信徒：你是怎樣達到身痛心不痛，沒有男、沒有女、你、我的境界？

白父：如果看自己修行到什麽程度，看有沒有修到這個程度，可以了解自己的貪嗔癡。内心的貪嗔癡越來越少，然後沒有貪嗔癡。當中最明顯的是，對異性的欲望。如果你修到解脫這個苦的時候，你看到時這個心沒有胡思亂想，沒有這個欲望在裏面。這樣看自己的修行到哪一個地步了

當我的心超越了一切的世間法的時候，我的心就變成有慈悲心出來，好像我看到大家，以前就是會粘住男女這些東西，現在就不會粘住了。我的慈心是自然發出來的，沒有說念 sabbe satta 這些東西的，好像別人送東西、供養東西也好，我也沒有說要特別祝福，我就是那種輕輕、清涼送出去而已，那個清涼清净。我的心也沒有黏住什麽東西，要粘也粘不住了。

然後怎樣做到呢？

好像buddho ，心靜下來，然後就思維不净，甲指皮啊這些，不斷反復地思維，思維身體的無常、苦、無我，因而我的心越來越放，到最後一晚，我的心超越了一切世間法。我就很精進地修行，那一晚腳滿滿都是血流出來，然後我也是一樣地思維那個身體、感受。我的感受也是很痛，我就思維我的感受的生滅、無常。如果我的感受是‘我的’，我就可以不給他痛。因爲他不是我，他也不是我的東西，所以感受是沒有一個我在裏面的。有時我喊‘痛就痛，輕痛就輕痛，要生就生，要滅就滅’ 那個心原本還是粘著於感受的，到最後我的心了解到這個實相，完全了了解。之前的了解讓我慢慢地放，到最後心超越了一切感受、超越了一切痛苦。我的身體還是痛，還是一樣的痛，在那一次走禪，但是心已經不會在抓它、黏住它了。從那之後已經超越了一切法，沒有什麽男女之分，沒有一切世俗諦，然後就生起慈悲

現在我也不會黏著什麽東西，包括一切的供養、貢品。在寺院裏就算有人供養這個100萬、1000萬這些 、幾千萬泰銖也好，也是交給比丘照顧，給他們去照顧去管理。我的心也是沒有去煩惱它什麽的，沒有去執著它。心也是輕輕的

心超越一切世間法就是說心沒有去執著些什麽，知道別人送我東西、供養我東西也好。我知道，知道知道，但不會去執取他，不會說這一些全部都是我的東西這樣。心已經沒有執取、想要任何東西。別人供養我錢，我知道但沒有執取，有人供給我的金錢，我也是用在僧團，去照顧出家人、去處理、任何需要的東西 

---白父

25-2-19

57:10-1：11：07

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

**Devotee:** How did you reach the state where the body feels pain but the mind does not suffer, where there is no male, no female, no "you" or "me"?

Por Khao Wanchart Yimme :** If you want to see how far your practice has progressed, check whether you have reached this level — it will show you the extent of your own greed, aversion, and delusion. As the greed, aversion, and delusion in your mind steadily decrease, eventually they disappear completely. The most obvious sign is desire toward the opposite sex. When you have practiced to the point of being liberated from this suffering, then when you see [someone attractive], your mind no longer wanders into fantasies or harbors that desire inside. In this way, you can gauge the level of your own practice.

When my mind transcended all worldly dhammas (worldly phenomena), a natural compassion arose in my heart. When I look at people now, in the past I used to get stuck/attached to things like male-female distinctions, but now I no longer cling to them. This loving-kindness (metta) arises spontaneously — I don't have to recite phrases like "sabbe sattā" (may all beings…). Whether others offer me things or make donations, I don't need to deliberately send out blessings; I just naturally radiate a gentle, cool, and pure energy outward. My mind no longer sticks to anything — even if it tried, it couldn't cling anymore.

So how did I achieve this?

It was like reciting **Buddho** — the mind becomes still, and then I contemplated the impurity [of the body]: things like nails, skin, flesh, etc. I repeatedly contemplated the body's impermanence, suffering, and non-self. As a result, my mind kept letting go more and more. Finally, on that one night, my mind transcended all worldly dhammas. I practiced very diligently that night — my feet were completely covered in blood [from walking meditation], but I continued contemplating the body and the feelings. The sensations were extremely painful, so I contemplated the arising and passing away of those feelings, their impermanence. If the feeling were truly "mine," then I could make it not hurt. But because it is not me, and not mine, there is no "I" existing within the feeling. Sometimes I would even say out loud: "If it's pain, then let it be pain; if it's mild pain, then mild pain; if it arises, let it arise; if it ceases, let it cease." At first the mind was still clinging to the sensations, but eventually my mind came to fully understand this truth, this reality. The earlier insights gradually allowed me to let go, until finally the mind transcended all sensations and transcended all pain. The body was still in pain — the same intense pain — during that walking meditation session, but the mind no longer grasped at it or clung to it. From that moment onward, I had transcended all dhammas: there were no more distinctions of male and female, no more conventional truths of the world, and true compassion arose.

Now I no longer cling to anything, including all offerings and donations. Even in the monastery, if someone offers 1 million, 10 million, or tens of millions of Thai baht, I just hand it over to the bhikkhus (monks) to take care of and manage. My mind doesn't get troubled or attached to it at all. The mind remains light and gentle.

When we say the mind transcends all worldly dhammas, it means the mind no longer clings to or grasps at anything. Whether others give me things or make offerings to me, I know it — I am aware — but I do not take possession of it. I don't think, "All of this belongs to me." The mind has let go of grasping and wanting anything. When people offer me money, I know it, but I don't cling to it. Any money given to me is used for the Sangha — to take care of the monks, to handle whatever needs arise.

— Por Khao Wanchart Yimme

25-2-19 

(57:10–1:11:07) 

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

Q&A Summary – October 13, 2022

Yesterday, we went together to pay respects to Venerable White Father (Por Khao Wanchart Yimme). Due to questions from another monk, Venerable White Father shared his own enlightenment experience and many interesting stories, which everyone listened to with great fascination. Unfortunately, the entire session was in Thai, so the editor didn't record audio. Later, we gathered fragmented content from those present and compiled it. If there is any distortion of Venerable White Father's original meaning, the responsibility lies with here.

【Retribution in This Life】

Venerable White Father has suffered from lymphoma and bone cancer for nearly 20 years. When we all went to help clean his wounds, we saw his leg full of rotting flesh and pus-filled blood, naturally arousing feelings of compassion. A monk familiar with him said that during wound cleaning, the physical pain sensations are extremely, extremely intense—he has to enter a certain level of stillness (samādhi) to reduce their impact.

Venerable White Father revealed that such suffering is not without cause.

As a child, he killed many small animals—for example, hooking frogs by the mouth and hanging them up. In rural life, to entertain guests, he sometimes had to kill chickens and slaughter poultry. Not only killing, but at that time, he even enjoyed torturing those animals.

He said that not all karmic fruits ripen in this life, but his particular retribution has become "present-life retribution" (vipāka in this very existence). Once, while digging a well, he accidentally fell. At first, nothing seemed wrong, but later he found his left leg becoming increasingly painful. When checked at the hospital, it was diagnosed as terminal bone cancer. From then on, the cancer cells continued to spread, developing into lymphoma, eroding his leg and causing it to become a bloody mess, resulting in excruciating pain.

【The Process of Practice】

Before this incident, he was settled in northeastern Thailand.

Later, he came to the north intending to restore a temple in preparation for ordination, and that's when this happened.

At that time, doctors declared him beyond saving. Feeling disheartened, he met Luang Por Prasit—his lifesaver.

Venerable White Father had practiced stillness (samādhi) for thirty years and reached a very proficient level. Sometimes he could sit for very long periods, which nourished his pride (māna). Even the famous Luang Por Waen (a great disciple of Ajahn Mun; pilots once saw him flying in the air, and upon checking, they found a temple directly below that spot, leading them to him, after which his fame spread widely), he didn't want to pay respects to, feeling he no longer needed a teacher.

Despite such strong stillness, after the accident, he still couldn't suppress the physical and mental suffering. Luang Por Prasit knew his samādhi was already perfected, so he told him to develop wisdom (through the contemplation of impurity, asubha). He said that clinging to stillness like this was just wasting time, because after emerging from samādhi, anger and other defilements would still arise. A Thai sister said that sometimes Venerable White Father thought he had attained Nibbāna while in stillness, but upon emerging, he found defilements still present, so he knew it wasn't.

At first, Venerable White Father didn't understand what developing wisdom meant, but later he realized—it is to fully know (penetrate) the impermanence, unsatisfactoriness, and non-self of phenomena (saṅkhāra); they are merely natural occurrences.

After guidance from Luang Por Prasit, he aroused great diligence. He even made a fierce vow: "I must sit for 8 full hours, or may lightning strike me and the earth split open, dropping me into hell." He practiced walking meditation day and night, sometimes feeling as if his body disappeared, becoming light and floating.

