「…這是我生命的最後一世，

我要盡全力利益眾生…」

「我已下定決心…

在離開這個世界前，

我要把能做的善事都做到圓滿。

來生、來世，

我不會再來人間糾纏——

不再參與『搶著出生…搶著死亡…

搶墓地…搶請僧人誦經』的輪迴遊戲。

這一世，就是終點站。

結束所有曾經擁有、

曾經執著的一切。

『輪迴，到此為止！』

讓關心我的人從此安心，

不再牽掛。

說起『輪迴』這回事…

其實誰都不想逃離，

因為它的滋味太甜美、太誘人，

讓人上癮——連動物都無法抗拒！

大家都被牢牢綁住。

『這一生就是我的最後一世！』

哪裡最貧困，我就去幫助，

盡我所能。

我的慈悲心滿滿，

但財力有限…

必須把每分資源，

都用在最需要的地方…」

"…This is my last rebirth—

I will benefit others to the fullest…"

"I've made my resolution:

Before departing this world,

I'll exhaust all opportunities to do good.

I won't return in future lives to cause chaos—

No more scrambling to be born...

scrambling to die...

fighting over graves...

hiring monks for funeral chants.

This life is the full stop.

Ending all possessions,

all attachments.

'Samsara stops here!'

Let those who care about me

be at ease, without worries.

Speaking of 'samsara'...

Truth is, no one wants to escape it—

its flavors are too fragrant, too sweet,

too addictive—even animals are trapped!

We're all bound together.

'This life is my final lifetime!'

Wherever suffering is deepest,

I'll help within my means.

My compassion is boundless,

but my resources meager...

I must allocate every ounce

where it's most needed…"

—————————————————————

Venerable Luang Pu Somkiat · Jitamaro

Wat Pa Tham Phra Thepnimit, Kut Chap District, Udon Thani, Thailand

September 22, 2022

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

「初學者首先要培養內在的定力，

別讓心靈空乏無寶。

接著要開展智慧觀察，

學習思惟辨析——

無論接觸什麼境界，

都要探究因果本末，

別再像過去那樣，

放任情緒劫走心的珍寶。

每個生起的念頭，

都要徹徹底底看透，

明白它的來龍去脈，

然後放下、捨離。

別執著這些終生相伴，

卻毫無實益的心緒。

當你能逐步放下時，

就是斬斷煩惱的契機。

禪定將煩惱押解到

心的審判台前，

智慧則像精明偵探，

挖出潛藏的煩惱，

送進智慧的煉爐——

智慧是唯一的劊子手，

能逐個消滅煩惱家族。

戒定慧三學中，

煩惱最懼怕的，

正是這把智慧之劍...」

"Beginner practitioners must first cultivate inner stillness—

don't let the mind stay impoverished.

Then develop wisdom through investigation:

Whatever contacts arise,

trace their causes and effects,

stop letting emotions

plunder your mental treasures

as they always did.

Examine every arising thought

until completely understood—

see its origins and endings,

then release and let go.

Don't cling to these lifelong companions

that bring no real benefit.

When sequential release becomes possible,

it's time to annihilate defilements.

stillness drags them

to the mind's tribunal,

while wisdom acts as a shrewd detective—

Excavating hidden corruptions

to feed the furnace of insight.

Wisdom alone wields the executioner's blade,

eliminating defilements one by one.

Of precepts, stillness and wisdom,

defilements fear this sword of insight most..."

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

Luang Pu Somkiat Chitthamaro

Wat Pa Tham Phra Thepnimit, Kut Chap, Udon Thani

「...我們每個人都只有這個身體、這顆心，

不必向外尋求...

只要向內觀照身心，就不會混亂。

擁有這個身心，

業力不分黑白，

每個人都能到達彼岸。

就這一個身體、一顆心，

這就是唯一的道路。

無論去往何方，

唯有佛法能帶來真正的喜悅。

吸氣時帶著正念，

呼氣時也帶著正念。

若能時時刻刻保持覺知，

讓正念淨化每個呼吸...」

"...Each of us has just this one body, one mind -

no need to search elsewhere...

Turn inward to observe body and mind,

and confusion will cease.

With this body and mind,

regardless of karmic shades,

everyone can reach the shore.

Just this single body, this single mind -

this is the one true path.

Wherever we go,

only the Dhamma brings true joy.

In-breath with awareness,

out-breath with awareness.

If we maintain mindfulness constantly,

purifying each breath with wisdom..."

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

Luang Por  Somkiat Chitthamaro

Wat Pa Tham Phra Thepnimit, Kut Chap District, Udon Thani Province

cred. to Ajahn Golf

如果連自己都無法讓自己變得更好，還有誰能帶領我們走向美好？這是不可能的。

「自己是自己的依靠。」依賴他人並不穩妥，尤其是追求天堂或涅槃時，更需要依靠努力、堅持與忍耐來生活。修行也是如此，越是嚴格要求自己的身體、言語和心念，就越能接近前方的目標。不要分心或繞路，持續前進，直到生命終結——只要心還未放棄，就不要停止行善積德。

善行是心靈的最佳良藥，例如布施、持戒、禪修和持續修行，不可間斷。若中斷了，就重新開始，別懶惰。用一切方法追求解脫之道，我們心的任務就是——每天不斷修行……

If we cannot even guide ourselves toward improvement, who else can lead us to a better path? It’s impossible.

"One is one’s own refuge." Relying on others is uncertain, especially when striving for heaven or nibanna. It requires perseverance, effort, and endurance in life. The same goes for meditation—the stricter we are with our body, speech, and mind, the closer we get to the goal ahead. Don’t stray or detour; keep moving forward until life ends—as long as the heart doesn’t give up, never stop doing good.

Virtue is the finest medicine for the soul: generosity, precepts, meditation, and consistent practice. Never let it lapse. If interrupted, start again—don’t be lazy. Use every means to pursue the path to liberation. Our mind’s duty is to practice, day after day…

💦💧💦💧💦💧💦

Luang Pho Somkiat Chitmaro

Wat Pa Tham Phra Thepnimit, Udon Thani

July 27, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"Last night at Misty Mountain...  

The air was cool and pleasant.  

I meditated joyfully, barely sleeping.  

A local spirit appeared and told me:  

*'This land was once a temple.  

If you could buy more plots here,  

it would thrive again—  

so cool and serene,  

people would come settle nearby.'*  

Then it added:  

*'If you want this as a temple,  

go tell the landowner yourself!  

Why tell me?'*  

The spirit admitted:  

*'My merit is small—I dare not.  

But Grandfather Rabbit* (the landowner) *has great merit.  

Unless the monks ask him...'*  

I didn’t promise anything,  

but said I’d mention it if I remembered.  

The spirit beamed with delight.  

At dawn, I told Grandfather Rabbit:  

*'This land is perfect for meditation.  

If you sell more,  

we’ll take it at fair price.'*  

The site is highly auspicious.  

He agreed—though the price is still steep.  

So I chanted a mantra to lower the cost:  

*50,000 baht per rai.*  

Everyone was thrilled!  

They said: *'At this price,  

we’ll buy all available land!'*  

This year, he sold another 10 rai  

near Ban Santom—  

not yet adjacent to my hut,  

but if the mantra works,  

we’ll secure neighboring plots too.  

Wherever you go, spirits dwell.  

With shared merit and determination,  

nothing is out of reach.  

The benefactors are motivated,  

and funds are sufficient.  

**Land that once was a temple  

will return to its purpose...'**"  

🐿️☘️🐿️☘️🐿️☘️🐿️  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 11, 2025  

**「昨夜在霧山...」**  

「昨夜在霧山...  

空氣清涼舒適。  

我禪修得歡喜，幾乎沒睡。  

一位地主靈現身說：  

*『這塊地曾是寺院。  

若能擴建，  

必會興旺——  

氣候涼爽，  

人們將遷來附近定居。』*  

它又說：  

*『若你想建寺，  

該親自去跟地主說！  

何必告訴我？』*  

靈坦承：  

*『我福德薄，不敢開口。  

但兔爺爺（地主）福報大。  

除非僧眾親自請求...』*  

我沒答應什麼，  

只說若記得會轉告。  

靈聽後歡喜離去。  

天亮後，我告訴兔爺爺：  

*『此地最適禪修。  

若你肯再賣地，  

我們願以合理價收購。』*  

這塊地非常吉利。  

他同意了——雖然價格仍高。  

於是我持咒讓地價下降：  

*每萊5萬泰銖。*  

大家都很高興！  

他們說：*『這價錢的話，  

有多少我們買多少！』*  

今年他又賣了10萊，  

在桑通村附近——  

還未連接到我的小屋，  

但若咒語生效，  

鄰近土地也能到手。  

無論何處都有靈存在。  

只要眾人心懷善願，  

沒有達不成的事。  

護法們鬥志高昂，  

資金也充足。  

**曾為寺院的土地，  

終將重歸其用...』」  

🐿️☘️🐿️☘️🐿️☘️🐿️  

Luang Por Somkiat Chitmaro

Wat Pa Tham Phra Thepnimit, Udon Thani

April 11, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"Those who are dishonest can never escape—no matter where they flee. Such people have only two paths:  

1. **Prison bars** in this life.  

2. **The hells** in the next, repaying every evil deed.  

Wherever they go, they’re unwelcome—for wickedness taints even death. No temple will hold their funeral, lest its purity be stained. They exploit power to cheat even monasteries, but **kamma is precise**. It never plays favorites—  

It doesn’t care if you’re monk or layperson,  

novice or nun,  

rich or poor.  

Do good—**good kamma responds**.  

Do evil—**evil kamma strikes instantly**.  

Thus, kamma is **perfectly just**.  

You can’t hide crimes from worldly law,  

let alone kamma.  

The wicked **will be punished**.  

The virtuous **will be honored**.  

Don’t assume no one sees—  

**You can’t cover a dead elephant with a lotus leaf.**  

So warn your children:  

**Stay vigilant.**"  

「騙子無論逃到哪都躲不掉。這種人只有兩條路：  

1. **今生牢獄**。  

2. **來生地獄**，償還罪業。  

他們到哪都遭人唾棄——連死後也無寺廟願收屍，怕玷污清淨。仗著權勢連寺院都敢騙，但**業力精準無誤**。它從不偏袒——  

不論僧俗、  

不論貧富、  

不論地位。  

行善——**善業必報**。  

作惡——**惡業立現**。  

業力就是**如此公平**。  

世間法律尚不容犯罪，  

何況業果？  

惡人**必遭懲罰**。  

善人**必得讚譽**。  

別以為無人知曉——  

**一葉蓮花，遮不住死象。**  

所以告誡子孫：  

**千萬謹慎。**」  

………………………  

—Dhamma Teaching  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 13, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"This mind is unsteady.  

This body is impermanent.  

In short: *aniccaṁ, dukkhaṁ, anattā* (impermanent, unsatisfactory, not-self).  

Some people struggle endlessly for money and luxury, indulging their bodies and desires—yet **no amount satisfies them**.  

The word *‘enough’* never exists in their hearts, because their minds are flawed.  

However much they gain, it’s never full.  

But those who know *‘enough’*—  

who sit content at home or in temples—  

**breathe out merit and virtue**.  

Wherever they look, they see only goodness,  

because their hearts are **already full**.  

Enough merit.  

Enough sin—meaning **they stop wrongdoing**,  

cultivate only good,  

and abandon evil deeds.  

Such people are called *‘content’*.  

This *‘enough’* needs no announcement to the world.  

You **know it yourself, see it yourself**—  

*Paccattaṁ* (personally realized).  

It arises in your heart:  

*‘All that exists is impermanent, unsatisfactory, not-self—nothing can be relied upon.’*  

Then your mind dwells **in solitude**, untangled from all things.  

See the world as Dhamma.  

See Dhamma as the Path and the Fruit—as **Nibbāna**.  

