Luang Pu Bunma Kambhiradhammo

「……只要是哪怕只有一點點的惡、哪怕只有絲毫的損害與過失，

我們都絕對不要讓它生起。

因此師長才說：

#หิริ（慚）——內心的羞恥心，對自己的惡行感到羞愧

#โอตตัปปะ（愧）——對罪業的畏懼，對惡行與惡果感到害怕

這兩種法就是保護世界的根本法：

希里——對罪業感到羞恥

奧塔帕——對罪業感到怖畏

有人會問：世界在哪裡？

『世界』指的是眾生群、一切有情。

為什麼眾生永遠匱乏、永遠飢餓？

因為心永遠不滿足、永遠在飢渴、永遠在貪求。

就算有幾十億、幾百億的錢，還是飢餓，因為心不圓滿、不充實。

所以佛陀才開示，讓我們依循「道」（มรรค）來修行，

把心做滿、把正念做滿、把智慧做滿。

當它圓滿了，自然就不會再有貪欲，

不會再想成為什麼、得到什麼、擁有什麼。

當心真正圓滿的時候，最好的東西就是這顆純淨無染的心。

圓滿是什麼樣子呢？

就像油把甕、把缸裝得滿滿的，

再怎麼倒也倒不進去。

為什麼倒不進去？因為它已經滿了。

心也是如此。

當一切都『滿』的時候：

苦也滿了，

生苦的原因（集）也滿了，

苦的止息（滅）也滿了，

存在於心中的一切苦也滿了。

當一切都滿了，就會全部結束。

當一切都結束、什麼都不剩、沒有任何殘餘滯留在心中，

這顆心就變成純淨、圓滿的心。

那就是——พุทโธ（佛陀）。

พุทโธ就是：

覺知者、覺醒者、開放心者。」

“…Even the slightest evil, even the tiniest harm or fault —

we must never let it arise at all.

That is why the teachers say:

#หิริ (Hiri) — moral shame, shame in one’s own heart toward wrongdoing

#โอตตัปปะ (Ottappa) — moral dread, fear of evil deeds and their consequences

These two Dhammas are what protect the world:

Hiri — shame toward sin and bad kamma

Ottappa — fear toward sin and bad kamma

Someone may ask: Where is the ‘world’?

‘World’ means the multitude of beings, all sentient creatures.

Why are they always lacking, always hungry?

Because the mind is never full, always hungry, always wanting.

Even if one has tens of billions or hundreds of billions of money, still hungry — because the mind is not complete, not satisfied.

Therefore the Buddha taught us to practice according to the Path (Magga),

to make the mind full, to make mindfulness full, to make wisdom full.

When it is full, the wanting disappears.

No more wanting to become anything, to get anything, to have anything.

When the mind is truly full, the very best thing is this pure, undefiled citta.

What does ‘full’ look like?

Like when a jar or a basin is completely filled with oil —

no matter how much more you pour, it won’t go in.

Why not? Because it is already full.

The mind is the same.

When everything is ‘full’:

Suffering is full,

the cause of suffering (samudaya) is full,

the cessation of suffering (nirodha) is full,

all the suffering existing in the heart is also full.

When everything is full, it all comes to an end.

When everything ends, when nothing remains, when no residue is left in the heart,

that mind becomes a pure, complete mind.

And that is — พุทโธ (Buddho).

พุทโธ means:

the one who knows, the awakened one, the one who is open and joyful.”

────────────────────────

Phra Rajamongkol Wachiratham W.

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……什麼東西把耳朵和眼睛都封住了，讓我們看不見法？ 

到底是什麼？ 

就是那個「害怕」、那個「恐懼」啊！ 

它把耳朵和眼睛都堵住了。 

怕苦、怕自己受苦、怕自己疼痛、怕自己難受。 

特別是那種極大的苦、極大的痛、極大的難受—— 

其實那才是好的！ 

因為只有當它真正苦到極點的時候，才會去好好地觀察、好好地審視。 

當它苦的時候，才會想去找滅苦的方法。 

苦、集、滅—— 

「滅」和「逃離」其實是同一件事。 

當真正看見苦的時候，心就會生起厭倦、生起厭離， 

這才叫做「逃離」。 

可是我們卻不願意逃離， 

反而是因為害怕修行中的苦， 

所以不肯去面對、不肯去觀察苦。 

正因為不願意好好觀察苦、看清楚苦， 

我們就一直沉溺在苦裡， 

一世又一世、一生又一生地輪迴下去……」

“…What is it that closes our ears and eyes so we cannot see the Dhamma? 

What is it exactly?

It’s fear. It’s that fear. 

That fear is what blocks our ears and eyes.

Afraid of suffering, afraid of one’s own suffering, 

afraid of pain, afraid of discomfort. 

Especially when the suffering is very great, the pain is very intense, the agony is extreme— 

actually, that is good! 

Because only when it really hurts a lot will one start to contemplate seriously, to investigate properly.

When it suffers greatly, then one will seek the way to extinguish suffering.