In the first two days, he found developing wisdom very difficult, because he had always clung to stillness, and detaching from that clinging was not easy. But after that, the next five days became easier. Finally, on the seventh day of developing wisdom, he attained the third stage of enlightenment (anagāmi, non-returner).

After attaining the third fruit, he went back to Luang Por Prasit. The teacher told him to continue practicing, and at that moment, Venerable White Father was moved to tears. (Yes, even a third-fruit saint can shed tears—not from sorrow, but sometimes from joy in the Dhamma or gratitude.)

After becoming a non-returner, a tiny bit of defilement remained. Later, Venerable White Father also met Luang Pu Khuang, who said his mind was already "sabai" (comfortable/relaxed), with only a little left.

This last tiny bit of defilement took him a full 5 years to uproot completely. Finally, in 2012, he reached the ultimate goal. From then on, body is body, mind is mind—after awakening, everything was let go.

At age seven, he met Luang Ta Mahabua. The main hall was full of people, but Luang Ta called him to go practice in the forest. At that time, Venerable White Father cried profusely, feeling as if Luang Ta was chasing him away. After enlightenment, he finally understood why Luang Ta said that.

After hearing this, the monk who asked the question revealed that he himself completed in 2011, joking that he was Venerable White Father's "senior brother."

Venerable White Father replied, "Just a little short—I think I can sit right next to your chair."

At that moment, the whole room burst into laughter.

【The Unseen World】

[Hungry Ghosts]

The monk asked Venerable White Father: Are there hungry ghosts (petas) in the monastery?

Venerable White Father said there are two.

One because they stole things from the temple/Sangha.

The other because they had sexual relations with a monk.

At this point, a devotee panicked. She said she usually donates rice to the temple, but although she donates, she takes the rice bran (husks) home without permission, and her family questions if that's okay. The monk who asked the question comforted her: It's fine—just donate some rice to the temple.

Venerable White Father said those ghosts can cause monks to have nocturnal emissions (wet dreams) at night, but monks with strong stillness cannot be affected. They mainly feed on pus, blood, and other filthy things.

Venerable White Father also said that if he hadn't attained enlightenment, he would have had a high chance of becoming a hungry ghost. Because in the past, he often ate temple things without permission, thinking it was no problem.

Then the monk asked if he didn't dedicate merits to them? Venerable White Father said only relatives can receive it.

The monk pressed: Who are their relatives? Venerable White Father told the monk to ask them himself.

[Devas]

The monk asked: Do devas or brahmas come to see you?

Venerable White Father answered: Yes.

The monk asked further: What are they like? Venerable White Father said they are like humans, sitting in rows in front of him. Sometimes when too many devas come, he has no time to attend to them; he only answers when they ask questions.

[Nagas]

In a past life, Venerable White Father was a naga (dragon/serpent being), so he has naga lineage, and nagas come to protect him.

【Be Careful with Saints】

Venerable White Father again emphasized being careful with saints—even a small amount of kamma can cause consequences like his leg.

Suddenly, he mentioned the monk who asked the questions.

Previously, when Venerable White Father knew that monk had been invited to Malaysia, he reminded the local laypeople to be very careful in treating one whose defilements are exhausted.

That monk had hidden for ten years, but Venerable White Father exposed him like this. He told Venerable White Father not to make it public. Venerable White Father said it was necessary.

Venerable White Father mentioned that Luang Por Prasit told him: He must spread the Dhamma, don't be discouraged.

13-10-22問答摘要

昨天我們一起去頂禮白父  Por khao wanchart yimme 。由於另一位師父的發問，白父說出了自己證悟的經歷與許多有趣的事宜，讓大家都聽出耳油。可惜因為全程都是泰文，小編沒有錄到音，後來才向在場的人士蒐集零碎的內容整理出來。 如有歪曲白父的原意，責任在如實知見這裡。

【現世報】

白父患有淋巴癌與骨癌已有將近20年。 我們大家去為他洗傷口時，看到他的腿充滿著爛肉、膿血，讓人油然生起悲憫之心。和他相熟的師父說，白父在洗傷口時，身體的苦受非常非常強烈，他要進入某程度的定才能減輕它的影響。

白父透露，這樣的苦難不是沒有原因的。

在小時候，他曾經殺害了許多小動物，例如把青蛙的嘴以勾吊起。 在農村生活時，因為要招待賓客，因此有時要殺雞、屠宰家禽。 不止殺生，那時他甚至生滾那些動物虐待他們。

他說不是所有果報都會在今生成熟的，但他這個果報卻成為了現世報。他在一次挖井的時候不小心跌倒了，起初沒事，後來卻發現左腳越來越痛，到醫院檢查時確診為末期的骨癌。自此癌細胞不斷擴散，發展為淋巴癌，侵蝕腿部,讓他的左腳血肉模糊，造成了劇烈的痛苦。

【修學的過程】

發生這樣的事前他定居在泰國東北部。

後來來到北部想重修寺院以備出家時就發生這樣的事。

那時白父被醫生宣說沒救了，在心灰意冷時卻遇到了Luang por prasit—他的救星。

白父修禪定修了三十年，已到達很純熟的程度。 有時他能夠坐很久，滋長了我慢心，就算是當時很出名的 luang por waen (阿姜曼大弟子，被飛行員在空中看到他飛起來，後來查到了在那裡的正下方有間寺院，之便找到他。自此他的聲名大噪)，他也不想去頂禮，覺得自己不需要老師了。

雖然定力如此，事故發生後他還是無法壓制身心的痛苦。Luang por prasit 知道他的定力已經完滿，便叫他要(透過不淨觀)修智慧。並說他這樣粘著於禪定只是在浪費時間而已，因為在禪定中出來依然會有憤怒等煩惱。泰國師姐說，有時白父在定中以為自己已經證悟涅槃了，但出來後發現還有煩惱，就知道不是。

一開始白父不知道開發智慧是什麼意思，後來他便明白了 –是要了知(行法)的無常、苦、無我，它們只是大自然的現象。

經過 Luang por prasit 的指導後，他便發起精進。他甚至發毒誓“要坐夠8個小時，不然天打雷劈、大地裂開掉到地獄” 。他日夜勤奮地經行，有時走到身體好像沒有了，輕飄飄的。

起初第一二日他覺得開發智慧很困難，因為過去一直粘著在禪定之中，要脫離這份粘著並不容易。但之後那五天便變得容易了。終於在開發智慧的第七天，他證得第三階段的法。

在證得三果後他再去找Luang por prasit, 師父叫他繼續修，當時白父感觸得流淚了。(是的，三果聖者也可能流淚，只不過不是出於悲傷，有時是出於法喜、感激)

成為三果聖者後他還有餘下一點點煩惱，之後白父也有見過 Luang pu kwang ，那時 luang pu 說白父心已經 "sabai" (舒適) 了，只剩下一點點。

這一丁點煩惱，白父足足用了5年的時間去根斷。最後在 2012年到達終點。自此身是身，心是心，覺悟後都放下了。

在七歲的時候他遇到 Luang ta mahabowa, 當時大殿坐滿了人，但 luang ta 卻叫他去森林修行。那時白父淚流滿面，感覺 luang ta 好像要趕他走那樣。在證悟後他終於明白為什麼 Luang ta 這樣說了

聽完後那位問問題的出家人也透露自己在2011年完成的，開玩笑說自己是他的師兄。

白父說“只是差一點而已，我想可以坐到你的椅邊吧”

這時候全場哈哈大笑。

—---

【看不見的世界】

[餓鬼]

那位師父問 白父，寺院裡有沒有餓鬼?

