that He was happy. All the Arahants, when their bodies disintegrated, they too stated they were happy. Let us also strive to make ourselves happy just like them.

...The important point, remember this well: #NeverThinkThatWeAreAlwaysGood. Observe the faults of your own mind—see where your mind is still deficient. Try to correct it and elevate it to the level of goodness. This kind of goodness is what the Lord Buddha, the Perfectly Enlightened One, truly desired.

To all my beloved children, just as the Supreme Teacher, the Perfectly Enlightened One, endowed with the Ten Powers, overcame Māra through whatever practice, I wish that all my beloved children #MayYouConquerMāraWithThePowerOfAGoodHeart, just as He did.

Dhamma Teaching by Luang Phor Phrarajbromyan / Luang Por Lersi Lingdam (Wat Tha Sung)

From the book "Ovada Luang Phor Wat Tha Sung" Volume 1, Page 10

「…今天將要講述一個從『修行禪定』中獲得的特別知識，這是在佛曆2504年（西元1961年）特殊情況下獲得的知識。當時我去猜納府（Chainat）沙空布里縣（Sankhaburi）的寺廟瑪哈塔寺（Wat Mahathat） 說法。

那天他們正在做一場喪事法會。對於這場喪事，得知是由女兒為父親舉辦喪禮，她邀請我擔任主席。我就對喪主說：『要我做主席也可以，但如果由我擔任主席，那麼無論是辦父親的喪事、辦出家儀式，還是做所有的功德，連一絲一毫的罪過都不能有。也就是說：

(1) 任何屬於罪惡不善之事，這場喪禮中都不能有。即使是一顆雞蛋也不能打破。就算別人說雞蛋沒有生命也不行，因為心裡會不舒服。

(2) 舉辦喪禮時，應該找人代替自己招待賓客，這樣心裡才不會掛礙。

當僧侶授予戒律時，必須完整地接受戒律，並懷著恭敬心受持。

當僧侶誦經時，必須懷著恭敬心專心聽完。

當僧侶說法時，必須懷著恭敬心聽完說法。

當供養物品時，要懷著恭敬心供養。

(3) 不可以有任何酒精飲料摻雜在法會中。

(4) 不可以有任何娛樂表演，即使是傳統的泰樂合奏（Pi Phat）或長鼓（Klong Yao）也不行，因為表演者大多會喝酒。』

女兒答應並照辦。早上幫弟弟剃度出家，上午將父親的遺體移至戒堂（ Sala），午時供養了三十多位僧侶，供養整套的僧衣（Sabong, Pha Tri Chiwon）作為豐厚的僧伽施，有兩位僧侶說法，分別是我和當時一位禪修導師身份的尊者帕瓦納披拉姆特羅（Phra Khru Bhavanapiramathera）。一開始我講了大約十五分鐘的功德利益，接著是作為提問者的尊者帕瓦納披拉姆特羅。這位尊者喜歡長篇開示，至少會講三十分鐘。他先作了一個開場白。

當他開始唸『拿摩』（Namo）時，我就將心念專注入定，遵循龍波般（Luang Phor Pan）曾經教導的方法：說法前，必須將心念提升到我們所能達到的最高禪修境界。在他長篇開示的時候，我心想：『今天賺到了。』當心念放鬆、平靜了大約五分鐘後，我想到那位死者：『金先生（Mr. Kim）現在去了哪裡？』我環顧四周正在做功德的法會現場，只看見數不清的餓鬼（Pret）圍繞在戒堂周圍，但沒有看到金先生的鬼魂在那裡。因此我懷疑：『金先生恐怕遭遇不測了。』意思是，他也許正因為某種業報而受到懲罰。

於是，我專注意念，想到『多聞天王（Thao Maharacha, 四大天王之一）』。

我問他：『現在金先生在哪裡？由誰管轄？如果他正在受苦，請准許片刻，帶他過來一下。現在他的家人正在為他做大功德。

不能平白無故去叫他來，我們沒有這個權力。多聞天王就派了兩個部下先去通知相關人員，然後才把他帶來。畫面就出現了，金先生走了過來，面容憂傷，顯得非常痛苦。脖子上鎖著兩條鎖鏈，左右各有一個人牽著鎖鏈的末端，金先生在中間。到達後，他在法座旁低著頭坐下，顯現出痛苦的樣子。無論怎麼叫他，他都不抬頭聽，也不肯說話。

我就問押送他來的人：『為什麼會這樣？』

他們說：『因為他的業障很重。』

我又問：『他已經被判決了嗎？』

他們回答：『還沒有，還在等待判決。如果判決了，就沒有權利能幫助他脫離痛苦了。一旦墮入地獄，就沒有權利請求了。如果還能得到利益，也只是讓痛苦稍微減輕一些而已。』

我接著問：『今天他兒子為他出家做功德，供養僧伽施，供養了三十多位僧侶進行葬禮誦經（Bangsukun），還有說法。這被認為是極大的功德。這麼大的功德，為什麼他不能隨喜（modthana）呢？』

他們回答：『他沒有權利隨喜，因為業障太重。無論是子女為他做的功德，還是金先生自己做過的功德，目前的力量都不夠抗衡。』

然後他們講述了金先生的生平：他過去做了很多壞事，但在生命後期遇到了我，便開始行善。那時我還住在曼谷，每次上來到這裡會停留休息五到七天，金先生每天都來陪我。如果我不回去，他也不回去。他讓女兒早上送粥來供養，午時送米飯來供養，下午和晚上送藥品來供養。他這樣持續行善了大約十年，也不再喝酒。但他的過去並不好，這可稱為『開始彎曲，結尾正直』，或者說『回頭的浪子』也行。善與惡力量相當，既不能直接墮入地獄，也不能直接升入天堂，必須先經過審查。所以他們說：『善行他確實有，但臨終時心念昏暗不清。像這樣，什麼樣的功德他才能隨喜呢？』

押送他的人指著我說：『您修習禪定的功德可以幫助他。』

我又問：『他以前所做的功德和現在所做的功德，會結合在一起嗎？』

他回答：『會結合的。』

這顯示了，當善業果報成熟時，所有做過的善業功德都會結合起來，立即協助加強。同樣地，當不善業果報成熟時，所有做過的惡業罪過也會結合起來，立即協助加強，使痛苦更加劇烈。

於是，我告訴金先生專心聆聽並隨喜（modthana）以下的話語：『無論我（指說法者）從過去到現在曾修習過的任何功德善業，將帶給我多少利益與快樂，從此刻起，也請金先生如同我一般，隨喜領受這份功德。』

就只是這樣，話一說完，原本鎖在脖子上那兩條鎖鏈，瞬間從他脖子上脫落，無需任何人解開。金先生俯身向我禮拜。第一次和第二次禮拜時，他仍是原本的模樣。但當第三次禮拜完畢，他站起來時，已變得光彩奪目，成為一位容貌超凡脫俗的天神（Thewada）。之後，他去觸碰子女們，跟這個人、那個人打招呼，抓著他們的脖子搖晃，但沒有人回頭看他，因為他們看不見。

我問押送他的人：『為什麼金先生變得如此莊嚴美麗？』

他回答：『因為您授予的禪定功德力量，能夠使他脫離痛苦。當一部分功德觸及他的心靈後，無論是金先生過去所做的一切功德，還是他女兒今天所做的功德，所有功德都匯聚在一起，使他成為一位非常莊嚴美麗的天神。』

於是，我對他們說：『感謝你們的指點。』

那兩位押送者就說：『尊者，我們也不想一直做這個工作。老是來接這樣的人很辛苦，沒有快樂。我們兩個也想要（得到這樣的功德）。』

我就問：『那你們兩個要怎樣才能得到呢？』

他們說：『您怎樣給金先生，就怎樣給我們。我們也會同樣得到。』

我就說：『哎呀！那你們不會擅離職守嗎？』

他們回答：『我們的上司不會認為這是擅離職守的，尊者。如果福德具足，就能夠去當天神了。』

我並沒有付出什麼成本，於是就生起與給予金先生時同樣的意念。當我意念完畢，那兩位隨喜後，便向我禮拜三次。第三次禮拜後，他們的樣貌變得與金先生一樣，身形也同樣莊嚴美麗。

由此可見，修行禪定的功德利益。如果我們要為亡者做功德，這是非常有利益的。但這利益必須先觸及我們自身，而不是亡者能有機會憑空隨喜。我們必須是給予者，他們才能獲得。

總結來說，就是我們自己必須先有功德，才能將功德迴向給亡者。任何沒有功德的領域（指沒有真正修行的人或地方），做了也不會有同樣的效果。意思是，對於修行不佳、行為不正的僧侶，無論做多少（供養或請他們做儀式），都不會有結果。將功德迴向給亡者，他們也收不到。在功德稀少的領域做功德，利益也小，他們獲得的快樂也少。如果在功德廣大的領域做功德，他們獲得的利益也大。

閻羅王（Phra Yommarat）大人曾說：『供養僧伽施（Sangkhathan）是功德最好的。』而且祂能真正幫助到的，僅限於那些曾經經過祂們衙門（指中陰身階段）的眾生。例如，像是一些飄泊的孤魂（Sambhavesi）、餓鬼（Pret）、阿修羅（Asurakaya），如果沒有經過祂們衙門，祂也無法幫助。而那些死後立即墮入地獄的，因為沒有經過祂們衙門，也無法幫助。

祂告訴我，為了確保（功德）能被收到，可以這樣做：做完功德後，將功德迴向給亡者。如果還不確定他們是否能收到，可以對閻羅王大人說：

『如果這個人（請說出名字、姓氏）還沒有機會隨喜這份功德，請閻羅王大人為我作證。將來如果遇到此人，您不必再審問，請讓他立即隨喜功德，他就能直接升天了。』」

---Luang Por Lersi Lingdam

摘自《死亡並非終結…去向何處》一書

第202-205頁

贊塔拉蘭寺（Wat Chantharam, Tha Sung），烏泰他尼府（Uthai Thani）

"…Today, I would like to share a piece of special knowledge gained from 'practicing Buddhist meditation (Phra Kammatthan),' which came about as a special case. In the Buddhist year 2504 (1961), I went to preach at Wat Mahathat (Wat See Sa Mueang) in Sankhaburi District, Chainat Province.

That day, they were holding a funeral merit-making ceremony. For this particular funeral, it turned out that the daughter was organizing the funeral for her father. She invited me to preside. So I told the sponsors: 'You can have me preside, but if I am the presiding monk, then whether it's organizing the father's funeral, organizing the ordination, or doing all the merit-making, there must not be even a speck of wrongdoing. That is:

(1) Anything at all that is unwholesome or sinful must not be present at this ceremony. Even one egg must not be broken. Even if they say the egg has no life, it's not allowed; the mind feels uneasy about it.

(2) When organizing the funeral, you should find someone to host the guests on your behalf so your mind won't be worried.

When the monks chant the precepts, you must receive the precepts completely and listen respectfully with a focused mind.

When the monks chant, you must listen to the chanting respectfully until the end.

When the monks preach, you must listen to the sermon respectfully until the end.

When making offerings, you must do so respectfully with a focused mind.

(3) Do not let any alcohol or intoxicants be mixed into the ceremony.

(4) Do not have any entertainment, not even a Pi Phat ensemble or Klong Yao long drum, because the performers mostly drink alcohol.'

The daughter accepted and followed those instructions. In the morning, she had her younger brother ordained. Later in the morning, they brought the father's body up to the sermon hall (Sala). At the midday meal, they offered food to over 30 monks, offered monastic robes (Sabong, Pha Tri Chiwon) as a full, abundant Sangha-dana (offering to the Sangha). There were two preaching monks: myself and Phra Khru Bhavanapiramathera, who was a meditation master. At the beginning, I spoke about the benefits for about 15 minutes. Then Phra Khru Bhavana, who was the questioner, spoke. This venerable monk liked to preach at length; he would speak for at least 30 minutes. He gave an introduction first.

When he began reciting 'Namo,' I focused my mind into a state of calm, following the method Luang Phor Pan once taught: before preaching, one must bring the mind into the highest state of meditation one possesses. While he was giving his long sermon, I thought to myself: 'Today I've gained profit.' Once my mind was comfortably settled for about 5 minutes, I thought of the deceased: 'Where has Mr. Kim gone?' Looking around the area where they were making merit, I saw only Pretas (hungry ghosts) standing densely, hundreds of thousands surrounding the hall. But Mr. Kim's spirit was not present there. So I wondered, 'Mr. Kim might be in danger,' meaning he might be being punished by some kind of karma.

So I focused my mind, thinking of 'Thao Maharacha (Lord Vessavana/Vaisravana, one of the Four Heavenly Kings).'

I asked him: 'Where is Mr. Kim now? Who is in charge of him? If he is in a state of suffering, please grant permission for a moment, please bring him here. Right now, they are making great merit for him.

I couldn't just go and call him myself; we have no such right. Thao Maharacha sent two of his subordinates to inform the officials in charge, and then they brought him. An image appeared: Mr. Kim walked over with a sorrowful face, looking extremely distressed. There were two chains around his neck, and a person on each side holding the end of a chain, with Mr. Kim in the middle. Upon arriving, he sat with his head bowed near the preaching throne, showing his suffering. No matter how I called him, he wouldn't look up or listen; he wouldn't speak.

So I asked the ones who brought him: 'Why is this so?'

They said: 'Because his karma is heavy, sir.'

I asked: 'Has he been judged yet?'

They replied: 'Not yet, sir. He's still waiting for judgment. If he were judged, there would be no right to help him escape suffering. If he falls into hell, there's no right to ask for him. If anything could be done, it would only be to lessen the heat a little.'

So I asked: 'Today, his son was ordained to make merit for him. There was an offering of Sangha-dana, feeding over 30 monks, performing the Bangsukun funeral ceremony, and also a sermon. This is considered great wholesome karma. With all this great merit, why can't he rejoice (modthana) in it?'

They answered: 'He has no right to rejoice because his karma is heavy. Whether it's the merit his children are making for him now or the merit Mr. Kim made himself before, the power is currently insufficient.'

Then they recounted Mr. Kim's history: Originally, he had done many bad things. But towards the end of his life, he met me and started doing good deeds. At that time, I was still living in Bangkok. Whenever I came up here and stayed for 5 or 7 days, Mr. Kim would come and stay with me every day. If I didn't go back, he wouldn't go back. He had his daughter bring rice porridge to offer in the morning, cooked rice to offer at the midday meal, and medicines to offer in the afternoon and evening. He did all kinds of good deeds consistently for about 10 years and stopped drinking alcohol. But his past was not good. It could be called 'crooked at the start, straight at the end,' or a 'repentant robber.' His bad and good deeds were evenly balanced. He couldn't just go straight to hell or straight to heaven; he had to be investigated first. So they said: 'He does have goodness, but at the time of death, his mind was clouded and tarnished. In this state, what kind of merit can he rejoice in?'

The one who brought him pointed at me and said: 'The merit of your meditation (Phra Kammatthan) can help him.'

I asked further: 'Will the merit he made before and the merit being made now combine?'

He replied: 'They combine, sir.'

This shows that when wholesome kamma bears fruit, all the merit ever made combines and instantly helps to reinforce it. Similarly, when unwholesome kamma bears fruit, all the past bad deeds combine and instantly help to reinforce it, making the suffering much more intense.

So I told Mr. Kim to listen carefully and rejoice (modthana) as I said:

'Whatever wholesome meritorious deeds I have performed from the beginning up to the present, may they bring benefit and happiness to me to whatever extent. I invite Mr. Kim to rejoice in receiving this merit just as I do, from this moment onward.'

As soon as I said this, it appeared that the two chains binding his neck instantly fell off by themselves, without needing to be unfastened. Mr. Kim bowed down to me. After the first and second prostrations, he was still in his original state. But upon completing the third prostration, he stood up, radiant and beautiful, having become a Deva (divine being) of extraordinary beauty. After that, he went to touch his children, greeted this person and that person, shook their necks, but no one looked back at him because they couldn't see him.

I asked the escorts: 'Why has Mr. Kim become so beautiful?'

He replied: 'Through the power of the meditation merit (Phra Kammatthan merit) you gave. It was able to release him from suffering. When that portion of merit reached his heart, then all the merit Mr. Kim had done before, combined with all the merit his daughter made today – all the merit converged, making him a very beautiful Deva.'

So I said to them: 'Thank you for advising me.'

The two escorts then said: 'Venerable Sir, we ourselves don't really want to work in this position either. Having to come and receive people like this is difficult and not happy. We two would also like to have some (of that merit).'

So I asked: 'Well then, how can you two obtain it?'

They said: 'Give us the same way you gave to Mr. Kim. We will receive it in the same way.'

So I said: 'Oh! Won't you be neglecting your duty?'

They replied: 'Our boss wouldn't consider it neglecting duty, Venerable Sir. If we have enough merit, we can go and become Devas.'

I wasn't investing anything, so I mentally made the same kind of aspiration (aditthana) as I did for Mr. Kim. As soon as the aspiration was complete, the two of them rejoiced and then prostrated three times. After the third prostration, they had the same appearance as Mr. Kim, equally beautiful in form.

