Dhamma法談

# The Wild Boar That Went Missing… and the Day Ajahn Sopha Was Expelled from the Monastery

The reason Ajahn Sopha was expelled was not due to any grave offense. Rather, it began with a single wild boar.

A young wild boar had wandered into the monastery and remained there. As it grew larger, Luangta Maha Bua became concerned that it might injure the dogs or damage the trees by rooting around. He therefore instructed that the boar be taken and released at Ajahn Thui’s monastery, Wat Pa Dong Si Chomphu.

Ajahn Sopha accompanied a lay supporter on the journey to release the animal. However, while the vehicle was traveling at speed, the boar struggled, escaped from the back of the truck, and disappeared into the forest. Despite driving around and searching repeatedly, they could not find it.

When the incident occurred, Ajahn Sopha chose to take full responsibility upon himself in order to protect the other monks from being blamed. He was determined not to lie to his teacher. But when he reported the matter to Luangta Maha Bua, the great master rebuked him fiercely and immediately ordered him out of the kuti. The following day, in front of a pavilion filled with devotees and supporters, Luangta publicly scolded him again and expelled him from the monastery.

## Ajahn Sopha’s Response

Although he was harshly reprimanded before a large crowd and admitted that he felt some embarrassment, he experienced neither anger nor resentment.

On the contrary, his reverence for Luangta Maha Bua only deepened.

He believed that a teacher of such spiritual attainment must have had a reason for acting as he did, and that the entire episode was a skillful means (upāya-dhamma) for training a disciple.

He accepted responsibility without arguing, defending himself, or offering excuses. In his view, to justify oneself in such a moment would be to allow defilements (kilesas) to rise up in opposition to the Dhamma—to let the disciple “fight against the teacher.”

## What He Did After Being Expelled

At first, Ajahn Sopha endured the situation and remained at Wat Pa Ban Tat for more than three months. He neither fled nor withdrew, patiently accepting the ongoing criticism as a way of proving his sincerity.

Eventually, when Luangta made it clear that he should leave, Ajahn Sopha prepared a traditional tray of offerings (khan 5) and formally asked forgiveness three separate times. Finally, he paid his respects and departed to practice in seclusion, following Luangta’s words:

> “If you wish to go, then go. I have already taught you everything.”

After leaving Wat Pa Ban Tat, he traveled to Surin Province to continue his practice and later established Wat Pa Ban Thap Thai. In time, he went on to found Wat Saeng Tham Wang Khao Khiao.

What is especially moving is that about six months after his departure, he met Luangta Maha Bua again at Wat Khao Sala.

When they were alone together in the kuti, Luangta showed extraordinary kindness and compassion. He inquired about Ajahn Sopha’s well-being with genuine concern and spoke with him for more than two hours.

Ajahn Sopha was moved to tears.

Only then did he fully appreciate that the earlier severity had been a skillful method used by his teacher to test him and cut through attachment and self-conceit. Out of gratitude for this immeasurable kindness, he later initiated the construction of the *Sri Saeng Dhamma Visuddhimongkol Great Chedi* as an offering of homage to Luangta Maha Bua.

## Dhamma Lessons from This Event

### 1. Responsibility and Honesty

When mistakes occur, whether in work or in life, we should have the courage to acknowledge them truthfully. We should not shift blame onto others or resort to lies to protect ourselves.

Ajahn Sopha’s willingness to accept responsibility for the lost boar exemplifies the virtue of integrity.

### 2. Receiving Criticism Without Defensiveness

When elders, teachers, or well-intentioned people correct us, even if their words are harsh or embarrassing, we should not allow anger, pride, or ego to dominate the mind.

The impulse to argue or justify ourselves often prevents genuine growth. A mind that is open to correction is a mind capable of transformation.

### 3. Looking Beyond Appearances

Strictness, discipline, and criticism are not always expressions of hostility. At times, they may be tests designed to strengthen character and deepen understanding.

If we can endure discomfort without resentment, we may discover compassion and wisdom hidden beneath apparent severity.

### 4. Gratitude Toward One’s Teachers

No matter how difficult the training may be, we should never forget the kindness of those who have guided and instructed us.

Gratitude and reverence toward our benefactors become a source of strength that inspires us to continue creating goodness throughout our lives.

## Reflection

The Pāli word Saccaṃ”** means truth.

Better to admit a mistake than to preserve one’s pride through deception.

When criticized, do not rush to defend yourself, for ego is often the first thing to rise up against the Dhamma.