白父說寺院裡有兩位。

一位是因為偷了寺院、僧團的東西，

另一位則是因為與僧人發生性關係。

這時有信徒慌了，她說自己平時供米到寺院，雖然供了，但會把剝下的米糠未經允許地帶回家，家人也質疑：你這樣行嗎？。這時問 Por khao 問題的那位師父便安慰說，不要緊，你供一些米去寺院吧。

白父說，那些鬼是能夠讓出家師父在晚上出精的(夢遺) ， 但有定力的師父則不能搞。他們主要吃膿血等骯髒東西。

白父也說，假如自己不是已經證悟，他是有很大機會做餓鬼的。因為之前他也常常(未經允許)吃寺院的東西，那時覺得沒問題。

那時師父問 白父沒有迴向功德給他們嗎？白父說要親戚才收到。

師父追問，誰是他們的親戚？白父叫師父自己問他們

[天神]

師父問白父，有天神、梵天神來找他嗎？

白父回答，是有的。

師父追問，他們是怎樣的？白父回答就像人一樣在他前面排排坐。有時太多天神來時白父也無暇理會，只有他們問問題時才回答。

[龍]

過去世白父曾經做過龍，有龍的血統，因此也有龍族來護持他。

—----

【對聖者要小心】

白父再次提到對聖者要小心，少少的業都可以造成好像 por khao 的腳那樣。

這時忽然提到那位問問題師父的事。

之前白父知道那位師父受邀到馬來西亞後，曾提醒當地的居士要很小心對待煩惱已盡者。

那位師父隱藏了十年，卻被白父這樣 暴露了，他叫白父不用公開啦。白父說需要的。

白父提到，luang por prasit 和自己說，他要傳播佛法，不要氣綏。

要用這個生命去換回來，犧牲自己的生命去修行。供養自己的生命給三寶去修行。我整個晚上、整天在修行，走禪走到那個膿血沾到了經行道，走禪走到天亮。有時候拿出那個拐杖來走禪。很痛很折磨，然後眼淚也是苦到流出來。所以說要解脫不是那麼容易可以做到。要奉獻那個生命去修行。我們要超越這個感受。。那個很激烈的苦受生起，有時打坐到五個小時，那個很強烈的苦受就會出來，就好像我們的血、我們的身體要爆炸一樣，好像肉要裂開。要超越它，就可以了。

要以生命來奉獻。我坐到那個血管也爆裂，然後那個血流出來到褲子裡。那個血乾了，黏著我的屁股，所以起來的時候要鬆開。所以不是坐一下就能有成就。我們要很努力地修行，把自己的生命奉獻給修行

We have to use this very life in exchange — sacrifice our own life for the sake of practice. 

Offer our life to the Triple Gem for the sake of practice.

I practiced the whole night, the whole day. 

I did walking meditation until the pus and blood dripped onto the walking path. 

I walked until dawn. 

Sometimes I took out the crutches and continued walking meditation. 

It was extremely painful, extremely tormenting — tears flowed from the sheer bitterness of it.

That’s why liberation is not something easily achieved. 

We have to dedicate — to offer — our life to the practice. 

We have to go beyond these sensations…

When very intense painful feelings arise — sometimes while sitting for five hours straight — that extremely powerful pain surges up. 

It feels as if our blood, our whole body is about to explode, as if the flesh is going to tear open. 

If we can go beyond it, then it’s enough.

We must offer our life. 

I sat until the blood vessels burst and the blood flowed out inside my robes. 

When the blood dried, it stuck to my backside, so when I stood up I had to peel it off.

That’s why we cannot just sit for a little while and expect attainment. 

We have to practice with great effort — truly offer our life to the practice.

— Venerable White Father (Por Khao)

《白父教導怎樣修不净觀 Por Khao teaching how to practice impurity contemplation meditation》

信徒：可以去分享一下不净觀應怎樣去修嗎？

白父：我們先修這個止、這個定，讓它平靜下來、安定下來，做到這個放下。就是説我們可以修這個buddho, buddho buddho 到最後，心自然放下這個buddho、平靜了，然後我們就可以思維到從指甲到頭髮，從頭髮到指甲這樣去思維身體的不净。當我們不斷地這樣去思維、去修的時候，會越來越熟悉這個方法。然後心有時會在某個地方安住在那個地方，定在那個地方。就讓心在那個地方專注下去、定下去。

當我們修這個觀，即思維不净，思維到一個時候我們會感覺到累，我們的心會知道。當我們感覺到累的時候，我們又回來修這個定、這個止，就修這個buddho buddho,到心又平靜下來了，感覺平靜了、休息了，又回來思維這個身體，從指甲到頭髮，從頭髮到指甲。這個身體的種種不净，就這樣止觀、定慧不斷地換來換去地修。

當我們修這個不净觀的時候，到一個地方平靜下來、定下來。好像這個骨頭，有時候我們看這個骨看得很清楚、很清楚，心定下來，從這裏入定很舒服。然後我們下一次再靜坐修的時候，我們再從骨頭那裏入定，在這裏靜下來，這個就是黏住不净觀了，就是產生了這個貪取。所以雖然我們可能在這裏定下來，看得很清楚，但下一次心就可能不想看這個骨頭了，而是看這個皮膚、看這個肉。所以我們在思維的途中，心去抓哪個地方、平靜下來，就給它覺知下去、專注下去，以每個當下去計算。不是說上一次在那裏定下來，下一次就要在那裏定下來。强迫了這個心，心就會反抗、抵抗，不喜歡、就會不舒服。所以每個當下，思維身體然後心在那裏定下來，就在那裏定、專注，在那裏覺知。然後在那個地方有時心看得很清楚、皮膚也好、骨頭也好，還是肉，你就在那個地方、那個當下定下來，而不是說每一次都定在同一個地方

另一種就是靜坐的時候想睡，想睡的時候我們，好像我們用了buddo 之後一直想睡。這個時候我們就要改變我們的姿勢，可能就是走禪buddho.走禪走到心明亮了，再來靜坐。要不然每一次你靜坐，你就像睡，心就會粘住這個狀態，變成每一次你靜坐就睡。這樣也得不到什麽利益，所以我們知道這個情況之後，就要快一點去走禪buddho 這樣

所以訓練這個心讓它强壯，努力練，就是不斷這樣去修。當這樣去修的時候，心就會越來越有力量，就可以越坐越久，越走越久。然後心有這個力量，心强壯，就可以療愈這個身體、療愈這個病痛

---白父

**Disciple:** Can you share how we should practice the contemplation of impurity (asubha / 不净观)?

**Por Khao (白父):** 

We first develop this **samatha** (stillness), this concentration, letting the mind become peaceful and stable, achieving this letting go. That is, we can practice repeating **“Buddho, Buddho”** until eventually the mind naturally lets go of the **Buddho** recitation and becomes calm. Then we can contemplate the body’s impurity, going from the fingernails to the hair, and from the hair back to the fingernails, reflecting on the body in this way.

When we keep contemplating and practicing like this repeatedly, we become more and more familiar with the method. Sometimes the mind will settle and abide in a particular place, becoming concentrated and stable there. Just let the mind focus and settle in that place.

When practicing this contemplation of impurity, after contemplating for a while, we may feel tired — the mind will know it. When we feel tired, we return to developing stillness and calm abiding again, reciting **“Buddho, Buddho”** until the mind becomes peaceful once more, feels rested, and then we come back to contemplating the body — from fingernails to hair, hair to fingernails — reflecting on all the various impurities of the body. In this way, we alternate between **samatha** (calm ) and **vipassana** (insight), between stillnessand wisdom, switching back and forth continuously.

When practicing this contemplation of impurity, sometimes the mind settles and becomes concentrated in a certain place. For example, with the bones — sometimes we see the bones very clearly, very vividly; the mind settles there, and entering stillness from that point feels very comfortable. Then, the next time we sit in meditation, we might try to enter stillness again from the bones and settle there. But this is attaching to or clinging to the contemplation of impurity — it creates craving and grasping.

So even though we might settle and see very clearly in one place, the next time the mind may not want to look at the bones anymore; instead it might look at the skin or the flesh. Therefore, while contemplating, wherever the mind goes, grasps, and settles into peace, just be aware of it right there, focus right there, and stay with it in each present moment. Don’t think that because it settled in one place last time, it must settle there again next time. Forcing the mind will cause it to resist, rebel, dislike it, and feel uncomfortable.

So in each moment, as we contemplate the body, wherever the mind settles and becomes concentrated, just concentrate and focus right there, be aware right there. Sometimes in that place the mind sees very clearly — whether it’s the skin, the bones, or the flesh — just settle and concentrate in that place, in that very moment, rather than always trying to settle in the same spot every time.

Another situation: while sitting in meditation, you feel sleepy. After using **Buddho** for a while, you keep feeling like sleeping. At that point, you need to change your posture — perhaps switch to walking meditation with **Buddho**. Walk until the mind becomes bright and clear again, then return to sitting. Otherwise, every time you sit, you’ll just feel sleepy; the mind will cling to that sleepy state, and every sitting session will become one of sleeping. That brings no benefit. So once we recognize this situation, we should quickly switch to walking meditation with **Buddho**.

In this way, we train the mind to become strong and resilient through persistent effort — keeping practicing like this. When we train in this manner, the mind gradually gains more power, allowing us to sit longer, walk longer. With this strength and resilience in the mind, we can heal the body and relieve physical pain and illness.

--- Por Khao (白父) 

Timestamp: 1:14:31 – 1:24:48 

Date: 24-2-19 

YouTube: https://www.youtube.com/watch?v=AJl_9sXvVZY

Disciple: Currently, the defilements of greed, aversion, delusion, pride, and doubt are very strong. Please, Venerable White-clad, briefly instruct on the contemplation of impurity and the contemplation of loving-kindness.

White Father: The method for practicing the contemplation of impurity is to reflect from head to toe and from toe to head, contemplating the hair, body hair, nails, teeth, skin, and so on. The body is impure, impermanent, suffering, and devoid of self—this is the contemplation.