Everything culminates in Nibbāna:  

**the city of ‘enough’ within your own heart.**"  

「此心動搖不定。  

此身無常脆弱。  

簡而言之：**無常、苦、無我**。  

有人終生奔波求財逐欲，滋養身體與貪念——  

卻**永不滿足**。  

他們心裡從未有『足夠』二字，  

因其心残缺。  

所得再多，仍覺空虛。  

但知足之人——  

安坐家中或寺廟——  

**呼息皆是功德**。  

舉目所見，無非善緣，  

因其心**早已圓滿**。  

功德，夠了。  

罪業，夠了——即**止惡行善**，  

不再造孽。  

這樣的人，稱為『知足者』。  

『足』字無需向世界宣告。  

你**自知自見**——  

*親證*（Paccattaṁ）。  

心中自然明白：  

『萬物皆無常、是苦、非我——無一可依。』  

而後，心住**寂靜**，不染塵緣。  

視世間如法。  

視法如道果——如**涅槃**。  

一切終歸涅槃：  

**你心中那座『知足之城』。**」  

—Dhamma Teaching at Dawn 🌸🌸  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 15, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"This is how we repay kindness—  

When two people meet, marry,  

and one falls ill,  

the other must care for them. **Never abandon each other.**  

Life is short—less than 100 years.  

**Endure.**  

Good deeds reside within us.  

Others may not see,  

but **heaven sees**.  

If others don’t see, the **devas see**.  

If even devas don’t see—**you yourself know**.  

You’re aware of every act, every day.  

This is **parami (perfections) in practice**:  

**Patience—the highest endurance.**  

‘Highest endurance’ means  

doing it **daily, relentlessly**—  

from weeks to months,  

months to years,  

years to a lifetime,  

until your final breath.  

This is how you **cultivate virtue**.  

No one *wants* to fall ill, suffer, or die.  

It’s beyond control.  

**Kamma has drawn our path**—  

nothing surpasses *kamma*.  

Only *kamma*  

rules over all things in this world—  

be it good or evil.  

To all who care for the sick: **Persevere.**  

Whether they’re your spouse, child,  

parent, or kin—  

**Endure bitterness to taste sweetness.**  

One day, when you grow old,  

others will care for you in turn.  

But if you’ve sown no goodness,  

who will be there for you?  

This is life’s cycle.  

In whatever realm or rebirth,  

you’ll never fall low—  

for kind, virtuous souls  

will always support you..."  

「人與人相遇結為夫妻，  

當一方病倒，  

另一方就該照顧到底。**別拋棄彼此。**  

人生不過百年，  

**要忍耐。**  

善行存於己心。  

他人或許看不見，  

但**天看得見**。  

若人不見，**天神見**。  

若天神不見——**你自己心知肚明**。  

你清楚自己每日所作所為。  

這便是**修波羅蜜**：  

**忍辱——至高的耐力。**  

所謂『究極波羅蜜』，  

就是**日復一日堅持**——  

從數週到數月，  

數月到數年，  

年復一年，  

直至生命盡頭。  

這才是**積累福德**。  

沒人*想*生病、痛苦或死亡，  

但由不得人。  

**業力已劃定道路**——  

無物能凌駕*業*。  

唯*業*  

主宰世間一切——  

無論善惡。  

照顧病苦的人啊：**請堅持。**  

無論是伴侶、子女、  

父母或至親——  

**忍得苦，方得甜。**  

待你年老時，  

自會有人反哺。  

但若未曾種善因，  

誰會來扶持你？  

這就是生命輪轉。  

無論投生何處，  

你都不會墮落——  

因總有善心人  

持續護持你...」  

💕🌸💕🌸💕🌸💕  

—Dhamma Teaching  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 17, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"If we believe  

our happiness depends on others—  

waiting for them to please us—  

we will **never** find true joy.  

Real happiness  

comes **from within**, each day:  

through actions  

that bring peace to our hearts  

**without harming others**.  

This is the true *Dhamma*—  

and this is **our happiness**."  

「如果我們認為，  

自己的快樂取決於他人——  

等著別人來迎合我們——  

就**永遠**得不到真正的幸福。  

心的幸福，  

其實來自**每天的自己**：  

去做那些  

讓內心安穩的事，  

且**不傷害他人**。  

這就是『法』的真諦——  

也是**屬於我們的快樂**。」  

🌸🌸 —Dhamma Teaching  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 17, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"A devotee from Chonburi came today, carrying a heavy burden of doubt. He had studied Dhamma with many teachers, read volumes of the Tipiṭaka, yet his confusion remained unresolved. So he brought his pressing question to me: 

*'In meditation, should I start with **samatha** (tranquility) or **vipassanā** (insight)? How can my mind truly progress?'* 

He was lost in contradictions—having consulted multiple teachers, each giving different advice. One emphasized samatha, another insisted on vipassanā alone. 

I told him: 

**Samatha is the foundation**—like repeating *'Buddho, Buddho'*— 

just as we **climb stairs step by step**, 

not leaping straight to the top floor. 

Everything has its natural order. 

First, **calm the mind** through samatha until mastery. 

Then, **develop wisdom**—contemplate the Four Noble Truths: 

suffering, its cause, its cessation, and the path. 

Only then can one reach Nibbāna. 

Suddenly, he gasped: *'Ah! I’d completely forgotten the Four Noble Truths!'* 

At that moment, his burden lifted—**he understood**. 

I reminded him: 

**Never overlook the Four Noble Truths.** 

Whoever ignores **suffering, its cause, cessation, or the path** 

will lack an inner compass— 

like a student without a skilled teacher 

to guide them toward liberation. 

He was overjoyed, having carried this doubt for so long. 

Now he realized: **Samatha and vipassanā must alternate**, 

like **walking with both legs**— 

relying on just one leaves you crippled. 

As he left, disappointment turned to fulfillment. 

He’ll now move **forward without retreat**. 

This ‘Aha!’ moment isn’t something anyone can force— 

it **strikes like lightning**, 

and suddenly, you *‘Get it!’*" 

**「今天有位來自春武里的居士...」** 

「今天有位春武里的居士帶著滿腹疑惑前來。他參訪過多位師父、讀過許多佛經，心中疑問卻未消散，於是來問這個糾結已久的問題： 

*『禪修該先修**止（samatha）**還是**觀（vipassanā）**？如何讓心真正進步？』* 

他混淆了方法——因每位師父教導不同：有人強調止禪，有人要他直接修觀。 

我告訴他： 

**止禪是基礎**——如持誦『佛、佛』—— 

如同**一步步爬樓梯**， 

而非直接跳上頂樓。 

萬事皆有次第。 

先以止禪**讓心靜定**，純熟後， 

再以智慧**觀照四聖諦**： 

苦、集、滅、道， 

方能通向涅槃。 

他突然驚呼：*『啊！我完全忘了四聖諦！』* 

那一刻，他如釋重負——**豁然開朗**。 

我提醒他： 

**絕不可忽略四聖諦**。 

若輕忽**苦、集、滅、道**， 

內心將失去準繩—— 

如同沒有明師指引的學生， 

無法走向解脫。 

他欣喜萬分，長久的困惑終於解開。 

現在他明白了：**止觀必須交替修習**， 

像**用雙腳走路**—— 

只靠單腳，必定殘缺而行。 

離開時，他滿心歡喜， 

今後必將**勇往直前**。 

這種『頓悟』無法強求—— 

它**如閃電般擊中你**， 

讓你當下*『懂了！』*」 

—Dhamma Teaching 

**Luang Por Somkiat Chitmaro** 

Wat Pa Tham Phra Thepnimit, Udon Thani 

April 17, 2025 

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"The mind of an ordinary person is **unstable and fickle**—  

sometimes good, sometimes bad,  

sometimes happy, sometimes suffering.  

This, in essence, is **anattā (non-self)**:  

the truth that **nothing is permanent**.  

So let us not be careless in daily life.  

**Train ourselves constantly**,  

developing mindfulness to **see through the tricks of craving**,  

and master our own minds.  

**This is the safest path...**"  

「凡夫的心 **搖擺不定**——  

一時善，一時惡，  

一時樂，一時苦。  

這正是 **『無我』** 的體現：  

**一切皆無常**。  

所以，我們日常切莫懈怠，  

要 **持續鍛鍊自己**，  

培養覺知，**看透欲望的詭計**，  

並降伏自心。  

**這才是最安穩的道路...**」  

💦🌿💦🌿💦🌿💦  

—Dhamma Teaching  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 18, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"A person born into a life where others always pamper them—this is great merit.  

But a person who consistently helps others—this person has **even greater merit**,  

and deeper spiritual fortune.  

Why is this so?  

Someone who only knows how to receive support,  

who cannot do anything for themselves,  

always 'borrowing others' noses to breathe'—  

you could say they have merit, and you wouldn’t be wrong.  

But a person who, upon seeing others in distress—  

whether oppressed by injustice or hardship—  

rushes to aid them **with whatever they have**,  

whether through wisdom, material support,  

or effort until the danger passes...  

**This is the one**  

with truly great merit,  

with profound spiritual fortune,  

who expects **nothing in return**.  

Such a person is called...  

**noble.**  

**「兩種福報...」**  

「一個人若生來就備受寵愛——這固然是福報。  

但一個人若總是幫助他人——這人的 **福報更大**，  

宿世的善根更深。  

為什麼？  

那些只懂接受幫助、  

自己一事無成、  

總要『借別人的鼻子呼吸』的人——  

你可以說他們有福報，這也沒錯。  

但若有人見到他人受苦——  

無論是被欺壓或陷入困境——  

便立刻挺身相助， **傾盡所能**，  

或用智慧，或用財力，  

直到對方脫離險境...  

**這樣的人**，  

才擁有真正的福報，  

具足深厚的善根，  

且 **無所求**。  

這樣的人，堪稱...  

**高尚之士**。  

💦🌸💦🌸💦🌸💦  

💦🌸💦🌸💦🌸💦  

—Dhamma Teaching  

**Luang Por Somkiat Chitmaro**  

Wat Pa Tham Phra Thepnimit, Udon Thani  

April 20, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

**"Even the World Has Holidays..."** 

"Even the worldly life has holidays and breaks—so let your mind have some rest too. 

Our minds are constant thinkers, endlessly fabricating thoughts all day long, whether good or bad, replaying old stories again and again. No one can stop this—**not even an Arahant is exempt.** 

*'But they think differently from us.'* 

Whatever thoughts arise in them 

**always benefit the collective and society**— 

not self-centered, one-sided thinking. 

Yet before enlightenment, they were just like us. 

Physically, there’s no difference either— 

the **four elements** (earth, water, wind, fire) 

are the same in everyone. 

Please understand this..." 

**「世俗生活尚有假日…」** 

「連世俗生活都有假日、有空閒——你的心也該讓它休息一下。 

我們的心總在思考、不斷製造念頭，整天想東想西，無論善念惡念，舊事反覆糾纏。沒人能阻止這點——**就連阿羅漢也不例外。** 

*『但他們的想法和我們不同。』* 

他們生起的每個念頭， 

**必定利益大眾與社會**—— 

而非自私偏執的思維。 

然而在覺悟前，他們也曾和我們一樣。 

肉體上也沒有差別—— 

**四大**（地、水、火、風） 

人人皆同。 

請明白這一點⋯」 

—Dhamma Teaching 

**Luang Por Somkiat Chitmaro** 

Wat Pa Tham Phra Thepnimit, Udon Thani 

April 20, 2025 

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

Disciple: "Venerable Father, the opinions in my mind—likes, dislikes, judgments, anger, irritation toward certain people's habits—how do I rid my heart of these?"

Luang Por's Reply:

"Make your mind at ease, at ease, at ease.

This is the root issue for all humans.

Without this struggle, wisdom cannot arise.

You must examine everything that disturbs you and bring it under the Three Characteristics (impermanence, suffering, non-self). Don’t let "me, mine, or others" linger in your heart. If it doesn’t settle, force it into stillness first.

Once you withdraw from stillness , use wisdom to eliminate it. Do this daily, relentlessly, until it surrenders to your radiant wisdom.

‘Radiant wisdom’ means reason has prevailed—nothing surpasses this wisdom. Then move forward, resolve what weighs on your mind until it’s utterly gone. And then—the concepts of "self" and "others" will cease to exist."

弟子： 「師父，我心裡的成見——喜歡、不滿意、覺得好或不好、生氣、厭惡某些人的習氣，該怎麼讓心不再有這些？」

師父開示：

「讓心 放輕鬆、放輕鬆、放輕鬆。

這是所有人 最根本的問題。

若沒有這些掙扎，智慧就無法生起。

你要 觀察所有讓你卡住的事，並將它們歸入 『三法印』（無常、苦、無我）。別讓 『我、我的、他』 留在心裡。如果當下平復不了，就先 用禪定壓住它。

等出定後，再以 智慧之光斬斷它。每天堅持，做到它 屈服於你的智慧為止。

所謂 『智慧之光』，就是 道理徹底通透——沒有比這更高的智慧。接著繼續用功，把心中的糾結 全部清理乾淨。到那時，『我』 和 『他』 的概念，自然 蕩然無存。」

🍃🍁🍃🍁🍃🍁🍃

Luang Por Somkiat Chitmaro

Wat Pa Tham Phra Thepnimit, Udon Thani

April 29, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"...The practice that led to this day..." 