So this is the benefit of practicing meditation (Phra Kammatthan). If we want to make merit for the deceased, this is very beneficial. But that benefit must first reach ourselves; it's not that the deceased just gets a chance to rejoice out of nowhere. We must be the givers, then they can receive.

In conclusion, we ourselves must have merit first, before we can dedicate that merit to the deceased. In any realm without merit (meaning done by or through people without real practice), doing it yields no result either. It means that monks who do not practice well or behave properly, no matter how much is done through them, it has no effect. Dedicating merit to the deceased through them, the deceased won't receive it. Making merit in a field with little merit yields little benefit, and they receive little happiness. If making merit in a field abundant with merit, they receive great results.

Lord Yama (Phra Yommarat) said: 'Offering Sangha-dana is the best for gaining merit.' And he can truly help only those who have passed through his office (the intermediate state). For example, spirits like Sambhavesi (wandering spirits), Pretas, Asurakayas – if they haven't passed through his office, he cannot help them. And those who fall straight into hell at the moment of death cannot be helped either because they don't pass through his office.

He told me, for certainty, to ensure (the merit reaches them), do this: After finishing the merit-making, dedicate the merit to the deceased. If still unsure whether they will receive it or not, say to Lord Yama:

'If this person (mention the full name) has not yet had the opportunity to rejoice in this merit, please, Lord Yama, be my witness. If you encounter this person, you do not need to interrogate them. Please let them rejoice in the merit immediately, and they will go straight to heaven.'"

---Luang Por Lersi Lingdam

From the book "Death is Not Extinction... Where Do We Go?"

Pages 202-205

Wat Chantharam (Tha Sung), Uthai Thani Province

在出雨安居（出夏節）那天，我躺著修行（默念）時，

看到兩位長者（指兩位冥界相關的尊長/神祇）來了。

通常他們來的時候，

會去他們的辦公處所。

他們的標誌是穿著「放任衣擺垂下的下衣」。

這是一種表示。因為天界眾生很多，

梵天界眾生也很多，不知道誰是誰。

他們就以服裝為標示，而不是像一般泰人那樣穿著「缠腰式筒裙」(โจงกระเบน)，對吧？

他們穿著類似「筒裙」但放任衣擺垂下的服裝，

這是一種表示：

他們兩位來了。

但在出雨安居那天，他們並沒有穿放任衣擺垂下的服裝，而是穿著漂亮的絲綢服裝。

我就問說：

「長者！...今天（看起來）年輕得像18歲的少年。」

（一般來說，天神或梵天是不會老的。）

他告訴說：「#今天我們地獄機關放假 (ปลอดภาระนรกการ) 啦！」

（地獄機關：นรกการ，音nokakan，此處指地獄的行政/審判事務）

知道「นรกการ」(地獄機關/地獄公務) 是什麼意思嗎？就像人們在政府機關任職一樣。

他告訴說：「#今天地獄機關不上班/停止辦公。」

那裡（地獄）是「地獄機關放假」。

我問說：「#長者你們放假幾天呢？」

他告訴說：「放三天，就是：

🔹️ 月上半月第14日

🔹️ 月上半月第15日

🔹️ 與月下半月第1日」

於是又問：「#一年當中放假幾次呢？」

他告訴說：「4次」

🔹️ 入雨安居日（入夏節）

🔹️ 出雨安居日（出夏節）

🔹️ 萬佛節 (มาฆบูชา)

🔹️ 衛塞節 (วิสาขบูชา)

意思是說，在這四個時間點，不會進行（地獄的）審訊。

我就問他：「如果長者你們不審訊，也就表示說，那些死亡的人還不能稱為『地獄眾生』（動物地獄/受苦者），

對吧？因為還不確定他們有罪或無罪。

因此，那些正在等待審訊的人，

長者啊...他們是被釋放出來自由活動的，對嗎？」

他告訴說：「用『釋放』這個詞不對喔。

因為每個人本來就是自由的，

不算是囚犯。

但就他們聚集在那裡（等待審訊處）的情況來說，

他們知道，將會有某一個人，

會幫助他們不墮入地獄。

他們去那裡等待審訊。

我們不審訊他們，他們就去忙他們自己的事，

去拜訪親戚們。」

於是又問：「在他們能夠這樣出來（自由活動）的時候，如果他們的親人要為他們做功德迴向，可以嗎？」

他就告訴說：「#如果親戚們聰明（有智慧），每個人都可以得到（功德），而且也不必墮入地獄。」

問說：「要怎麼做呢？」

他告訴說：「#做功德時，指名專門迴向給那個人。

但也不是一定很確定。

有時候（該人）罪業深重，有時候就收不到。」

他（尊者/長者）告訴（我）要託付給閻羅王 (พระยายม) 說：

「#這次迴向功德的部份，

如果那個人（亡者）沒有收到（功德），

就拜託閻羅王了。

無論何時遇見這個人，

#請告訴他（亡者）立刻隨喜（功德）！」

如果這個人（亡者）經過我（閻羅王）這裡，

我會告訴他立刻隨喜。

（出處：摘自《ธัมมวิโมกข์》第365期，第9頁）

On the day of the Pavarana (end of the Rains Retreat/Vassa), while I was lying down and meditating,

I saw both of the "Uncles" (referring to two venerable figures/chiefs related to the underworld) come.

Usually, when they come,

they go to their office place.

They wear their lower cloth with the end hanging loose as a symbol.

It's a form of expression. There are many devas,

many brahmas; one doesn't know who is who.

So they use the cloth as a sign, instead of wearing it in the "Jongkraben" style (a Thai wrapped trouser-like cloth), right?

They wear cloth similar to a "Pha Sin" (tube skirt/untailored cloth) but let the end hang down.

It's an expression that:

Those two have come.

But on the Pavarana day, they weren't wearing the cloth with the end hanging down; they were wearing beautiful silk cloth.

So I asked,

"Uncle!... Today (you look) as young as an 18-year-old."

(Usually, devas or brahmas don't age.)

He said, "#Today I am free from Narakagan duties / Hell's offices are closed."

Do you know what "Narakagan" means? Like people working in government service.

He said, "#Today is a government holiday (for hell)."

There (in hell), it's "free from hell-business."

I asked, "#Uncle, how many days are you free?"

He said, "Free for 3 days, namely:

🔹️ The 14th day of the waxing moon

🔹️ The 15th day of the waxing moon

🔹️ And the 1st day of the waning moon."

So I then asked, "#In one year, how many times are there these 'free' periods?"

He said, "4 times:"

🔹️ Vassa day (beginning of Rains Retreat)

🔹️ Pavarana day (end of Rains Retreat)

🔹️ Magha Puja day

🔹️ Visakha Puja day

Meaning that during these 4 points (in time), there is no interrogation (judgment) taking place.

Then I asked him, "If Uncle doesn't have interrogations, that means that those who have died cannot yet be called 'hell beings' (animals in hell), right?

Because it's not yet certain whether they are guilty or innocent.

Therefore, those waiting for interrogation,

Uncle... they are released (to be free), aren't they?"

He said, "Using the word 'released' is not correct.

Because everyone is already free,

they are not considered prisoners.

But from the fact that they gather there (waiting),

they know that there will be someone,

waiting to help them not fall into hell.

They go there to await interrogation.

If we don't interrogate them, they go about their business,

going to visit relatives."

So I asked, "At the time they can come out like that, and if their relatives perform meritorious deeds to dedicate (share the merit) to them, would they receive it?"

He said, "#If the relatives are clever/skillful, everyone receives (the merit) and doesn't have to fall into hell."

I asked, "How is that done?"

He said, "#Make merit (donations) dedicating (the merit) specifically naming that person directly.

But it's not always certain.

Sometimes their karmic demerit is heavy, sometimes they don't receive (the merit)."

He (the Uncle/Venerable) said to entrust (a message) to Yama (Phra Yom, the King of the Underworld):

"#Regarding this dedication of merit,

if that person (the deceased) does not receive (the merit),

I entrust (this matter) to Phra Yom (Lord Yama).

Whenever you meet this person,

#please tell him to rejoice (anumodana) in the merit immediately!"

If this person passes by my (Yama's) office,

I will tell him to rejoice immediately.

(Source: From Dhammavimokkha Journal, Issue No. 365, Page 9)

---Luang Por Lersi Lingdam

*來源：** 1990年10月14日下午

有人在打錫寺（Wat Tha Sung）向龍普（Luang Phor Ruesi Ling Dam）提問關於第三次世界大戰的事。

**提問者：** 關於第三次世界大戰，有些人害怕它會發生，有些人則希望它快點發生。害怕它發生的人，是因為害怕死亡；希望它快點發生的人，則是因為龍普您說過，只要大戰一發生，大家就會發財！

**龍普：** 所謂的發財，不是指別的。我們的戰爭，不會很大規模，不會發生在中心地帶，只是在邊境地區有一些小規模的衝突。

到時候，工業工廠能輕鬆運作，商品暢銷。他們打仗，我們賣東西！

農業方面的人也會致富，公務員也會有錢，農民也是，種菜的也是，因為物價會上漲，對吧？

我們不會有內戰，只是邊境地區有些小打小鬧而已。

.....

**龍普繼續闡述：**

佛陀曾經預言：

「佛教之外的夜叉（指不同陣營的勢力）將會互相殘殺。被詛咒的石頭夜叉將會甦醒作亂。（被詛咒的石頭夜叉，指的是沙漠地帶的那些國家）」

…雙方會各死一半，然後才停止。但是，佛教國家也會遭遇災難，但不會太嚴重。

...

**Source:** Afternoon of October 14, 1990

Someone asked Luang Phor (Ruesi Ling Dam of Wat Tha Sung) about World War III.

**Questioner:** Some people are afraid World War III will happen... some want it to happen soon. Those afraid of it happening are afraid of dying... Those who want it to happen soon because Luang Phor said that whenever it happens, people will get rich!

**Luang Phor:** Getting rich doesn't mean anything else. Our war won't be big; it won't occur in the central areas. It will only be small-scale conflicts along the borders.

Industrial factories will operate comfortably, goods will sell well. While they are fighting, we will be selling things!

Those in agriculture will get rich. Government officials will get rich. Farmers, too, and vegetable growers—because prices will be high, right?

We won't have a civil war; there will only be some minor skirmishes at the borders.

....

**Luang Phor continues explaining:**

The Lord Buddha prophesied:

"Yakkhas outside Buddhism will fight and kill each other. The cursed stone yakkhas will rise up and rampage. (The cursed stone yakkhas refer to those in the desert regions.)"

... Half of each side will die before they stop. However, Buddhist countries will also face danger, but it won't be too severe.

...

**Source:** From the book *Dhammavimokkh*, Volume 415, Page 52, published by Wat Tha Sung, Uthai Thani Province.

對學生來說，最重要的時刻是考試。對我們的生命來說，最重要的時刻，就是死亡前的那一念。我們將會前往天界、梵天界、涅槃，或是墮入惡道，都取決於我們臨終那一刻的心是清淨明亮，還是黯淡憂傷。

各位尊貴的在家居士與法師們，方才提到了死亡。關於死亡的事實，有個故事想與大家分享。許多佛教徒都說：「人在臨終時，會預先見到徵兆（業處、影像）。」

正如古代的文獻所記載，現代的古人，例如龍普潘（Luang Phor Pan）時代，他也曾抄錄下來，說是從某本典籍中摘錄的，雖然不確定是哪一本。書中提到，人在死前必定會見到徵兆。這件事非常重要。對於佛教徒而言，臨終者會見到的徵兆如下：

如果臨終時看見火，無論是火堆或燈火，表示此人將直接墮入地獄，無需經過閻羅王的審判。

如果看見森林，則會投生為畜生。

如果看見肉團，則會投生為人。

如果看見與善業功德相關的事物，例如曾經供養過的物品、曾經做過布施的寺院、曾經禮拜過的佛像或僧侶，總之是與善法相關的事物，這樣的人將會往生善趣，投生天界。

對於古人的這些記載，我並不想去驗證，但卻在無意中親身經歷了。事情是這樣的：我有一位朋友，名叫「莊」（Juang），家住大城府（Phra Nakhon Si Ayutthaya），他的姓氏我已經記不清了。

那是在第二次世界大戰期間，當時是鑾披汶·頌堪（Field Marshal Plaek Phibunsongkhram）元帥擔任總理。那時候，政府徵召民眾到碧差汶府（Phetchabun）做工。根據民間傳說，那是為了抵抗日本而做的準備，雖然元帥本人並未公開說明，但後來他在廣播聲明中提到的內容也與此類似。總之，戰爭結束後，他（莊）也解除了勞役，但卻因此生病發燒，後來發展成了結核病，腹部有膿瘡，肺部也有問題。

有一天，是他生命的最後一天。那天我去素攀武里府（Suphanburi）講經，回來時剛好傍晚，大約下午四點，有人告訴我說莊病得很重。

於是，我邀請了另外四位比丘一同前去探望，加上我共五位。我們結伴同行，並非出於畏懼，而是想著，重病之人看到僧侶或許能帶來吉祥。因為經典上說，若能見到了善的所緣，此人將往生天界。

到達時，莊的病情確實非常嚴重，呼吸微弱、緩慢，並且越來越弱。我坐到他身邊，呼喚他的名字：

「莊，你還認得我嗎？」

他轉過頭來，微微點頭，用極其微弱的聲音回答：「認得。」

我又問他：「你現在看到了什麼？不是指看到我，而是有沒有什麼影像浮現在眼前？」

他回答說：「現在有火的影像浮現在我面前。」說話時，他顯露出非常恐懼的神色。

聽到這裡，我心裡一驚，心想這下不妙了。古人記載的徵兆應驗了。我心中暗想，但沒有說出來：如果出現這種徵兆，將會直接墮入地獄，一時之間也不知道該如何是好。

我問他：「莊，你還有念佛隨念『Bud-dho』嗎？」

他搖搖頭說：「想不起來。」

我轉頭問他的妻子（我也忘了她的名字），我問：「有錢嗎？」她回答：「有。」

我便說：「如果有，能給我二十銖嗎？」她便拿來一張二十銖的紙鈔。

我將紙鈔放在莊的手中，並將他的雙手合十，對他說：

「莊，請這樣做。生命是無常的，但死亡是必然的。我們會不會死，這並不重要。現在，請你下定決心來累積功德。此刻，我們五位比丘都在這裡。請莊誠心償還『僧伽債』（註：意指曾經無意中取用或侵損屬於僧團之物）。觀想無論是在有僧侶居住的寺院，還是沒有僧侶居住的荒廢寺院、有佛像的遺址、或是沒有佛像的僧團土地，乃至於已無寺院樣貌的僧團地產，不論我們曾經從那些地方拿取過任何物品，無論是重的還是輕的，少的還是多的，價值高或低，都藉由這二十銖來償還這筆『僧伽債』。」

他跟著我用微弱的聲音複述了一遍，並微微地點了點頭。

我於是對在場的比丘們說：「諸位法師，如果認為這樣做是恰當的，請一同隨喜讚嘆（薩度）。」四位比丘便一起應和：「薩度！」

就在僧團隨喜讚嘆的瞬間，我感覺他的心靈狀態明顯地振奮、明亮了許多。

我問他：「莊，你現在看到了什麼影像？火消失了嗎？」

他回答：「火消失了。」

我問：「那你看到了什麼？」

他說：「我看到了農柯寺（Wat Bang Nom Kho）大雄寶殿裡的主佛像。」因為他曾在那座寺院出家，每天都去大殿做早晚課。

我問：「看得清楚嗎？」

他回答：「非常清楚，離我很近。」

我便告訴他：「莊，你可以只在心裡默念，出聲會耗費體力。在心裡默唸『Bud-dho』。」

但他沒有只在心裡默念，而是輕聲念出聲來：「Bud-dho、Bud-dho、Bud-dho……」念了三四聲後，他的呼吸似乎更弱了，但口中仍有微弱的聲音。

我問他：「莊，現在還看得見佛像嗎？」

他回答：「看見了。」

我問：「更清楚了嗎？」

他回答：「非常清晰明亮，比之前看到的更加巨大、莊嚴、燦爛。」

我對他說：「既然如此，就一心憶念佛陀為你的依靠。想著此刻你正與佛陀同在。你所見到的影像就是佛陀的化身，佛陀前來加持你。你的疾病將會痊癒，如果壽命已盡，也將往生天界。」

他微笑了一下，說道：「話剛說完，就有一座宮殿（Vimana）浮現在面前。那尊佛像還指向它，表示這座宮殿是屬於我的。」

我便問他：「你現在想留在家裡，還是想去那座宮殿？」

他輕聲回答：「我想要那座宮殿。」

為了不打擾他，讓他太累，我便說：「那就專心憶念前往那座宮殿，同時念誦『Bud-dho』。」

他便輕聲念著：「Bud-dho、Bud-dho、Bud-dho……」

最後，他在念誦聲中，伴隨著最後一次呼吸，安詳地停止了呼吸。總之，他是伴隨著「Bud-dho」這個憶念而逝去的。

由此可見，諸位法友，關於臨終徵兆的記載是真實存在的。像我這樣親身經歷過的案例，已經有數十例之多。是我親自遇到的，不是很多例，是數十例。

而我用來處理這種情況的方法，也只有這一個方法。因為在那個關鍵時刻，其他方法都難以奏效。特別是「償還僧伽債」這個環節。倘若運氣好，並未欠下僧伽債，這項功德也能轉化為「供養僧團（僧伽施）」或「供養寺院（寺院施）」的功德。總之，這是一項能帶來巨大福報的善行。

For students, the most important time is examination time. For us human beings, the most important time of our lives is the state of mind just before death. Whethis we go to heaven, the Brahma realms, Nibbana, or the realms of suffering, depends entirely on whethis our mind at the last moment is clear and bright or defiled and gloomy.