Those who possess gratitude, patience, and endurance in the face of trials will eventually discover the hidden value behind every act of strict training.

Adapted from an article by Phra Maha Naphat Yasodharo, based on the life story of Ajahn Sopha Samano.

# 野豬走失了一隻……而阿姜梭帕卻被龍達瑪哈布瓦趕出了寺院！

阿姜梭帕（Ajahn Sopha）被逐出寺院的原因，並非犯下什麼嚴重過失，而是緣起於一頭野豬。

當年，一隻年幼的野豬誤闖寺院，並一直留在寺中生活。隨著牠漸漸長大，龍達瑪哈布瓦（Luangta Maha Bua）擔心牠會攻擊寺裡的狗，或拱壞樹木的根部，於是命人將這頭野豬送往阿姜推（Ajahn Thui）所在的東詩春蓬林寺（Wat Pa Dong Sri Chomphu）放生。

阿姜梭帕便與一位居士一同護送野豬前往目的地。然而，在途中車輛高速行駛時，野豬劇烈掙扎，竟從車斗中脫逃，跑入山林消失無蹤。眾人來回尋找了許久，卻始終沒有找到。

事情發生後，阿姜梭帕決定獨自承擔全部責任，以免其他僧眾受到責難。他下定決心絕不向師父說謊，因此如實向龍達稟報事情經過。

然而，當龍達聽完後，卻當場嚴厲呵斥，並立即將他趕出寮房。更令人震撼的是，第二天在大殿裡，當眾多信眾聚集時，龍達再次公開責備他，並宣佈將他逐出寺院。

## 阿姜梭帕被逐出寺院時的心境

雖然當著眾人的面受到嚴厲斥責，阿姜梭帕坦言自己確實感到羞愧和難堪。

然而，他的內心卻沒有絲毫怨恨，也沒有半點委屈。

恰恰相反，他對龍達瑪哈布瓦的恭敬與敬仰反而更加深厚。

因為他深信，像龍達這樣的證悟導師，所作所為必定有其深意，一切都是為了教導弟子的「善巧方便」（方便法門）。

因此，他沒有辯解，沒有爭論，也沒有為自己尋找任何藉口。

在他看來，當受到教導時急於解釋自己，其實往往是煩惱與我執正在反抗佛法，是「弟子在與老師較勁」。

## 被趕出寺院之後

起初，阿姜梭帕並沒有立即離開。

相反地，他選擇忍耐，繼續留在巴班塔寺（Wat Pa Ban Tat）超過三個月。

在這段期間，他持續承受師父的責備，卻從未逃避，也未曾離去，以此證明自己的真誠與決心。

後來，當龍達明確表示應該離開時，他準備了傳統的「五供盤」（Khan 5），三次前往師父座前請求寬恕。

最終，他頂禮辭行，依照師父的話前往獨處修行。

龍達對他說：

> 「如果你要走，那就去吧。該教給你的，我已經都教完了。」

離開巴班塔寺後，阿姜梭帕前往素林府繼續修行，並創建了班塔泰林寺（Wat Pa Ban Thap Thai）。後來又建立了光明法山寺（Wat Saeng Tham Wang Khao Khiao）。

## 六個月後的重逢

大約六個月後，阿姜梭帕在考沙拉寺（Wat Khao Sala）再次見到了龍達瑪哈布瓦。

這一次，兩人在寮房中單獨相處。

令人感動的是，龍達展現出無比慈悲與關懷，不斷詢問他的生活與修行情況，並與他長談兩個多小時。

阿姜梭帕聽著聽著，不禁潸然淚下。

直到那一刻，他才更深刻地體會到：

過去那些嚴厲的責罵，並非出於厭惡，而是師父為了磨煉弟子、斬斷執著與我慢而施展的善巧教導。

正是因為深深感念這份恩德，他後來發心興建了*「詩光明清淨吉祥大佛塔」（Phra Maha Chedi Sri Saeng Dhamma Visuddhimongkol）*，以報答和紀念龍達瑪哈布瓦的恩德。