Dukkha, Samudaya, Nirodha — 

‘cessation’ and ‘escape’ are the same thing.

When one truly sees suffering, weariness and disgust arise in the heart. 

That is what is called ‘escape / fleeing’.

But we don’t flee. 

Instead, because we are afraid of the suffering that comes with practice, 

we refuse to look at it, refuse to contemplate the suffering.

And because we don’t contemplate and truly see the suffering, 

we remain sunken in suffering, 

life after life, existence after existence, going on and on…”

──────────────────────── 

Phra Rajamongkol Wachiratham W. 

Luang Pu Bunma Kamphirathammo 

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……螢光燈的光是一種光，

聚光燈的光是一種光，

月光、星光是一種光，

太陽的光也是一種光。

那麼在心靈的層面上，這些光有高低之分嗎？

如果拿月光、陽光、電燈光、聚光燈、螢光燈來相比，

它們都只是『光』，但亮度、範圍、力量完全不同，對不對？

用這個比喻來說明佛陀的心。

佛陀的心就像那輪太陽一樣。

佛陀心的光、佛陀心的亮度，

它籠罩、涵蓋整個世界，無邊無際，

沒有盡頭、沒有限度，

那種光明、那種智慧，完全覆蓋整個世間。

如今這個世界亂成一團，為什麼？

疾病大流行起來，死的人不是死一點點，

好幾個大國家接連感染，死的人一大堆。

在佛陀住世的時候，也曾經發生過同樣的大瘟疫。

那時候佛陀還在世，

祂就教導諸比丘一起誦《寶經》（Ratana Sutta），

用來驅除瘟疫、讓疾病平息。

為什麼現在會這樣？

因為缺少戒律、缺少道德。

人們不相信佛法、不依照佛陀的教導去實踐，

所以才會發生災難、發生瘟疫。

佛陀降生在這個世間，不是只來一次而已。

在經典裡、在《三藐三菩陀經》裡記載，

佛陀已經出現過三百多萬尊了。

每一尊佛陀來到世間，都是為了教導、為了指引，

要讓眾生依照正法修行，遠離一切痛苦。

而我們卻一直滯留、墮落至今，

不知道已經錯過了多少尊佛陀，

還在這裡受苦、還在這裡受折磨，

卻一點也不知厭倦、一點也不懂得害怕。

佛陀教我們守戒，就是為了讓我們遠離痛苦；

教我們修禪定、修觀，就是為了讓我們遠離痛苦。

每一尊佛陀來到世間，教的都是同一件事。

可是我們不要。

有耳朵卻像聾子，有眼睛卻像竹筒做的眼睛，

完全不把修行、持戒、如法生活當一回事。

所以才會一直滯留、一直墮落，

才會一直痛苦、一直受煎熬啊……」

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

“…The light from a fluorescent tube is one kind of light.

Spotlight is one kind of light.

Moonlight and starlight is one kind of light.

Sunlight is also one kind of light.

So in the realm of the mind, is there high and low among these lights?

If we compare moonlight, sunlight, electric light, spotlight, fluorescent light—

they are all just ‘light’, but aren’t they completely different in brightness, reach, and power?

This is the simile the Buddha used for the mind of an Awakened One.

The mind of the Buddha is like that very sun.

The light of the Buddha’s mind, the brightness of the Buddha’s heart,

covers and pervades the entire world, without limit, without end.

Its illumination and its wisdom completely encompass this whole world.

Look at the world today—so much chaos. Why?

Because epidemics break out, people die—not just a few,

but whole large countries are affected one after another, so many deaths.

During the Buddha’s lifetime, the same thing happened—there was a great plague.

At that time, while the Buddha was still alive,

He instructed the monks to chant the Ratana Sutta together

to dispel the disease and bring it to an end.

Why is it happening now?

Because morality and virtue are lacking.

People do not believe in the Dhamma, do not practice according to the Buddha’s teaching—

that is why calamities and plagues arise.

The Buddha does not appear in this world only once.

According to the scriptures, in the Sambuddhe,

there have already been more than three million Buddhas.

Each and every one came to teach, to instruct,

so that beings would practice and escape from suffering.

Yet we remain stuck here, fallen behind,

having missed who knows how many Buddhas,

still receiving suffering here, still being tormented here,

and we never get tired of it, never learn to fear it.

The Buddha taught us to keep precepts in order to be free from suffering.

He taught us to meditate, to develop insight, in order to be free from suffering.

Every Buddha who came taught exactly the same thing.

But we don’t want it.

We have ears but we are deaf; we have eyes but they are like bamboo tubes.

We pay no attention to living according to the practice, to morality, to the Dhamma.

That is why we remain stuck like this,

why we continue to suffer like this,

why we continue to be tormented like this…”

────────────────────────

Phra Rajamongkol Wachiratham W.

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……要做一個真正的修行人、用功的人， 

不管做什麼事，都要讓正念隨時具足、隨時在場， 

這樣禪修才會有真正的力量。

不是只有在準備要坐禪的時候才去提起正念—— 

那樣是來不及的，來不及對付煩惱。」

“…If you are going to be a real meditator / practitioner, 

whatever you do, you must keep mindfulness present all the time. 