Respectful lay devotees and venerable monks, regarding what has been said about death, the truth about death has a story to share. Among Buddhists, it's said that "when a person is about to die, they will see a vision (nimitta) beforehand."

According to what ancient texts wrote, and also what more recent ancients, from Luang Phor Pan's time, wrote down—he said he copied it from a scripture, though it's not known exactly which one—it's stated that a person must see a nimitta before dying. This matter is important. For Buddhists, the nimitta a dying person sees are:

If, just before death, one sees fire, a bonfire, or a lamp, it indicates that person goes straight to hell immediately, without passing through Yama's court.

If one sees a forest, they will be reborn as an animal.

If one sees a lump of flesh, they will be reborn as a human.

If one sees something related to merit and goodness—things they have given as charity, a temple whise they made merit, a Buddha image or monk they used to pay respect to—in short, anything virtuous and wholesome—then they will be reborn in heaven, destined for a happy realm.

As for these writings, I didn't intend to prove them, but I encountered them unexpectedly. Thise was a friend of mine named Juang (I forget his surname), from Phra Nakhon Si Ayutthaya province.

During World War II, in the time of Field Marshal Plaek Phibunsongkhram as prime minister, people were conscripted to work in Phetchabun. According to popular rumor, it was intended to resist the Japanese. Later, the Field Marshal's radio statements were similar. Anyway, when the war ended and he (Juang) was released from work, he fell ill with a fever, which later developed into tuberculosis, with abdominal abscesses and lung problems.

One day, the last day of his life, I had gone to give a sermon in Suphanburi province. I returned in the evening, around 4 PM, and was told Juang was very ill.

I invited four othis monks to accompany me, making five of us. We went togethis, not out of fear, but thinking that a seriously ill person seeing monks might be an auspicious omen. As the texts say, if one sees a wholesome object, they will go to heaven.

Upon arrival, Juang was indeed in critical condition, breathing shallowly and slowly, growing weaker. I sat beside him and called his name.

"Juang, do you recognize me?"

He turned his head and nodded slightly, replying very softly, "Yes."

I asked him, "What do you see now? Not me, but are thise any images floating before you?"

He replied, "Right now, an image of fire is floating in front of me." He showed great fear of the fire.

Hearing this, I was startled. I thought, 'This is not good.' The nimitta from the ancient texts had appeared. I thought to myself, without speaking, that with such a vision, he would go straight to hell. I was at a loss for what to do.

I asked, "Juang, are you reciting 'Buddho' in your mind?"

He shook his head, saying, "I can't focus on it."

I turned to his wife (I forget her  name). I asked, "Do you have any money?" She said, "Yes."

I said, "If you have some, could you give me 20 baht?" He brought me a 20-baht banknote.

I placed it in Juang's hands, bringing his palms together in a gesture of respect, and told his:

"Juang, do this. Life is impermanent, but death is certain. Whether we live or die is not important now. Please make a firm resolve to make merit. Now, we five monks are here together. Please sincerely settle your 'Sangha debt.' Reflect on any items in various temples—whether with resident monks, abandoned temples with Buddha images, abandoned temples without images, or even land belonging to the Sangha with no temple structures—anything we might have taken from such places, whether heavy or light, few or many, great or small value. Please use this 20 baht to repay the Sangha debt."

He repeated softly after me and nodded his head slightly.

I then said to the other monks, "If you all agree, please say 'Sadhu' together." The monks all responded, "Sadhu!"

The moment the Sangha chanted 'Sadhu,' I felt his mind become much brighter and more refreshed.

I asked, "Juang, what image do you see now? Has the fire disappeared?"

He replied, "The fire is gone."

I asked, "What image do you see?"

He said, "I see the principal Buddha image in the ordination hall of Wat Bang Nom Kho." He had ordained at that temple and used to go for daily chanting thise.

I asked, "Do you see it clearly?"

He replied, "Clearly, it's very close."

I told his, "Juang, you can just think it in your mind; speaking will tire you. Mentally recite 'Buddho'."

Instead of thinking silently, he softly uttered, "Buddho, Buddho, Buddho…" After about 3-4 times, his breathing seemed to weaken further, but there was still a faint sound.

I asked, "Juang, do you see the Buddha image now?"

He replied, "I see it."

I asked, "Is it clearer?"

He replied, "Very clear and radiant,  bright, much larger than before."

I told his, "If so, focus on the Buddha as your refuge. Think that right now you are with the Buddha. The image you see is the Buddha himself, coming to help you. You will recover from your illness. If it's time to die, you will go to heaven."

He smiled slightly and said, "As soon as you finished speaking, a celestial mansion (vimana) appeared floating in front of me. The Buddha image pointed to it, indicating it's mine."

I then asked his, "Now, do you want to stay at home, or do you want to go to the vimana?"

He replied softly, "I want the vimana."

Not wanting to disturb him futher, I said, "Then focus your mind on going to the vimana. Recite 'Buddho'."

He softly chanted, "Buddho, Buddho, Buddho…"

Finally, he passed away peacefully with the recitation, along with his last breath. In summary, he died with 'Buddho' on his lips and in his mind.

So, these visions or signs, fellow Buddhists, are real. I have personally encountered this dozens of times. Not just a few cases, but dozens.

And the method I used to resolve it was only this one method. Because at that time, other things wouldn't work. Especially the part about repaying the Sangha debt with money. If, by chance, one has no Sangha debt, it then becomes an act of offering to the Sangha (Sanghadana) or offering to a temple (Viharadana). In summary, it's a great meritorious deed.

各位佛弟子剃度沙彌比丘有著特殊的功德對於父母來說,父母有來剃度孩子或是沒來剃度小孩都好，假設是其他的功德如果我們的父母已經過世了或還沒過世都好，如果父母沒有隨喜功德，父母就沒有機會得到功德；但出家為沙彌比丘這件事，佛陀說父母有隨喜或沒隨喜功德都好，知道或不知道都好，立刻就能得到功德。

在《Mongkhon Athibodi》中提到:，假設父母生下孩子後，出生後就拋棄了；不知道孩子是男女，直接拋棄了，孩子是生是死都不知道，互不相干；此時偶然孩子長大了，足夠出家的年齡剃度為沙彌或比丘都好，當孩子出家當下，父母當下就得到了功德，這是特殊的功德。

因此各位佛弟子，出家的那位沙彌得到30劫的功德，是他一個人得的；然後父母各自得到15劫 ，15劫要在天堂也行要在梵天界也行。現在各位布施給沙彌剃度的佛弟子們，剃度很多位布施很多也好，布施一點也好。一泰銖、 兩泰銖、 五毛錢也行、一百泰銖、一千泰銖都好，每剃度一位沙彌各位可得四劫。布施剃度一位沙彌後各位佛弟子各自4劫，要成為天神、成為天女、成為梵天都可以。

這個剃度為比丘的功德利益比沙彌多一倍，即那位出家的比丘可以成為天神、成為天女、成為梵天60劫的功德利益。父母在何處都好，隨喜或不隨喜都好。知情或不知情好，各自得到30劫 就像沙彌出家的一樣。總之各位不是父母親的佛弟子們，但我們布施給82位去剃度，得到了300多劫的功德可以說賺到了。

---Luang Por Lersi Lingdam

翻譯cred .to @听僧说

**Luang Por Lersi Lingdam:**

Dear Buddhist friends, ordaining someone as a sāmaṇera or bhikkhu carries special merit.

For parents—whether they come to the ordination or not, whether the child is ordained with their presence or not—this act brings unique merit.

In ordinary good deeds, if parents have passed away or are still alive but do not rejoice in or know about the merit, they receive none.

But according to the Buddha, when a child ordains as a sāmaṇera or bhikkhu, parents receive merit immediately—whether they rejoice, know about it, approve, or not.

In the *Mongkhon Athibodi*, it is said: 

Even if parents abandoned the child right after birth—not knowing if it was a boy or girl, not knowing if the child lived or died, completely disconnected— 

If that child grows up, reaches the proper age, and ordains as a sāmaṇera or bhikkhu, 

At the very moment of ordination, the parents instantly receive merit. 

This is a special kind of merit.

Therefore, dear friends:

- The person who ordains as a sāmaṇera receives 30 eons (kalpas) of merit—for himself alone. 

- Each parent receives 15 eons of merit (whether in heavenly realms, Brahma worlds, or elsewhere).

Now, for those of you who support the ordination by offering donations—even small amounts: 

One Thai baht, two baht, five satang, one hundred baht, one thousand baht—any amount is fine. 

For each sāmaṇera ordained through your support, you (the donor) receive 4 eons of merit. 

With that, you can become a deva, a devī (heavenly being), or reach the Brahma realm.

The merit from ordaining a bhikkhu (fully ordained monk) is double that of a sāmaṇera: 

- The bhikkhu himself gains 60 eons of merit (to become deva, devī, or Brahma). 

- Each parent receives 30 eons—regardless of place, rejoicing, or knowledge—just as with the sāmaṇera.

In short, even if you are not the parents, by supporting the ordination of 82 , you accumulate over 300 eons of merit. 

That’s a great gain!

—Luang Por Lersi Lingdam 

(Credits to @听僧说 for chinese  translation)

「……另一個重要的點是，要時時提醒自己：睡前，先憶念涅槃，下定決心：『如果我在這次睡眠中死去，我只求往生涅槃。』

剛醒來時，也先憶念涅槃。之後，有時持誦、有時忘失，那也沒關係。就這樣一點一滴地做，每天這樣做，不需要多。因為我們無法整天都保持覺知。真正關鍵的時刻是在我們臨終之時。當我們生病、痛苦、瀕臨死亡之際，所有善的心念將會匯聚。所謂『匯聚』，是指達到『行捨智』的境界，心對一切都保持平等、中立。

那時，不再牽掛財產、不再牽掛親人、不再牽掛寵物、甚至不再牽掛自己的身體。心是平等的、中立的，不表現出厭惡，也不再掙扎。對一切都保持平靜。

心中感覺到：連這個身體都將死去，我們還會在意其他什麼事呢？心是快樂的，非常明亮，心極其舒適自在。感覺到：一旦身體死去，我當下就往生涅槃。」

——摘自《修行法要彙編》第15冊，第17頁 Luang por lersi lingdam

"...Another important point is to constantly remind yourself: before falling asleep, recollect Nibbana and make the firm resolution: 'If I die during this sleep, I wish to go to Nibbana and Nibbana only.'

As soon as you wake up, recollect Nibbana first. After that, sometimes you recite, sometimes you forget — that's fine. Just do it little by little like this, every day. It doesn't have to be much, because we cannot be mindful all day long. The truly crucial moment is at the time of our death. When we are sick, in pain, and nearing death, all wholesome mental states will converge. This 'convergence' means reaching the stage of 'Sankharupekkha-ñana' (Knowledge of Equanimity towards all Formations), where the mind remains equanimous towards everything.

At that time, there is no more concern for wealth, no concern for loved ones, no concern for pets, not even concern for one's own body. The mind is equanimous, neutral, showing no aversion and making no more struggle. It is utterly calm towards everything.

There is a feeling that: even this body is about to die, why should we care about anything else? The mind is happy, extremely radiant, the mind feels immense ease and comfort. It feels that: as soon as the body dies, at that very moment, we go to Nibbana."

— From "Collection of Dhamma Practice Teachings," Volume 15, Page 17. Luang por lersi lingdam

任何一位以戒律為常軌的人，

１． 將會成為眾人所敬愛的人

２． 他的美名善譽，將會在善行方面遠近馳名

３． 這種人無論去何處，都因沒有仇敵而無所畏懼

最後一點，無迷亂：圓滿的覺者（導師）說道，這個人臨終之時也不會迷失，具足圓滿的正念與正知。

出處：摘自瓦打袠寺（水龍寺）師父開示錄

第４３冊 第５頁

A person who maintains precepts (sila) as their normal practice:

1.  They will be dear and beloved to people in general.

2.  Their fair name and reputation for goodness will spread far and wide.

3.  Wherever such a person goes, they go without fear because they are free from enemies.

Regarding the final point, "Unconfused": The Supreme Teacher (the Lord Buddha) stated that this person, at the time of death, does not become deluded but possesses complete mindfulness and clear comprehension.

Source: From the teachings of Luang Phor Wat Tha Sung

Volume 43, Page

**波羅蜜**，它的意思是「心力」。

**擁有深厚、強大的波羅蜜**，就是指

**擁有堅定、濃厚的心力**，

能夠對抗那些生起反抗情緒（煩惱）的能力。

**Parami (Perfection)** means **"strength of mind" (willpower).**

**To have mature and keen Parami** is to

**have intense and powerful mental strength**

to fight against the emotions (defilements) that arise in opposition.

— Luang Phor lersi lingdam (Wat Tha Sung)

諸位佛教弟子，世尊教導我們修習 **「禪定」**與 **「毗婆舍那智」（觀智）** ，使心境保持穩定。所謂 **「禪定」** ，就是專心憶念善法，例如：

- **「佛隨念」**：憶念佛陀的功德

- **「法隨念」**：憶念佛法的功德

- **「僧隨念」**：憶念聖僧伽的功德

- **「戒隨念」**：使心安住於清淨戒律

- **「施隨念」**：憶念佈施、捨離的功德

- **「天隨念」**：憶念天界眾生的善法功德

這正是十力尊者（佛陀）所教導的方法。世尊說，這能成就 **「禪那」** 。**「禪那」** 的意思是「熟練的心境」。也就是經常憶念這六種隨念中的任何一種。

在日常生活中，我們臨終時，可能有時憶念得起，有時憶念不起，有時忘記，有時想起。但在睡前或剛醒來時，應當讓心境保持穩定，也就是專心修行（禪修），讓心安住於所緣境中二、三分鐘，使之成為習慣。這樣，當真正瀕臨死亡之際，善的心念將會自然匯聚。

如果能在臨終時憶念這六種隨念中的任何一種，即使是最弱、最淺的憶念，死後也能立即投生為天人或梵天。這是為什麼呢？因為心傾向於 **「善法」** 。所謂 **「善法」** ，是指心念安住於智慧、不遠離善法、不墮落於惡法的心境。

—— หลวงพ่อพระราชพรหมยาน วัดท่าซุง

出處：摘自《逃離地獄》一書

To all Buddhist followers, the Supreme Enlightened One (Sammasambuddha) taught us to cultivate **Samadhi (stillness)** and **Vipassana-ñana (Insight Knowledge)** in order to stabilize the mind. What is called **"Samadhi"** is the intentional and focused recollection of wholesome qualities, such as:

- **Buddhanussati**: Recollection of the Buddha

- **Dhammanussati**: Recollection of the Dhamma

- **Sanghanussati**: Recollection of the Noble Sangha

- **Silanussati**: Keeping the mind steady within the observance of moral precepts

- **Caganussati**: Recollection of generosity and relinquishment

- **Devanussati**: Recollection of the wholesome qualities of deities

These are the methods recommended by the Dasabala (the Buddha). The Lord Buddha stated that practicing these leads to **"Jhana"**. **"Jhana"** means a state of familiarization or skill in meditation—recollecting any one of these six themes of mindfulness repeatedly.

In ordinary times, as we approach death, we might sometimes remember, sometimes forget; sometimes recollect, sometimes lose mindfulness. However, just before falling asleep or immediately upon waking, we should try to stabilize the mind. That is, we should intentionally practice (meditate) by focusing the mind steadily on one of these themes for two or three minutes, just enough to become familiar with it. When the actual time of death truly arrives, the wholesome state of mind will converge.

If, at the moment near death, one can recollect any one of these six subjects, even in a weak or minimal way, upon passing away from the human realm, one will instantly be reborn as a Deva (celestial being) or a Brahma. Why is that? Because the mind inclines towards **"Kusala" (wholesomeness)** . The term **"Kusala"** means the mind abiding in wisdom, not straying from goodness.

— Luang Phor Phra Rajbrahmajahn (Wat Tha Sung)

Source: From the book "Escaping Hell"

任何人生而為人，得遇佛教，對佛教具有信仰、信心與淨信，心傾向於善法，這顯示此人已達到**究竟波羅蜜**的層次，能夠在今生證悟**涅槃**。

Any person who is born as a human being, encounters the Buddha's teachings (Buddhasasana), possesses faith (saddha), confidence, and clarity (pasada) in the Buddhasasana, and whose mind inclines towards wholesomeness (kusala) — this indicates that such a person has reached the level of **Paramatthabarami** (the highest perfection) and is capable of attaining **Nibbana** in this very lifetime.