"When the time comes, I will let my disciples experience the Dhamma I’ve practiced. It’s truly amazing—I never thought I’d reach this point. Back then, I was just determined to meditate, focusing solely on the goal, not caring about anything else. Fall down, get up again, stumbling along the way. 

Some days, I sat alone in the forest, tears streaming down, wondering, *Why was I even born? My meditation is going nowhere—how pitiful is my fate!* I blamed myself. 

But after a while, I’d think, *Wait—aren’t I here to meditate? Why am I blaming myself? What good does that do?* It was like two people arguing inside one body—maybe Dhamma vs. non-Dhamma, good vs. evil, opposition vs. government. After the argument, I’d go back to meditating. 

This is the **obstacle of a practitioner**—still lacking a firm foundation, but the diligence was undeniable. Some nights, I barely slept, afraid that if I lay down, I might never wake up. Because I hadn’t yet escaped suffering, I dreaded rebirth. 

If someone challenged me, *"Walk this path—there’s a tiger waiting to devour you. If it eats you, you’ll attain Arahantship. Would you take that risk?"* versus a safe path with no liberation, I’d choose the tiger **without hesitation**. My mind was that bold. I’d accept the trade—death wouldn’t be a regret if it meant enlightenment. (This is hypothetical, but yes, the courage was real!) 

When determined, this mind was fearless. But when discouraged, it truly wavered—because there was no solid refuge yet. Once it found footing, though, it **charged forward relentlessly**, like a car with no reverse gear—just full throttle, even if it meant death. 

Some nights, I groaned in exhaustion—my spirit willing, but my body failing. Walking meditation? My legs wouldn’t lift. So I sat and meditated with total surrender: *"If I don’t die, I’ll see the truth."* 

And in the end… **something did die.** 

- **Greed (Rāga)** died in the heart. 

- **Hatred (Dosa)** died violently. 

- **Delusion (Moha)** died violently. 

Gone in an instant. No hesitation. When defilements stirred, **wisdom struck like lightning**—no "wait and see." The moment craving arose, **insight pierced through**, scattering it like dust in a brawl. 

Even now, recounting this makes my skin prickle—it was a fierce, **no-holds-barred battle**. No such thing as defeat. If this were boxing, there’d be no referee—**I was judge, fighter, and arena all at once.** Victory or loss? My own doing. If unsatisfied, I’d refuse to yield. If reasoning faltered, I’d keep scrutinizing. 

Looking back: *"Wow, my heart was truly daring!"* But now? Impossible—the body can’t keep up. The "tools" (physical strength) are worn out, but the mind? **It no longer clings.** The fire is out—**the fires of greed, hatred, and delusion extinguished** from the day of reckoning. 

Some might call this laziness, but it’s not the laziness of craving. It’s more accurate to say… **abiding in Dhamma’s refuge**, where Dhamma and mind have **become one.**" 

「…一路修來，直到今天…」 

「時候到了，我會讓弟子們親身體驗我所修證的法。這真的很奇妙——以前從沒想過能走到這一步。那時只是一心精進禪修，不顧一切，跌倒就爬起來，跌跌撞撞地前行。 

有些日子，我獨自坐在森林裡流淚，自問：*我為何而生？修行毫無進展——我的業障怎麼這麼重！* 我責備自己。 

但過一陣子又醒悟：*等等，我不是來禪修的嗎？自怨自艾有什麼用？* 就像體內有兩個人在爭論——可能是『法與非法』、『善與惡』、『反對派與當權者』。吵完後，又繼續用功。 

這就是**修行人的障礙**——還未穩固，但那份精進無可否認。有些夜晚，我幾乎不敢睡，怕一躺下就再也醒不來。因為尚未脫離苦海，我恐懼輪迴。 

如果有人挑戰我：*「走這條路——有隻老虎等著吃掉你。若牠咬死你，你將證阿羅漢。敢賭嗎？」* 對比另一條安全卻無解脫的路，我會**毫不猶豫**選擇老虎。心就是這麼勇猛！甘願交換——若能成道，死亦無憾。（當然這是假設，但這份膽量是真的！） 

決心起時，此心無畏；但沮喪時，也真的動搖——因為尚未找到真正的依靠。可一旦扎根，便**只進不退**，像沒有倒車檔的車——油門踩到底，死就死。 

有些夜晚，累到呻吟——心有餘而力不足。經行？腿抬不動。那就坐著修，徹底豁出去：*「若死不了，必見真理。」* 

而最終……**有些東西真的『死』了**。 

- **貪（Rāga）**從心中滅盡。 

- **瞋（Dosa）**暴烈而亡。 

- **痴（Moha）**暴烈而亡。 

瞬間斬斷，毫無猶豫。當煩惱蠢動，**智慧如雷劈下**——不給「等一下」的機會。貪念剛起，**觀照已穿透**，如狂風掃塵。 

現在講起來仍起雞皮疙瘩——那是場**毫無保留的激戰**。沒有「認輸」這回事。若比作拳賽，根本不需要裁判——**我自己就是選手、擂台兼評審**。勝敗？自己負責。不滿意就絕不罷休。若邏輯不通，就持續檢視。 

回首驚嘆：*「當時的心真勇猛啊！」* 但現在？辦不到了——肉身不堪用。「工具」（體力）已損壞，但心呢？**它不再執取**。火已熄滅——**貪瞋痴三火**從決斷那日便徹底澆熄。 

有人或許說這是懈怠，但這並非欲望的懶散。更該說是……**安住於法的庇護**，法與心早已**融為一體**。」 

💦🌿💦🌿💦🌿💦 

**Luang Por Somkiat Chitmaro** 

Wat Pa Tham Phra Thepnimit, Udon Thani 

April 29, 2025 

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"A student who has a teacher must show proper respect. If a student betrays their teacher, they will end up isolated. No matter what one becomes in life, they must first be taught by a teacher.  

Even a lion or a striped tiger must teach their young how to hunt and fend for themselves when hungry. As humans, we too must have teachers to guide us.  

Our first teachers are our parents.  

The next teachers are the mentors who educate and nurture us.  

The highest teachers are those who have attained precepts, stillness, wisdom, and liberation—those who have truly realized these qualities, experienced them, and no longer doubt the cycle of birth and death.  

This is the teacher of great benevolence.  

Hold deep respect for such a teacher.  

Wherever you see them, do not pass by—approach and pay homage, for it brings auspicious blessings to your life.  

「有老師的學生，必須心懷恭敬。如果學生背叛老師，就會孤獨無依。無論成為什麼樣的人，都必須先有老師的教導。  

即使是獅子或條紋老虎，也必須教導牠們的幼崽如何捕獵，在需要食物時自力更生。我們生而為人，更要有老師的指引。  

最初的老師是父母。  

接下來的老師是教導培育我們的師長。  

最高的老師是那些已經具備戒律、禪定、智慧，並且已獲得解脫智慧的人——他們真正體悟了這些境界，親身經歷過，不再對輪迴有所疑惑。  

這樣的老師，恩德深重。  

要對他們懷抱極大的尊敬。  

無論在哪裡見到，都不要錯過，應當前去禮拜，這會為我們的生命帶來吉祥與福澤。  

🍁🍁🍁🍁🍁  

Luang Por Somkiat Chitmaro  

Wat Pa Tham Phra Thepnimit, Udon Thani  

July 22, 2025"  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「其實天神和人類很像，  

他們也會打聽哪裡有功德盛事——  

就靠我們人類傳遞消息！  

當某間寺廟舉辦法會，  

或是飄散著**戒德的香氣**、  

**吉祥慶典的氛圍**時，  

天神們就會口耳相傳，  

依照天界層級，  

同階層的天神互相邀約前來。  

但**邪見天神**不會通報，  

也不讓其他天神參與，  

因為他們只尊重自己認可的活動。  

如果來的是**大威德天神**，  

即便天氣酷熱，  

他們也會降下甘霖，  

讓環境變得清涼舒適。  

有時龍族（那伽）也會現身，  

這都與主辦者的**福德因緣**有關。  

若是與某層天界有淵源，  

該層的天神就會大批降臨：  

有的來聽佛法，  

有的化身人形參加供僧，  

但絕不會喧嘩，  

總是謙遜低調。  

只有具備**天耳通、天眼通**的聖僧，  

才能感知他們的存在。  

普通僧侶和凡夫，  

根本無緣得見。  

畢竟天神不會自我介紹：  

『嘿！我是天神喔！』  

像**隆波措大師**的紀錄裡，  

連曼谷的法會都有天神來供養他，  

這全靠大師的真實德行。  

有些天神壽命將盡，  

不願再投生人間，  

就來供養聖僧延續天壽…  

這些玄妙之事，  

本就超越凡人理解。  

但對悟道者而言，  

沒有什麼秘密能隱藏——  

只是說或不說罷了。  

若對眾生有益，  

師父會稍加透露，  

但說太多，  

怕你們當成奇幻故事娛樂了…」  

"Actually, devas (celestial beings) are much like humans—  

they listen for news of merit-making events,  

relying on us to spread the word!  

When a temple holds a ceremony,  

or when the **fragrance of precepts**  

and **auspicious energy** arise,  

devas pass the message  

through their celestial ranks,  

inviting peers of their own realm.  

But **devas with wrong views** won’t share;  

they block others from joining,  

as they only respect what aligns with their beliefs.  

When **high-powered devas** arrive,  

even scorching heat  

gives way to cooling rains.  

Sometimes nagas (dragins) appear too—  

all depending on the host’s **karmic merits**.  

If linked to a specific heaven realm,  

swarms of its devas may descend:  

some to hear Dharma,  

some disguised as humans to offer alms,  

always humble and quiet.  

Only saints with **divine ears and eyes**  

can perceive them.  

Ordinary monks and people  

would never notice,  

for devas don’t announce:  

‘Hey! I’m a deva!’  

In **Luang Pu Chob’s chronicles**,  

even Bangkok ceremonies drew devas—  

proof of his true virtue.  

Some devas near lifespan’s end,  

dreading human rebirth,  

offer alms to saints to extend celestial life…  

Such mysteries  

transcend mortal understanding.  

Yet to the awakened,  

no secret stays hidden—  

they simply choose when to speak.  

If beneficial,  

a master may hint lightly,  

but saying too much  

risks turning truth into fantasy…"  

🌿💦🌿💦🌿💦🌿  

Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

April 30, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

**弟子問**：  

「師父，為什麼聖者想到死亡時內心平靜，而一般人想到死亡卻感到憂鬱？」  

**師父回答**：  

「普通人想到死亡時，  

往往感到憂鬱或恐懼，  

甚至避而不談。  

有些人認為談論死亡不吉利，  

這種心態讓他們變得懈怠，  

以為人生只有這一世，  

於是做事肆無忌憚，  

不懼法律與因果報應——  

這是凡夫的常態。  

還有人更極端，  

直接否定善惡業報，  

甚至指責僧人欺騙信眾…  

但對於修行者與聖者來說，  

死亡是**最好的老師**。  

每當看到有人去世，  

或想到自己終將一死，  

他們會以此警醒自己：  

『總有一天，我也會這樣。』  

因此他們：  

✔️ 更精進修行，  

✔️ 讓心習慣死亡的概念，  

✔️ 面對親人離世時不悲傷，  

✔️ 保持內在穩定。  

這份平靜不是天生的，  

而是**長期訓練的結果**。  

他們的心已超越世俗的恐懼，  

自然不會被死亡動搖…」  

**Disciple asks**:  

"Venerable Father, why do enlightened beings feel peace when thinking of death, while ordinary people feel depressed?"  

**Master replies**:  

"When most people think of death,  

they feel gloom or fear,  

even avoiding the topic.  

Some consider it bad luck,  

making them complacent—  

believing this life is all there is,  

so they act recklessly,  

defying laws and karma.  

This is ordinary delusion.  

Others go further,  

denying kamma,  

even accusing monks of deceiving devotees…  

But for practitioners and saints,  

death is the **ultimate teacher**.  