Only then will your meditation have real power.

It’s not enough to set up mindfulness only when you are about to sit in formal meditation — 

that’s too late; it cannot catch up with the defilements.”

──────────────────────── 

Phra Rajamongkol Wachiratham W. 

Luang Pu Bunma Kamphirathammo 

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……要讓心裡有個依靠喔！

念『佛陀、佛陀、佛陀……』

當『佛陀』念到哪裡，心就亮到哪裡，

整個心都會變得清清楚楚、明明白白。」

“…Let the mind have a firm anchor, okay?

Buddho… Buddho… Buddho…

Wherever you place the ‘Buddho’, that mind becomes bright and illuminated.

The whole mind becomes clear and fully awake.”

────────────────────────

Phra Rajamongkol Wachiratham W.

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……戒律只是在儀式上接受一下，

等到法會、活動一結束，就把戒律忘得一乾二淨。

根本找不到有人願意真正用心去思考、去照著戒律來實踐的人。

像這樣子的話，

到底要到哪一天、哪一刻才有可能真正『知道法、見到法』呢？

如果沒有戒律，根本是不可能的。」

“…They just receive the precepts as a ceremony.

Once the event or ceremony is finished, they forget about the precepts completely.

There’s hardly anyone who is willing to actually think about it and practice according to the precepts.

If it’s like this,

then on what day, at what moment,

will it ever be possible to truly ‘know the Dhamma’ and ‘see the Dhamma’?

Without precepts, it is simply impossible.”

────────────────────────

Phra Rajamongkol Wachiratham W.

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……人的心啊，本來就不是那麼簡單的東西，它不會輕易接受什麼的。

它總覺得自己就是一個獨立的個體，它不願意接受別人。

誰要來教它、來命令它，它都不相信，為什麼呢？

因為它有很強的自我、很重的自大，覺得『我已經知道了啦』。

就像牛跟水牛一樣，在還沒成為耕牛、還沒能去犁田、耙田之前，

它們一定要先被訓練、被調教才行，對不對？

它們必須聽從主人的話，被強制訓練一番之後，

才會乖乖地成為能犁田、耙田的牛。

人的心也是同樣的道理。

如果不相信、不聽從佛陀的教導，

不願意按照教法去實踐、去修習，

那麼要讓它真正明白、真正親自看見真理，是不可能的。

如果沒有信心、沒有虔誠的信仰，根本不行。」

“…The human mind is not an ordinary thing that easily accepts anything.

It doesn’t just take things in easily.

It thinks of itself as a separate individual.

It refuses to accept.

Whoever comes to teach it or command it, it won’t believe.

Why?

Because of pride and self-importance—thinking ‘I already know everything.’

It’s just like oxen and buffalo.

Before they can become working animals for plowing fields and harrowing rice paddies,

they must first be trained and disciplined, right?

They have to obey their owner, be forced and trained,

only then can they become oxen that plow and work the fields.

The human mind is the same.

If it doesn’t believe and doesn’t obey the teachings of the Buddha,

if it refuses to practice and live according to the teachings,

then it’s impossible for it to truly know and truly see for itself.

Without faith and trust, it cannot be done.”

────────────────────────

Phra Rajamongkol Wachiratham W.

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「大家要把戒律好好守護起來喔！ 

五戒，如果能守得住， 

它就像一塊強力的磁鐵， 

會把財富、福報、資財吸引過來，流向我們這裡。

如果一個人心中時常安住於戒與法， 

那麼就可以說： 

**戒（ศีล）就是吉祥（สิริ）**， 

有戒的人就是有吉祥的人。

古人說： 

**สิริ โภคาน มาสโย** 

（吉祥是財富匯聚而來的地方） 

吉祥就是一切財富、福報流來的所在。 

而那個擁有吉祥的人，就是持戒的人。

#持戒帶來快樂 

#持戒帶來財富與福報 

#持戒能通往涅槃」

“Everyone, please keep your precepts well! 

If you can keep the Five Precepts, 

they act like a powerful magnet, 

drawing wealth, treasures, and prosperity to flow towards us.

When a person constantly keeps precepts and Dhamma in their heart and mind, 

then it can be said: 

**Precepts (ศีล) mean auspiciousnessy (สิริ)**. 

A person who keeps precepts is a person endowed with auspiciousness.

As it is said: 

**สิริ โภคาน มาสโย** 

(Auspiciousness is the source that brings wealth flowing in) 

Auspiciousness is the place where all riches and treasures come streaming towards. 

And that person who possesses such auspiciousness is the one who keeps the precepts.

#Precepts bring happiness 

#Precepts bring wealth and prosperity 

#Precepts lead to Nibbāna”

──────────────────────── 

Phra Rajamongkol Wachiratham W. 