— Luang Phor Phra Rajbrahmajahn (Wat Tha Sung)

*#重點是要觀察「斷除」的情緒。所謂「斷除」的情緒是指，以前碰到不順心的事，立刻就反擊回去。現在是「來一，去一」，或者是「來一，我們不去」，這就表示開始變好了。師父教導要回顧過去做比較。#以觀察結縛（煩惱）為主*。

「看到某些人或某些僧侶不如法、不好的行為時，唉...實在很難忍住不批評。」

師父曾經教導說：*#首要原則就是 #不要去關注別人的行為或過錯*。

就像我，在進入達松寺（Wat Tha Sung）之前，聽到了各種各樣的傳聞。我去的第一天，師父就告訴我：「嗯...豬叫聲、狗叫聲、烏鴉聲、雞聲，這裡很多啊。*不要在意別人的行為*。」

意思是，去 *#關注別人的行為，會讓#我們的心緒變得混濁*。要時常關注我們自己的過錯，時常提醒我們自己。沒有人能提醒我們，除了我們自己。

要時常審視自己。如果 *#時常看到自己的過錯，#那麼剩下的就只會是善*。如果只看到自己的善，那麼剩下的就會是過錯

*#The key is to observe the   "cutting off"  of emotion .* The  "cutting off"  of emotion means: before, when something displeased us, we would immediately retaliate. Nowadays, it's "one comes, one goes," or "one comes, we don't go back at all." That shows we are starting to improve. Luang Phor taught us to look back and compare. *#Focus on observing your fetters (samyojana).*

"When seeing the conduct of some people or even some monks that is inappropriate or bad... Hmm... it's really hard to hold back from commenting."

Luang Phor once taught: *#The first and foremost thing is #do not pay attention to the conduct or faults of others.*

Take me, for example. Before I entered Wat Tha Sung, I heard all sorts of rumors. On my very first day there, Luang Phor told me, "Well... the sounds of pigs, dogs, crows, chickens... there are many here. *Don't be interested in the conduct of others.* "

Meaning, if you go and *#pay attention to the conduct of others, it will *#make your own mind cloudy**. Always pay attention to your own faults. Always remind yourself. No one can remind us except ourselves.

Always examine yourself. If you *#always see your own faults, *#then only goodness will remain**. If you only see your own goodness, then only faults will remain.

---Luang Por Lersi Lingdam

功德從我們「想給」的那一刻就開始了。僧人接受或不接受，並不是重點，這是「布施」的行為。 

「給」這個動作，能斷除貪心；「給」這個動作，也能防止來生貧窮。

其次：**ทานัง สัคคโส ปาณัง** 「布施是通往生天界的階梯」。

當我們一開始給予，功德就從「發心」的那一刻開始了。發心就是已經下定決心了。 

例如：想到明天要托缽，這一碗飯我絕對不自己吃了，從今天開始我就決定不吃它，要拿去托缽。 

功德從這個「想」的時刻就已經產生了。

但是，到了明天一定要真的去托缽啊！不要只是每天空想騙自己，騙不了佛陀的。 

不要天天想「今天想到要托缽就有功德了」，結果永遠不去托缽，這樣講多了反而害了自己。

不過，如果是真心決定明天一定托缽，但今天不幸先死了，功德是100%會得到的，正如佛陀所說：

**「เจตนาหัง ภิกขเว ปุญญัง วทามิ」** 

「諸比丘！我說：意樂（發心）就是功德。」

這件事有個例子：尊者目犍連尊者問薩多姬天女（สาตกีเทพธิดา）。 

尊者升到天界，看到一座新的黃色宮殿，就進去問她：「妳是用什麼功德而得到這個的？」

薩多姬回答：她原本打算摘苦瓜花（ดอกบวบขม）去供養存放佛陀舍利的佛塔，但她很窮，沒有機會布施。 

那天她去砍柴，看到黃色的苦瓜花，顏色像僧袍一樣，就想著回程時要摘它去供養佛塔。 

回來後她摘了花，回家洗澡換衣服，準備要去供養，但還沒出門，在後院就被牛頂死了。

就因為這個發心的功德，讓她投生到忉利天（ดาวดึงส์），擁有金色宮殿作為裝飾。 

宮殿是黃色的，因為臨死前她心裡緣著黃色（苦瓜花的顏色）。

Merit begins from the moment we think of giving. Whether the monk eats it or not isn't the strange part—this is the act of **dāna** (giving). 

The act of giving cuts off greed, and the act of giving prevents poverty in future lives.

Next level: **Dānaṃ saggaso pāṇaṃ** "Giving is the ladder to being born in heaven."

As soon as we start giving, it begins from the intention. Intention means a firm decision. 

For example: Thinking that tomorrow I will go on alms round—this bowl of rice I definitely won't eat myself. From today, I decide not to eat it; I will offer it as alms. 

Merit arises from this very moment of thinking.

But when tomorrow comes, you really have to do it! Don't just imagine it every day to trick yourself—you can't fool the Buddha. 

Don't think every day "Oh, I thought of giving, so I get merit" and then never actually do it. If you keep talking like this, you might end up fooling yourself badly.

However, if it's a genuine decision—like "Tomorrow I will definitely go on alms round"—but you die today before it happens, you get 100% of the merit. 

Just as the Buddha said:

**"Cetanāhaṃ, bhikkhave, puññaṃ vadāmi"** 

"O monks, I say that intention/volition is merit."

There is an example of this: Venerable Moggallāna asked the goddess Satagī (สาตกีเทพธิดา). 

He went up to heaven and saw a new yellow celestial mansion. He went in and asked what merit she had done to get it.

Satagī replied: She intended to pick bitter gourd flowers (ดอกบวบขม) to offer at the stupa containing the Buddha's relics, but she was poor and had no chance to give. 

That day, while gathering firewood, she saw yellow bitter gourd flowers that resembled the color of a monk's robe. She thought that on the way back, she would pick them to offer at the stupa. 

When she returned, she picked the flowers, went home, bathed, dressed, and prepared to go offer them—but before she could leave, she was gored by a cow in the backyard and died.

Because of this merit of intention, she was reborn in the Tāvatiṃsa heaven (Dāvadūṅga / Trayastriṃśa), with a golden mansion as adornment. 

The mansion was yellow because, before death, her mind was focused on the yellow color.

...

**Luang Por Phra Rajabrahmayana** (Wat Thao Sung / วัดท่าซุง) 

From the book *Everyone Wants to Know*, pages 76–77

**「因為身為僧侶卻放貸 #不通過閻王殿直接墮入地獄」**

「……我前來教導禪修，看見一個人被兩條鐵鍊鎖住脖子，被人帶了過來。

我便問：『造了什麼業？』

他們向我解釋這個人的業報：

『這個人是位僧侶，職位是府級僧官。他有四百萬泰銖的資金在放貸，還有積蓄，以及許多未拆封的供養信封，上面註明這個人是某某尊長、這個人將來會是住持、這個人將來會是縣級僧官。』」

我問道：「閻王殿已經審訊過了嗎？」

閻王爺告訴我：「他根本不用經過我這裡，他直接墮入地獄了。」

墮入地獄的人有兩種：

第一種是罪業不算太重，也有些功德，但臨終時沒有憶念起自己的善行。這種人必須經過閻王殿審訊，目的是提醒他憶念起所做的功德。

另一種是罪業深重的人，他們會直接墮入地獄，不需要經過閻王殿。

在地獄裡，

他們沒有衣服穿，

被矛、劍刺穿、砍殺，

並且時時刻刻被烈火焚燒。

地獄的每一層都有火，

只是程度不同，有熾熱和稍緩的差別而已……

**"Because a Monk Lent Money #He Didn't Pass Through Yama's Court and Fell Straight to Hell"**

"...I came to teach meditation and saw a person with two chains locked around his neck being brought over.

I asked, 'What karmic action did he commit?'

They explained this person's karma to me:

'This person was a monk, holding the position of a Provincial Ecclesiastical Chief. He had four million baht out for loans, he had savings, and there were many unopened donation envelopes, marked indicating that this person was a certain Phra Khru, this one would become an abbot, this one would become a District Ecclesiastical Chief.'"

I asked, "Has the court of Lord Yama interrogated him yet?"

Lord Yama told me, "He didn't even come through me. He fell straight into hell."

There are two types of people who fall into hell:

**First,** those whose sins are not extremely heavy and who have some merit, but at the time of death, they do not recollect their good deeds. These people must pass through Lord Yama's court for interrogation. This serves as a reminder for them to recollect their merit.

**Second,** those with extremely heavy sins. They will plunge straight down to hell without needing to pass through Lord Yama's court.

While in hell,

they have no clothes to wear.

They are impaled and slashed by spears and swords,

and are constantly burned by fire.

Every level of hell has fire,

only differing in intensity, some extremely hot, some less so...

From the book: *Death is Not the End... Where Do We Go?*

Story 169, Page 350

By Luang Phor Phra Rajpanyan (Luang Phor Ruesi Ling Dam), Wat Tha Sung, Uthai Thani Province

養狗確實能很好地防止墮入地獄，因為這是在積累慈悲的波羅蜜。我們養狗，若是出於不求回報的心去養，從不曾使喚牠們打水、擦地，不曾這樣利用牠們，這就稱為以慈憫之心飼養。這樣做能有效地防止墮入地獄。像這樣養狗的人，請記住這一點。

像這樣隨緣放養狗的人，能獲得多少福報呢，攏普（Long Pu）？瞧……大爺坐在那裡很久了，說到這裡就笑了，忘了問他。

大爺……認真問你哦，關於養狗這事。啊……他立刻回答說：

他說……「無法消除罪業，記住。我說得可能有些結巴混亂，意思是說能防止地獄，但不等同於消除罪業。」

他說，罪業和惡行是無法消除的。但是，通過不求回報地飼養狗而產生的功德……大爺，這功德會導向何處？

他說……「實際上，這會通往多個層次。」

這恐怕和我的開示不一樣了。

我曾開示說，養狗可獲得欲界天（Kamavacara）的果報，能夠往生為天人。

攏普的回答卻不一樣。大爺，請說來聽聽。啊……是這樣嗎？他說……「如果是以慈憫之心養狗，對吧？給予狗幸福，讓狗快樂，這樣會得到欲界天的果報。」那麼，大爺，是直接到忉利天（Tavatimsa）嗎？

他說……「直接到忉利天。」這是聽他說的哦。那麼我的開示就錯了？大爺，我錯了嗎？

他說……「沒有錯，但解釋得不夠完整。」哦……哎呀，真好！這樣說真好！

大爺，請接著說第二個層次。養狗時，如果心念專注於對狗進行布施，意思是說，在布施時懷著深切的關懷之心。是這樣嗎？

是的。啊……他說，是的。「走到哪都擔心牠會餓著，睡覺時也在想明天狗要吃什麼，有什麼菜可以給狗吃，設法找來牠們需要的東西。就是那些所謂牠們能吃的，或者這些點心狗能不能吃到？」

經常這樣惦記著，睡前或平常都這樣牽掛著。

他說……「這稱為『布施隨念業處』(Caganussati Kammatthana)。」是布施隨念業處，對嗎，大爺？他說……「是的。」

這一點，孩子們，我從未想過。我從未想過，也從未這樣開示過。他笑了。他說，你怎麼能開示得出來呢？人本來就愚笨至極。他是這麼說的。他說，既然愚笨至極，又怎能開示？只能開示到欲界天的層次，因為書上是這麼讀來的。他說……

「如果心念能持續專注在這種狀態，這稱為『禪那所緣』(Jhanarammana)。」這種禪那所緣，在臨終時，如果心仍牽掛著我們所養的貓狗，心念仍想著要布施給牠們，處於禪定的狀態，死後將能往生為梵天（Phrom）。

如果臨終時沒有（持續）想著，死後則往生欲界天，然後憑藉那份功德的威力，也能（在未來）成為梵天。當在天界的壽命結束後，會再往生到梵天界。

孩子們，請好好記住。我從未這樣開示過，從未。

大爺笑得很開心。

然後他說……「未來，這樣養狗的人甚至可以證得涅槃，因為他們能以狗為所緣進行毗婆舍那觀智 (Vipassana-ñana)，以食物為所緣進行毗婆舍那觀智。」

**「攏普（Long Pu）即將證得涅槃」**

問：那要怎麼做呢，大爺？今天說的這些非常有益，要好好記住。懂得這些道理的人，是真的懂了。像攏普這樣，是梵天。攏普是梵天，而且是『不還果梵天』(Anagami Phrom)，我可以直接告訴你們。攏普他不會再有機會投生為人了，將會邁向涅槃。大爺，您已經非常接近涅槃了，對嗎？

他說……「是的。大約在這一尊佛教法滅盡後的50年……50年地獄？還是50年人間？……大爺，是50年人間？之後就證入涅槃。目前只是悠哉悠哉地玩耍，像這樣『โก้โก้』（輕鬆自在的樣子）。好了，請記住，攏普即將證得涅槃。」

喂！大爺，請繼續說。如何以給狗的食物作為毗婆舍那觀智的方法？意思是，給動物的食物或點心。他說，那是毗婆舍那觀智。我們買來，牠們就吃完了，對吧？吃完了，這就是『無我』(Anatta)。

買來很多，它一點一點地減少，這是『無常』(Aniccam)。吃完了，是『無我』(Anatta)。這是一種觀法。

再者，我們飼養的狗，牠們的生命也非永恆，最終都會死去。

這說明，無論我們如何飼養，永恆不變的狀態並不存在。當牠們活著時，會有飢餓、口渴、炎熱、寒冷等感受，這些都是『苦』(Dukkham)。而當牠們死亡時，便是『無我』(Anatta)。我們不希望牠們死，牠們還是會死。

您曾經給狗用過藥，對嗎？

他說：是的。

那牠們臨死時，能治好而不死嗎？

唉喲！大爺，我自己要死的時候都治不好自己了，狗要死的時候，我又怎能治好牠們呢？

他就說了：「這正是『無我』，或者說自然的法則。無常、苦、無我這三法印，無人能掌控，是既定的法則。」

如果能以這樣的心念來思惟：我們養的狗終將死去，我們自己也終將如此死去。狗活著時必然會有苦，需要食物，需要舒適。我們一旦再次出生，也同樣會有這些苦。最終也同樣必須死去。如此，我們就會厭離死亡，厭離出生，我們不再渴求它們。但凡稱為『生』的，無論是人或動物，我們都不再渴求，我們完全不要。大爺，只要這樣思惟，就能夠證得涅槃了嗎？

Raising dogs can indeed help prevent falling into hell, because it builds the Paramita of loving-kindness and compassion. If we raise a dog without expecting anything in return, never using them to fetch water or clean the house, never exploiting them like that, this is called raising them with an attitude of benevolent support. Doing this effectively prevents falling into hell. People who raise dogs in this way, please remember this.

How much merit does a person who raises dogs in this unrestricted way get, Long Pu? Look... Uncle has been sitting there for a while, smiling at this point. I forgot to ask him.

Uncle... Let me ask you seriously, about raising dogs. Ah... He quickly replied:

He said... "It cannot erase sins, remember. I might be speaking a bit incoherently, meaning it can prevent hell, but it doesn't equate to erasing sins."

He said, sins and evil deeds cannot be erased. However, the merit from raising a dog without expecting anything in return... Uncle, where does this merit lead?

He said... "Actually, it can lead to several levels."

This might differ from my own teachings.

I once taught that raising dogs yields the fruit of the Kamavacara (Sense-Sphere Heaven), allowing one to be reborn as a Deva (angelic being).

But Long Pu's answer is different. Uncle, please tell me. Ah... is that so? He said... "If you raise a dog with compassionate support, right? Providing for the dog's happiness, making the dog happy, this results in the Kamavacara heaven." So, Uncle, directly to Tavatimsa Heaven?

He said... "Directly to Tavatimsa." This is what he said. So, was my teaching wrong? Uncle, was I wrong?

He said... "Not wrong, but the explanation was incomplete." Oh... Wow, that's great! That's really good!

Uncle, please continue with the second level. When raising a dog, if the mind is focused on giving alms/dana to the dog, meaning that while giving, there is deep concern and care. Is that it?

Yes. Ah... He said, yes. "Wherever you go, you worry it might be hungry. When sleeping, you think about what the dog will eat tomorrow, what food to give, trying to find what it needs. Things that are edible for them, wondering if the dog can have these treats."

Constantly thinking this way, habitually before sleep or normally, being concerned.

He said... "This is called Caganussati Kammatthana (Recollection of Generosity as a meditation subject)." It's Caganussati Kammatthana, right, Uncle? He said... "Yes."

This, my children, I had never thought of. I never considered this, nor ever taught it. He smiled. He said, how could you teach it? The person (me) is inherently stupid. That's what he said. He said, being stupid, how could you teach it? You can only teach up to the level of Kamavacara heaven, because that's what you read in books. He said...