When they witness a death  

or contemplate their own mortality,  

they take it as a reminder:  

‘One day, I too will depart.’  

Thus they:  

✔️ Practice more diligently,  

✔️ Train the mind to accept impermanence,  

✔️ Remain unmoved by loved ones’ passing,  

✔️ Maintain unshakable steadiness.  

This calm isn’t innate—  

it’s the **fruit of long training**.  

Their minds transcend worldly fears,  

so death cannot disturb them…"  

———✧༺✧༻✧———  

Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 5, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「…解答佛法疑問，就像把倒扣的容器翻正——當雨水落下時，你才有水可喝可用。  

又如同在黑暗中點亮光明：  

無論黑暗累積了多少劫，  

只要一盞燈亮起，  

黑暗瞬間消散無蹤。  

聖者的心境正是如此。  

曾經的他們和現在的我們一樣，  

但當心與法相遇時，  

光明自然迸發，  

再也無法遮蔽——  

再厚重的煩惱也非阻礙，  

因為**佛法超越世間一切**。  

這種超越是**法的勝利**，  

而非**世間的壓制**。  

若世間凌駕於法之上，  

人心將失去誠信正義，  

被貪慾拖向深淵，  

如同臥在火堆般煎熬。  

但若心中住著『法』，  

自然清涼滋潤，  

連天神與人類都會來尋求庇護，  

在他們痛苦迷茫時…」  

🌸🐝🌸🐝🌸🐝🌸  

"…Answering Dharma questions is like turning upright an overturned vessel—so when rain falls, you’ll have water to drink.  

It’s also like lighting up darkness:  

No matter how many eons the dark has lingered,  

just one beam of light  

makes it vanish instantly.  

The awakened mind works the same way.  

The saints were once like us,  

but when their minds touched the Dharma,  

light burst forth—  

impossible to conceal.  

No thickness of defilements can hinder this,  

because **the Dharma transcends all worldly things**.  

This transcendence is **the Dharma’s triumph**,  

not **the world’s domination**.  

If the world overruled the Dharma,  

honesty and justice would vanish from hearts,  

and cravings would drag us downward,  

leaving minds burning like lying on embers.  

But with the ‘Dharma’ dwelling within,  

cool freshness permeates,  

even gods and humans will seek refuge in your virtue  

when they’re lost in suffering…"  

🌸🐝🌸🐝🌸🐝🌸  

—Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 7, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

**弟子問**：  

「原本以為涅槃就是『完全消失』——沒有自我、沒有歸處。但現在明白，涅槃是真實境界，只是專屬於斷盡煩惱的阿羅漢。」  

**師父開示**：  

「『涅槃』一詞，對證得阿羅漢者而言，  

意味著**煩惱與執著徹底滅盡**，  

但**心並未消失**——  

若心消失，還談什麼『清淨』？  

所謂『淨心』，  

是指心不再受輪迴牽引，  

而非住進某個『涅槃之城』。  

這些都是人為概念，  

聖者從不執著地點，  

只說：『此心已究竟清淨』。  

這樣的聖者值得頂禮，  

如同肥沃良田，  

是佛教的終極成就，  

佛法中稱為——  

**『解脫魔網，自在無礙』**。  

望大眾深入體悟，  

讓曾折磨你的疑惑消散，  

從此精進修行，  

直達終點！  

你所聽聞的法，  

終將成為你的證量。🌱🌱🌱」  

**弟子回應**：  

「所以涅槃是——  

心徹底脫離煩惱、  

保持純淨、  

超越欲望掌控的境界。」  

**師父印可**：  

「**百分千分正確！**  

無需更多解釋，  

只需記住：**法超越心**，  

而心以法為依歸。  

此處的『法』，  

即是**超越一切概念的解脱**。  

當你——  

◎ 不再自我懷疑  

◎ 澈信業力法則  

◎ 堅守『善因得樂』的真理  

並實踐到底時，  

便是證得**道果涅槃**之日。🍃🍃🍃」  

**Disciple asks**:  

"I used to think nibanna meant 'total annihilation'—no self, no abode. Now I see it’s a real state, but only for arahats who’ve eradicated defilements."  

**Luang Por somkiat**:  

"The term 'nibanna', for those attaining arahatship,  

means **defilements and cravings are utterly destroyed**,  

yet **mind doesn’t vanish**—  

if it vanished, what would 'purity' refer to?  

So-called 'pure mind'  

means the mind is free from rebirth,  

not residing in some 'nibanna-city'.  

These are human constructs.  

The saints never cling to locations,  

only declare: 'This mind is perfectly purified'.  

Such saints deserve reverence,  

like fertile fields—  

the pinnacle of Buddhism,  

called in the Dharma:  

**'Liberated from Mara’s nets, utterly free'**.  

May all deeply contemplate this,  

letting gnawing doubts dissolve,  

then practice diligently  

until the goal is reached!  

The Dharma you’ve heard  

will become your realization.🌱🌱🌱"  

**Disciple responds**:  

"So nibanna is—  

a mind fully freed from defilements,  

purely abiding,  

beyond desire’s control."  

**Master confirms**:  

"**A thousand percent correct!**  

No further explanation needed,  

just remember: **Dharma transcends mind**,  

while mind relies on Dharma.  

Here 'Dharma' means  

**liberation beyond all concepts**.  

When you—  

◎ No longer doubt yourself  

◎ Fully trust karma’s law  

◎ Uphold 'good deeds bring bliss'  

and practice to the end,  

that’s the attainment of  

**the Path’s fruit: nibanna**.🍃🍃🍃"  

 Luang Pho Somkiat Chitmaro  

 Wat Pa Tham Thepnimit, Udon Thani  

 October 10, 2024  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「活得高尚而偉大的人，必然以**戒律、布施、慈悲**為生命基石。  

🌱 **戒律**是防護欄——  

阻止惡念、惡行，  

不傷害他人與眾生。  

🌱 **布施**是橋樑——  

當我們見他人困苦，  

不自私冷漠，  

懂得分享所有。  

常行布施者，  

自然養成慈悲心，  

為社會家庭帶來安樂。  

無論進入哪個群體，  

都會受人歡迎。  

「布施、持戒、禪修」  

正是人生的真實道路。  

身為佛弟子，  

絕不可輕忽，  

要讓自己始終遵循：  

▸ 布施的慷慨  

▸ 戒律的莊嚴  

▸ 慈悲喜捨的溫暖  

能做到這些，  

即便日常行住坐臥，  

都是你的**人間天堂**。  

反之，  

就算你住豪宅、  

擁龐大企業，  

下屬當面鞠躬，  

背後卻咒罵你——  

這些虛假成就，  

換不來半分真心敬愛。  

🌱 **真正受人愛戴者**，  

不需刻意經營，  

只要：  

✔ 安分守己  

✔ 以誠信立身  

這種品格無法購買，  

只能靠自己修養。  

當你做到，  

眾人自然發自內心敬重你…」  

"Those who live nobly and greatly  

always rely on **precepts, generosity, and compassion**.  

🌱 **precepts** is the fence—  

blocking evil thoughts and deeds,  

preventing harm to others and creatures.  

🌱 **Generosity** is the bridge—  

when we see others struggle,  

we refuse to be selfish,  

choosing to share what we have.  

Those who often give  

nurture compassionate hearts,  

bringing peace to society and family.  

Wherever they go,  

they’re warmly welcomed.  

'Giving, precepts, meditation'  

are life’s true path.  

As Buddhists,  

we must never neglect them.  

Keep yourself within the framework of:  

▸ Generosity’s joy  

▸Preceot’s dignity  

▸ Compassion’s warmth  

Achieve this,  

and even your daily routines  

become **heaven on earth**.  

But the opposite?  

Even with mansions  

and corporate empires,  

while subordinates bow to your face,  

they curse you behind your back—  

such hollow achievements  

earn zero genuine respect.  

🌱 **The truly beloved**  

need no grand investments.  

Just:  

✔ Live with integrity  

✔ Let honesty anchor you  

These traits aren’t for sale;  

you must cultivate them.  

Succeed,  

and people will sincerely honor you…"  

🌱💧🌱💧🌱💧🌱  

Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 8, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

信任愛說謊的人，只會讓你在對方眼中變成蠢牛。

因為騙子對誰都不真誠——

他們連自己都不信，

更別說相信別人！

現在這種人到處都是，

連身邊親友都要提防。

多少人被好友騙錢，

就因為太過信任？

所謂友情變質的徵兆：

► 開始偶爾不接電話

► 漸漸聯絡斷斷續續

► 最後完全消失

——幾乎人人如此。

古人早就警告：

⚠️ 別輕信道路——

路上藏著無數毒害！

你永遠不知道

會遇到貴人還是惡徒。

⚠️ 也別對身邊人毫無保留，

多少留點退路，

才不會將來懊悔莫及…」

Trusting liars turns you into a foolish buffalo in their eyes.

Because deceivers are sincere with no one—

they don’t even trust themselves,

let alone others!

Such people abound nowadays,

beware even those closest to you.

Countless friends have been swindled

by blind trust.

Signs of decaying friendships:

► Unanswered calls at times

► Spotty communication

► Eventually ghosting you

—it happens to almost everyone.

Ancient wisdom warned:

⚠️ Distrust the path—

it’s riddled with hidden poisons!

You never know

if you’ll meet allies or foes.

⚠️ Nor should you trust people absolutely,

always keep a safeguard,

or you’ll drown in regret…"

💦🌸💦🌸💦🌸💦

Luang Pho Somkiat Chitmaro

Wat Pa Tham Thepnimit, Udon Thani

May 16, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「…每個人踏入佛門，都有自己的理由。  

有人是**情傷逃避**，  

有人是**對人生絕望**，  

有人**破產走投無路**，  

有人**厭倦家庭朋友**，  

也有人只求**解脫痛苦，不再輪迴**…  

最後這類人往往能持久——因為他們真正放下了，不再執著。  

世俗的快樂與痛苦，  

他們都經歷過了，  

現在只追求尚未體驗的**法喜**。  

僧團裡也是形形色色：  

有人為**賺錢**出家，  

有人為**名利女人**，  

甚至有人披著袈裟**賭博**——  

這些醜聞動搖大眾對佛教的信心。  

但當然，也有許多真心修行的人，  

我們並非一竿子打翻一船人。  

對不如法的行為，就該批評指正，  

讓其回歸戒律——  

無論比丘、沙彌、居士，  

都該嚴守規矩，  

這才符合正法…」  

"…Everyone comes to Buddhism for their own reasons.  

Some **flee heartbreak**,  

some **despair of life**,  

some are **bankrupt**,  

some **weary of family and friends**,  

others seek **liberation from suffering, no more rebirths**…  

The last kind endure—because they’ve truly let go.  

Worldly joys and sorrows,  

they’ve tasted them all.  

Now they pursue the **Dharma’s bliss** yet unknown.  

The Sangha mirrors this diversity:  

Some ordain for **money**,  

some for **fame and women**,  

some even **gamble in saffron robes**—  

such scandals erode faith in Buddhism.  

Yet many sincerely practice too,  

we’re not condemning all.  

Improper acts must be corrected,  

guided back to discipline—  

Whether monk, novice, or lay devotee,  

all must keep the rules.  

Only then is it true Dharma…"  

🍁🌱🍁🌱🍁🌱🍁  

Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 18, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「…出家卻不修行，反而給寺廟製造麻煩，跑去『度化』其他宗教的信眾？現在的僧人，剃度後從不認真修行，  

卻去**賭博**、**找女人**，  

甚至挪用寺廟公款做非法勾當——  

這些人到底還有沒有良心？  

不敬畏天地，  

不尊重袈裟，  

更不顧念百姓辛苦！  

那些布施的信眾，  

可是每天早出晚歸、省吃儉用，  

才攢下這些供養三寶的錢啊！  

就算他們指名供養你個人，  

這錢也絕不能亂用！  

因為這是**淨財**——  

本該用來：  

✔️ 資助醫院、  

✔️ 建設學校、  

✔️ 修繕寺廟、  

✔️ 救濟貧困、  

✔️ 養育孤兒…  

哪一樣不比揮霍有意義？  

**大都市的僧人們**，  

你們手握那麼多資源，  

為什麼不學著幫助百姓？  

別只會收受供養！  

既然有這份因緣，  

為何還被貪慾控制？  

這樣比沒出家的俗人更可恥！  

既然不能振興佛教，  

乾脆**還俗**吧！  

別再拖累寺廟、  

玷污泰國這片土地了…」  

"…Taking ordination but neglecting meditation, then causing scandals in temples—even trying to 'convert' non-Buddhists? Modern monks don’t practice after ordination.  