Luang Pu Bunma Kamphirathammo 

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……快樂在於心，痛苦在於心；

貪愛在於心，貪婪在於心；

嗔恨在於心，愚癡在於心；

聖者、阿羅漢也在於心；

餓鬼、惡靈也在於心。

最重要的就是這顆心。

心如果原本是好的、清淨的，就沒問題。

但如果心裡有了雜亂、有了污染，因為做了壞事、有了惡念，那它就會變成痛苦。

一旦有了痛苦，餓鬼、惡靈、畜生道的眾生就會來安住。

反過來，如果心裡有快樂、有隨喜、有歡喜於善行、於正法，

那麼天人、天子、或者聖者、阿羅漢就會來安住。

總結來說，師父就是這樣教導我們：

要去看自己的心，要好好守護自己的心，

要讓正念一直存在。

當有正念的時候，惡念、邪思維就生不起來。

所以說，心是最重要的。」

“…Happiness is in the mind, suffering is in the mind.

Attachment is in the mind, greed is in the mind.

Anger is in the mind, delusion is in the mind.

Noble Ones and Arahants are also in the mind.

Ghosts, spirits, pretas are also in the mind.

The most important thing is the mind/heart.

If the mind is naturally good and clean, there is no problem.

But if the mind becomes troubled and defiled because of evil deeds or bad thoughts, then it becomes suffering.

And when there is suffering, pretas, ghosts, animal-realm beings will come and take possession, dwelling there.

On the other hand, if the mind has happiness, has joy and gladness in goodness and virtue,

then devas, divine beings, or Noble Ones and Arahants will come and abide there.

In summary, this is what the teacher taught us:

Look at your own mind. Take care of your own mind.

Keep mindfulness present at all times.

When there is mindfulness, bad thoughts and evil ideas cannot arise.

Therefore, it is said that the mind is the most important thing.”

────────────────────────

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……守持這些日常的規矩與行儀，正是為了讓我們的正念能夠持續不斷地生起。

正念這個東西，才是修習禪定最關鍵的要素。

以前跟隨師長、阿闍梨的時候，我們必須隨時保持正念、準備好。

不能大聲說話，只能輕聲細語；如果講話聲音太大，師長就會說：『這是沒有正念。』

所以必須隨時收斂、保持莊重。

拿放東西也是同樣的道理。

不能讓東西發出「砰砰」「鏘鏘」的聲音，也不能讓東西從手中滑落。

開關門的時候也不能發出聲響。

師長會特別要求得很嚴格，就是為了訓練我們讓正念無時無刻都在。

做為一個真正用功修行的人，無論做什麼事，都要讓正念隨時具足，

這樣禪修才會有力量。

不是只有在準備坐禪的時候才去提起正念——那樣是來不及對付煩惱的。

如今這個時代，很多出家人不收斂、不如法，

看起來一點也不符合戒律與威儀的美感。

日常的行儀、規矩都鬆懈、不在意了，

這樣下去，戒、定、慧要怎麼生起呢？」

“…Maintaining these daily observances and protocols is precisely the way to nurture and sustain continuous mindfulness in us.

This very mindfulness is the most important thing for meditation practice.

In the old days, when living with teachers and preceptors, we had to always be ready with mindfulness.

We couldn’t speak loudly—only softly. If we spoke loudly, the teacher would say: ‘That shows a lack of mindfulness.’

So we had to remain restrained and composed at all times.

The same applies to handling and placing objects.

We couldn’t let things make loud “bang” or “clang” sounds, nor could we let them slip from our hands.

Opening and closing doors couldn’t make noise either.

The teachers would be very strict about this, precisely to train us to have mindfulness present in every moment.

As a true meditator, whatever we do, we must do it with mindfulness constantly present.

Only then will our meditation have real strength.

It’s not enough to gather mindfulness only when we are about to sit in formal meditation—that’s too late to deal with the defilements.

These days, many monks are not restrained, their conduct does not appear beautiful or in line with the Vinaya.

They have become lax and careless about the daily observances and protocols.

If that is the case, how can precepts, concentration, and wisdom possibly arise?”

────────────────────────

Phra Rajamongkol Wachiratham W.

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「……要多多觀察自己。這裡所說的『自己』，指的是我們自己的心。不要去看別人、不要去看其他人，要回來看自己，看看自己有哪些缺點。