---

# 從這件事得到的佛法啟示

### 一、勇於承擔責任，誠實面對錯誤

當工作或生活中出現失誤時，應當勇敢承認事實。

不要推卸責任，也不要為了保全面子而說謊。

阿姜梭帕獨自承擔野豬走失的責任，正體現了誠實與擔當的品德。

### 二、接受批評而不急於辯解

當長輩、師長或善知識批評我們時，即使言辭嚴厲，甚至令人難堪，也不要讓憤怒和自尊心控制自己。

急於爭辯和解釋，往往會阻礙自身成長。

真正有智慧的人，能夠以開放和謙卑的心接受教導。

### 三、透過表象看見真正的用意

嚴格、規矩和責備，不一定代表不慈悲。

有時候，那恰恰是考驗與磨煉。

如果能夠超越一時的情緒與不滿，便可能發現隱藏在嚴厲背後的關愛與智慧。

### 四、感念師恩，永不忘本

無論修行過程中經歷怎樣的考驗，都不應忘記師長的恩德。

感恩與知恩圖報的心，會成為人生不斷向善向上的動力。

---

## 法語省思

巴利語 *“Saccaṃ（薩恰）”* 的意思是：

*「真實、誠實、真理。」*

> 勇敢承認錯誤，

> 勝過用謊言維護面子。

> 被批評時不要急著辯解，

> 因為最先起來反抗佛法的，

> 往往就是「我執」。

> 能以感恩之心接受考驗，

> 以忍辱之心面對磨煉的人，

> 終將看見嚴厲背後隱藏的慈悲與智慧。

布施波羅蜜能守護財富，持戒波羅蜜能保全人身不墮惡道，禪修波羅蜜能護持心念不散亂。因此，最能守護善德之人，正是善護心念、精進念佛者。 

若心住於「佛陀、法、僧」，此心便不迷失。行善布施能廣積福德，持戒嚴謹因不忘正念——須時時檢視身口意不偏離中心。這便是「禪修中心」的真義。與其向外追逐各處禪修中心，不如安住於身口意的中心、念住佛號的中心。心念直指向佛，是為中心；體悟無常、苦、無我，是為中心；直至煩惱從心中滅盡，亦是中心。除此之外，皆未觸及真正的核心。 

The perfection of generosity protects wealth; the perfection of precepts preserves human dignity without falling lower; the perfection of meditation protects the mind from restlessness. Therefore, those who best preserve goodness are those who guard their minds through diligent Buddha-recitation. 

When the mind abides in "Buddha, Dhamma, Sangha," it does not stray. One performs abundant good deeds and maintains strict precepts because mindfulness is never lost—constantly checking that body, speech, and mind remain centered. This is the true "meditation center." Instead of seeking external centers at various temples, establish the center within your body, speech, and mind—the center of Buddha-recitation. When the mind directly merges with Buddha, that is the center; realizing impermanence, suffering, and non-self is the center; until defilements are utterly eradicated from the heart, that is the center. Anything else misses the true essence. 

— Luang Por Sopa Samano 

Wat Saeng Tham Wang Khao Khiao, Wang Nam Khiao District, Nakhon Ratchasima Province

cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語

**"Without practice, no matter how much we study...** 

Read all the scriptures, learn all the theories— 

defilements (*kilesa*) won't fear us. 

We may listen to countless teachings, 

but without actual practice, 

defilements will fill our heads completely. 

Defilements fear only those who practice. 

Don't let them block your path of cultivation— 

otherwise they'll never leave. 

If we don't remove them, they'll stick like glue: 

*"Too busy for merit-making,"* 

*"Not ready for temple visits,"* 

*"No time for practice..."* 

If we don't let go of one thing, 

we can't embrace another. 

If we don't clear worldly attachments from our hearts, 

Dhamma can't enter. 

That's why we're taught to meditate. 

Many have given alms, 

some observe precepts— 

but who seriously walks meditation paths 

or sits in steady concentration? 

Most just dabble half-heartedly. 

How can Dhamma appear this way? 

Without first removing defilements, 

how can Truth manifest?" 

**「若不實修，就算讀遍經典...** 

研讀所有經論、學習各種理論—— 

煩惱(*kilesa*)也不會畏懼我們。 

我們或許聽聞無數教法， 

但若沒有實際修行， 

煩惱仍會充滿整個心頭。 

煩惱只畏懼實修者。 

別讓它們阻礙你的修行—— 

否則它們永遠不會離開。 

若不拔除，它們會如膠般黏著： 

*「沒空行善」* 

*「沒準備好去寺院」* 

*「沒時間修行」* 

若不放下一事， 

就無法接納另一事。 

若不先清除心中的世俗執著， 

佛法就無法進入。 

因此佛陀教導我們禪修。 

許多人做過布施， 

有些人持戒—— 

但有多少人認真經行 

或穩定地坐禪？ 

多數只是敷衍了事。 

這樣佛法如何顯現？ 

若不先去除煩惱， 

真理怎能彰顯？」 

— **Teachings of Luang Pho Sopā Samano** 

*Wat Saeng Tham Wang Khao Khiao, Wang Nam Khiao District, Nakhon Ratchasima* 

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

“…People nowadays rarely attain the noble path and fruit

The hearts of people have deteriorated; the religion itself has not declined.