Another method for practicing the contemplation of impurity is to focus attention on it (cultivating stillness). That is, for any part of our body, fix the mind on that part and continuously focus on it, as if steadily watching it. This is the focused contemplation of impurity. Sometimes, it is difficult for us to focus. For example, when we visualize a skeleton, it may be hard to imagine it. In such cases, we can search for images online or elsewhere to see what a skeleton looks like—or the heart, intestines, liver, and so on. Then, we memorize it and place it in our body at the corresponding location. Focus on that part, just as we saw in the image. For instance, if it is a skeleton, visualize our entire body or a specific part, such as the skeleton of the hand or foot, as if we were looking at a photograph. These are the two methods for the contemplation of impurity.

As for the contemplation of loving-kindness, simply put, it is about calming your own mind first. You can use any method of radiating loving-kindness that we have learned to spread it, but remember to first radiate loving-kindness to yourself. For example, as we have learned, "May I be happy, may I be free from suffering." When we continuously, with a calm and peaceful mind, radiate loving-kindness and bless ourselves in this way, our hearts become joyful. Only then do we extend this loving-kindness to all beings, wishing that all beings may be happy and free from suffering.

信徒：目前煩惱貪嗔癡慢疑很重，請白衣尊者簡單指示一下不净觀和慈心觀

白父：這個不净觀的修行方法就是從頭到脚，從脚到頭，思維髮、毛、甲、齒、皮這些，身體的是不幹淨的，是無常、苦、無我這個思維

另外一種不净觀的修行方法就是注意去專注它（修習止禪），就是說我們身體任何一個部位，心定在那個部位，不斷的專注，好像不斷的看住他看下去，這個是專注不净觀。有時候我們很難去專注，好像我們看到這個白骨，我們很難想象這個白骨，我們就可以從網絡上還是什麽去找這些圖片，看這個白骨是什麽怎麽樣的，還是這個心臟啊、腸啊、肝啊什麽樣的，然後我們記住它，記住他來放在我們的身體，同一個位置，那個圖、去注意那個部位，好像我們照片所看到的一樣，好像白骨的，就看住自己好像照片看到的，就是整個身體的這個白骨，還是其中一個部位手的白骨、還是脚還是哪一個白骨—這兩個方法不净觀。

慈心觀簡單來講的話就是，讓你自己的心平靜下來，然後你可以用我們學過的任何一個散播慈心的方法去散播，但是要記住先要散播慈心給自己。好像我們有學過，愿我快樂、愿我沒有痛苦，當我們不斷心平氣和不斷散播慈心自己祝福自己這樣，然後我們的心快樂，我們才把這個慈心散播出去所有衆生，愿一切衆生快樂沒有痛苦這樣

2：18：00-2：23：07

https://www.youtube.com/watch?v=QD9DDg6eIBA

信徒：有沒有大師父認證白父的修行？

白父：

就是沒有直接說已經去到最高的境界，什麽什麽果位，只是說我已經自在了、已經快樂了。

大師父看到我就說，已經自在了、已經快樂了。

luang ta mahabowa 見到我也說，luang por prasit 的信徒 por khao 自在了、快樂了

但是就是沒有大師父說‘por khao 成爲阿羅漢了！’，這樣說就沒有。（大衆笑）

就是說，已經自在了，已經結束了，結束了輪回

有人說，por khao 你不要再出生了，我回答，我這一生已經得到癌症了，還要再出生？（大衆笑）

有一些居士也説，我不想再出生了。我説，那你就好像我那樣有癌症囖（大衆笑）

他說，哇要好像你這樣有癌症，我不要了，我要再去投生（大衆笑）

---白父

Devotee: are there any great masters who endorse your practice achievements?

**White Father:**

No one ever directly said that I've reached the highest state, or what specific level of attainment. they've only said I am already at ease, already joyful.

When the great teacher saw me, he said, "Already at ease, already joyful."

Luang Ta Maha Bowa, when he met me, also said, "Por Khao, a disciple of Luang Por Prasit, is at ease, is joyful."

But no great teacher has ever said, "Por Khao has become an Arahant!" No one has said that. (The audience laughs)

That is to say, I am already at ease, it's already finished. The cycle of rebirth is ended.

Some people say, "Por Khao, don't be reborn again." I reply, "In this life, I already have cancer. Do I still need to be reborn?" (The audience laughs)

Some laypeople also say, "I don't want to be reborn anymore." I say, "Then you'll have to get cancer like me." (The audience laughs)

They say, "Wow, to have cancer like you? No thanks, I'd rather be reborn again." (The audience laughs)

--- White Father

25-2-19

1:39:31 - 1:42:08

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

**Disciple:** Since White Father's body is constantly in pain, wouldn't it be sufficient to simply observe that pain? Practicing contemplation of impurity seems like an unnecessary extra step.

**White Father:** If we only directly recognize that painful feeling, we are still within greed, aversion, and delusion; we haven't yet removed this defilement, this ignorance of greed and aversion. Therefore, we need to contemplate this body. Through the contemplation of impurity, we contemplate its impermanence, unsatisfactoriness, and non-self. The aim is to understand that this body and these feelings entirely lack any 'I' within them.

**Disciple:** But when contemplating that pain, the pain itself arises and passes away. So, can I contemplate at the moment of its arising and passing, thinking that this pain's arising and passing is impermanent and uncontrollable? Is that acceptable?

**White Father:** You can certainly practice in that way. However, sometimes the mind is unwilling to let go, or the intention isn't strong enough, making it difficult to relinquish. That's why we need to contemplate this body, contemplate its impurity, impermanence, unsatisfactoriness, and non-self. It's through the power of that wisdom that you handle those feelings; your mind then finds it much easier to let go, becomes more willing and able to relinquish them. Otherwise, we still cling to them and cannot let go.

Take our hair, for example. If we only observe the hair, skin, nails, teeth, etc., without contemplating their impermanence, unsatisfactoriness, and non-self, it's still very difficult for us to let go. The mind lacks the strength; without wisdom, it's hard to relinquish them. So, by understanding that this body of hair, skin, nails, and teeth is impermanent, unsatisfactory, and non-self, you can achieve equanimity, leading to letting go, including letting go of those feelings.

Wisdom-based contemplation is essential. Consider this hair: if we merely observe the hair itself, the mind still cannot let go of it, cannot let go of the clinging. We need to contemplate that this hair was once black, now it's white—that's impermanence. It's constantly growing, it can be dirty—this is impermanence, there's no 'I' within it, and so on. Only then will the mind not cling to it, only then will it let go. Otherwise, we still suffer because of it: we suffer when hair falls out, we suffer when it turns gray, and we seek things to dye it black. So, if we don't use wisdom to contemplate, the mind finds it very difficult to let go.

信徒： 白父的身體一直在痛，那觀那個痛不就好了嗎？修不净觀好像多此一舉了

白父：如果我們只是直接覺知那個苦受，我們還是在一個貪嗔癡裏面，還沒有去掉這個煩惱、這個貪嗔癡這個無明。所以要去思維這個身體，不净觀思維它的無常、苦、無我，就是要了解到這個身體這個感受，全部都沒有一個我在裏面

信徒：但是思維那個痛苦，那個痛他會生滅啊，所以我可以在生滅的時候去思維說，這個同苦他的生滅他是一個無常、沒有辦法控制，這樣子可以嗎？

白父：你也是可以這樣去修。，但有時心不願意放下，還是那個意念不夠强就會不夠強放不下，所以要去思維這個身體，思維他不净無常苦無我，然後是由那個力量有那個智慧，你去處理那些感受，你的心就很容易會放下，就會比較心甘情願放得下他，要不然還是執取它，放不下。

好像我們這個頭髮，我們只是髪毛甲齒皮，只是去觀那個頭髮，但沒有去思維他的無常、苦、無我，我們也是很難做到放下。心沒有這個力量，如果沒有智慧的話，很難去放得下它。所以要去了解這個髪毛甲齒皮的身體是無常、苦、無我，你就可以做到捨，到放下包括那些感受。

就是一定要用智慧去思維。好像這個頭髮，頭髮我們只是純粹去觀照它，心也是放不下它，放不下這個執取。好像我們要思維這個頭髮以前是黑的，現在已經白了，他是無常、不斷在長還是骯髒、這是無常，沒有一個我在裏面這些。然後心才不會、心才不會執取它，才放下它，要不然還會因爲它而痛苦，頭髮脫掉也會痛苦，還是它白了也痛苦，要找東西來染黑它。這樣，所以如果我們沒有用智慧去思維呢，心是很難放下

信徒：我認識一位師兄，他很用功修習不净觀，觀察身體不净、沒有我，還有觀察那個人往生後尸體腐爛的過程，那很用心這樣觀，結果他看到人，不管男人女人，都會覺得那個樣子很嘔心想吐。他這樣是否一種執著，那要如何超越它？

白父：這樣修修到會厭倦是正確的，不净觀自己和別人也好，修到最後你會厭倦。但是這個修不是靜坐的時候才修，是平常白天到傍晚什麽時候也修。直到自己好像坐入在這裏，每個人也是骨頭、一堆血肉而已這樣，其中·也是不斷去思維，白天晚上一直不斷去思維。不是我一兩次靜坐的時候才去思維，思維到心產生厭倦，當心越來越厭倦的時候到最後就會放下。然後這個放下不是現在放下之後就不會放。直到這個程度的時候心很厭倦，看到什麽也是不净的時候，一整個白天、一整個晚上那個時候心越來越厭倦就會捨、就會放，到時候那個時候放下是一直在放下，不是現在放下然後再去執取。所以要不斷的去思維他，思維下去、觀下去

Disciple: I know a fellow practitioner who diligently practices the contemplation of impurity. He observes the impurity of the body, the absence of self, and even visualizes the decaying process of a corpse after death. He practices this contemplation very earnestly, but as a result, whenever he sees people, whether men or women, he feels disgusted and nauseated. Is this a form of attachment? And how can he transcend it? 