"If the mind continuously focuses on this state, it's called Jhanarammana (a meditative absorption object)." With this Jhanarammana, at the time near death, if the mind is still concerned with the cat or dog we raised, still thinking of giving to them, in a state of meditative absorption (Jhana), after death, one can be reborn as a Brahma (Phrom).

If not thinking of it at the moment of death, one is reborn in the Kamavacara heaven, and then by the power of that merit, can eventually become a Brahma. After the lifespan in heaven ends, one can be reborn in the Brahma realm.

Children, remember this well. I have never taught this before, never.

Uncle smiled broadly.

Then he said... "In the future, people who raise dogs this way can even attain Nibbana, because they use the dog as a basis for Vipassana-ñana (Insight Wisdom), using the food as a basis for Vipassana-ñana."

**"Long Pu (Uncle Phut) is Close to Nibbana"**

Ask: How is that done, Uncle? What you've said today is very beneficial; remember it well. People who truly understand, understand like this. Like Long Pu here, he is a Brahma. Long Pu is a Brahma, and moreover, an Anagami Brahma (Non-returner Brahma). I can tell you this directly. Long Pu will have no chance to be reborn as a human again; he will proceed to Nibbana. Uncle, you are very, very close to Nibbana, aren't you?

He said... "Yes. About 50 years after the end of this present Buddha's Sasana... 50 years in hell? Or 50 years as a human?... Uncle, 50 years as a human? Then I will enter Nibbana. Currently, I'm just relaxing, playing around leisurely like this, 'go-go' (sound indicating ease). Alright, remember, Long Pu will attain Nibbana."

Hey! Uncle, please continue. How is giving food to a dog used as a basis for Vipassana-ñana? Meaning the food or treats given to animals. He said that is Vipassana-ñana. We buy it, and they eat it all, right? It's all gone. This is Anatta (not-self, no control).

We buy a lot, it gradually diminishes bit by bit. This is Aniccam (impermanence). It's all gone – this is Anatta. This is one way of contemplation.

Furthermore, the dogs we raise, their lives are not permanent; eventually, they die.

This shows that no matter how we raise them, a state of permanence does not exist. While they live, they experience hunger, thirst, heat, cold – these are Dukkham (suffering, unsatisfactoriness). And when they die, it is Anatta. We don't want them to die, but they die anyway.

You have given medicine to dogs before, right?

He said: Yes.

Could you cure them so they wouldn't die?

Oh! Uncle, I can't even cure myself when I'm about to die, how could I cure a dog when it's about to die?

So he said: "Exactly, this is Anatta, or the natural law. The Three Characteristics: Anicca, Dukkha, Anatta – no one can control them; they are fixed rules."

If one contemplates with this state of mind: The dog we raise will eventually die, and we too will die like this. While alive, the dog inevitably experiences suffering, needing food, needing comfort. Once we are born again, we also have these same sufferings. Ultimately, we too must die in this way. Then we will become weary of death, weary of birth; we will not desire them. Anything called 'birth,' whether as a human or animal, we do not desire it; we reject it all. Just by contemplating this, can we attain Nibbana, Uncle?

#Luang Phor Phraraj Phromyan (Luang Phor Ruesi Ling Dam)

Wat Chantharam (Wat Tha Sung), Uthai Thani Province

📖 : Dhammavimok 354, September 2010

Pages 33-34

**龍達那（Luang Ta Na）** 在Tha Sung寺出家了20個雨安居後還俗。當他死後，便去了忉利天（天神界）。

現任住持Phra Kru Palad Anan Pathanyano講述了關於曾是Tha Sung寺僧人的龍達那的故事：

「…在那個『挖土砍木』的年代，有大約4位僧人，包括我本人、龍披歐（Luang Phi O）、龍達查倫（Luang Ta Charoen）和龍達那。他是在年老時才出家的，那時他已經60-70歲了。他的職責是收集各種碎木頭來燒成木炭，他是燒炭的專家。除此之外，他還擅長誦讀波提木叉（Patimokkha，戒經）。他是一位勤於複習經文的老年僧人，一有空就會複習。他有時能背誦兩三個寺院的波提木叉。縣城裡寺院的主持僧人甚至都還背不下來，必須要邀請龍達那去誦讀。他的特長是擅長誦讀波提木叉和擅長燒炭。而且他還是一位講究規矩的老人，房間整理得井井有條。此外，他還有另一個令我欽佩的特點，那就是每當他托缽回來，他會挑選出他認為好的食物，放進人家供養的已經準備好的提籃（Pinto）裡，並將缽裡的飯（一併）拿去供養祖師（Luang Phor）。他是為祖師（食缽）添飯的開創者，寺裡的僧人們也跟著做，成為了傳統。每當祖師在寺裡時，會放好他的缽。僧人托缽回來後，就會把飯放進他的缽裡，並挑選自己喜歡的食物分出來放進提籃裡，拿去供養祖師。他一直這樣做，直到去世。祖師曾問：『是誰想出這個主意的？』（我）回答祖師說：『是龍達那。』祖師就說：『有這樣的想法不會墮落啊，這是懂得報恩的人。』祖師沒有直接教導我們，我們做了，他就讚揚。祖師不認為這是阿諛奉承，而是視之為慈悲和行善。『所以，龍達那是為祖師（食缽）添飯的開創者，是知恩報恩的榜樣。』」

龍達那出家滿20個雨安居後就還俗回了家。因為家就在Tha Sung寺附近，所以他經常（去寺裡）供養（添飯）。他有一個兒子是村長。後來他生病了，當村長的兒子就邀請僧人去為他誦經。那些僧人都是認識的，是第一批一起『挖土砍木』的僧人。當僧人到大約下午四五點鐘時，兒子就說：「父親，父親，僧人來了。」龍達那就躺著舉手合十禮拜。僧人剛開始念誦「南無…… Buddhang Saranang Gacchami（皈依佛）」，還沒念到「Sanghang（皈依僧）」，龍達那就抽搐了幾下，喊了聲「僧侶們…」就去世了。僧人還互相開玩笑說，別再帶這批僧人（去病人那裡）了，一來就（讓人）直接死，不按常規（拖延），直接就要了命。他死後，家人把他運到Tha Sung寺火化。祖師在接待完訪客後，下來（參加）火化，然後說道：「嗯，很好，龍達那去了忉利天，還在幫助寺院。」

#由 #龍普希威利（Luang Phor Ruesi Ling Dam）講述

#Tha Sung寺 #烏泰他尼府

摘自《死而不滅...去何方》一書

---

**English Translation:**

**Luang Ta Na** ordained for 20 Phansa (Rains Retreats) at Wat Tha Sung and then disrobed. When he died, he went to reside in the Tavatimsa Heavenly Realm.

The current abbot, Phra Kru Palad Anan Pathanyano, related the story of Luang Ta Na, who was a monk at Wat Tha Sung:

"...In the 'digging-the-earth, chopping-wood' era, there were about 4 of us: myself, Luang Phi O, Luang Ta Charoen, and Luang Ta Na. He was an old man who ordained when he was already advanced in age. At that time, he was already 60-70 years old. His duty was to take wood scraps and burn them into charcoal; he was an expert in charcoal making. Besides that, he was also skilled in chanting the Patimokkha. He was an elderly monk who diligently reviewed the scriptures; whenever he was free, he would review them. He could chant the Patimokkha of maybe two or three temples. Monks in the district temples, even the district ecclesiastical chief, couldn't chant it by heart yet; they had to invite Luang Ta Na to go and chant. His specialities were excelling in chanting the Patimokkha and being skilled in making charcoal. Moreover, he was also a very methodical old man; his quarters were always neat and orderly. Additionally, he had another special quality that I admired. That is, as soon as he returned from alms-round, he would select what he considered to be good food, put it into an existing food container (Pinto) that people had offered, and together with the rice from his bowl, would take it to offer to Luang Phor (the founding abbot). He was the originator of putting rice in Luang Phor's bowl. The monks in the temple followed suit until it became a tradition. Whenever Luang Phor was at the temple, his bowl would be set out. Monks, returning from alms-round, would put rice into his bowl and select food they liked, put it in a Pinto, and take it to offer to Luang Phor. He did this regularly until he passed away. Luang Phor asked, 'Whose idea was this?' I replied to him, 'It was Luang Ta Na's.' Luang Phor then said, 'Thinking like this doesn't lead to a downfall; this is someone who knows gratitude.' He didn't teach us directly; when we did it, he praised us. Luang Phor didn't consider it as sycophancy; he considered it as compassion and doing good deeds. 'Thus, Luang Ta Na was the originator of putting rice in Luang Phor's bowl; he was the model of gratitude and thankfulness.'"

Luang Ta Na ordained for 20 Phansa and then disrobed to return home. He often put food in the bowl because his house was near Wat Tha Sung. He had a son who was a village headman. Later, he fell ill. The village headman son invited monks to chant for him. The monks were from the original group who had 'dug earth and chopped wood' together and knew him. When the monks arrived around 4-5 PM, the son said, "Father, father, the monks have arrived." Luang Ta Na, lying down, raised his hands in respect (wai). As soon as the monks began the chant "Namo... Buddhang Saranang Gacchami," before even reaching "Sanghang," Luang Ta Na gasped a few times, said "Monks..." and then passed away immediately. The monks even joked amongst themselves, saying not to bring this group of monks again; they cause death right away, not the usual lingering, they cause death instantly. After he died, they brought his body for cremation at Wat Tha Sung. After Luang Phor had finished receiving visitors, he came down for the cremation and said, "Ah, good. Luang Ta Na has gone to reside in Tavatimsa, and he is still helping the temple."

#by #Luang Phor Ruesi Ling Dam

#Wat Tha Sung #Uthai Thani Province

From the book "Death is not extinction... where do we go?"

🌟**#關於人死後變成鬼魂這一點，我並不懷疑，但我想知道，人死後投生為動物來服務償債，這樣的情況存在嗎❓**

剛好我遇到了這樣一個故事，是一個離現代不遠的過去發生的真實案例。事情是這樣的：

在 1922 年 1 月 12 日，瓦蓋簡法寺的僧人斯里，將這個故事講給了中校帕披尼沙拉聽。而我則是從帕披尼沙拉那裡輾轉聽來的。

🔸**#故事是這樣的：** 有一位名叫「高」的華人男子，他的妻子是泰國人，名叫「通坎」。他們在帕那空府的噠叻諾區開了一家店鋪。在帕披尼沙拉講述這個故事的時代，人們仍習慣稱之為「曼谷」或「邦甲蓬」，「帕那空」是後來才定的名稱。

回溯到 1922 年的 37 年前，那個時候高先生經營鴉片生意，他的店鋪遭遇了火災。火災發生在夜深人靜的時候，等他發覺時，火勢已經蔓延開來。他來不及搶救其他財物，只來得及抓起一本帳簿就逃了出來。

他想，其他東西拿不到就算了，只要有這本帳簿在手，就不至於餓死，因為還有許多賒購鴉片的客戶尚未付款。

後來，他停止了鴉片生意，轉而經營蟲膠和生漆貿易。為此，他買了一頭牛來碾碎蟲膠出售。靠著這門生意，他逐漸富裕起來，最終建起了一棟排屋作為住所和店鋪。

此時，他已經非常富有，不禁懷念起那頭與他共度難關的牛的恩情。因為自從鴉片店被燒毀後，他幾乎一無所有。後來做點小本生意，稍有積蓄，便買了這頭牛來碾碎蟲膠。正是這頭牛，讓他得以站穩腳跟，直到擁有現在的樓房和店鋪。因此，他不想再讓這位共患難的朋友繼續勞累受苦。

他想，把牛賣給村民去幹活吧，又擔心牠會再次遭受重勞役；賣給伊斯蘭教徒吧，又怕他們會殺了牠；想養在店鋪裡，又沒有合適的地方。他反覆思量，最後想到吞武里一側的瓦通帕努寺。那時候，那座寺廟位於果園之中，場地非常寬闊，草地也很大。

高老闆看到了兩方面的好處：

1. #如果把這頭牛供養給寺廟，僧人們沒有重活需要牠做，這頭牛就能安享晚年，符合他想讓牠休息、不再勞作的本意。

2. #僧人們可以讓牛吃寺廟草地上的草，既能幫僧人解決除草的問題，又能讓牛有食物。

他與妻子通坎商議並達成一致後，便帶著他的牛，從帕那空府一側渡河前往吞武里。那個年代，橫跨湄南河的橋樑還沒有建成，只能依靠渡船過河。

在他帶牛過河時，他讓那頭牛游水，自己則坐在船上。雖然牛會累一些，但他想，這將是最後一次讓牠受累了。

順利渡河到達吞武里一側後，他便牽著這位共患難的朋友去託付給住持。住持收下後，他就回家安心睡覺，慶幸終於如願以償地安置了他心愛的牛。

然而，第二天早上，他驚訝地發現那頭牛竟然站在他家樓房的大門前。

在那個年代，牛、馬或水牛在公共道路上行走並不稀奇，因為這些動物在路上很常見，而汽車則非常罕見。一天之中，路過門前的汽車最多不超過四輛。主要的交通工具是馬車，偶爾才能見到人力車。

他吃完早飯後，便再次把這頭牛送回瓦通帕努寺交給僧人。

🍁**「#從人死去投生為牛」**

🔸**#就在那天晚上**，高老闆睡覺時做了一個夢。夢見那頭牛來找他，並自報姓名說牠叫「洛」。

當年高先生賣鴉片的時候，這位洛先生（也就是夢中的這頭牛）曾經賒購過鴉片，但貨款尚未結清。後來看到高先生不賣鴉片了，就索性賴賬不還。這頭出現在夢中的牛接著說：

「因為我欠了您的債沒有償還，所以我投生為牛，來給您幹活，用勞力來抵債。請您把我帶回去繼續使用，直到我自然老死，這樣我才能脫離這筆債務。如果您不再用我，來世我仍然要投生為牛，繼續償還，永遠沒有了結苦報的機會。如果您可憐我，就請您去把我接回來，像以前一樣使用我吧。」

第二天一早，高老闆便翻閱帳簿核對債務人記錄，果然發現有「洛」這個名字。#帳面上欠款三十六銖。既然證據與夢境相符，他便去把那頭忠誠的牛領回家中飼養，每天只讓牠象徵性地做一點點工作，直到牠自然老死。

帕披尼沙拉說，那些被頻繁重用的牛、水牛、大象、馬，牠們沒有工資，但得到的回報，用以補償牠們的辛勞的，不過是新鮮的草料或乾草罷了。

🍁**#這大概是因為牠們做人時曾經欺詐錢財，欠債不還，就像這位洛先生一樣。** 有時候，債主本人並沒有追究，但是業力法則卻自行裁判了。儘管債主本人毫不知情，卻依然要承受懲罰。

至於那些被人使用後，一旦主人不再需要，就會被宰殺吃掉的牛和水牛，#大概也是因為前世曾經殺害過這類動物，所以今生才要投生為同類，並且被殺，直到償還清過去所殺的數量為止。

🍁**#也就是說，如果有人想以自殺來逃避債務，以為債主找不到自己就行了。** 如果這個故事的後果，真如帕披尼沙拉所講述的那樣，那麼我真是為那些逃避債務的人感到擔憂。

🍁**#因為如果是在人世間，用勞力償還債務，至少還有機會像債主一樣吃飯、享用點心；累了可以請求休息；熱了也可以告知。**

🍁**#但是一旦投生為牛、為水牛，那日子就非常痛苦了：飢餓、口渴、疲勞、被蚊蟲叮咬，完全無法訴說，因為說話沒有人聽得懂。這是一種極其折磨人的業報。**

📖 摘自《死亡並非終結……那麼去哪裡了？》

#尊敬的龍普魯士帕拉恰蓬亞納 (龍普魯士 瓦特塔松寺)

🌟**#Question: I have no doubt that people can become ghosts after death, but I would like to know if it is possible for someone to be reborn as an animal to serve and repay debts❓**

It so happens that I came across such a story. It's a true story from the recent past. The story goes like this:

On January 12, 1922, a monk named Sri from Wat Kaew Jam Fah told this story to Lieutenant Colonel Phra Pinit Sala. I, in turn, heard it from Phra Pinit Sala.

🔸**#The Story:** There was a Chinese man named "Kao." His wife was Thai, named "Thongkham." They ran a shop in Talat Noi, Phra Nakhon Province (Bangkok). At the time Phra Pinit Sala told this story, the area was still commonly referred to as Bangkok or Bangkoku; "Phra Nakhon" was a name given later.

Counting back 37 years from 1922, at that time Kao was dealing in opium, and his shop was destroyed by fire. The fire occurred late at night when all was quiet. He only became aware of it when the flames had already spread considerably. He couldn't save any of his other possessions; he only managed to grab his business ledger.

He thought, "It doesn't matter that I couldn't save anything else. With this ledger, I won't starve, because there are still many customers who bought opium on credit and haven't paid yet."

Later, he quit the opium business and switched to trading shellac and wood oil. To do this, he bought a cow to grind the shellac for sale. He ground and sold shellac, and gradually became wealthier, eventually building a shophouse as his residence and store.