Instead, they **gamble**, **chase women**,  

and misuse temple funds illegally—  

how can they even justify this?  

No fear of karma,  

no respect for the saffron robe,  

no compassion for struggling devotees!  

Those who offer alms  

toil day and night,  

saving every coin to support the Sangha.  

Even if donated personally,  

this money must never be abused!  

It’s **pure wealth**—  

meant for:  

✔️ Hospitals,  

✔️ Schools,  

✔️ Temple maintenance,  

✔️ Poverty relief,  

✔️ Orphan care…  

Isn’t this nobler than squandering?  

**Monks in big cities**,  

you have so many resources—  

why not help the people?  

Stop just taking offerings!  

Given this rare opportunity,  

why succumb to greed?  

You’re worse than laypeople!  

If you can’t uphold Buddhism,  

just **disrobe**!  

Don’t burden the temples  

or defile Thailand’s soil…"  

—Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 19, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

**弟子問** 🌻：  

「靜坐時，我將『佛陀』的意念放在胸口，現在佛號會隨著心跳節奏自然浮現。當察覺到雜念時，就再次將注意力拉回胸口的『佛陀』。隨著心境越來越細微，佛號會變得輕柔，呼吸也更清晰。這時我就專注觀察呼吸進出，一有雜念就立刻回到呼吸上。  

有時會陷入昏沉（打瞌睡），我就保持覺知去觀察這種昏沉狀態。每次快睡著時，眼前會突然出現強光，但很快消失。反覆幾次後，昏沉感減退，此時覺知會變得更清晰，我就重新提起佛號，繼續觀察呼吸。這樣持續到靜坐時間結束。  

**步行禪修時**，方法和靜坐類似——將『佛陀』意念放在胸口，一發現雜念就重新開始默念。如果雜念太多、佛號中斷，就改用『走、走』的標記法；等心平靜些，再回到佛號上。」  

**師父回答**：  

「完全正確！但還不夠細膩。你的覺知必須更強烈些：  

- 不要允許自己打瞌睡，  

- 別讓睡意掌控你，  

否則會不小心睡著，變成『接頭禪』（虛假的定境）。  

要更精進用功！否則懶散心會趁虛而入。」  

**Disciple asks** 🌻:  

"During sitting meditation, I focus on 'Buddho' at the center of my chest. Now the mantra arises naturally with my heartbeat. When I notice thoughts, I return 'Buddho' to that same spot. As my mind grows subtler, the mantra becomes softer, and my breath more distinct. Then I observe the in-and-out breath, returning to it whenever thoughts arise.  

When drowsiness (nodding off) occurs, I mindfully watch that sleepy state. Each time I nearly fall asleep, a bright light flashes briefly before fading. After several cycles, the drowsiness fades, and awareness sharpens. I re-establish 'Buddho' and continue breath observation until the session ends.  

**During walking meditation**, the method is similar—I hold 'Buddho' at the chest, restarting the mantra when thoughts intrude. If thoughts overwhelm the mantra, I switch to noting 'walking, walking,' then return to 'Buddho' once the mind settles."  

**Master replies**:  

"Absolutely correct! But refine further. Your mindfulness must be more intense:  

- Don’t permit nodding off,  

- Don’t let sleepiness dominate,  

or you’ll slip into false stillness ('connection-head samādhi').  

Practice more diligently! Or laziness will creep in."  

🌸💧🌸💧🌸💧🌸  

Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 20, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「有些人修行時會陷入心理失衡——  

因為過度渴望『快速達到平靜』，  

一旦不如預期，就開始焦躁失常。  

他們只顧著追求結果，  

卻忘了修行本身：  

該怎麼做？  

該如何實踐？  

全忘了！只剩『我要立刻平靜』的執念。  

當心無法靜下來，  

就又沮喪、又委屈…  

這樣的人很多，必須調整心態：  

別讓『貪求』掌控你，  

只要專注在『正念』與佛號上——  

不斷默念『佛陀、佛陀…』，  

別讓心念散亂。  

強制它停留在單一狀態：  

『佛陀、佛陀…』  

就這樣，  

一切自然水到渠成…」  

"Some practitioners experience mental disturbances—  

they crave 'instant peace' too intensely,  

and when it doesn’t happen, they grow erratic.  

They obsess over the goal,  

forgetting the practice itself:  

How to do it?  

What’s the method?  

All forgotten! Only the desperate thought remains: 'I must be calm now!'  

When the mind stays unsettled,  

they feel frustrated and resentful…  

There are many like this. They must adjust their attitude:  

Don’t let 'craving' control you.  

Just focus on mindfulness and the mantra—  

keep repeating 'Buddho, Buddho…'  

Don’t let the mind wander.  

Force it to stay in that single state:  

'Buddho, Buddho…'  

That’s all.  

The rest will follow naturally…"  

🍁🍁🍁🍁🍁🍁🍁  

Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 21, 2025  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「弟子問 ☘️：為什麼有些已經覺悟的僧尼，還是會生氣、想布施、或是對信眾發脾氣呢？」  

師父回答 🍁：  

「他們不是在罵人，  

而是在罵我們心中的貪瞋癡，  

這是一種教導方式。  

如果輕聲細語地說，煩惱根本不會怕！  

佛法就像苦藥、猛藥，  

難道病人發高燒，你還給他喝糖水嗎？  

對症下藥，醫生自然開苦藥，  

服下後，病才會好。💦  

至於『想布施』，  

說他們有欲望並不正確——  

那是對眾生的慈悲。  

看到世人或動物受苦，  

他們伸手相助，  

這有什麼錯？💦  

布施行善，  

其他宗教也在做，  

不只是佛教。  

連動物都懂得分享食物，  

難道不能布施嗎？💦  

但有些人，  

家財萬貫卻從不布施，  

這種人雖然長著人形，  

內心恐怕當過無數世的畜生，  

所以不懂分享快樂。  

有機會行善卻拖延，  

這樣的人，真是白活一世！  

別再懷疑不該懷疑的事，  

該問問自己：  

『我做的善事夠多了嗎？』  

這才有意義。💦💦💦  

『我自己夠好了嗎？』  

如果還不夠，  

就趕快多行善吧！  

善人…  

好僧…  

好尼…  

好居士…  

只要人心向善，  

佛、法、僧就永遠不會消失，  

會活在我們心中，  

不分階級，人人可得。💦  

"Disciple asks ☘️: Why do some enlightened monks and nuns still get angry, desire to make merit, or scold devotees?"  

Master replies 🍁:  

"They’re not scolding people—  

they’re scolding the greed, hatred, and delusion in our minds.  

This is their way of teaching.  

If they spoke softly, our defilements wouldn’t fear them!  

The Dharma is bitter medicine, strong medicine.  

Would you give syrup to a feverish patient?  

For each illness, the doctor prescribes the right remedy.  

Take it, and the sickness will fade.💦  

As for ‘wanting to do good deeds’—  

it’s wrong to call this desire.  

It’s compassion for all beings.  

When they see humans or animals suffering,  

they reach out to help.  

What’s wrong with that?💦  

Acts of charity  

exist in all religions,  

not just Buddhism.  

Even animals share food.  

How can giving be bad?💦  

Yet some people,  

overflowing with wealth, never give.  

Though in human form,  

their minds may have been beasts for eons,  

so they don’t know how to share joy.  

Having the chance to do good but delaying—  

such a life is wasted!  

Stop doubting what shouldn’t be doubted.  

Instead, ask yourself:  

‘Have I done enough good?’  

This is far more meaningful.💦💦💦  

‘Am I good enough yet?’  

If not,  

start doing more good deeds now!  

Good people…  

Good monks…  

Good novices…  

Good lay devotees…  

As long as hearts turn toward virtue,  

the Buddha, Dharma, and Sangha will never vanish.  

They’ll dwell within us all—  

beyond caste, open to everyone.💦  

💦💧💦💧💦💧💦  

Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 27, 2025  

‘Dharma Q&A’"  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「…龍族（那伽）有許多種類…」  

「…有些龍族心術不正、邪見深重，  

喜歡作弄人類致病，騷擾修行僧人無法安居。  

當比丘在深山、洞穴中精進禪修時，  

這些惡龍自身困苦，若遇持戒清淨的僧人靠近，  

反而畏懼僧人的德行，便噴吐毒氣使人發熱病痛…  

若不持誦《護僧慈經》（Virupakkhehi mettaṃ）迴向慈悲，🐍  

有些惡龍甚至拒不接受！若牠們兇性大發，  

僧人最終只能被迫離開。  

這些靈體（กายทิพย์）自恃神通廣大，  

狂妄聲稱法力勝過僧人，  

卻因貪瞋癡深重，沉溺於自身威勢，  

不斷輪迴生死，淪為龍宮奴僕。🐍  

——這便是惡龍的卑劣本性。🐍🐍🐍  

世人若執著於任何慾望滋味，  

必陷痛苦，處處窒礙難行。🦋🦋  

因此佛陀教誨：  

『學會放下，莫過度執著，否則自招苦果——  

為財富所苦、  

為親族所苦、  

為夫妻家庭所苦、  

甚至為自己的身心所苦…』  

這一切本是苦，  

順應自然法則，保持心境平和吧！🦋🦋🦋  

持守戒定慧，  

照顧好自己，  

方能真正自在。🦋🦋🦋  

"…There are many kinds of Nāga (serpent spirits)…"  

"…Some Nāgas are malicious and hold wrong views.  

They enjoy tormenting people with illness, harassing monks until they cannot stay.  

When monks meditate in forests or caves,  

these wicked Nāgas, suffering themselves, fear virtuous monks nearby.  

So they spew venom to cause fevers and sickness…  

If one fails to recite the *Virupakkhehi mettaṃ* (Loving-Kindness for Serpents sutta) 🐍  

some Nāgas may still reject this mercy! If they grow too violent,  

monks have no choice but to leave.  

These ethereal beings (kāya-thep) boast great supernatural powers,  

arrogantly claiming to surpass monks' spiritual strength.  

Yet consumed by greed, hatred, and delusion,  

they obsess over their own might,  

trapped in cycles of rebirth as slaves in the underwater realm.🐍  

—Such is the vile nature of these Nāgas.🐍🐍🐍  

If humans cling to any craving,  

suffering follows, making life unbearably difficult.🦋🦋  

Thus the Buddha taught:  

'Learn to let go. Overattachment brings misery—  

Suffering over wealth,  

over relatives,  

over spouses and family,  

even over one’s own body and mind…'  

All these are inherently suffering.  

Let things flow naturally; keep your heart at ease!🦋🦋🦋  

With precepts, stillness, and wisdom,  

guard yourself well,  

and true peace will come.🦋🦋🦋  

—Luang Pho Somkiat Chitmaro  

Wat Pa Tham Thepnimit, Udon Thani  

May 28, 2025"  

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「…善良不是義務，別讓它成為永遠的負擔。當你無法幫忙時，對方反而埋怨你。

有些人貪得無厭，你給予時，他們從不記得；

但當你無法再給，他們就翻臉無情。

這種人…眼中只有利益，不懂感恩。

他們從你這兒得到好處時，從不想回報；

一旦拿不到，立刻變臉。

世上到處都有這種人，

我們不該浪費時間縱容他們，

趁早斷絕往來，

否則歪風邪氣將主宰社會…」

"…Kindness is not an obligation—don’t let it become a lifelong burden. When you can’t help, they resent you.

Some people are never satisfied, no matter how much they get.

When you give, they never remember;

but the day you have nothing left to give, they turn against you.

Such people…care only about gain, with no sense of gratitude.

While taking from you, they never think to repay;

the moment they can’t get more, they show their true colors.

These people exist everywhere in the world.