White Father: Practicing until you feel disgusted is actually correct. Whether contemplating the impurity of yourself or others, in the end, you will become weary of it. However, this practice is not limited to meditation sessions; it should be practiced at all times, from morning to evening, throughout the day. Until you feel as if you are sitting here, and everyone is merely bones, a pile of flesh and blood—this thought should be continuously contemplated, day and night, without ceasing. It’s not something you contemplate only once or twice during meditation. When the mind contemplates until it becomes weary, and as this weariness deepens, eventually you will let go. 

This letting go is not a temporary release that later reverts to attachment. When the mind reaches a state of deep weariness, where everything it sees appears impure, and this persists throughout the day and night, the mind will naturally grow increasingly weary and relinquish attachment. At that point, the letting go becomes continuous—not letting go temporarily only to cling again later. Therefore, you must persist in contemplating and observing it continuously.

大家好,今天2021年5月7日是超越兩未癌之苦的修行者--白父Por Khao Wanchart的生日,已在今天早上6點鐘,在白父入定七日七夜出定不久後供了他所修四神足之法與四資具,他說預計會用於起建僧團寮房(並已正在起建)。

他說他已如此入滅盡定至少有十年,每年一次,但非是日夜入定,而是某個時間入與出定,但並沒有告訴任何人,隨誰聰明懂去種福發願,如大師父們也不會說出來。

但因為現在知道自己時間快到(離世),所以慈悲信徒大眾才說出來,也因為癌症的苦受已強烈到頂點,才第一次是七日中日夜入滅盡定,而令他出定後,其身體有力量可延續在世間繼續利益大眾一段時間,但因為他剛出定時因為沒有人請他長住世,所以他說會在世不長久,如果那時有人邀請,那時法的力量可以很強大地修復身體,修四神足者滅盡定者甚至可在本來壽命已盡而可延續住世上十年二十年。這個是下午時跟我說,但當我問我現在在邀請可以嗎?他說不能了,因為時機已過。

也在這最後一段生命,他開始有吃大眾所供的藥(以前不吃),目的是想在離世前讓信眾們得到福報,且會比以前更為公開自己(修行)。

而私下跟我說,他修四神足入滅盡定其間,關閉世間一切與六根,有人加建屋頂與出定前最後一天外面有師父來打掃也不知道,聽不到出面聲音,

甚至別人如果想入寮房要看他也是看不到他的(這個我們一班出家人在幾個月前遇過,當時他病得很厲害,凌晨三四點時消失,我們四處也找不到,再回到他的茅屋時他已在茅屋休息,他說他只是在前方正在起建的寮房行禪即現在所住寮房,當時住在附近對面的兩位師父,本是一望可見,卻也沒有見到,因為他說他正在行禪,已關閉世間法,心到微細處,只有天人可以看到)。

且他說在他今次閉關其間有很多天人來隨喜守護他,不讓別人來打擾,誰走到他的寮房也會感敬畏。

所以他說今次大家所做的福是非常大。

他說今次也沒有說出來(他確沒有再跟我說即供養入四神足滅盡定福報非常大),隨大家是否有智慧去做,我也說想不到今次也有很多人做布施,超出我想像。

他現在也努力令身體強壯起來,如果身體情況可以,他會來到國外再跟大家見面,善哉!隨喜大家!

Hello everyone, today, May 7, 2021, is the birthday of the practitioner who has transcended the suffering of two end stage cancers—Por Khao Wanchart, our revered white-robed master. Earlier this morning at 6 o’clock, shortly after he emerged from a seven-day-and-night meditation, offerings were made to support his practice of the Four Bases of Spiritual Power and the Four Requisites. He mentioned that these offerings are expected to be used for constructing monastic living quarters (which are already underway).

He said he has been entering the cessation of perception and feeling (nirodha-samāpatti) this way for at least ten years, once a year—though not continuously day and night, but rather entering and emerging at specific times. However, he never disclosed this to anyone, leaving it to those with wisdom to cultivate merit and make aspirations. Even great masters would not speak of such matters.

But now, knowing that his time is nearing (his departure from this world), he compassionately shared this with devotees for their benefit. Moreover, because the suffering from cancer had intensified to its peak, this was the first time he entered the cessation of perception and feeling continuously day and night for seven days. After emerging, his body gained strength, allowing him to remain in this world for a while longer to benefit others. However, since no one invited him to prolong his stay immediately after he emerged, he said he would not remain for long. Had someone extended such an invitation at that time, the power of the Dhamma could have powerfully restored his body. Those who practice the Four Bases of Spiritual Power and attain the cessation of perception and feeling can even extend their lifespan by ten or twenty years beyond its natural end. He told me this in the afternoon, but when I asked if I could invite him now, he said it was no longer possible because the opportune moment had passed.

In this final phase of his life, he has also begun accepting medicine offered by devotees (which he previously refused), aiming to allow followers to accumulate merit before his departure. He will also be more open about his practice than before.

Privately, he told me that during his meditation on the Four Bases of Spiritual Power and attainment of the cessation of perception and feeling, he shut off all connections to the world and the six senses. He was unaware of people adding a roof to his hut or of the monks who came to clean outside on the final day before he emerged—he could not hear any external sounds.

Moreover, if someone tried to enter his hut to see him, they would not be able to see him (this happened to a group of us monastics a few months ago. At that time, he was very ill and disappeared around 3 or 4 a.m. We searched everywhere but could not find him. When we returned to his hut, he was already there resting. He explained that he had merely been walking meditation in the monastic quarters under construction—the same place he now resides. Two monks living nearby across from him, who would normally have a clear view, did not see him either. He said he was in a state of walking meditation, detached from worldly phenomena, with his mind in a subtle state, visible only to celestial beings).

He also mentioned that during this retreat, many celestial beings came to rejoice and protect him, preventing anyone from disturbing him. Anyone who approached his hut would feel a sense of reverence and awe.

Thus, he said the merit created by everyone on this occasion is exceptionally great.

He added that he did not explicitly mention this (indeed, he did not reiterate to me that making offerings during his attainment of the cessation of perception and feeling yields immense merit), leaving it to everyone’s wisdom to act accordingly. I remarked that I was surprised to see so many people making donations this time, exceeding my expectations.

He is now striving to regain his physical strength. If his health permits, he will travel abroad to meet everyone again. Sadhu! Rejoice in everyone’s merits!

If we can observe the Eight Precepts and refrain from eating after noon in this way, we will personally understand and feel that by doing so, our mind becomes joyful, light, and at ease. This will be beneficial to our practice. We will sense and observe this for ourselves.

如果我們可以這樣去持八戒、持過午不吃，我們自己會瞭解到、感覺到自己做到了心會喜悅、會輕便，會對我們修行有幫助，自己會感覺到、觀察到

---Por Khao Wanchat 

*(1:58:00)* 

*https://www.youtube.com/watch?v=QD9DDg6eIBA*

信徒：請問修到哪個果位才不會再來？

白父： 修行就算修到三果，修行已經很靠近這個涅槃了。三果也是投生到梵天界去，不會回到這個人間。這個三果去掉這個貪、欲、貪嗔。然後三果聖者的話，他不會再做其他的輪回，就是最多生到梵天就會涅槃。

三果聖者還有一點點的煩惱存在，但是他的心已經不會粘著那些概念法、那些東西了。就是不會粘住五欲那些享受，就是從五欲那裏生起的貪嗔癡已經不會粘住他的心了。

如果誰成了三果，他自己會知道說他那個心會變成很有慈悲心。然後這個貪嗔癡無明也不會怎樣生起了，已經沒有多少力量會生起。

修行者他是可以自己修、自己證、自己了解。自證的意思就是說，知道自己的貪嗔癡無明還有沒有這樣。

Disciple: "May I ask, at which stage of enlightenment will one no longer be reborn?"