有沒有持戒？有沒有布施？有沒有修習禪定？

心裡有沒有貪？有沒有嗔？有沒有癡？

有沒有執著、有沒有黏著？有沒有迷惑？

迷惑在色、聲、香、味、觸上嗎？

要去檢查、要去反省、要去觀察。

因為如果我們的心還在迷惑，認為『這是我的、這是屬於我的』，

還在分別『你是男人，我是女人』、『你是女人，我是男人』，

還在迷惑認為有動物、有個人、有『我』、有『他』，

還在執著於這一團色身，覺得它美、覺得它好看，

那就表示心裡仍然有煩惱存在。

如果心還在執著、還在黏著，就表示還沒有解脫痛苦。

佛陀來宣說佛法、來教導修行，就是要讓我們解脫痛苦。

從哪裡解脫？就是從這一團色身解脫。

要去尋找方法放下這個身體，去觀察身體：

它無常、它是苦。

這一團色身就是一團苦。

它苦在哪裡？

從我們還在母親胎裡的時候就開始苦了——蜷縮在子宮裡八、九個月，那是樂還是苦？

生出來就哭了，那是樂還是苦？

有些人一出生就死了，那是樂還是苦？

出生之後就開始生病，生病就苦；

病得重了，身體就壞掉、就死亡、蘊就散壞，那是樂還是苦？

最後土歸土、水歸水、火歸火、風歸風。

究竟哪一個是『我們的』呢？沒有。

它只是四大元素——地、水、火、風——聚合在一起，所以才叫做一團色身，才叫做『我』、叫做『自己』。

然後心就依著這四大元素而住，於是就開始迷惑、開始執著。

於是就苦了。

其實這團色身本身並不會苦，真正會苦的是心。

四大元素到了時間就會自然散壞、按照因緣壞滅；

但是心不會壞，因為它沒有實體，它是名法。

只要它還不厭離、不厭倦，它就會再回來受苦、再老、再死……」

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province 

“…Look at yourself a lot. The word ‘self’ here refers to our own mind. Don’t look at others, don’t look at other people—turn back and look at ourselves. See where we are still deficient.

Do we have precepts? Do we have generosity? Do we have meditation practice?

Is the mind greedy? Is it angry? Is it deluded?

Is it clinging? Is it attached? Is it confused?

Is it deluded by form, sound, smell, taste, or touch?

Examine it. Contemplate it. Investigate it.

Because if our mind is still deluded, thinking ‘this is mine, this belongs to me,’

still distinguishing ‘you are male, I am female,’ ‘you are female, I am male,’

still deluded into believing there are beings, persons, a self, others,

still attached to this lump of a body, seeing it as beautiful or attractive—

that means the mind still has defilements.

If the mind is still clinging and attached, it means one has not yet escaped from suffering.

The Buddha came to teach the Dhamma and to show the way to escape suffering.

Escape from what? From this very lump of the body.

Find a way to let go of the body. Contemplate the body:

It is impermanent. It is suffering.

This lump of a body is a lump of suffering.

Where is the suffering?

It has been suffering since we were in our mother’s womb—curled up in the belly for eight or nine months. Was that pleasant or was it suffering?

When we were born, we cried. Was that pleasant or suffering?

Some people die right after coming out. Is that pleasant or suffering?

After birth comes sickness, and sickness is suffering again.

When the sickness becomes severe, the body breaks apart and dies, the aggregates disintegrate. Is that pleasant or suffering?

In the end, earth goes to earth, water to water, fire to fire, wind to wind.

Which part is really ‘ours’? None.

It is merely the four elements—earth, water, fire, wind—coming together, and that is why it is called a lump of body, called ‘me,’ called ‘self.’

Then the mind comes to dwell depending on these four elements, and so it becomes deluded and clings.

And that is why it suffers.

The lump of the body itself does not suffer.

The one who suffers is the mind.

When the time comes, the four elements naturally disintegrate according to conditions and time.

But the mind does not disintegrate because it has no real substance; it is a mental phenomenon (nāma).

As long as it does not grow weary and disenchanted, it will come back again to experience pain, aging, and death…”

────────────────────────

Phra Rajamongkol Wachiratham W.

Luang Pu Bunma Kamphirathammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to หลวงปู่บุญมา คัมภีรธัมโม วัดป่าสีห์พนม

「世間最珍貴的，便是戒律。請大家用心體悟：別以為戒律在外，它其實存在我們每個人的內心。佛陀與聖者教導我們持守戒律，是為了讓心回歸清淨。 

修行前，先憶念佛陀、法、僧的功德——心中默念「buddho、buddho、buddho」，不起於口，不發於聲，行住坐臥皆可憶念，這便是功德。當心隨外境飄散時，要及時覺醒，將心念拉回自身。放任心追逐外境，只會帶來痛苦；若真正愛惜自己，就讓正念安住於心，專注於「buddho、buddho、buddho」——佛陀即「覺知者」，讓覺知穩守當下，不隨外緣流轉。 

戒律至關重要。若戒體不淨、染污，該知的不會知，該見的無法見。因心無知盲目，便生起懈怠，就算造功德也變成了自我損害。因此，佛陀與聖者皆強調：首要嚴持戒律，持續不斷，修行方能真實成就。」 

"The greatest treasure in the world is **Sīla** (precepts). We should understand it deeply — do not think that Sīla exists outside. In truth, Sīla lies within the mind of every one of us. The Buddha and all noble beings taught us to practice and maintain Sīla to purify our minds. 

Before beginning practice, recollect the virtues of the Buddha, the Dhamma, and the Sangha — silently repeat “Buddho, Buddho, Buddho” in the heart, without voicing it aloud. Wherever you go, whatever you do, recollect this — this itself is merit. When the mind wanders following worldly moods, wake it up and bring it back to yourself. Letting the mind drift outward only brings suffering. If you truly love and care for yourself, keep mindfulness in the heart — abide in “Buddho, Buddho, Buddho.” “Buddho” means “the one who knows” — stay aware within, don’t let the mind scatter outward. 