Don’t waste your time enabling them—

cut them off early,

or their toxic influence will corrupt society…"

🌿🌿🌿🌿🌿🌿🌿

Luang Pho Somkiat Chitmaro

Wat Pa Tham Thepnimit, Udon Thani

June 2, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

「…在阿沙荼節（Asalha Puja），願我們遠離惡行，超越貪慾與低劣的權力底下。讓每個人的心靈，都能擺脫貪、瞋、痴的掌控。當精進修行，勤禪修，努力走在通向涅槃的道上，切勿懈怠。終有一日……你必將圓滿成就一切。…」

"…On Asalha Puja Day, refrain from evil deeds, rise above defilements and base desires. Let each person’s mind transcend the power of greed, hatred, and delusion. Diligently cultivate meditation, persevere on the path toward Nibbāna, and never waver in your efforts. One day… you will attain all that you aspire to.…"

— Luang Pho Somkiat Chitmaro

Wat Pa Tham Thepnimit, Udon Thani

July 10, 2025

cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

信徒：女兒已深刻思惟「無常、苦、無我」，並清晰覺知。  

內心逐漸平靜，喜悅與妄念皆已消退，  

僅餘覺知、空與深沉的安寧。  

經行時，每一步皆保持正念，  

覺知腳下、覺知地面，無任何雜念生起，  

心只是安住於寂靜中，猶如正向涅槃邁進。  

靜坐時，心亦空明而止息，  

作為觀察者卻無所執取。  

女兒感到無比法喜。  

女兒以至誠之心慈悲一切眾生，  

所有功德皆迴向予累世冤親債主與有恩於我者。  

女兒已厭倦輪迴流轉，不再執著此身，  

唯願究竟解脫。  

懇請父親慈悲引領，助女兒抵達彼岸。  

Luang pu somkiat:

當心空寂平靜時，應安住並保持適度的定力，  

進而思惟「空性」——  

此刻的空，是何種空？  

此時空，一會兒又不空，  

這便是禪定的功力：尚能維持，  

但未真正脫離煩惱慾望。  

貪慾習氣其實隱藏於此「空」中，  

切莫懈怠，勿過早安心，  

莫急於欣喜，  

當以智慧持續觀照空性，  

直至對輪迴的疑惑徹底消融。  

當你真正體悟的那一刻，  

一切豁然開朗，  

所有疑慮當下瓦解。  

Devotee:I have contemplated impermanence, suffering, and non-self with clear insight.  

My mind grows calm; joy and mental fabrications fade away,  

leaving only awareness, emptiness, and profound stillness.  

With each step in walking meditation, mindfulness remains.  

I feel my feet, sense the ground—no thoughts arise.  

The mind rests in silence, as if walking toward nibanna.  

In sitting, the mind is empty and serene,  

a witness without attachment.  

I am filled with deep happiness.  

With boundless compassion for all beings,  

I dedicate every merit to my karmic creditors and benefactors.  

I am weary of samsara’s cycles and no longer cling to this body—  

liberation is my sole aspiration.  

May you, Father, guide me to the far shore.  

Luang pu somkiat:

When emptiness and stillness arise, dwell in them with balanced concentration.  

Then examine this "emptiness"—  

What kind of emptiness is it?  

Now empty, soon not empty:  

This reveals your meditative strength—controlled yet incomplete,  

for latent defilements hide within this very emptiness.  

Stay vigilant.  

Do not settle prematurely or rejoice too soon.  

Apply wisdom to contemplate emptiness persistently  

until all doubts about samsara dissolve.  

When you truly arrive at this realization,  

an "Aha!" moment will dawn—  

every uncertainty vanishing at once.  

Luang Pu Somkiat Chitmaro＊  

Wat Pa Tham Phra Thepnimit, Udon Thani  

July 8, 2025  

Cred. To วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร 

**弟子☘️**  

父親，我禪修時也遇到這種「空」的狀態。昨天聽您解釋後，我明白了——  

其實這不是真正的空，只是假象，煩惱只是暫時隱藏起來了🙏🏻🙏🏻🙏🏻  

**Luang pu somkiat回覆 🍁**  

這並非真正的空，只是定力暫時壓制住妄念而已，  

與阿羅漢的「究竟空性」完全不同！  

阿羅漢的心是徹底的空，  

即使外境干擾，也僅如微風拂過，  

像用手撥開陽光——知道它存在，卻毫不執著。  

這才是「斷盡煩惱者」的心境！  

未證悟者千萬別自己想像，必須實修實證。  

真正體悟時，自然會豁然開朗，  

所有疑惑當下消散。  

「禪定中的空」和「聖者的究竟安樂」，  

差距如同天與地，  

根本不能相提並論！  

初學者可以先接受這種層次的「空」，  

畢竟修行路上人人都會經歷——  

空得淺、空得深…  

但千萬別自以為已斷除煩惱！  

若無人點破，你可能一輩子卡在這裡，  

甚至死後投生色界天（梵天），  

只因執著於這種「假空的禪定」！  

修行者務必謹慎。  

　　　　　　　　　　＊龍普蘇瑪猜 寂瑪羅＊  

　　　　　　　　　　　森林洞寺，烏隆府  

　　　　　　　　　　　2025年7月9日  

**Disciple☘️**  

Father, during meditation, I also experienced this "emptiness." After your explanation yesterday, I understand—  

it’s not true emptiness; delusions are just hiding temporarily 🙏🏻🙏🏻🙏🏻  

**luang pu somkiat Reply 🍁**  

This isn’t genuine emptiness—it’s merely concentration temporarily suppressing distractions.  

Completely different from the *true emptiness* of an Arahant!  

An Arahant’s mind is utterly empty.  

Even when external phenomena arise, it’s like a wisp of wind—  

aware but completely unattached,  

like brushing sunlight away with a hand.  

*This* is the mind of one who has eradicated defilements!  

Don’t speculate if you haven’t realized it yourself—you must *attain* it first.  

When you truly understand, everything becomes clear,  

and all doubts vanish instantly.  

The "emptiness in stillness" and the "ultimate bliss" of the Noble Ones  

are as far apart as heaven and earth—  

not even comparable!  

Beginners may settle for this preliminary "emptiness,"  

since all practitioners encounter it—  

superficial emptiness, deeper emptiness…  

But never mistake it for liberation!  

Without guidance, you could waste your life stuck here,  

or even be reborn as a Brahma (in the form realm)  

due to attachment to this "false emptiness of stillness."  

Meditators, beware!  

Wat Pa Tham Phra Thepnimit, Udon Thani  

July 9, 2025  

Cred. To วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร 

**弟子☘️ 頂禮師父：**  

向您報告禪修體悟：  

1. 在觀照四聖諦時，念頭隨順真理自然流現。  

2. 當覺知到「苦因」時，苦就滅去——看著它一次次滅去。  

3. 進而看清「苦」必隨「因」而生，無法控制也無法如我所願。以智慧見其「無我」後，便只做純然的覺察者。  

4. 心識的造作（行蘊）持續不斷，包括各種有內容或無意義的散亂，覺知後便放下。  

5. 觀照過程中，過往習氣（隨眠煩惱）仍會間歇浮現，有時能快速放下，有時較慢。該如何調整？  

6. 同時體悟到「無我」——沒有人、沒有你我分別，雖偶有眷戀感，但更多時是輕安。  

懇請師父開示。  

虔誠頂禮。  

小婷  

2025/7/9  

**Luang pu somkiat 回覆 🍁**  

修行人啊！  

無論見到什麼、明白什麼，  

都要能徹底放下。  

但多數人失敗的原因，  

就敗在「隨眠煩惱」（潛伏的焦慮）！  

這些煩惱是禪修最大的障礙，  

必須用堅定的正念與智慧，  

直接斬斷！  

要看清：  

這些焦慮就像荊棘，  

會刺傷我們的心、拖延修行。  

唯有鋒利的智慧之劍能消滅它們。  

無常、苦、無我——  

是踩碎煩惱的必經之路！  

要把所有焦慮踩成粉末，  

需要無畏的決心。  

闖入虎山，  

就該吃虎肉！（直面煩惱）  

難道還吃泡麵配魚乾嗎？  

眼前全是猛虎（煩惱），  

別逃！  

獅子、野牛、犀牛...  

擋路的全殺光！  

殺盡一切阻礙解脫的敵人。  

當煩惱徹底消滅，  

無價的寶藏自然顯現。  

**Disciple☘️ Respectful Greetings to Master:**  

Here is my meditation report:  

1. While contemplating the Four Noble Truths, thoughts flowed naturally with the truth.  

2. When noticing the "cause of suffering," suffering ceases—observing it vanish again and again.  

3. Further realizing that "suffering" inevitably arises from "causes," uncontrollable and never as we wish. Seeing its "non-self" with wisdom, one becomes a pure observer.  

4. Mental formations (sankhara) persist endlessly, including scattered thoughts with or without content—aware then let go.  

5. During practice, past habits (latent defilements) intermittently surface, sometimes released quickly, sometimes slowly. How to adjust?  

6. Simultaneously realizing "non-self"—no person, no "you" or "me." Though occasional attachment arises, more often there is relief.  

Humbly seeking your guidance.  

**luang pu somkiat's Reply 🍁**  

Practitioner!  

No matter what you see or understand,  

you must completely let go.  

Yet most fail because of  

these "latent defilements" (anusaya)!  

They are the greatest obstacles to meditation.  

You must wield resolute mindfulness and wisdom  

to cut them down!  

See clearly:  

These defilements are like thorns,  

piercing your heart and delaying progress.  

Only the sharp sword of wisdom can destroy them.  

Impermanence, suffering, non-self—  

are the path to crush defilements!  

Stamp all anxieties into dust  

with fearless determination.  

If you enter a tiger's den,  

eat tiger meat! (Face defilements directly)  

Would you settle for instant noodles and dried fish?  

Tigers (defilements) are right before you—  

don’t flee!  

Lions, bison, rhinos...  

Slaughter everything blocking your path!  

Annihilate all enemies of liberation.  

When defilements are utterly destroyed,  

the priceless treasure will reveal itself.  

＊Luang Pu Somchai Chitmaro＊  

Wat Pa Tham Phra Thepnimit, Udon Thani  

July 9, 2025  

Cred. To วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร 

**弟子✧**  

三天前有位僧人來化緣雨衣，當時我坐在櫃檯說老闆不在，他卻直接走進來要。我拒絕後，他瞪了我一眼就離開。  

**luang pu somkiat回覆 �**  

真正的森林僧不會這樣！  

這些人是假和尚，拿了東西轉賣換錢，千萬別給。  

真正的僧人會向其他寺院申請物資，絕不會上門化緣。  

昨天我親自帶食物、水果和供品去兩間寺院布施。  

出門就要做真實功德，別浪費時間。  

量力而為就好，功德大小取決於你的誠心——  

重點是純淨的發心！  

布施多寡不是問題，  

但千萬別像貝殼隨波逐流：  

▶️ 盲目跟風「這位大師祝福很有力量」  

▶️ 追捧「能算命、綁繩改運」的師父  

▶️ 崇拜「說話犀利、沒有過濾」的法師  

有些新出家的僧人，  

根本不懂禪修，只會照本宣科。  

久了竟自認已證悟，向信徒炫耀，  

不知不覺犯下「大妄語」戒（自稱聖者）。  

大家務必謹慎！  

**Disciple✧**  

Three days ago, a monk came asking for a rain robe. I was at the counter and said the owner wasn't in, but he walked right in demanding it. After I refused, he glared and left.  

**Master's Reply 🍂**  

Real forest monks don't act this way!  

These are fakes who resell donations for cash—never give to them.  

Genuine monks request supplies from their temples, never beg door-to-door.  

Yesterday I brought food, fruits, and offerings to two temples myself.  

When you go out, make it meaningful.  

Give within your means—what matters is sincere intention,  

not the amount.  

The problem isn't how much you donate,  

but *why* you donate:  

⚠️ Don't chase trends like "This master does powerful blessings!"  

⚠️ Avoid "fortune-telling, string-tying miracle monks"  

⚠️ Beware of "bold-talking, no-filter preachers"  

Some newly ordained monks  

know zero about meditation, just recite texts.  

Later they claim enlightenment and show off to devotees—  

blatantly violating the *parajika* rule (falsely claiming sainthood).  

Stay vigilant!  

Luang Pu Somchai Chitmaro＊  

Wat Pa Tham Phra Thepnimit, Udon Thani  

July 7, 2025  

Cred. To วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร 

**弟子 ** 

最近佛教界的新聞確實令人震驚。 

但對於在正信道場修行、 

親近已實證的善知識的弟子而言， 

內心其實毫無動搖， 

信心依然堅定如初 

**luang pu somkiat ** 

沒錯！ 

越是這種時候， 

越要穩住心性，加倍精進。 

僧眾更該嚴守戒律、 

加速用功， 

讓心迅速安定下來—— 

遠離一切污濁！ 

**Disciple ** 

The recent scandals in the monastic community are truly shocking. 