Por Khao Wanchat: "Even if one cultivates to the third fruit (Anāgāmi), the practice is already very close to Nibbāna. A third-fruit saint is reborn in the Brahma realm and will not return to the human world. This stage involves the abandonment of greed, sensual desire, and aversion. A third-fruit saint will not undergo further cycles of rebirth in lower realms — at most, they will be reborn in the Brahma realm before attaining Nibbāna."

"A third-fruit saint still retains subtle defilements, but the mind no longer clings to conceptual phenomena or objects. That is, they are not attached to the pleasures of the five senses, and the greed, aversion, and delusion arising from sensory desires no longer adhere to their mind."

"If someone attains the third fruit, they will know themselves that their mind becomes deeply compassionate. Moreover, greed, aversion, delusion, and ignorance will rarely arise and have little power when they do."

"A practitioner can cultivate, realize, and understand this by themselves. 'Self-realization' means knowing for oneself whether greed, aversion, delusion, and ignorance still remain or not."

*(1:44:00)* 

*https://www.youtube.com/watch?v=QD9DDg6eIBA* 

信徒：會不會因爲修行不净觀然後就會很厭倦身體的一些娛樂享受，那就會反而厭倦世俗的生活。那我們一般在家居士都是可能有家庭、有工作的，這會不會反而比較不適合在家居士去修行？

白父： 白衣說因爲那些修行人思維不净觀、修不净觀，是爲了解脫，他們才修的。如果我們不是爲了解脫這個·痛苦而修，通常那些人修不久就會放棄、就會停下來。所以有修的人已經有那個打算就是爲了解脫。其實大家也是可以修不净觀的，因爲這個不净觀可以去到我們的我見、我慢、我們這個貪嗔癡、這些煩惱。所以是任何人、大衆很適合修的一個方法

Disciple: "Could practicing impurity contemplation cause one to become weary of bodily pleasures and worldly enjoyments, and in turn, grow tired of secular life? Most of us lay followers have families and jobs—might this practice be less suitable for us to undertake?" 

Por Khao Wanchat: "The Buddha taught that practitioners contemplate impurity and cultivate impurity meditation for the sake of liberation—that is why they practice it. If we are not practicing to free ourselves from suffering, people usually give up or stop before long. So those who truly practice have already resolved to seek liberation. In fact, everyone can practice impurity contemplation, because this meditation can help cut through our self-view, conceit, greed, aversion, delusion, and other defilements. Therefore, it is a method very suitable for anyone, for everyone." 

*(1:03:48)* 

*https://www.youtube.com/watch?v=QD9DDg6eIBA*

信徒：在日常生活中常常需要動腦筋，不能集中在業處上，譬如念buddho 。請問有什麽建議？

白父：我們在工作的情況下很難去修行這個業處的時候，也是我們有正念在當下，覺知當下所做的東西，當下所發生的東西。就是你的工作也好，你自己的動作什麽也好。就是讓這個心活在當下，這個已經就是修行了。這個已經是四念處了。就是做什麽你不能buddho 、不能覺知呼吸也好，因爲你思維；你就在當下，你知道你做的工作。讓這個心在當下有這個覺知、有正念，這樣就可以了，有這個智慧

Disciple: In daily life, we often need to use our minds and cannot focus on the meditation object, such as repeating "buddho." Do you have any suggestions?

Por Khao Wanchat: When it is difficult to practice the meditation object while working, we can still maintain mindfulness in the present moment—aware of what we are doing and what is happening right now. Whether it is your work or any of your actions, simply allow the mind to live in the present. This itself is practice. This is already the Four Foundations of Mindfulness. If you cannot repeat "buddho" or be aware of the breath because you are thinking, just be present, know the work you are doing. Let the mind remain in the present with awareness and mindfulness—that is enough. This is wisdom.

*(52:59 - 56:28)* 

*https://www.youtube.com/watch?v=QD9DDg6eIBA*

信徒：就是想確認一下，就比如説痛出來之後，除了想說他是無我的，也可以想説現在這刹那的痛，不是剛才的痛，等下的痛也不是現在的痛，每一刹那的痛都是不同的，是這樣嗎？

白父：我們不用去想過去、未來，主要是當下。看清這個感受的變化、它的無常，去看清楚當下的一刹那。就是不用去執抓過去的那些東西、過去、未來，只是活在當下，去看清楚當下的那個實相

Disciple: "I’d like to confirm—for example, when pain arises, besides reflecting that it is non-self, can I also recognize that the pain in this moment is not the same as the pain in the previous moment, and the pain in the next moment will not be the same as this moment's pain—that each moment of pain is different? Is that correct?"

Por Khao Wanchat: "We do not need to think about the past or the future; the focus should be on the present. Clearly see the changing nature of feeling, its impermanence—clearly observe the reality of this present moment. There is no need to cling to things of the past or future; simply dwell in the present and see clearly the truth of what is here and now."

*(50:00 - 52:59)* 

*https://www.youtube.com/watch?v=QD9DDg6eIBA*

信徒：如果情緒升起的時候，是否先不要覺知那些其他感受，還是什麽？

白父：就是我們修到心最後純粹覺知下去，心是定下來這個也是正確的。

然後當你有很强烈的感受出來的時候，你這個時候只是覺知那個强烈的情緒也是可以的。但是只是你覺知了，然後就放下它、捨他，回來這個覺知，心的平靜 （回到原本的業處）

Disciple: When emotions arise, should we first refrain from noticing other sensations, or what should we do?

Por Khao Wanchat: When we cultivate the mind to the point where it can purely observe and the mind becomes settled, that is also correct.

Then, when a very strong feeling arises, it is acceptable to simply be aware of that intense emotion. But once you are aware of it, let it go, release it, and return to awareness—to the calmness of the mind (returning to the original meditation object).

*(46:48–49:23)* 

*https://www.youtube.com/watch?v=QD9DDg6eIBA*

其實每個人也有自私在，真正要去掉這個自私呢，我們要修行。修行去掉這個我慢，了解到這個身體五蘊無常、苦、無我這一些東西，我們才可以去掉我們的我慢。修不净觀也好，了解身體的無常、苦、無我，所以如果一個人要真正做到不自私的話，就要修行。所以如果我們還未去掉這個我慢、這個我，每個人也是有一定的自私在裏面的

Indeed, everyone harbors selfishness. To truly eliminate this selfishness, we must practice. Through practice, we can eradicate our conceit by understanding that the body, the five aggregates, are impermanent, unsatisfactory, and non-self. Only by contemplating the impurity of the body or comprehending its impermanence, suffering, and non-self can a person genuinely become selfless. Therefore, if we have not yet abandoned this conceit, this sense of self, everyone retains a certain degree of selfishness within.

--- Por Khao Wanchat 

February 25, 2019 

*(1:59:03)* 

*https://www.youtube.com/watch?v=KUehJxvHBOc*

剛剛開始我們要修這個止讓心先平靜下來。讓心平靜下來的方法可以修這個buddho,好像呼吸進bud ,呼吸出dho,純粹buddho 也好。修到這個buddho 不見了，心就剩下一個平靜。

這個時候就可以思維這個不净觀。我們昨天晚上有講過，從指甲思維身體的種種不净，到頭髮。頭髮又到脚，不斷上下上下思維這個身體的不净。然後我們思維到哪個地方特別清楚的，我們就選一個地方來思維也是可以。好像我們看到頭髮很清楚，了解到他的不净、無常、苦、無我這一些，這是思維一個、覺知頭髮也是可以的。

就是思維頭髮等不斷越來越老，頭髮會變白，思維說如果它是我的話，我可以叫他不要白。不不要丟下來，但是它不聽，因爲那是無我的東西。這樣也是可以。

就是我們思維這個身體，好像思維這個頭髮會白、會掉下來也好，他不聼我們的話，他自己會白。我們這個身體也是一樣的，我們的皮膚也是會皺的，也是會脫落。眼睛也是會眼花的。所以這個身體不斷在衰退。我們不可能說皮膚你不要皺，頭髮你不要白、不要脫落—不會! 因爲那是無我的東西。他要老就老，衰退就衰退，因爲那是無我的東西。

如果我們這樣去思維這個身體的話，我們就可以減輕我們許多的痛苦。雖然不是說一下子就解脫所有的痛苦。但是可以減輕。因爲我們很執取這個身體，常常為這個身體而苦。好像皮膚我們會找東西來塗，臉會找東西來化妝。對嗎？頭髮白會趕快找一些東西來染。

我以前也是喜歡帥，然後看到自己的頭髮白了，就趕快去染黑他、買回來。看到皮膚皺了，就買東西來塗。以前我也是一樣。當修行的時候，就了解到實相是無常、苦、無我，就，哦~他在欺騙我而已。然後我就從那個時候就沒有再買這些東西來。然後我的頭髮就越來越白了，白到整個頭都是白頭髮。

所以我現在我的頭髮也是很有魅力，很多人看到就說，你的頭髮白了（大衆笑）

身體欺騙我們許多東西。但是我們在世間，還未修行，所以在這個世界當中還是需要一些打扮。但是如果我們不去思維不去修的話，我們就會因爲身體而痛苦，因爲很執著他。所以我們越是看到這些越老，什麽也不好，什麽也越來越差的時候，我們就越痛苦。所以我們要常常去修行、去思維這個身體、老病死、不净這些東西。這樣可以減輕我們許多的執著、很多的痛苦

Initially, we need to practice stillness meditation to calm the mind first. One method to settle the mind is to practice “buddho”—for example, breathing in “bud,” breathing out “dho,” or simply repeating “buddho.” When “buddho” fades away, the mind remains in a state of calm.