By now he was very rich, and he thought of the kindness of that cow, his companion through hardship. After the opium shop fire, he was nearly destitute. Later, after some small trades and saving a bit of capital, he bought this cow to grind shellac. This cow was the reason he became financially stable and owned a shophouse. So, he no longer wanted to trouble this friend in need with further hard work.

He thought about selling it to villagers for work, but he feared it would have to work hard again. Selling it to Muslims, he feared they might slaughter it. Keeping it at the shop was not suitable. He thought it over and came up with the idea of Wat Thong Nophakhun on the Thonburi side. At that time, the temple was located in an orchard with a very large area and a huge lawn.

Kao saw two benefits:

1. #If he offered the cow to the temple, the monks would have no heavy work for it. The cow would live happily, in line with his wish for it to rest and not work anymore.

2. #The monks could let the cow graze on the temple lawn. This would help the monks with grass maintenance and provide food for the cow.

After discussing it with his wife, Thongkham, and reaching an agreement, he took his cow across from the Phra Nakhon side to the Thonburi side. At that time, there was no bridge over the Chao Phraya River; one had to rely on ferries.

When he took the cow across the river, he made the cow swim while he sat on the boat. Even though the cow might be a bit tired, he thought this would be its last time exerting itself.

After successfully crossing to the Thonburi side, he led his companion in hardship to entrust it to the abbot. Once the abbot accepted it, he returned home and slept soundly, happy to have fulfilled his wish to provide for the cow he loved.

But the next morning, he was surprised to see that very cow standing in front of his shophouse door.

In those days, it wasn't unusual to see cows, horses, or water buffaloes walking on public roads, as these animals were common, and cars were extremely rare. At most, four cars might pass by in a day. The main vehicles were horse-drawn carriages, and occasionally rickshaws.

After finishing his breakfast, he took the cow back to Wat Thong Nophakhun to give it to the monks again.

🍁**"#From Human Death to Rebirth as a Cow"**

🔸**#That very night,** Kao had a dream. He dreamed that the cow came to him and said its name was "Lok."

Back when Kao was selling opium, this Mr. Lok (the cow in the dream) had bought opium on credit and still owed money. Seeing that Kao had quit the opium business, he simply refused to pay. The cow in the dream continued:

"When I owed you a debt and didn't repay it, I was reborn as a cow to work for you, repaying the debt with labor. Please take me back and use me until I die naturally. Then I will be free of this debt. If you don't use me, in my next life I will still have to be born as a cow to continue repaying, and there will be no chance to end this suffering. If you pity me, please go and bring me back to work as before."

The next morning, Kao checked his debtor ledger and indeed found the name "Lok." #The debt recorded was 36 Baht. Since the evidence matched the dream, he went and brought his faithful cow back home, using it for only a token amount of work each day until it died naturally.

Phra Pinit said that these cows, buffaloes, elephants, and horses that are heavily worked without wages receive only fresh grass or hay as compensation for their labor.

🍁**#This must be because when they were human, they defrauded others of money, refusing to pay their debts, just like this Mr. Lok.** Sometimes the creditor doesn't even complain, but the law of Kamma judges by itself. Even though the creditor is unaware, the punishment is still exacted.

As for those cows and buffaloes that, after being used, are slaughtered for food when their owners no longer need them, #it is probably because in a previous life they killed that type of animal, so they are now reborn as that same type of animal and are killed until the number matches what they had previously killed.

🍁**#In conclusion, for those who think of committing suicide to escape debt so that the creditor cannot find them,** if the consequences are as described in this story that Phra Pinit related, then I am truly concerned for those who evade their debts.

🍁**#Because when you're human and repay a debt with labor, you still have the chance to eat food like your creditor; you can ask for a break when tired; you can speak up when hot.**

🍁**#But when you're born as a cow or a buffalo, life is extremely painful: hungry, thirsty, tired, bitten by mosquitoes and flies, with no way to communicate your suffering because no one understands your language. This is an extremely torturous karmic consequence.**

📖 From the book "Death is Not Extinction... Then Where Do We Go?"

#The Venerable Luang Phor Phrarajphromayan (Luang Phu Ruesi, Wat Tha Sung)

**我（อาตมา）與另外兩位僧人一起去到沙沒沙空府（สมุทรสาคร）班佩縣（อำเภอบ้านแพ้ว）弘法，受邀講法兩天。第一天不知道講什麼主題，因為主人沒有指定，就講了「**#ตายแล้วไปไหน**」（死後去哪裡），談到做善事死後生善趣、造惡死後墮惡趣。**

講完後，有一位中國婦女捧著花、香、蠟燭的盤子來供養，問：「我父親死了，現在在哪裡啊？」我聽了心想：以前當在家人時，聽到這種法會問僧人「我造的業已經報應了」，其實直接回答不難，但我不該自己答，就推給團長——他是大城府（พระนครศรีอยุธยา）的僧官，和我同戒臘，從沙彌時就修習**遍處**（กสิณ）。我說：「請供養那位師父。」

那位婦女去供養，他接過花香蠟燭說：「請允許我進圖書館3分鐘。」不到3分鐘就出來，問：「妳父親死前身材高大強壯、體力很好、聲音大、不留鬍子，對嗎？」 

婦女答：「是的。」 

他說：「如果這三點都對，那妳父親現在沒有快樂。妳做的功德對亡者完全沒有結果。」 

婦女哭著問：「為什麼？」 

他說：「亡靈說：妳做的功德對亡者無效，因為做功德時妳心裡只想活人，沒有想亡者；做功德時沒有恭敬、沒有真心，只顧客人；辦酒席、烤肉、喝酒，比功德還多；請僧人授戒時，妳沒機會恭敬受戒，因為顧客人；供養時沒有恭敬心；聽法時沒有專心恭敬聽；當功德流入時，妳沒專心接受，所以無功德。就像下雨時沒拿桶去接，雨停後才拿去接，沒用；或桶放在屋內，雨進不來。妳做功德時顧客人，沒專心聽經、受戒，所以無功德。」

亡靈說：「現在很冷、很痛苦、很餓。」 

婦女問：「現在父親在天界還是地獄？」 

他答：「沒下地獄，但很接近地獄，還有機會接受隨喜功德。」 

婦女止住哭，問：「要做什麼功德他才接受？」 

他說：「亡靈說：準備**供僧**——三衣一套、佛像（坐高不低於5吋，越大越好），然後**迴向**時不要照別人教的長篇，用自己的話（中文或泰文都行），直接說：『我今天做的功德——禮敬三寶、恭敬受戒、供養三衣與佛像給僧團——無論多少，都迴向給我父親（說全名），請來隨喜，得到和我一樣的利益與快樂，現在就得到。』」

第二天早上，婦女照指示準備好，供僧完畢後，又捧花香蠟燭來問：「現在父親舒服了嗎？」 

那位僧人看著我（他有點神通，但不大），環顧四周說：「等一下，我做給妳看。」忽然，一位老婦人坐在講堂後方，突然倒下，然後起身跑來，宣稱是亡父，喊出正確名字，說：「父親藏金在某處，妳還沒找到；有人借錢，借據還在。」還講女兒從小到大的事：第一個戀人求婚但沒結婚就死了，後來嫁給常跟第一個戀人一起來的朋友。婦女跪拜，相信是真的父親。

講堂裡約一千人圍過來。我讓那位「亡靈附身」的老人坐椅子上，靠近麥克風，讓大家聽清楚。亡靈說：「女兒花三萬多辦喪事，對我完全無益，因為沒什麼是真功德。但這次供僧功德很大——安靜、真誠，沒做任何惡事（連一個蛋都沒打破，沒喝酒烤肉），是真正的功德。現在我已經是**忉利天**（ดาวดึงสเทวโลก）的天神，有金宮、一千天女侍奉。」

他繼續說：「今天這場喪事的功德雖然正確，但功德很少。」他指著有簾子的圖書館說：「裡面有好幾箱酒，酒是惡業，不該在功德時出現。做功德要專心，宴客要分開時間，先把功德做完，再做惡事。」

巧合的是，今天辦喪事的主人是這位亡靈的外孫（亡者的女兒的侄子）。他辦母親的喪事，花很多錢，以為很有功德。他問：「今天母親得到什麼？」亡靈答：「母親坐在寺邊哭。今天花幾萬，對亡者沒益。請重做，像我女兒今天這樣。」主人答應，火化後第二天又供僧一次。

這次弘法，讓亡者得到快樂…

I and two other monks went to preach in Ban Phaeo District, Samut Sakhon Province. They invited us for two days. On the first day, no topic was specified, so I spoke on “**#Where Do We Go After Death**,” explaining that good deeds lead to happy realms, evil deeds to woeful ones.

After the talk, a Chinese woman offered a tray of flowers, incense, and candles, asking: “Where is my father now after death?” I thought: When I was a layperson, people asked monks this when their kamma ripened. It’s easy to answer, but I shouldn’t speak myself, so I directed her to the senior monk—the abbot from Ayutthaya, same ordination seniority as me, who had practiced kasina since novicehood.

She offered to him. He took the items and said: “Allow me 3 minutes in the library.” He returned quickly and asked: “Your father was big and strong before death, had a loud voice, no mustache, right?” 

She said: “Yes.” 

He replied: “If these three are correct, your father is not happy now. The merits you made have no effect on him.”

She cried: “Why?” 

He said: “The spirit said your merits don’t reach him because when making merit, you focused on living guests, not the deceased. You showed no reverence for the merit; you were busy with guests. You served liquor, grilled fish/meat—more sin than merit. When monks gave precepts, you couldn’t receive them respectfully due to guests. You offered without mindfulness. You listened to Dhamma without attention. When merit flowed in, you didn’t receive it. Like rain falling but no bucket to catch it—or bucket indoors, rain can’t enter. You were distracted, so no merit reached him.”

The spirit said: “Now very cold, great suffering, very hungry.” 

She asked: “Heaven or hell?” 

He: “Not hell, but close to it. Still chance to receive rejoicing merit.”

She stopped crying: “What merit should I make for him?” 

He: “The spirit said: Offer **sanghadana**—one set of triple robes, one Buddha image (at least 5 inches high, larger ok), and when dedicating, don’t use long scripted words. Use your own language (Chinese or Thai), say directly: ‘The merits I made today—honoring the Triple Gem, respectfully receiving precepts, offering robes and Buddha image to the Sangha—whatever amount, I dedicate to my father (full name). May he come rejoice and receive the same benefits and happiness as I do, right now.’”

Next morning, she prepared everything, offered sanghadana. After the talk, she offered flowers/incense/candles again, asking: “Is father comfortable now?” 

The monk looked at me (he had minor psychic power), scanned around, said: “Wait, I’ll show you.” Suddenly an old woman at the back of the hall fell down, then got up, ran to the daughter, declared herself the father (correct name), said: “Father hid gold there—you haven’t found it; someone borrowed money, check the contract.” He recounted daughter’s life from childhood: first boyfriend proposed but died before marriage; later married his friend who always came along. She bowed, convinced it was father.

About a thousand people gathered. I had the possessed elder sit on a chair with microphone for all to hear. The spirit said: “The over 30,000 baht funeral merit was useless—no real merit. But this sanghadana has great power—quiet, sincere, no sins (not even cracked an egg, no liquor/grilled meat). True merit. Now I am a **deva in Tavatimsa Heaven** (ดาวดึงสเทวโลก), with a golden palace and one thousand celestial maidens attending.”

He continued: “Today’s funeral merits are correct but small.” Pointed to curtained library: “Many cases of liquor there—sin, shouldn’t be at merit-making. Merit time must be focused. Feasting should be separate—do merit first, sins later.”

Coincidentally, today’s funeral host was this spirit’s grandson (daughter’s nephew). He held his mother’s funeral lavishly. He asked: “What did mother get today?” Spirit: “Mother sits crying at temple edge. Spent tens of thousands—no benefit to the deceased. Redo like my daughter did today.” He agreed, offered sanghadana again the day after cremation.

This preaching brought happiness to the deceased…

— Excerpted from *Tai Mai Sun... Laeo Pai Nai* pp. 200-202, by **Luang Por Phra Rajabrahmayana**, Wat Thasung, Uthai Thani Province

「…有一位中國男子，以殺豬和賣豬肉為職業。到了晚年，有人告訴他：『死後會墮地獄哦。』他聽了之後，就開始每天**去寺廟布施托缽**（ใส่บาตร）。每次托缽前，他都會先**合掌禮拜僧侶**，然後念誦『**นะโมตัสสะ นะโมตัสสะ**』（Namo Tassa），再把食物放入缽中。

到了臨終時刻，他看見**閻魔使者**（ยมทูต）來了。他立刻念『**นะโมตัสสะ**』。結果，閻魔使者**立刻逃跑**了！

當時他的心是**善念**（กุศลจิต），所以惡業（อกุศล）無法靠近。如果閻魔使者來了，也不一定馬上墮地獄，還要先去審判（สอบสวน）。但因為他在臨終時還能想起念『**นะโมตัสสะ**』，**พระยายมราช**（閻羅王）就先放他去**天界**。既然他在死前一刻念了『นะโมตัสสะ』，因此直接讓他**立刻生天**。」

“…There was a Chinese man whose occupation was slaughtering pigs and selling the meat. In his old age, someone told him, ‘After death, you will fall into hell.’ From then on, he started **offering alms to monks every day** (ใส่บาตร). Before each offering, he would raise his hands in **anjali** (wai) to the monks and recite the mantra ‘**Namo Tassa, Namo Tassa**’ (Namo Tassa Bhagavato Arahato Samma Sambuddhassa – homage to the Blessed One), then place the food in the alms bowl.

When the moment of death came, he saw **Yama’s messengers** (ยมทูต) approaching. He immediately recited ‘**Namo Tassa**.’ Instantly, the messengers **fled**!

At that moment, his mind was in a **wholesome state** (กุศลจิต), so unwholesome kamma (อกุศล) could not approach. Even if Yama’s messengers come, it doesn’t mean immediate hell—one must still face judgment first. But because he remembered to recite ‘**Namo Tassa**’ at the time of death, **Phra Yamaraja** allowed him to go to **heaven** first. Since he uttered ‘Namo Tassa’ just before dying, he was **directly reborn in heaven**.”

— By **Luang Por Ruesi Ling Dam** 

**Wat Thasung, Uthai Thani Province** 

Excerpted from the book *Tai Mai Sun... Laeo Pai Nai* (Death Is Not Annihilation… Where Do We Go?)