But for disciples who: 

- practice in proper temples, 

- learn from truly awakened teachers, 

our faith remains unshaken, 

steady as always 

**Luang pu somkiat** 

Correct! 

In such times, 

double down on your practice. 

Monastics must: 

- strictly uphold precepts, 

- intensify meditation 

to quickly stabilize the mind— 

and stay clear of all corruption! 

Cred. To วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"...Monks in big cities privately chatting with women one-on-one, unafraid of breaking precepts or laws - ultimately these monks become victims of society. When women and monks stay too close, it's like starving dogs - everyone is hungry for defilements. We must be vigilant and work together to properly protect our monks!

Don't turn a deaf ear to warnings. Don't ignore your duty to protect Buddhism - this just plays into the hands of social scum who want to defile our Buddhist religion.

The time has come for us Buddhists to stand up and protect our religion and monks, enforcing strict monastic discipline. When we see monks being corrupted, it pains all of us - we're all affected together, like parts of one body. When any part is wounded, the whole body feels the pain. We must heal quickly.

It's the same situation now. The daily news only brings discouraging reports that weaken Buddhists' faith, making laypeople reluctant to visit temples. We can't blame others - the monks themselves are often the ones destroying Buddhism through their own actions. No outsider can destroy us if we maintain strict self-discipline..."

「...大城市裡的僧人和女性單獨相處，不懼犯戒和法律，最終這些僧人成為社會的犧牲品。當女性和僧人距離太近，就像飢餓的野狗——雙方都渴望惹出麻煩。我們必須提高警惕，共同好好守護僧人！

不要充耳不聞。不要對保護佛教的責任視而不見——這正中了那些想玷污我們佛教的社會渣滓下懷。

現在正是我們佛教徒站出來保護宗教和僧人的時候，要嚴格持守戒律。當我們看到僧人被腐化，所有人都會感到痛苦——我們就像身體的不同部位，任何一處受傷，全身都會感到疼痛。我們必須盡快治癒。

現在情況正是如此。每天的新聞只有打擊佛教徒信心的報導，使得民眾不願去寺廟行善。我們不能怪別人——僧人自己常常就是通過自身行為破壞佛教的人。如果我們嚴守自律，沒有外人能破壞我們...」

🐝🐝🐝🐝🐝🐝🐝

Phra Somkiat Chitmaro

Wat Pa Tham Phra Thepnimit, Udon Thani

July 7, 2025

Cred. To วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร 

「…怕鬼幹嘛？…」

「…從來沒見過鬼，

但卻怕鬼！

根本沒人見過真的鬼，只有假的！

會害怕，其實是怕『自己的想法』，

是自己嚇自己。

而且，人其實更怕『黑暗』，

只是把鬼扯進來而已。

別去想『有鬼』，

你就不會怕。

鬼…不敢對我們怎樣，

因為我們不怕牠，

而且知道牠根本不存在。

鬼不過是一堆骨頭，

就像木柴一樣，

心靈早就不在那裡了…」

"...Why be afraid of ghosts?..."

*"...No one has ever seen a real ghost,

yet they’re afraid of ghosts!

No one has ever encountered a real one—only fake ones.

The fear comes from being afraid of their own thoughts.

They’re just scaring themselves.

Besides, people are more afraid of the dark,

so they project ghosts into it.

If you don’t think ghosts exist,

you won’t be afraid.

Ghosts… can’t do anything to us,

because we’re not afraid of them,

and we know they aren’t real.

They’re just bones—

like pieces of wood.

The spirit isn’t even there anymore..."*

—Luang Por Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit

July 6, 2025

image cred. to วัดป่าถ้ำพระเทพนิมิตร-หลวงพ่อสมเกียรติ ชิตมาโร

"Let go, then cleanse. Let go completely.

Release all that clutters your heart –

cast away every impurity dwelling within.

Let go, and you'll feel light.

Your mind will find true rest.

Let go of realms, let go of rebirths.

Cut through realms, cut through rebirths.

Then where will 'birth' come from?

What arises and passes is just these defilements and cravings.

When they're exhausted—

The 'house-builder' of birth and death

will be out of work.

This 'house' – the body –

must end with our final lifetime.

As for the mind?

It goes nowhere in particular –

a mind unattached (anālayo),

free from doubt and self-concern.

Winning a hundred battles, a thousand wars –

none compare to conquering

your own defilements and cravings.

Victory in war breeds vengeance and karma.

Victory over defilements

washes away karma..."

Traditional Chinese Translation (去文言化通順繁體中文):

「放下，然後洗淨。徹底放下。

釋放心中的一切雜染——

把那些骯髒念頭通通丟掉。

放下，就不會沉重。

你的心才能真正安歇。

放下三界，放下輪迴。

斬斷三界，斬斷輪迴。

這樣『生』還能從何而來？

那些生生滅滅的，不過是煩惱慾望。

當它們消失殆盡——

這位建造『生死之屋』的工匠

就要失業了。

這間『屋子』——肉身——

必將在我們最後一世終結。

至於心？

它不會去任何特定地方——

一顆無所依戀的心(anālayo)，

再無疑惑與自我執著。

贏得百場戰役、千次戰爭——

都比不上戰勝

自己的煩惱與貪慾。

戰爭的勝利只會積累仇怨與業力。

戰勝煩惱，

才能洗淨業...」

— Dharma Teaching by Luang Pu Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit, Kut Chap District, Udon Thanic

 cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"......我們每個人的心，

本來就都存在著這些東西——

或深或淺的煩惱慾望，

那些執著、那些束縛，

緊緊捆綁著所有眾生的身心。

所以...師父才教導我們

要禪修，

所謂『修行的根基』，

就是我們自己的身體與心。

我們要考察：

『什麼是我？什麼是我的？

什麼是我的財產？』

這些都是緊抓不放的執著，

究竟要糾纏到什麼時候？

試想臨終之時，

就算把黃金放在你手裡——

握得再緊，你看...！

根本抓不住啊，

慾望根本就是在欺騙我們。

大家要趕快放下、捨離，

這樣我們的心才能達到『涅槃』，

也就是熄滅所有痛苦的火焰。

當心靈徹底止息苦惱，

當下就能進入涅槃境界，

從滅苦的那一刻起......"

"......Every one of our minds

naturally contains these things—

the defilements and cravings,

those clinging attachments

that tightly bind all sentient beings.

This is why...our teachers guide us

to practice meditation.

The 'foundation of practice'

is none other than our own body and mind.

We must investigate:

'What is "me"? What is "mine"?

What are "my possessions"?'

These are all grasps we refuse to release—

but how far can this clinging really go?

Consider death's approach:

Even if you hold gold in your hands—

no matter how tightly...see!

You truly can't keep it.

Desire has clearly deceived us all.

Hurry! Let go, release!

Only then can our minds reach Nibbāna—

the extinguishing of all suffering's flames.

When the mind fully quenches distress,

it immediately enters Nibbāna's reality,

from the very moment suffering ceases......"

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

— Dharma teaching by

Venerable Luang Pu Somkiat Chitamaro

(Wat Pa Tham Phra Thepnimit, Udon Thani)

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"...All practitioners, if your mind is still coarse, you cannot yet direct it toward Nirodha. This kind of Nirodha is still a conditioned formation (sankhara), where the mind with defilements continues to arise and cease. The fetters—namely, the origin (samudaya), craving (tanha), and ignorance (avijja)—have not yet been severed. This is merely ordinary mental calmness.

Nirodha means the cessation of suffering, the cessation of causes and conditions that give rise to all forms of suffering—that is, the cessation of ignorance itself. This is why it is called Nirodha. Do not mistake the mind sinking into a bhavanga （～subconsicousness) or the original state of mind (thiti-citta) as Nirodha. That is incorrect..."

「……各位修行者，如果心還粗糙，就無法將心導向滅諦（涅槃）。這種滅諦仍是行蘊（有為法），還存在著煩惱的生滅。結縛——也就是集諦（苦因），貪愛、無明——尚未斷除，這只是普通的內心平靜而已。

滅諦的意思是止息痛苦，止息一切引發痛苦的原因，也就是斷除無明本身，這才稱為滅諦。別誤以為心沉入有分心（潛意識狀態）或平常心就是滅諦，那是不對的……」

--- Luang Pu Somkiat Chitamaro

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"Cultivate the practice of observing your own mind—

not prioritizing external sights over inner awareness.

Defilements dwell in the mind,

Dhamma too resides in the mind.

All manifestations—good or evil—

greed, anger, delusion,

lust, craving, clinging,

excessive or lacking thoughts—

arise in the mind, burn the mind.

The Middle Path requires mindfulness and wisdom.

Scrutinize the mind relentlessly,

reflect on body and mind continuously,

without interruption.

Tend to it like a mother caring for a helpless child—

our mind is equally vulnerable.

Therefore, never value anything above your own mind.

If you guard it diligently,

the treasures of Dhamma and Nibbāna

will surely dwell within you,

never to depart...."

「修行當觀自心——

莫以外境勝內觀。

煩惱居心，

佛法亦住心。

善惡顯發、

貪瞋癡、

愛欲執取、

妄念多寡——

皆起於心，焚於心。

中道以正念智慧為要。

時時覺照，

持續觀身觀心，

無有間斷。

如母護幼子般守護——

此心亦如是脆弱。

是故，萬勿輕心重境。

若能善護，

法財涅槃寶，

必駐心田，

永不相離....」

— Dharma Teaching

Venerable Luang Pu Somkiat Chitmāro

Wat Pa Tham Phra Thepnimit, Kut Chap, Udon Thani

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"...If we do not know how to have compassion for ourselves, how can we truly have compassion for others?

The word 'compassion' includes compassion for oneself and for others—for all living beings.

Compassion for oneself means refraining from creating unwholesome karma through body, speech, or mind.

It means abiding in generosity (dāna), virtue (sīla), and meditation (bhāvanā), whether in private or in public.

This is true compassion for oneself and others—not just empty words recited while the heart remains cruel, even worse than a thief waiting to rob others.

A person who dwells in compassion remains calm, speaks with reason,

and does not chase after rumors. They believe in karma and its fruits—

knowing that they reap what they sow, without competing for superiority.

Competing with others only agitates the mind.

The loser harbors resentment, while the winner becomes arrogant,

growing reckless—fearing neither laws nor morality.

The Buddha taught us to first cultivate compassion for ourselves,

then extend it to others and all living beings.

When everyone is filled with compassion, society will flourish in peace and happiness..."

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

Dharma Teaching by

Luang Pu Somkiat Chitmaro

Wat Pa Tham Phra Thepnimit, Kut Chap District, Udon Thani Province

「……人若不懂得對自己慈悲，

又如何能真正對他人慈悲？

所謂『慈悲』，既包含對自己，也包含對他人——乃至一切眾生。

對自己慈悲，即是不讓自己造作惡業，

無論是身、口、意，皆安住於佈施、持戒、禪修之中，

無論人前人後，這才是真正的自利利他——

而非口頭空談，內心卻陰暗殘酷，甚於盜賊，伺機掠奪他人。

以慈悲為本者，心平氣和、言談有理，

不輕信流言，深信因果，

明白自作自受，不與人爭勝負。

與人競爭，只會讓心混亂不寧。

敗者心懷怨恨，勝者驕傲自滿，

久而久之，肆無忌憚——不畏法律，不懼道德。

佛陀教導我們，先對自己慈悲，

再將慈悲擴及他人與一切眾生。

當人人都懷慈悲，社會自然安樂繁榮……」

---Luang Por Somkiat

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

When the Dhamma is strong, we never expect it. It arises through the power of Dhamma; the strength of Dhamma and the strength of the mind become one. When it arises, we know; what we have never known becomes known; what we have never seen becomes seen; what we never thought we could cut off can indeed be cut off.

With the power of Dhamma, it becomes a modern tool, timely and capable of overcoming delusions in every aspect and type. This is how you achieve liberation.

當法強大時，我們從未曾預料過。

如果是由法的力量所生，它的力量與心的力量融為一體。

當它生起時，我們知道；

從未知道的變得可知；從未見過的變得可見；從未想過我們能夠切斷的，也可以被切斷。

憑藉法的力量，它成為一種現代的工具，適時且能克服所有方面和類型的煩惱。這就是您獲得解脫的方式

---Luang Por Somkiat

The ancients taught...