At this point, we can begin contemplating the impurity of the body. As we discussed last night, we reflect on the various impurities of the body—from the nails to the hair, from the head down to the feet, repeatedly contemplating the filthiness of the body. If a particular part stands out clearly during contemplation, we may choose to focus on that area. For instance, if the hair appears vivid, we can observe its impurity, impermanence, suffering, and non-self—focusing on and being aware of the hair alone is also effective.

We contemplate how the hair gradually ages, turns white, and falls out. If it truly belonged to us, we could command it not to turn white or fall out—but it does not obey, because it is non-self. This is a valid way to reflect.

Similarly, when we contemplate the body—observing how the hair turns white and falls out against our will, how it ages on its own—we realize the same applies to our entire body. Our skin wrinkles and peels, our eyesight blurs. The body is constantly deteriorating. We cannot command the skin not to wrinkle, or the hair not to turn white or fall out—it simply will not listen! Because it is non-self. It ages as it must, declines as it will, for it is not truly ours.

If we contemplate the body in this way, we can alleviate much of our suffering. This does not mean all suffering is instantly eradicated, but it can be reduced. We are deeply attached to this body and often suffer because of it. We apply lotions to our skin, put makeup on our face, don’t we? When our hair turns white, we rush to dye it.

I, too, used to care about looking handsome. When I saw my hair turning white, I would quickly dye it black. When I noticed wrinkles, I would buy creams to apply. I was just the same. But through practice, I came to understand the truth of impermanence, suffering, and non-self—and realized, “Ah, it has been deceiving me all along.” From then on, I stopped buying such products. My hair grew whiter and whiter until my whole head was covered in white hair.

So now, my hair has its own charm. Many people see it and say, “Your hair has turned so white!” (laughter from the audience)

The body deceives us in many ways. Yet, as we live in the world and are still on the path of practice, some grooming may still be necessary in daily life. However, if we do not contemplate and cultivate insight, we will suffer because of the body—due to our deep attachment to it. The more we see it aging, deteriorating, and declining, the more we suffer. Therefore, we must regularly practice and reflect on the body—its aging, sickness, death, and impurity. This can greatly reduce our attachments and alleviate much of our suffering.

--- Por Khao Wanchat 

February 25, 2019 

*(1:59:03–2:08:41)* 

*https://www.youtube.com/watch?v=KUehJxvHBOc*

給大家一個鼓勵，當你們病的時候就可以想起por khao ，給自己鼓勵修行。我忍到這裏來，就是爲了給大家一個鼓勵、一個信心去修行。我們不要氣餒，生爲人要跟這些病痛相處到。誰是氣餒的，我給他一個鼓勵，給你奮鬥下去、修下去。如果誰這樣去修到的話，就會看到法藥，就好像por khao 我修到這個法藥。就把buddho 這個法藥、這個禮物送給大家

Let me offer everyone some encouragement: when you fall ill, remember Por Khao—take heart and persevere in your practice. I have endured until now precisely to give everyone encouragement and confidence in your practice. We must not become disheartened; being human means we must learn to coexist with these illnesses and pains.

To anyone who feels discouraged, I extend this encouragement to you—persist, keep striving, and continue to practice. If you practice in this way, you will come to see the medicine of the Dhamma, just as I, Por Khao, have attained this Dhamma medicine. I offer this Dhamma medicine, this gift of “buddho,” to all of you.

--- Por Khao Wanchat 

February 25, 2019 

*(1:42:08–1:43:57)* 

*https://www.youtube.com/watch?v=KUehJxvHBOc*

信徒：請問怎樣觀癡的生滅、放下癡？

白父：第一步就是先讓這個心平靜下來，修這個止、這個定。

你要修這個定，讓心平靜下來。然後你的心平靜下來之後，你才可以觀察到這個心有沒有貪嗔癡的生起，或者滅去。但是一開始你沒有修的話，跟你講也不明白。但是不是修一下，你是要常常修的。

心平靜下來之後你就觀自己的心，觀察它有時不同的煩惱會跑出來，然後又會滅掉，你就會了解現在是什麽形態，有沒有貪心、迷惑、有沒有黏住執取什麽。有沒有貪什麽這些東西。它們就會生起給我們看到。因爲我們的煩惱有時候收得很穩，所以你要不斷去修，你就會越看越清楚。

這個修觀也好像你思維身體那樣。你看它貪嗔癡、什麽煩惱生滅。但是要先讓這個心平靜下來

信徒：心平靜下來的時候觀到貪和嗔的生滅，看不到癡

白父：它沒有給你看到，是因爲它有時會躲起來。你要不斷地修這個止觀，你就會

越來越清楚、明白。

這個愚癡就是無明了，就是很多生很多世都在貪嗔癡、無明當中 。不斷粘住、執取我們的家庭、老婆、孩子。我們再投生，懂事的時候就會貪這個貪那個、想結婚、想有孩子、財產，會黏住這些東西、執取這些東西。其實我們要透過修行我們才能不斷地去除、減輕、不斷清除。如果我們沒有去修的話，下一生更不用講。

Disciple: “May I ask how to observe the arising and passing away of delusion, and how to let go of it?”

Por Khao Wanchat: “The first step is to calm the mind by practicing stillness meditation and developing concentration.

You must cultivate this stillness  to settle the mind. Only when your mind is calm can you observe whether greed, aversion, or delusion arises or ceases. But if you haven’t practiced at all, explaining it won’t help you understand. It’s not about practicing occasionally—you must practice consistently.

Once the mind is calm, observe your own mind. Notice how various defilements arise and then vanish. You will understand what state it is in—whether there is greed, confusion, or clinging to anything. You will see if greed or similar states arise. They will manifest and become visible to us. Because our defilements are sometimes deeply hidden, you must practice continuously—only then will you see more and more clearly.

This insight practice is similar to contemplating the body. You observe the arising and passing away of greed, aversion, delusion, and other defilements. But first, the mind must be calmed.”

Disciple: “When the mind is calm, I can observe the arising and passing away of greed and aversion, but I cannot see delusion.”

Por Khao Wanchat: “It doesn’t show itself because it sometimes hides. You must practice both stillness and insight meditation continuously, and gradually you will see more clearly and understand.

This delusion is ignorance—it has persisted through many lives, rooted in greed, aversion, and delusion. We constantly cling to and grasp at our families, spouses, and children. When we are reborn and become aware, we crave this and that—we desire marriage, children, property, and cling to these things. In truth, only through practice can we gradually reduce, lighten, and clear these away. If we do not practice, the next life will be even more difficult, let alone this one.”

--- Por Khao Wanchat 

February 25, 2019 

*(1:11:07–1:35:37)* 

*https://www.youtube.com/watch?v=KUehJxvHBOc*

白父：如果去到這個地步痛到 心要爆炸的時候，應該很難buddho了，所以那時可以覺知感受，然後要專注痛的地方。你就可以跟buddho 一起覺知，但一般很難buddho 下去，所以你就專心覺知那個痛的地方，痛的生滅生滅，他的無常，思維他的無常苦無我。當他很難受，受不了，你就起來走禪，鬆一下

Por Khao Wanchat: If it reaches the point where the pain feels so intense that the mind is about to explode, it is usually very difficult to continue with “buddho.” At such a time, you can shift your awareness to the feeling itself and focus on the location of the pain. You may try to maintain awareness together with “buddho,” but generally it becomes hard to sustain. Instead, concentrate fully on observing the painful sensation—the arising and passing away of the pain, its impermanence. Reflect on its nature of impermanence, unsatisfactoriness, and non-self. When the discomfort becomes unbearable and you can no longer endure it, you may get up and do walking meditation to ease and relax a little.