We hold onto religion in a superficial way,

not sincerely, just playing around.

We see religion as a game.

We can only discuss it with practitioners;

those who do not practice just bring offerings to the temple

and do not have the opportunity

to truly engage with the religion. Thus, I want to remind you

that we are at a certain stage now.

We just need to be earnest in our practice;

it’s not enough to simply wish to be free from suffering

while practicing only a little.

The causes will not lead to the results...”

“……現代的人很少能證悟道果。

人心衰退，宗教本身並未衰退。

我們對宗教的信仰淺薄，

不真誠，只是在玩玩。

我們把宗教當成遊戲。

所以只能與修行者談論宗教；

那些不修行的人只是帶著供品去寺廟，

沒有機會真正接觸宗教。因此，我想提醒大家，

我們現在已經來到了某個階段。

我們只需要真心修行；

僅僅渴望擺脫痛苦而修行一點點，

根本無法產生結果……”

— Teachings of Luang Por Sopha Samo

Wat Saeng Tham Wang Khao Kiew,

Wang Nam Khiao District, Nakhon Ratchasima Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

如果我们不修行，即使你阅读和研究经典，杂染也不害怕。 如果我们多听但不修行，杂染仍然充满，它们不怕任何人，除了修行者。 不要让杂染阻碍修行，否则它无法去除或解决。 就这么卡着，去打鼓，他会说忙，去练功，他会说没时间。 如果你不减少一件事，另一件事就无法进入。如果世俗不从心中移除，法就无法进入。 所以 Tahn 教导禅修 (泰文pawana)，做很多佈施 (泰文tamboon)，遵守戒律。 有没有人以行禅、pawana 禅修为职责？ 那么佛法怎么可能呢？ 如果你对先去除心中的杂染不感兴趣，佛法将如何展现自己？

Luang por sopha

If we do not practice, even if you read and study the texts, kilesas aren’t afraid. If we listen a lot but do not practice, the kilesas are still full and they aren’t afraid of anyone except a practitioner. Don’t let the kilesas obstruct the practice, otherwise it cannot be removed or solved. Stuck in this way, going to tamboon, he will say he is busy, go to practice, he’ll say there’s no time. If you don’t reduce one thing, another thing cannot get in. If the worldly is not removed from the heart, the Dhamma cannot enter. So Tahn taught to pawana, do a lot of tamboon, observe the precepts. Is there anyone who does walking meditation, pawana as a duty?  มีใครบ้างเดินจงกรมนั่งสมาธิภาวนาเป็นกิจลักษณะ ส่วนมากจะทำเหลาะๆแหละๆหาความจริงจังไม่ได้ So how can the Dhamma be?  If you are not interested in removing the kilesas from the heart first, how will the Dhamma be able to show itself?

Luang por sopha

Cred. To Kelvin

In this life, no matter what you encounter, be patience. It is impossible not to encounter a betrayer no matter how nice we are to them. Always learn to be strong and have Dharma in your heart with Buddha. Because the world is like this Where there is happiness, there is suffering together. Therefore, follow the Buddha so that you will not be reborn and suffer again.

Lp Sopa

Credit: Sister Amy

这一生，无论遇到什么，都要忍耐。 不管我们对背叛者有多好，都不可能不遇到背叛者。 永远要学会坚强，心中有佛法。 因为世界就是这样，有快乐的地方，就有痛苦的地方。 所以，跟随佛陀，你就不会再生受苦了。

隆婆Sopa

来自： Sister Amy

The heart of a practitioner is determine by whether he do good for others. This type of heart is very big. He will sacrifice everything for good. And the heart of a person who sacrifices his own happiness for the benefit of others has power within himself. Whoever said that thinking ill of a person with this kind of mind would be very dangerous to that person. Because the hearts of these people will only be kind and help others. He will devote himself to doing only good things without caring whether he will suffer or not.

Luang Phor Sopa

修行人的心，就看他是否为别人做好事。 这种人的心是很大的。 他会为了美好而牺牲一切。 一个为了他人的利益而牺牲自己幸福的人的内心是有力量的。 谁说对有这种心态的人抱有恶意，对那个人来说是非常危险的。 因为这些人的心只会善良，会帮助别人。 他会一心一意地做好事，而不关心自己是否受苦。

Luang Phor Sopa