"If a person has no virtue, no Mara (evil) will arise.

Do not be disheartened or weak.

Keep this always in mind—

Just as the brighter the sunlight,

The clearer our shadow becomes

When we stand in the open.

No one—absolutely no one—

Can escape the temptations and disturbances of Mara.

Even our Lord Buddha

Faced them in every form.

As disciples, we cannot avoid them either.

Just as the sun

Has existed alongside this world since its beginning,

This world would be incomplete

Without the moon.

Similarly, if this world

Lacks those who practice goodness,

Live righteously, and uphold the Dharma,

Then the Dharma cannot truly manifest.

Thus, everything exists in balance.

If the world lacks the Dharma,

If the Dharma is absent from the world,

It will be hotter than hell itself!!!

The fires of hell!!! The realm of suffering!!!

Not a single moment of coolness—

Only endless, scorching torment."

古德有云...

「人若無德，魔便不生。

莫要灰心喪志，

當時時銘記於心——

猶如陽光愈烈，

身影愈顯清晰，

當我們立於光天之下。

世人無一——絕無一人——

能免於魔之試煉與侵擾。

縱是吾等本師佛陀，

亦曾歷經諸般磨難。

身為弟子，我等亦無可逃避。

正如太陽

自世界之初便與之共存，

若無明月，

此世便不圓滿。

同理，若世間

無人行善、

持戒修德、踐行正法，

則佛法終不得彰顯。

是故，萬物皆在平衡之中。

若世間無正法，

若正法離世間，

則此世將比地獄更熾熱！！！

地獄之火！！！苦難之境！！！

無一絲清涼——

唯有無盡焚身之苦。」

Luang Pu Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit, Kut Chap District, Udon Thani Province

“...The spirit in the five aggregates,

or the consciousness within the five aggregates,

is not the true mind, the original mind.

Within the five aggregates, there are form, feeling,

perception, mental formations, and consciousness—

these four aspects you should understand well.

I explain only the spirit in the five aggregates.

This spirit arises and ceases repeatedly,

arising and ceasing every day, going in circles,

and it is not stable at all.

This is called the spirit in the five aggregates.

Calling it consciousness in the five aggregates is not incorrect;

it’s just a different term, like calling a person a human—

they are the same thing.

These are indeed impermanent.

The Buddha taught us to be mindful,

to contemplate carefully,

to see clearly, and then let it go.

As for the true mind, the original mind,

it is the mind that leads us to rebirth,

leading us into this realm just like a person.

The aggregates of form, feeling, perception, mental formations, and consciousness

are present today because of the true mind,

leading us through various realms continuously,

as long as defilements remain.

This mind is the original mind

of every person—it does not arise, cease, or break apart.

It is the same as the spirit in the five aggregates

because this original mind

is not the spirit in the five aggregates.

Please understand this:

the spirit in the five aggregates arises and then ceases.

The true mind does not break apart or cease.

If we contemplate Dhamma thoroughly,

be aware of the illusions, which are the defilements and cravings

present in both the five aggregates and the true mind,

if one attains Arhatship,

the original mind will no longer have realms or births.

This means it does not take rebirth again,

but the mind does not vanish anywhere.

In Dhamma, we say our mind has attained Nibanna;

it doesn’t mean it goes to some city or another.

It is simply referred to as having attained Nibanna;

it does not take rebirth again,

whether as a deity, Brahma, or human.

If one attains Arhatship before the breath ends,

one retains the elements and aggregates,

but does not cultivate to eliminate defilements anymore.

Their mind is pure and transparent,

but the aggregates are not Arahants.

They can still feel pain, hunger, and sleepiness,

like ordinary people, yet they are not ordinary.

If a robber comes to harm them,

the karma is heavier than harming an ordinary person.

If someone slanders or criticizes them,

the karma is heavier than that of an ordinary person.

This is how their physical form

is like that of an ordinary person.

However, if we make merit with them,

the merit gained is greater

than giving to ordinary people because

their field of merit is truly pure.

They embody loving-kindness in every posture—

standing, walking, sitting, lying down—

filled with Dhamma.

This is the spirit in the five aggregates

and the true original consciousness.

In reality, it emerges from this original mind.

The spirit in the five aggregates, once we attain,

still arises as before, but does not disturb

our original mind. It arises externally,

not intruding as it once did...”

“...五蘊中的靈，

或五蘊中的識，

並不是我們的真心，原本的心。

在五蘊中有色、受、想、行、識——

這四樣你們應該理解得很好。

我只解釋五蘊中的靈。

這靈會不斷地生起和滅去，

每天都在生滅，循環不息，

並且根本不穩定。

這叫做五蘊中的靈。

稱之為五蘊中的意識也沒錯；

不過只是不同的稱呼，就像稱人為人類——

它們是同樣的東西。

這些確實是無常的。

我們的佛陀教導我們要保持覺知，

仔細思考，

要看得清楚，然後放下。

至於真正的心，原本的心，

就是引導我們去輪回的心，

引導我們到這個界，就像一個人一樣。

現在的色、受、想、行、識

都是來自於真正的心，

持續引導我們經歷各種境界，

只要還有煩惱存在。

這心是每個人的原本心，

它不生不滅、不分崩離析。

它和五蘊中的靈是一樣的，

因為這個原本的心

並不是五蘊中的靈，請理解：

五蘊中的靈生起後便會滅去。

真正的心不會破碎或消失。

如果我們仔細思考法，

了解那些幻象，即五蘊和真正的心中的煩惱與渴望，

如果達到阿羅漢，

原本的心便不再有界或生死。

這意味著不會再重生，

但心並未消失。

在法中，我們說心已經達到涅槃；

這不是說它去某個城市。

只能稱之為達到涅槃；

不再重生，

無論是作為天神、梵天或人類。

如果在最後一口氣之前達到阿羅漢，

他會保持五蘊和元素，但不再修行以消除煩惱。

他的心是純淨透明的，

但身體的元素並不是阿羅漢。

他們仍然會感到疼痛、飢餓和困倦，

像普通人一樣，但又不同凡響。

如果有小偷來傷害他們，

那罪業會比傷害普通人更重。

如果有人誹謗或責備他們，

那罪業的重量也會比普通人更重。

這就是他們的身體

和普通人一樣。

然而，如果我們與他們做功德，

所獲得的功德將比給普通人更多，因為

他們的功德田實在是乾淨的。

他們在每一個姿勢中都擁有慈悲——

站、走、坐、臥——

充滿了法。

這就是五蘊中的靈

和真正的原始意識。

實際上，它是從這個原本的心中出來的。

在我們達到之後，五蘊中的靈，

仍然會像以前一樣生起，但不會干擾

我們的原本心。它是在外部生起，

不再像以前那樣進入…”

----Phra Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit, Udon Thani Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

“…..有智慧的人，多聽少說，

但應該專注於思維以看見真相，

這是佛陀所賜予智者的特質。

這是聆聽美好故事--對社會有益的故事--的標準，要深入地聆聽，

了解我們所聽之事的精髓

然後仔細思考，直到得出結論，

不論是內在還是外在的東西，

都不要僅憑單方面的意見來判斷。

必須有清晰的比較，

這樣一切就不會再爭吵了…..“

“…..A wise person listens more and speaks less,

but should focus on contemplating to see the truth.

This is the quality that the Buddha has bestowed upon the wise.

It serves as a standard for listening to good stories

that are beneficial to the community.

One should listen deeply

to the essence of what we hear,

then reflect thoroughly until reaching a conclusion.

Whether it’s matters within or outside,

do not judge based on one-sided opinions.

There must be clear comparisons,

and then everything will cease to quarrel…..”

………………………………………………………………….

Teachings

Luang Por Somkiat Chitmaro

Phu Phra Thep Nirmit Forest Monastery, Udon Thani Province

“…人的知识就像是一次坐船渡河。

一旦渡河成功，我们就不再需要扛着船了。

进入道的人就像是在坐船渡向彼岸。

当渡河成功后，船就被放下了。

这意味着我们已经到达目的地。

这就是我们在无数生世中努力划船的结果。

如今我们已经抵达彼岸，这就是涅槃。

道果与涅槃就像是我们努力划船过河。

最初，它需要依靠恒心和努力。

需要依靠正念、定力和智慧。

这些就是带我们渡河的船。

一旦到达目的地，这些知识将与船一起自然消失。

我们得到的是解脱（解脱之道）。

“解脱”不再是正念、定力或智慧。

我们不能把它们互换使用。

解脱意味着涅槃。

正念变成了“法的正念”，

定力变成了“法的定力”，

智慧变成了“法的智慧”。

在到达目标之前，我们只是称之为普通的正念、定力和智慧。

一旦我们到达，称呼就改变了。

就像我们坐车去曼谷。

从乌隆出发，经过孔敬、呵叻、北标府，进入曼谷。

当车停在巫七站时，他们就会宣布‘曼谷，曼谷’。

怎么还能称为孔敬或呵叻呢？

这就是一个比喻。

一切都有它的来龙去脉，有可触及的东西。

佛陀的教义并不是凭空想象或猜测得来的。

假设我们要去曼谷，但我们只坐着想象，

那我们永远也到不了曼谷。

如果我们不实际去的话。

修行也是一样，

佛法也是一样。

我们必须自己实践，

然后我们会自己看到结果，并自己消除疑惑。”

—————————————————————

佛法教导 

隆波素杰·吉玛罗尊者 

乌隆府 巴探帕涅寺

“…The knowledge of human beings is like crossing a river by boat once.

Once we have crossed, we don’t need to carry the boat on our shoulders anymore.

The person entering the path is like someone sitting on the boat, crossing to the other side.

Once crossed, we release the boat.

This means we’ve reached the destination.

It’s the result of our effort in rowing the boat through countless lives and worlds.

Now, we’ve reached this shore, which is Nibbāna.

The path, fruition, and Nibbāna are similar to the effort we put into rowing the boat across the river. Initially, it requires perseverance and effort.

It requires mindfulness, concentration, and wisdom.

These are the boat that takes us across the river.

Once we’ve reached the destination, this knowledge will naturally disappear along with the boat.

What we gain becomes liberation (vimutti).

The term 'vimutti' is no longer mindfulness, concentration, or wisdom.

We cannot use them as substitutes for each other.

Vimutti (liberation) means Nibbāna.

Mindfulness then becomes 'mindfulness of the Dhamma.'

Concentration becomes 'concentration of the Dhamma.'

Wisdom becomes 'wisdom of the Dhamma.'

Before reaching the goal, we just call it ordinary mindfulness, concentration, and wisdom.

Once we arrive, the name changes.

It’s like when we ride a bus to Bangkok.

Starting from Udon Thani, we pass through Khon Kaen, Korat, and Saraburi, entering the Bangkok area.

Once the bus stops at Mo Chit Station, they announce ‘Bangkok, Bangkok.’

How could we still call it Khon Kaen or Korat?

This is a metaphor.

Everything has its origin and path, something tangible.

The teachings of the Buddha are not based on imagination or guessing.

If we imagine going to Bangkok, but we only sit and visualize,

we won’t actually reach Bangkok if we don’t go.

Meditation is the same.

The Dhamma is the same.

We must practice ourselves,

and then we will see the results for ourselves,

eliminating doubt on our own.”

—————————————————————

Dhamma Teaching by 

Venerable Luang Por Somkiat Chitmaro 

Wat Pa Tham Phra Thep Nimit, Udon Thani

Cred. To Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

**“...Seeing Dhamma means we see our minds liberated from defilements and various impurities. The mind does not cling or get entangled with those things. Those things are still present and visible, but the mind does not grasp them as it did before. Defilements exist, yet it feels as if they do not exist because the one who clung to them has died—that is, died to the temptations and distractions.

However, the mind itself does not die; it is the defilements that perish. The defilements float away because they cannot withstand the power of our Dhamma. They retreat from the mind, and that is all there is to it…”**

**“……見法就是我們看到自己的心靈脫離了煩惱和各種污穢。心不再去依附或牽扯於那些事物。那些事物仍然存在且可見，但心不再像以前那樣去執著。煩惱存在卻似乎不存在，因為執著於它們的人已經死去——也就是說，死於那些誘惑和干擾。

然而，心靈並不死去；是煩惱才真正死亡。煩惱才會漂浮出去，因為它們無法抵擋我們法的力量。它們從心中撤退，這就是一切……”**

Teachings of Phra Somkiat Chitmaro