「…我努力尋找最簡單且效果穩定的『意生身法』教學方法，目的是為了讓佛教徒們能親見天界、梵天界、涅槃界，能看到地獄、餓鬼、阿修羅，能知道過去未來，並且證明『死後並非虛無』。只要還沒到達涅槃，就還需再度輪迴。我花了長達23年的時間尋找方法，因為如果採用我當年跟隨隆波潘尊者出家時的修行方法來教導，會非常困難，需要極強的心力，且耗時甚久。那種方法是讓肉身直接上去，不像現在的意生身法是以不可見身（心識）上去。即使是全力的訓練，對某些人來說仍然困難。

這意生身法的知識，我從阿贊素奇居士那裡學來。那時阿贊素奇還會喝酒。後來有一天，我看到他在同一個酒局中，有人向他挑戰：

酒友：『喂，素奇，聽說你教人上天堂、下地獄，是真的嗎？』

阿贊素奇：『沒錯。』

酒友：『我不信有天堂地獄，也不信你教導的本事。』

阿贊素奇：『如果我教你看到地獄或天堂，你願不願輸我一瓶酒？』

酒友：『如果你讓我去不成，你也得輸我一瓶酒！』

於是，阿贊素奇便吩咐準備三朵不同顏色的花、三支香、一銖重的蠟燭一支、一銖錢作為拜師費。之後，阿贊素奇去搬來一個搗米用的石臼，讓那人坐在石臼上，教他持誦『那摩 帕塔』（นะมะ พะธะ）。之後他灑聖水，灑完後站在旁邊，誦念『南無布達雅』（นะโมพุทธายะ）來控制場面。過了一會兒，他點燃香，讓煙縈繞在那人鼻前，使其聞到香味，然後用點燃的紙張照明，照向那人的前方，問道：

阿贊素奇：『亮了嗎？』

修行者：『亮了。』

阿贊素奇：『有沒有看到白色的光芒射下來，或者有光芒射出去？』

修行者：『看到光芒從上方射下來。』

阿贊素奇：『那麼，決心讓身體順著那道光衝出去。』

修行者：『現在已經離開身體了。』

阿贊素奇：『那麼，專心前往地獄。』

修行者：『現在到達地獄了。』並且能準確描述地獄的景象，符合《三界論》所說。接著他喊道：『我想見見我死去的爺爺。』

阿贊素奇：『憶念閻羅王，請他來幫助。』

修行者：『現在閻羅王已經站在旁邊了。』

阿贊素奇讓他問：『我爺爺叫某某，何時去世的，現在在地獄嗎？』

修行者：『閻羅王說，地獄裡沒有這個人。這個人生前做了很多善事：

1)  這個人圓滿持守五戒長達30年。

2)  真正恭敬佛陀、法、聖僧。

3)  這個人內心渴望前往涅槃。』

阿贊素奇讓他問閻羅王：『他已經去涅槃了嗎？』

修行者：『閻羅王說，還沒有。這個人生前是須陀洹，死後往生到兜率天了。』並問道：『須陀洹的行持是怎樣的呢？』

**須陀洹的心境**

閻羅王回答說：

1)  意識到生命必然死亡，即對死亡不疏忽大意。

2)  真正恭敬佛陀、法、聖僧。

3)  五戒清淨。

4)  心中只有一個目標：涅槃。

閻羅王說：如果有這樣的行持，成為須陀洹後，所有的罪業將不能再懲罰他。即使還沒能到達涅槃，往生兜率天之後，只需聽完一次慈氏菩薩（未來佛）的說法，就能證得阿羅漢，進入涅槃。

修行者問：『像我這樣的人，能成為須陀洹嗎？』

閻羅王：『像你這樣是不可能的，你必須下地獄。因為你來這裡之前喝了酒。光是喝酒這一項，沒有其他惡業，就足以讓你墮入「閻羅世間地獄」了。』同時指向地獄給他看。

修行者驚叫：『哇！死定了！』

閻羅王說：如果喝酒又說謊欺騙，還有另一個地獄。如果喝酒又傷害他人，又有一個地獄。如果罪更重，就要墮入大地獄。這只是一個小小的邊緣地獄，稱為「閻羅世間地獄」。

修行者跪下來禮拜閻羅王，問道：『如果我能持戒清淨，像祖父那樣修行，能像他一樣嗎？』

閻羅王：『可以，為什麼不可以？請這樣做：

1)  忘記所有過去的罪惡：殺生、偷盜、邪淫、妄語、飲酒。所有過去的都放下，不要再想。從今天開始，持守清淨五戒。

2)  不忘記思惟：總有一天我們會死去。

3)  如果我們死後，絕不願像站在這裡這樣下地獄，因為太痛苦了，我們不要。如果去了天界或梵天，一旦福報用盡，可能會因為過去的罪業而直墮地獄。所以，我們要專注唯一目標：前往涅槃。這樣的心態如果能保持穩定，就稱為須陀洹。』

總之，他們交談了約半個多小時。那位修行者就收攝心識回來，然後起身禮拜阿贊素奇，並把酒錢給了他。然後轉頭對我說：『從現在開始，我必定圓滿持守五戒，我將不忘記死亡。我親眼看到了地獄，實在受不了！我只喝了一點酒，地獄裡的人就忙著把我往下拖！』

結果，從那天起，阿贊素奇也戒了酒，並且不再違犯五戒。可以說是因為那位修行者的緣故。其實阿贊素奇本來就能做到戒酒，但有時行善也取決於各人的時節因緣，看善業何時成熟。當我1965年向阿贊素奇學習此法後，就用它教導了很多人…」

摘自：《死後並非虛無…去往何處》一書，第127頁

作者：隆波帕拉普梵摩

轉錄：Punyanuch Khajornnithiporn 女士

"…I tried to find the simplest and most consistently effective way to teach the 'Mano-mayiddhi' (Mind-made psychic power) method. My aim was for Buddhists to be able to see heaven, the Brahma worlds, Nibbāna, hell, pretas, and asuras; to know the past and future; and to prove that 'death is not annihilation.' As long as one hasn't reached Nibbāna, one must be reborn again. I spent 23 years searching for a method because if I taught the method I practiced when ordained with Luang Phor Pan, it would be very difficult for others. It required extremely strong determination and took a very long time. That method involved taking the physical body up, not taking the mind (the invisible body) up like in the current Mano-mayiddhi practice. Even the full-power training was difficult for some.

I received this Mano-mayiddhi knowledge from Ajahn Suk, who was a layperson at that time. At that time, Ajahn Suk still drank alcohol. Later, one day, I witnessed a challenge made to him in a drinking circle:

Drinking companion: 'Hey Suk, they say you teach people to go to heaven and hell, is that true?'

Ajahn Suk: 'Yes.'

Drinking companion: 'I don't believe heaven or hell exists, and I don't believe in your teaching ability.'

Ajahn Suk: 'If I can teach you to see hell or heaven, will you buy me a bottle of liquor?'

Drinking companion: 'If you can't make me go, you have to buy me a bottle of liquor!'

So, Ajahn Suk had him prepare three flowers of different colors, three incense sticks, one one-baht weight candle, and one salueng (old Thai currency unit) as a teacher's fee. After that, Ajahn Suk went and brought a rice-pounding mortar, had the man sit on it, and taught him to recite "Na-ma Pha-tha" (นะมะ พะธะ). Then he sprinkled holy water. After sprinkling, he stood nearby and chanted "Namo Buddhaya" (นะโมพุทธายะ) to maintain control. After a moment, he lit fragrant incense and wafted the smoke near the man's nose so he could smell the fragrance. Then he lit a piece of paper to provide light, shining it in front of the man, and asked:

Ajahn Suk: 'Is it bright yet?'

Practitioner: 'It's bright.'

Ajahn Suk: 'Do you see a white light shooting down, or a light shooting out?'

Practitioner: 'I see a light shooting down from above.'

Ajahn Suk: 'If so, immediately resolve to let your body follow that light.'

Practitioner: 'I have now left my body.'

Ajahn Suk: 'Now, concentrate on going to hell.'

Practitioner: 'I have now reached hell.' He then accurately described the features of hell according to the Traiphum (Three Worlds cosmology). Then he exclaimed: 'I want to see my deceased grandfather.'

Ajahn Suk: 'Recollect Yama Raja (King of Hell), invite him to help.'

Practitioner: 'Now Yama Raja is standing beside me.'

Ajahn Suk told him to ask: 'My grandfather, named so-and-so, died when? Is he in hell now?'

Practitioner: 'Yama Raja says: This person is not in hell. This person, while alive, had great merits:

1)  This person maintained the Five Precepts perfectly for 30 years.

2)  They had genuine respect for the Buddha, Dhamma, and Noble Sangha.

3)  This person's mind aspired to Nibbāna.'

Ajahn Suk told him to ask Yama Raja: 'Has he attained Nibbāna yet?'

Practitioner: 'Yama Raja says: Not yet. This person, before dying, was a Sotāpanna (Stream-enterer), and has been reborn in the Tusita heaven.' He then asked: 'What are the characteristics of a Sotāpanna's conduct?'

**The Mental State of a Sotāpanna**

Yama Raja replied:

1)  They are aware that this life must end – they are heedful of death.

2)  They have genuine respect for the Buddha, Dhamma, and Noble Sangha.

3)  They maintain pure Five Precepts.

4)  They have only one goal in mind: Nibbāna.

Yama Raja said: With conduct like this, having become a Sotāpanna, all past evil deeds can no longer bring punishment. If they haven't yet reached Nibbāna, after being in Tusita heaven, just listening to one discourse from Phra Sri Ariya Mettrayya (the future Buddha) will enable them to become an Arahant and attain Nibbāna.

The practitioner asked: 'Can someone like me become a Sotāpanna?'

Yama Raja: 'Someone like you cannot. You must go to hell. Just coming here after having drunk alcohol – even if only drinking with no other offenses – is enough to land you in the Yama-lokiya hell.' He pointed out the hell for him to see.

The practitioner cried out: 'Whoa! I'm dead!'

Yama Raja: If you drink alcohol and also lie, there is another hell. If you drink alcohol and also harm others, there is another hell. If the sins are heavier, you fall into the major hells. This one is just a small, minor hell called the 'Yama-lokiya hell.'

The practitioner prostrated himself to Yama Raja and asked: 'If I were to maintain pure precepts and practice like my grandfather, could I be like him?'

Yama Raja: 'Yes, why not? Do the following:

1)  Forget all past evil: killing, stealing, sexual misconduct, lying, drinking alcohol. All that is past, stop it, don't think about it. From today onward, maintain the Five Precepts purely.

2)  Do not forget to contemplate: Someday we must die.

3)  When we die, we will not accept being in hell like this place because it is suffering, we don't want it. If we go to heaven or Brahma worlds, when merit is exhausted, we might fall straight into hell due to past kamma. Therefore, we must aim for one single goal: Nibbāna. A mind that maintains this state consistently is called a Sotāpanna.'

In summary, they talked for over half an hour. That practitioner then withdrew his mind, returned, got up, prostrated to Ajahn Suk, and gave him the money for the liquor. Then he turned to me and said: 'From now on, I will maintain the Five Precepts perfectly, and I will not forget death. I have seen hell – it's truly unbearable! I only drank a little, and the people in hell were already pulling me down!'

It turned out that from that day onward, Ajahn Suk also quit drinking alcohol and never violated the Five Precepts again. The practitioner was the cause. Actually, Ajahn Suk was capable of quitting, but sometimes doing good deeds depends on the right time for each person – when their wholesome kamma will bear fruit. After I learned from Ajahn Suk in 1965, I used this method to teach many people…"

Source: From the book "Death is Not Annihilation... Then Where Do We Go?" Page 127

By Luang Phor Phra Rajbrommayan (Wat Tha Sung)

Transcribed by Miss Punyanuch Khajornnithiporn

閻羅王曾說：「供養僧伽（僧伽施）是最殊勝的。」 特別是他真正能夠幫助到的對象，必須是那些會經過閻羅王審判處所的人。像是中陰身、餓鬼、阿修羅，這些不經過閻羅王，他就幫不上忙。而那些死後直接墮入地獄的人，他也幫不上忙，因為他們沒有經過他的衙門。

Yamaraja (The King of Hell) said: "Sangha-dāna (offering to the Sangha) is the best." Especially, the beings he can truly help are only those who come to await investigation at the court of Yama. Beings like gandhabbas (intermediate state beings), pretas (hungry ghosts), asuras — these do not pass through his jurisdiction, so he cannot help them. And those who die and fall directly into hell, he also cannot help because they do not pass through his office.

Source: From the book "Death is Not Annihilation... Then Where Do We Go?" Section 15, "Miscellaneous"

By Venerable Luang Phor Phra Rajbrommayan, Wat Tha Sung

「…在1992年3月2日，有一位信眾到塔松寺來找我，問道：『我的父親去世了，他去了哪裡？』我沒有直接告訴那個人，而是讓他在一百米大的大雄寶殿裡練習佛陀的禪修法門。我說：『不出三天，你就能見到你的父親。告訴你也沒有用，因為你依然不會解除疑惑，你會不停地追問，對你也沒有益處。』最後，那個人下定決心。第二天就去練習禪修，僅僅第一天就能夠與他的父親交談了。

但在這個人問我的時候，他說出了去世者的名字，我就憶念他。當憶念到那位亡者時，他就出現在我面前站在旁邊。我就問他：『你現在去了哪裡？』他回答說：『我現在在夜摩天。』我問：『能往生夜摩天，你生前平常都做些什麼？』回答說：『我平常有練習禪修。』我問：『你在什麼時候禪修？』回答說：『早上和晚上的時候。早上我醒來，就拿起掛在脖子上的佛像，合掌祈禱，祈請佛陀的功德，或者說是「祈求佛陀」也可以。到了晚上，因為擔心有危險，所以也做同樣的修行。』

這樣做，就是在憶念佛陀、法和僧。無論是早上還是晚上，都是在修定。禪定不一定要盤腿打坐一動不動，可以以任何方式，任何姿勢。如果是在自己家裡，心憶念佛陀，就是佛隨念；心憶念法，就是法隨念；心憶念僧，就是僧隨念。因此，他才能往生夜摩天…」

摘自：《死後並非虛無…去往何處》一書

"…On March 2, 1992, a certain person came to see me at Wat Tha Sung and asked: 'My father has passed away. Where did he go?' I didn't tell that person directly. Instead, I told them to go practice Buddhist meditation in the 100-meter Mahāvihāra (main hall). I said: 'Within no more than three days, you will meet your father. Telling you would be of no benefit, because you would still not be free from doubt. You would keep asking, and it would be useless for you.' In the end, that person decided to do it. The next day, they went to practice meditation, and on the very first day, they were able to talk with their father.

However, at the time this person asked me, they mentioned the deceased's name, and I recollected him. When I recollected the deceased, he appeared standing in front of me. So I asked him: 'Where are you now?' He replied: 'I am now in the Yāma heaven.' I asked: 'To be reborn in the Yāma heaven, what did you usually do during your life?' He replied: 'I usually practiced meditation.' I asked: 'When did you practice meditation?' He replied: 'In the morning and in the evening. In the morning, upon waking up, I would take the Buddha image hanging from the necklace around my neck, raise my hands in respect, and invoke the Buddha's virtues—or what some call "waking up the Buddha." In the evening, fearing dangers, I would do the same practice.'

Doing this is called recollecting the Buddha, the Dhamma, and the Saṅgha. Both morning and evening, it becomes stillness (samādhi). Samādhi doesn't necessarily require sitting in the full lotus position motionlessly; it can be done in any way, in any posture. If you are at home, recollecting the Buddha with the mind is Buddhānussati, recollecting the Dhamma is Dhammānussati, recollecting the Saṅgha is Saṅghānussati. Therefore, he was able to be reborn in the Yāma heaven…"

Source: From the book "Death is Not Annihilation… Then Where Do We Go?"

提問者："頂禮尊敬的隆波，女兒對於『讚歎』有所疑惑。女兒是這樣的人，錢財不多，早晚都這樣做：請求隨喜讚歎每一位佛陀、每一位辟支佛、阿羅漢以及所有的神聖存在，早晚都這樣做，這樣會對女兒有功德嗎？"

隆波："『讚歎』的意思是『隨喜』。如果他這樣做，他對佛陀感到喜悅滿意，對佛法感到喜悅滿意，對僧團感到喜悅滿意。憶念佛陀是佛隨念，憶念法是法隨念，憶念僧是僧隨念，憶念天神或梵天是天隨念。這樣肯定不會墮地獄，他被禁止墮落，這不是很值得欣慰嗎...

特別是，如果坐在這裡，人們供養僧伽大眾，今天超過三百套，我們隨喜這三百份供養，我們來世就會成為大富翁。隨喜讚歎具有很大的力量。如果布施的領導者是阿羅漢，我們也將一樣，力量非常強大。"

（在隆波帶領迴向功德後，對只隨喜功德的人補充說明如下）

*兩位伯伯（閻羅王和會計官）經常來。就是這樣，起初看到伯伯穿著飄逸的布裙，在修行禪定時見到佛陀，就上去拜見佛陀，飄逸的布裙消失了，換成梵天的服裝。就問他為什麼剛才穿著飄逸的布裙，他說那是象徵，你不用懷疑他是誰。

在迴向功德時，那個問『到最後，只隨喜功德可以嗎』的人...他說他已經作證了。我也忘了，事情很多。他說要常常有機會來隨喜他人的布施，這樣天宮會變得更美麗。這表明他已經有天宮了。"

問者："哦...這只是讚歎啊？"

隆波："啊～別說『只是』，讚歎不是小事，是非常重要的事。就像耶輸律陀王妃，自從成為佛陀的伴侶以來從未做過布施，佛陀發願成佛也從未自己做過布施，只有隨喜讚歎的職責。但是當佛陀證得無上正等正覺成為阿羅漢時，耶輸律陀王妃也能成為阿羅漢。這是只靠讚歎的例子。因此不能認為讚歎的功德很少。"

Questioner: "I respectfully pay homage to Venerable Luang Phor. I have a doubt about 'anumodana' (rejoicing/appreciation). I am a person with little money. Morning and evening, I do this: I request to rejoice in all Buddhas, all Paccekabuddhas, all Arahants, and all sacred beings. Doing this both morning and evening, will it bring me any benefits?"

Luang Phor: "The word 'modana' means 'to rejoice' or 'to be pleased'. If one does that, one is pleased with the Buddha, pleased with the Dhamma, pleased with the Sangha. Recollecting the Buddha is Buddhānussati, recollecting the Dhamma is Dhammānussati, recollecting the Sangha is Saṅghānussati, recollecting devas or Brahmas is Devatānussati. Like this, one definitely cannot fall into hell; they are forbidden from falling. Isn't that heartening...

Especially, if sitting here while people are offering Sangha-dāna, today over 300 sets, and we rejoice in those 300 offerings, in our next life we will become millionaires. Anumodana has great power. If the leader of the giving is an Arahant, then we become like that too—the power is tremendous."

(After Luang Phor led the dedication of merits, he added this for those who only rejoice in others' merits:)

*Two uncles (Yamaraja—the King of Hell, and the Accountant) regularly come. It's like this: at first, I saw the uncles wearing loincloths. During meditation practice, seeing the Buddha, I went up to him, and the loincloths disappeared; they were dressed in Brahma attire. I asked them why they were wearing loincloths earlier. They said it was symbolic, that I needn't doubt who they were.

During the merit dedication, the person who asked whether just rejoicing in merits alone would be enough... he said he has already testified. I had forgotten, with so many matters. He said to keep having opportunities to come and rejoice in others' giving, so that one's celestial mansion becomes more beautiful. This shows that he already has a celestial mansion."