Sīla is extremely important. If it is not pure, but stained, what should be known cannot be known, what should be seen cannot be seen. When the mind is ignorant and blind, negligence arises, and even merit-making can turn into self-harm. That is why the Buddha and all noble ones taught us to uphold Sīla first — maintain it continuously, without break — only then can true practice bear fruit." 

—————————————————————————— 

Venerable Luang Pu Bunma · Kambīradhammo 

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

「我們的身體是父母的財產：地界（堅性）屬於父親，水界（濕性）屬於母親，並非真正屬於自己。因此，善用父母財產者，是在為自己積累福德；若使用不當，踐踏毀壞父母所賜之身，用它來造作惡行——殺生、偷盜、邪淫、飲酒妄語，使他人受苦惱熱惱，這便是不尊父母為上，反而將父母踩入泥淖，不信不敬，不禮不拜。 

是故，若我們輕慢父母，缺乏敬畏之心，必招罪業纏身，世間與出世間的圓滿都將難以成就。」 

"This body of ours is the property of our father and mother: the earth element belongs to the father, the water element belongs to the mother—it is not truly ours. Therefore, those who use this parental property wisely create merit for themselves. Those who use it improperly, trampling and destroying it, using it to commit evil—killing, stealing, sexual misconduct, drinking intoxicants, boasting and causing suffering to others—this means they do not hold their parents in high regard. Instead, they trample their parents into the mud, showing no faith, respect, or reverence. 

Thus, if we are negligent toward our parents, lacking respect and reverence, we incur demerit and karmic consequences, hindering both worldly and spiritual progress." 

— Luang Pu Bunma Kambīradhammo 

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語

「...我們人生來平等，都會生病，都會變老，都會死亡——這是世間的常理。而在修行之道上，那些自認福報淺薄、機緣不足的人，只要持續耕耘，福慧自然會增長。就像吃飯一樣，吃得多的人飽足得多，吃得少的人飽足得少，不吃的人永遠不會飽。福德的積累也是同樣的道理，屬於個人自己的功課。 

願意動手修行、磨練心性、清理煩惱的人，做得多就得到多，精進努力就收穫豐碩；懶散懈怠、處處質疑的人，終將一無所獲。不要對佛、法、僧三寶心存猶豫，真正實踐的人自然會親身體證，自然會明白。當我們真正了知『身體只是身體，心只是心』，兩者並非一體，而是各自獨立的部分時，佛就在這裡——在我們的心靈深處；法也在我們的心靈深處；僧伽同樣在我們的心靈深處。 

無論是五戒、八戒、十戒，還是二百二十七條比丘戒，戒體的根本只有一個，就是我們每個人的這顆心。實修者不會懷疑，不願實踐的人才會猶豫不決。一旦猶豫，就看不到光明，陷入黑暗；一旦陷入黑暗，佛陀所教導的證悟之道就與我們無緣，只能永遠在痛苦中輪迴，沒有盡頭...」

“…In worldly terms, we are all born equal: we all experience sickness, aging, and death. But on the spiritual path, those who say they have little merit or few opportunities—if they practice consistently, it will naturally increase. It’s like people eating rice: those who eat more feel fuller; those who eat less feel less full; those who don’t eat won’t be full at all. Merit is personal to each individual. 

Those who diligently practice, refine their minds, and purify their hearts will gain accordingly: little effort brings little result; diligent effort brings abundant result. Those who are lazy or constantly skeptical will gain nothing. Do not doubt the Buddha, the Dhamma, and the Sangha. Those who put the teachings into practice will see for themselves and know for themselves. 

When one realizes that the body is just the body, and the mind is just the mind—that they are not one but separate—then the Buddha is right here, within our hearts. The Dhamma is within our hearts. The Sangha is within our hearts. Whether it’s the Five Precepts, the Eight Precepts, the Ten Precepts, or the 227 Precepts, there is only one essence—our own mind. Those who practice will have no doubts. Those who do not practice will hesitate. When one hesitates, one cannot see the light and remains in darkness. In darkness, the path to enlightenment taught by the Buddha becomes inaccessible, and suffering continues endlessly…”

---Luang Pu Bunma · Kambheradhammo 

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to Dhamma by Ajahn Golf 阿贊高爾夫法語

"The world's most precious treasure

is nothing other than

a mind committed to Dhamma practice.

Worldly possessions

only bind us tighter

to the cycle of birth, aging, sickness, death—

endless suffering.

All suffering originates

from the single word:

'birth'.

Each rebirth brings

aging, illness, death,

separation from loved ones,

unfulfilled desires...

When we truly see suffering,

we realize:

it has no substance,

no owner.

Thus paradoxically,

suffering becomes a mirror

compelling us to examine—

does this 'self' truly exist?

Since all that arises must cease,

how could there be any permanent 'me'?..."

「世間最珍貴的寶物，

不是別的，

正是這顆願意修行的心。

其他財富只是世俗之物，

終究會成為枷鎖，

讓人不斷經歷生老病死，

陷入無盡的痛苦循環。

一切苦難的根源，

都始於『生』這個字。

每次出生，

就帶來老、病、死、

愛別離、求不得...

種種痛苦。

當我們真正看清痛苦，

就會明白：

痛苦沒有實體，

也沒有主人。

正因如此，

痛苦反而是面明鏡，

讓我們回頭審視——

所謂的『自我』真的存在嗎？

既然一切生起後終會消逝，

證明根本沒有恆常不變的『我』...」

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

Luang Pu Bunma Kambhiradhammo

Wat Pa Si Phanom, Sawang Dan Din, Sakon Nakhon

cred. to Ajahn Golf 

「...這整個世界、所有眾生，不論遠近，不管是貧困潦倒的窮人，還是世人眼中所謂的富豪，說到底痛苦都是一樣的。痛苦有多少之分，但本質上都是同樣的苦。所以佛陀把這個共通性稱為『諸行平等』的法則。

『無常』——沒有什麼是恆常不變的，萬物都在變化。無論你是誰，擁有什麼，都同樣面臨變化。身體會變，心也會變。

『苦』——痛苦是平等的。擁有的少也苦，擁有的多也苦。

『無我』——沒有什麼真正屬於『我』。所以到頭來，一切眾生都是平等的。

『無常、苦、無我』這三法印貫穿一切。財富多就多苦，中等就中等苦，少就少苦。但說到底，當觸及內心深處時，那份痛苦其實都是一樣的...」

"...Throughout this entire world and all realms, near and far - whether it's the impoverished lacking material wealth and wisdom, or the so-called wealthy as deemed by worldly standards - ultimately, suffering is the same. There may be quantities of suffering, but in essence, it's all equally suffering. Thus the Buddha taught this universal characteristic as the common nature of all conditioned things.

'Impermanence' - nothing remains constant. Everything changes equally. No matter who you are or what you possess, all is subject to the same change. The body changes. The mind changes.

'suffering' - suffering is equal. Having little brings suffering, having much also brings suffering.

'Non-self' - nothing truly belongs to 'me'. Therefore in the end, all beings come to the same point.

These three characteristics of 'impermanence, suffering, and non-self' permeate everything. More possessions bring more suffering, moderate brings moderate suffering, little brings little suffering. But ultimately, when it touches the depths of one's heart, that suffering is fundamentally the same..."

Dhamma Teaching

Venerable Luang Pu Boonma Kambhiradhammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

「……若想脫離痛苦，就要放下世間的快樂；

若想不再憂傷，就要放下愛欲的歡愉。

快樂與痛苦，本是世間的常態，

人們之所以悲傷，正是因為執著這兩者。

當你能隨心放下苦樂，

內心就將永遠清明，不再黑暗……」

"...To be free from suffering, let go of worldly pleasures.

To be free from sorrow, let go of joys from love.

Happiness and pain are part of this world—

people grieve because they cling to both.

When you can release them as you wish,

your heart will forever be bright, unclouded..."

— Luang Pu Bunma · Kambhiradhammo

Wat Pa Si Phanom, Sawang Daen Din District, Sakon Nakhon Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

“…Do not see the self as the body.

…Do not see the body as the self.

…Do not let the self exist in the body.

…Do not let the body exist in the self.

The Buddha is the knower.

Dharma is the teachings of the Buddha.

The Sangha is the practitioners.

Who is the practitioner? If we are practitioners,

we ourselves are the monks.

We can make our hearts into monks.

Laypeople can also be monks.

By keeping the Five Precepts, one can be a monk.

Engage in practice to purify the mind,

avoiding the path of wrongdoing.

If one can practice well, they are called a monk,

a good practitioner, a right practitioner.

Once one becomes a monk, there is only one form,

which is the mind. Make the mind into a monk.

The Buddha, the Dharma, and the Sangha

should be embraced in the heart.

The heart is the source of Dharma.

The greatest goodness is right here.

Aside from the mind and heart, nothing

is as good and wonderful as one’s own mind and heart...”

“…不要把自我視為身體。

…不要把身體視為自我。

…不要讓自我存在於身體中。

…不要讓身體存在於自我中。

佛陀是知道者。

法是佛陀的教導。

僧伽是修行者。

誰是修行者？如果我們是修行者，

我們自己就是僧人。

我們可以使自己的心靈成為僧人。

在家居士也可以成為僧人。

只要遵守五戒，就可以成為僧人。

進行修行以清淨心靈，

不走邪惡的道路。

如果能夠好好修行，就被稱為僧人，

即良好的修行者，正確的修行者。

一旦成為僧人，就只有一個形式，

那就是心靈。使心靈成為僧人。

佛、法、僧

都應該融入心中。

心靈是法的源泉。

最好的善就在這裡。

除了心，

沒有任何東西能比自己的心更好更神奇……”

— Teachings of Luang Pu Boonma Kamphirathammo

Wat Pa Si Phanom,

Sawang Daen Din District, Sakon Nakhon Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

“…Our true mind and heart are empty.