Questioner: "Oh... this is just anumodana?"

Luang Phor: "Ah, don't say 'just'. Anumodana is not a small matter; it's a very big matter. Like Queen Maddī, who never made merit since becoming the Buddha's consort—the Buddha, aspiring to Buddhahood, never made merit herself either, only having the duty of anumodana. Yet when the Buddha attained Supreme Enlightenment and became an Arahant, Queen Maddī was also able to become an Arahant. This is relying solely on anumodana. Therefore, one cannot consider the merit of anumodana as small."

Source: From the book "Luang Phor Answers Dhamma Questions Special Edition" Volume 9, pages 58-60

過去供奉三藏聖典的功德，並非只有成為阿羅漢後才有卓越智慧。即使我們生在後世，還沒證阿羅漢，只要有這個因緣，智慧也會遠超他人。

因此，信眾把三藏聖典與蠟燭（เชิงเทียน，象徵燈光）供養給寺廟：蠟燭是光明，三藏是智慧。所得功德果報如下：

天眼智（ทิพจักขุญาณ）

卓越智慧（ปัญญาเลิศ）

對於一起隨喜的人，這是隨喜功德（ปัตตานุโมทนามัย）。我們智慧或許不是頂尖，但即使在中間或後面，只要隨喜別人的善行，也能得到同樣的果報。

when lay devotees offer the Tipiṭaka together with candle holders (symbolizing light) to the temple—the candles represent illumination, the Tipiṭaka represents wisdom—the merits include:

Divine eye knowledge (dibba-cakkhu-ñāṇa)

Supreme wisdom (paññā-lekha)

For those who rejoice in the act (anumodanā), it is rejoicing merit (pattānumodanā-maya). Even if our wisdom is average or at the back of the line, by rejoicing in others’ good deeds, we receive the same benefits.

Source: From the Dhamma talk by Luang Pho Ruesi Ling Dam (พระราชพรหมยาน วัดท่าซุง)

當我們為了成為阿羅漢而學習修行時，究竟能否到達，並不是重點，重點在於「實際修行」與「波羅蜜」的累積。只要我們做善事、行善道，每個人都在朝向成為阿羅漢的方向前進。差別只在於誰走得長、誰走得短；誰走對路、誰走錯路而已。

如果走偏路，就會慢一點；如果走直路，就會快一點。走直路但懶惰，就到得慢；走直路又精進，就到得快。但如果太急、太用力往前衝，反而會因為疲勞而走不動，最後體力撐不住，就倒在中途。

因此，為了求果而修習止觀禪法（เจริญพระกรรมฐาน），必須特別小心避免兩種極端公式：

1. **อัตตกิลมถานุโยค**（苦行）：不要過度折磨自己。如果折磨身體太過，肉體承受不住，就會生病、精神出問題，甚至喪失正念與覺知。這一點一定要非常謹慎。

2. **กามสุขัลลิกานุโยค**（耽於欲樂）：過度放縱、鬆懈。執著於禪相（นิมิต）或執取（อุปาทาน），以為得到什麼其實什麼都沒得到，這也是無效的。

這兩種極端都沒有結果。必須走**中道**（มัชฌิมาปฏิปทา），也就是走中間路線：只要舒服就好。一旦開始覺得不舒服、必須強忍得很辛苦，就應該停下來。如果硬撐超過極限，也不會有結果。

假如修行到必須「忍耐」的階段，就表示我們的定力或心境已經出問題了。如果真的是進入真正的禪那（ฌาน）、真正得到內在的安樂，無論坐多久都沒問題，因為那是自然的舒服，不需要強忍。但這種舒服也要小心：如果過度強迫身體、折磨過頭，也必須停下來，做到適可而止。也要很照顧身體才行。如果身體變得虛弱、心神不寧，修止觀的進展也會毫無成果。

這是講給大家聽的果報提醒。

When we study and practice in order to become an Arahant, whether we reach it or not depends on “actual practice” or “perfections” (pāramī). As long as we do good deeds and follow the path of goodness, everyone is stepping toward becoming an Arahant. The only difference is who takes long strides or short ones; who walks the right path or the wrong path.

If you walk off the path, it’s slower. If you walk straight, it’s faster. Walking straight but lazily means arriving slowly; walking straight and diligently means arriving quickly. But if you rush too hard and walk too fast, you become exhausted and can’t continue—eventually your body gives out and you collapse in the middle of the road.

Therefore, when practicing meditation (bhāvanā) with the aim of attaining results, one must be very careful to avoid two extreme formulas:

1. **Attakilamathānuyoga** (self-torment / excessive asceticism): Do not torture yourself beyond limits. If you over-torment the body, it won’t endure—you’ll fall ill, your nerves will suffer, and in the worst case, you may lose mindfulness and sanity. This must be guarded against carefully.

2. **Kāmasukhallikānuyoga** (indulgence in sensual pleasure / excessive laxity): Being too loose, clinging to nimitta (meditation signs) or upādāna (attachment), thinking you’ve attained something when you haven’t—this also leads nowhere.

Both extremes yield no results. One must follow the **Middle Way** (Majjhimā Paṭipadā): walk the middle path—just enough to be comfortable. As soon as it starts to feel uncomfortable or requires heavy endurance, stop. Forcing beyond one’s limit brings no fruit.

If your practice reaches the point where you must “endure hardship,” it means your stillness or mental state is already off. When true jhāna arises and genuine happiness is experienced, you can sit for hours without effort—it’s naturally comfortable, no need to force. But even this comfort must be handled carefully: if it involves over-forcing or tormenting the body, stop at the right measure. You must also take good care of the body. If the body becomes weak and the mind uneasy, progress in meditation will be fruitless.

This is shared as a reminder of the fruits of practice.

**Luang Pho Phra Rajabrahmayana, Wat Thasung** 

**Source**: Book *Dhamma Practice 47*, page 72

有人來問師父：每天只誦經一點點、一小會兒，會有什麼功德呢？

等等，先別急！誦經的時候，就是「近行定」（อุปจารสมาธิ）。誦經能達到近行定，這正是夜摩天（ยามา天）的眾生所住的層級。

一、喜歡經常誦經；二、修習近行定——這兩件事，就能住在夜摩天。六層欲界天不是隨便誰想住哪層就住哪層的，有嚴格的規則與標準。

就像警察必須住在警察局，不能住在寺廟；僧侶住在寺廟，不能住在警察局（笑）。同樣的，有進入的規則，不是小事。

最重要的事：有一天，心在一個剎那間暫時離開煩惱，就像一滴清澈乾淨的水滴落。每天一滴，一百天就一百滴，不久瓶子就滿了。

佛陀用詞叫「โถกัง โถกัง」（一滴一滴），就像雨滴一點一點落下，就能把容器裝滿。每天一點點讓心離開煩惱的善行，不久心的情緒就充滿波羅蜜。波羅蜜滿了，髒東西就一點點掉落；乾淨的進來，髒的掉一點；再來一次，髒的又掉一點；久了，髒東西就待不住了。這樣做，心會很舒服。

Someone asked Luang Pho: If we chant (recite suttas/mantras) just a little bit each day, what merits or benefits (ānisong) will there be?

Wait a minute! When chanting, it becomes upacāra samādhi (access stillness, the preliminary stage approaching full absorption). Chanting produces upacāra samādhi, and this is exactly the level where beings in the Yāma heaven (the third of the six sense-sphere heavens) reside.

One: Loving to chant/recite regularly as a habit; Two: Developing stillness at the level of upacāra samādhi—these two qualities allow one to be born in Yāma heaven. The six heavens aren't places anyone can go to arbitrarily; they have strict rules and criteria.

Like police must stay at the police station, not at the temple; monks stay at the temple, not at the police station (laughter). Similarly, there are rules for entry—it's no small matter.

The key point: One day, the mind becomes free from defilements for just one mind-moment—like a single drop of clear, clean water. One drop per day; in a hundred days, a hundred drops. Before long, the bottle is full.

The Buddha used the term "ṭhokam ṭhokam" (drop by drop), like rain falling drip by drip, eventually filling the vessel. The goodness of making the mind momentarily free from defilements, little by little each day—soon the mind becomes full of perfections (pāramī). When perfections are full, the dirty stuff falls away bit by bit; cleanliness comes in, dirt drops a little; again and again, dirt drops more. Over time, the dirt can't stay. Doing it this way, the mind feels comfortable and at ease.

Source: Dhammavimok Magazine, Issue 162, August 2537 B.E. (1994), page 29

Luang Pho Phra Rajabrahmayana (Luang Pho Ruesi Ling Dam), Wat Thasung

提問者：「師父啊，關於生日做功德，我們應該在生日之後做比較好，還是生日之前做比較好呢？」

หลวงพ่อ回答：「什麼時候都可以。生日做功德，我們視為一年一次有機會做功德的時刻。做生日功德這件事，是佛陀的政策，祂要我們保持善心（kusalacitta）。當生日到來時，我們下定決心要做功德，我們會做什麼、要準備什麼，都在心中預先計劃好。如果心裡這樣想著，當臨終時，功德（อานิสงส์）的果報會立刻現前。

就像สาตกีเทพธิดา（Satagī 天女），她準備拿苦瓜花（ดอกบวบขม）去供養存放阿羅漢舍利的佛塔，但還沒走出家門，就被牛頂死。由於她已經發心要用那些花供養佛陀，雖然還沒實際做到，但一死就生到兜率天（ดาวดึงส์เทวโลก），擁有金色宮殿為住所，有一千位天女侍奉。

像這樣，就稱為念住（อนุสสติ）。如果我們心裡想著要布施物品，那就是布施念（จาคานุสสติ）。如果想著要供養某位佛陀或某尊佛，那就是僧團念（สังฆานุสสติ）。如果想供養僧團，但同時有佛像在場，想起佛陀，那就是佛念（พุทธานุสสติ）。這其實就是在修習禪修（เจริญพระกรรมฐาน），只是佛陀沒有直接明說而已。」

Questioner: "Luang Por, for making merit on one's birthday, is it better to do it after the birthday or before the birthday?"

Luang Por: "Any time is fine. Making merit on one's birthday—we consider it as one opportunity per year to make merit. This practice of birthday merit-making is the Buddha's policy: He wants us to keep a mind of wholesomeness (kusala citta). When the birthday arrives, we resolve to make merit—what we will do, what preparations we will make—we plan it in the mind beforehand. If the mind thinks in this way, then at the moment of death, the benefits (ānisaṃsa) will arise immediately.

For example, the devatā Satagī (Satagī goddess): She intended to offer bitter gourd flowers (dok buap khom) to worship the stupa containing the relics of an Arahant. But before she could even leave her house with the arranged flowers, she was gored to death by a cow. Because of her firm intention to offer those flowers in worship, even though she didn't complete the act, upon death she was reborn in the Tāvatiṃsa heaven (ดาวดึงส์เทวโลก), with a golden mansion as her dwelling and 1,000 celestial maidens as attendants.

This is what is called recollection / mindfulness (anusati).

If we intend to offer material things, it is recollection of giving (cāgānussati).

If we think of making offerings to this or that Buddha image, recollecting the Sangha, it is recollection of the Sangha (saṅghānussati).

If we plan to offer to the Sangha but with a Buddha image present, recollecting the Buddha, it is recollection of the Buddha (buddhānussati).

In this way, it becomes a form of developing meditation subjects (kammaṭṭhāna) in itself—though the Buddha didn't state it explicitly like that."

提問者：尊敬的龍婆，聽說龍婆將為 Wat Thasung 戒堂的佛像修建佛台，想要知道修建佛台有什麼功德利益呢？

龍婆：修建佛台就像修建佛像，即佛像的佛台還有缺陷，我們做給它圓滿，就像維沙卡夫人和希瓦利尊者做過的。

不是小小的功德利益吶！功德利益很大的，人將會變得富裕了吶！命運和波羅蜜會強大。

建造佛台來支撐令佛像變高，然後佛陀也一起變高，我們的地位也會越來越好。

摘自 龍婆Lersi Lingdam Wat Thasung

《龍婆解答佛法問題》第一冊

Questioner: Venerable Luang Por, I heard that Luang Por will be building a pedestal for the Buddha image in the uposatha hall (ordination hall) of Wat Thasung. I would like to know what are the meritorious benefits of building a Buddha pedestal?

Luang Por: Building a Buddha pedestal is similar to building a Buddha image. That is, if the pedestal for the Buddha image has flaws or is incomplete, we make it complete. This is like what Lady Visākhā and Venerable Sīvali did.

It's no small meritorious benefit, you know! The merit is immense. A person will become wealthy! Their fortune and pāramī (perfections) will become powerful.

By building a pedestal to support the Buddha image and make it higher, then the Buddha is also raised higher, and our status will get better and better.

Source: Luang Por Lersi Lingdam, Wat Thasung

From "Luang Por Answers Questions on Dhamma," Volume 1

簡體cred. to @听僧说

🔹提問者：龍婆，做的所有功德，但完全沒有求任何東西，可以嗎？

🔸龍婆：可以的，居士… 為什麼不可以呢？即如果不立下心願，功德當然還是功德，但是最終的功德利益會不相同。

🔹提問者：會怎樣呢？

🔸龍婆：許願被歸類為願波羅蜜吶。下定決心，明確這次做功德是為了什麼，例如不求成佛之路，不求成為佛陀，不求成為上首弟子，但求解脫煩惱，這依然叫做求願。

🔹提問者：那如果只是纯粹做而已呢？

🔸龍婆：如果只是纯粹做，什麼都不求，也有一個阿拉維富翁的例子。要聽故事嗎？我來講給你聽。

🔹提問者：想聽。

🔸龍婆：你要給我多少錢呢？（開玩笑）

🔹提問者：（笑）

🔸龍婆：是這樣的，阿拉維富翁的父親是一位大富翁。當他的父親去世後，他就繼承成為了富翁。

當時的富翁需要國王冊封，後來一群酒鬼引誘他去飲酒迷藥。最終財產也耗盡了，直到變成了乞丐。

有一天，佛陀帶著僧眾來到阿拉維城，看見了阿拉維坐在村民的牆邊乞討，佛陀便微微一笑。

佛陀一般上不會微笑的，如果笑了，就一定有事情。

阿難尊者於是稟問：「世尊，您因何事而微笑呢？世尊。」

佛陀問：「阿難，你看到阿拉維富翁嗎？」

阿難尊者看來看去，沒看到，只看到乞丐。

佛陀便說：「就是那個乞丐了，他是阿拉維富翁。」

然後佛陀就說：「阿拉維富翁，在是富翁的時候，如果聽如來說法，只需一次，就能證得三果－阿那含果。

當財富減少成為次級富翁的時候，如果聽如來說法，只需一次，就能證得二果－斯陀含果。

當成為富人身份時，如果聽如來說法，只需一次，就能證得初果－須陀洹果。

但是現在阿拉維富翁已經完全成為乞丐了，如來說法已經沒效了。」

這時，阿難尊者稟問：「一般上來說，人們要證得道果，世尊說不可以先死掉，必須先證得道果，世尊。」

佛陀說：「那是他們有願波羅蜜。」

就是說，阿拉維富翁沒有願波羅蜜，對不對，居士？

🔹提問者：是的。

🔸龍婆：可以得到善果的人，卻無法得到。以後要發願吶！

🔹提問者：好的，以後我會一直發願的。

🔹Questioner: Luang Por, if I do all kinds of meritorious deeds but ask for nothing at all, is that acceptable?

🔸Luang Por: It's acceptable, layperson... why wouldn't it be? If you don't make a resolution (aspiration), the merit is still merit, of course. But the ultimate benefits received from the merit will differ.

🔹Questioner: How so?

🔸Luang Por: Making a wish or aspiration is classified as the Perfection of Determination (Adhiṭṭhāna-pāramī). You resolve, making it clear what you are doing this meritorious deed for. For example, not aiming for the path to Buddhahood, not aiming to become a Buddha, not aiming to become a chief disciple, but aiming for liberation from defilements – this is still called making an aspiration.

🔹Questioner: What if one just does it purely, without any aim?

🔸Luang Por: If one just does it purely, asking for nothing, there is the example of the rich man from Āḷavī. Want to hear the story? I'll tell you.

🔹Questioner: I'd like to hear it.

🔸Luang Por: How much will you pay me? (Joking)

🔹Questioner: (Laughs)

🔸Luang Por: It's like this: The father of the rich man from Āḷavī was a very wealthy man. When his father passed away, he inherited everything and became a rich man.

In those days, rich men needed to be officially recognized by the king. Later, a group of drunkards lured him into drinking alcohol and taking intoxicants. Eventually, he lost all his wealth and became a beggar.

One day, the Buddha was traveling with the Saṅgha to the city of Āḷavī. He saw the former rich man sitting begging by the wall of a villager's house. The Buddha smiled slightly.

The Buddha generally does not smile. If he smiles, there must be a reason.

Venerable Ānanda then asked, "Venerable Sir, what is the reason for your smile?"