The reason it seems not empty is because we

pile on external things,

taking in sights, sounds, smells, tastes, and various sensations,

accumulating all kinds of emotions.

The true mind is inherently empty.

Therefore, when it is deluded, it clings

to forms, sounds, smells, tastes, and various experiences,

collecting everything indiscriminately.

As a result, it becomes heavy and burdensome within.

In summary... we need to practice,

establishing the teachings of the Buddha

in our hearts and minds, which will lighten them.

The Dharma of the Buddha is light, not heavy.

When it resides in anyone's heart and mind,

it becomes light, comfortable, and cool,

free of burdens—it is empty…”

“…我們的真實的心是空的。

之所以看起來不空，是因為我們

堆積了外在的事物，

吸收了影像、聲音、氣味、味道和各種感覺，

積累了各種情緒。

真正的心本質上是空的。

因此，當它迷失時，它就會執著

於影像、聲音、氣味、味道和各種經歷，

不加選擇地收集一切。

結果，它在內心中變得沉重且負擔沉重。

總結來說……我們需要修行，

將佛陀的教導

建立在我們的心靈中，這樣會讓心靈變輕。

佛陀的法是輕的，不是重的。

當它進入任何人的心靈中，

它會變得輕鬆、舒適、涼爽，

沒有任何負擔——它是空的…”

Luang Pu Boonma Khamphirathammo

cred .to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

「功德即是快樂——身安，心自在」

功德（Bun）是快樂——身體舒適，心靈安寧。

善業（Kusala）是心的光明，是內心的明亮。

凡是罪過，凡是惡業，

凡是造作的惡行——

哪怕只是一點點，也別讓它存在，

別讓它在我們心中生起。

即使是一點小火苗，依然灼熱——

它能將一切燒盡，不留痕跡。

罪惡也是如此，它會燒灼我們的心，

讓我們永遠焦躁不安，痛苦不已。

功德清涼、輕盈、無負擔。

罪業熾熱、沉重、滿是痛苦。

"Merit is Happiness – Ease of Body, Peace of Mind"

Merit (Bun) is happiness—comfort in body, ease in heart.

wholesomness (Kusala) is the brightness of the mind, the radiance of the heart.

When it comes to faults, when it comes to sin,

When it comes to evil deeds—

Do not allow even the tiniest bit to exist,

Do not let them arise within our minds.

Even a small flame is still hot—

It can burn everything to ashes without a trace.

Sin is the same; it will scorch our hearts,

Leaving us restless and suffering endlessly.

Merit is cool, light, and weightless.

Sin is hot, heavy, and full of suffering.

---Luang Pu Bunma Kambhirathammo

cred. to  Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

「…再微小的惡念，也別讓它生起。

這就是佛陀說的：

『慚（hiri）』——對惡行感到羞恥，

『愧（ottappa）』——畏懼惡業的果報。

這兩種美德，是守護世界的根本。

你可能會問：『世界在哪裡？』

『世界』就是眾生的集合，

總是匱乏、永遠飢渴。

為什麼？因為心靈空虛。

即使擁有億萬財富，仍覺得不夠——

心不滿足，貪求就永無止境。

因此，佛陀教導我們修行『八正道』，

讓心靈真正圓滿：

培養正念、開發智慧。

當心靈圓滿時，

所有的渴望自然消失——

不再追求名利，不再貪求外物。

一顆圓滿的心是什麼樣子？

就像裝滿水的缸，

再倒水也裝不進去。

心靈也是如此：

當它徹底圓滿時，

痛苦、痛苦的根源、

以及痛苦的止息（涅槃），

都會同時達到『滿溢』的狀態。

這時，心中不再殘留任何執著，

成為純淨無染的覺悟之心——

這就是『佛陀』（Buddho）的意義：

覺醒者、明白者、自在者。

不再有疑惑，

徹底超越生死輪迴…」

"…Do not let even the tiniest evil arise.

This is what the Buddha called:

Hiri—shame toward unwholesome actions,

Ottappa—fear of the consequences of bad karma.

These two virtues protect the world.

You might ask, 'Where is this "world"?'

The 'world' refers to all living beings—

perpetually lacking, forever craving.

Why? Because their hearts are empty.

Even with billions of wealth, they still hunger—

An unfulfilled mind endlessly desires.

That’s why the Buddha taught the Noble Eightfold Path:

To truly fulfill the heart—

cultivate mindfulness, develop wisdom.

When the heart is full,

all cravings vanish—

no more chasing fame, no more grasping.

What does a fulfilled heart look like?

Like a water jar filled to the brim—

you can’t pour more in.

The same goes for the heart:

When it’s completely fulfilled,

suffering, its causes,

and its cessation (Nibbāna),

all reach a state of 'overflow.'

Then, nothing remains clinging in the heart—

it becomes pure and awakened.

This is the meaning of 'Buddho':

The Awakened One—aware, free, radiant.

No more doubts,

no more cycles of birth and death…"

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Venerable Luang Pu Bunma · Kambhiradhammo

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