--- Por Khao Wanchat 

February 25, 2019 

*(55:02–57:10)* 

*https://www.youtube.com/watch?v=KUehJxvHBOc* 

信徒：師父有想過要出家嗎？

白父：這個問題是常常問的。

也是很難講的，因爲修到這個地步了，住於空空的、空空爽爽。

有居士也是會問luang por Prasit, 說，爲什麽por khao 他沒有出家？luang por prasit 就跟那些居士說，去出家幹什麽？好像por khao 他已經自在了、已經快樂了，還要去出家幹什麽？如果出家的話，也是托不了缽，也不可以走得遠。

所以佛陀也是有講，我們出家做比丘，就是要自己依靠自己，我們要去托鉢。

現在已經出了家，我的心已經出了家。

以前都出家出離過為五戒、八戒、十戒、227條戒，到最後心已經超越一切的世間法，一切的概念法。

如果我的心沒有超越這個世俗諦，我今天就不可能會來到這裏。所以修行是沒有身份、男女之分的。但是如果我們修行還未到那個境界，我們還會粘住在這些世俗諦。如果我們到了一個地步的話，我們的心就不會粘著什麽世俗諦。那個時候心就可以空空的。但如果修行還未到這個地步的話，心就會驚恐：做到什麽空？怎樣空？心怎樣可以輕盈起來？

就是也是跟大家有思想，但是就不會跟大家一樣粘住這個思想，也是不會胡思亂想。

身體的病痛也是跟大家一樣，有時候仍會感冒、發燒啊、頭痛，這一些。痛是一樣會痛，但是心沒有粘著他、心沒有執取他。痛之後知道，然後心就提高了。心提高的意思就是很難去解釋，就是心超越它。然後我們還未實修到這個地步，我們很難明白，這個心怎麽輕盈，怎麽空、怎麽提高起來、怎麽去超越了它。

佛陀的法我們是很難去證實的，我們只有自己去體證，我們必須要實修，才會了解到佛陀他的教導。好像佛陀所講的法，我們要體證這個法。我們是很難用機器去研究它，只有我們的心，我們去修，我們去體證，才可以了解。所以佛陀的法是需要親自去體證的。

我們的心就好像我們看到空氣又或者什麽，好像說已經超越了空氣，很難去了解、很難去解釋。所以我們去念buddho 修buddho的時候，修到我們的心有這個喜悅、快樂，有時候很難去解釋出來。有些人修到會震動、會毛骨悚然、有些會修到眼淚也流出來。所以這一些很難去解釋給別人聼。如果修這個心已經超越了世間法、世俗諦，我們也很難去講，就是空，就是超越了空氣這些東西。就是你抓也不會抓、執取、就是空空爽爽，很難去了解，就是我們實修才會體證到。

有時候我們靜坐的時候，心遇到這個喜悅、這個空。我們也回答不了自己，只是想靜坐，因爲快樂、因爲喜悅，只是想靜坐下去。然後問自己空空，那心在哪裏也是沒有辦法回答。因爲心那個空是很難用科學去證明的。就是這個空空是超越了空氣這一些東西，不是說在哪一個地方。修行修到超越世間法，他的心在那個空之上，然後只有他們親自體證才可以知道那個在空之上，心是怎麽樣跟世間法在一起，這個心是沒有去執取、沒有去黏住什麽東西。

可能你們不明白。可能沒有親自去實修去體證，就可能比較覺得高深、複雜，但如果我們修到心超越一切世間法、世俗諦，心可以跟這個這個世間在一起，但又不黏住這個世間所有東西所有事物，就是輕盈，心在一切之上

好像我們剛剛問爲什麽por khao 沒有出家，就是因爲我們還未體證到這個程度。所以我們還在抓住這個世俗諦、概念化。

以前我也是抓住這個世俗諦。好像想持好五戒，抓住這個五戒，因爲抓住五戒就讓心越來越清净。抓住這個五戒不斷去修行，但是當漸漸地去修行、心越來越微細，心會慢慢地去提高成爲八戒、十戒、227條戒，到最後超越一切的世間法、概念法，一切的世俗諦。我這個狀態沒有男女之分。Maechee kaew , mae chandee, 就是泰國兩位修行很好的修行者是八戒尼。就是超越了一切的概念法、世俗諦。

所以我們回答問題也是正確，因爲我們活在這個世間、世俗諦裏面。好像我們持五戒在我們佛教裏就是不斷幫我們清除我們的煩惱。幫我們清除粗的煩惱，那也是讓我們心不斷地進步，也是正確。

所以我們有這個五戒，我們就不會大意去造惡業。有這個五戒就幫我們不斷清除内心的煩惱，然後心會越來越放，修行心會越來越有慚有愧，怕造惡，越來越微細，會放世間的概念法，然後超越了它。

好像以前luangpu mun, luang pu duer, luangpu waen , luang ta mahabowa 這些大師父，他們一開始也是從這個持戒開始，持好比丘戒。當然一開始他們也是持好比丘戒、八戒，227條比丘戒。先抓住這個世俗諦、這個戒。當他的心越修越微細，越來越放。到最後他的心已經超越了這個世俗諦、世間法。他的心已經清净了，他的心已經不會有什麽執取、世俗諦這些東西。

剛才所講的可能比較深一點，給我講的話我就會一講講到最高的境界去了，一講就講到最後的那一步。所以說最好就是大家問問題了，那就可以回答大家問的問題了，打好基礎、怎樣修行那樣

Disciple: "Have you ever considered ordaining as a monk, teacher?"

Por Khao: "This question is often asked.

It is difficult to explain, because having cultivated to this level, the mind dwells in emptiness—open, clear, and refreshed.

Some lay followers have also asked Luang Por Prasit, 'Why hasn't Por Khao ordained?' Luang Por Prasit replied to them, 'Why would he ordain? Por Khao is already free, already joyful—what need is there to ordain? Even if he did ordain, he wouldn’t be able to go on alms rounds or travel far.'

The Buddha also taught that when we ordain as bhikkhus, we must rely on ourselves; we must go on alms rounds.

Now, I am already ordained—my mind has taken ordination.

I have previously renounced and observed the Five Precepts, Eight Precepts, Ten Precepts, and the 227 monastic rules, until finally, the mind transcended all worldly phenomena and conceptual realities.

If my mind had not transcended conventional truths, I would not be able to be here today. Thus, in practice, there is no distinction of status or gender. But if our practice has not yet reached that state, we will still cling to these conventional truths. When we reach a certain level, the mind no longer adheres to any conventional truth. At that point, the mind becomes open and empty. Yet, if one’s practice hasn’t reached this stage, the mind may fear: 'What emptiness? How can the mind become light?'

Even though I still have thoughts like everyone else, I do not cling to these thoughts like others do, nor do I let the mind wander aimlessly.

Physical illness is also like everyone else’s—sometimes I still catch a cold, have a fever, or a headache. The pain is felt, but the mind does not cling to it or grasp it. After feeling the pain, I am aware, and then the mind rises above it. 'Rising above' is hard to explain—it means the mind transcends it. Until we practice and realize this ourselves, it’s hard to understand how the mind becomes light, empty, uplifted, and how it transcends.

The Buddha’s Dhamma is difficult to prove through external means—it must be personally realized. We must practice earnestly to understand the Buddha’s teachings. The Dhamma taught by the Buddha must be personally realized. We cannot investigate it with machines; only our own mind, through practice and realization, can understand it. Therefore, the Buddha’s Dhamma must be personally experienced.

Our mind is like air, yet beyond air—hard to understand, hard to explain. When we practice 'buddho,' repeating 'buddho,' until our mind is filled with joy and happiness, it is sometimes hard to put into words. Some practitioners tremble, feel goosebumps, or even shed tears. These experiences are hard to explain to others. If the mind has transcended worldly phenomena and conventional truths, it’s also hard to describe—it is empty, beyond even air. It cannot be grasped or clung to—it’s open, clear, and refreshed. It’s hard to comprehend; only through personal practice can it be realized.

Sometimes during meditation, the mind encounters joy and emptiness. We cannot even explain it to ourselves—we just want to keep sitting because it brings happiness and joy. If asked 'What emptiness? Where is the mind?'—there is no way to answer. Because that emptiness is beyond scientific proof. This emptiness transcends even air; it’s not located in any place. When one’s practice transcends worldly phenomena, the mind dwells above emptiness, and only those who have personally realized it can know what it is like for the mind to coexist with worldly phenomena without clinging or attaching to anything.

You might not understand. Without personal practice and realization, it might seem profound and complex. But if we cultivate until the mind transcends all worldly phenomena and conventional truths, the mind can coexist with this world without clinging to anything within it—it becomes light, abiding above everything.

Returning to the question of why Por Khao did not ordain—it is because we have not yet realized this level. Thus, we are still holding onto conventional truths and concepts.

I, too, used to grasp conventional truths—like holding firmly to the Five Precepts, because doing so helped purify the mind. Clinging to the Five Precepts and practicing diligently gradually refined the mind, elevating it step by step to the Eight Precepts, Ten Precepts, and the 227 monastic rules, until finally transcending all worldly phenomena, concepts, and conventional truths. In this state, there is no distinction of male or female. Maechee Kaew and Mae Chandee, two well-respected female practitioners in Thailand who observe the Eight Precepts, have also transcended all conceptual and conventional realities.

Our answers are also correct because we live in this world of conventional truths. For example, observing the Five Precepts in Buddhism continuously helps purify our defilements. It helps remove coarse defilements, allowing the mind to progress—this is also correct.

Thus, having the Five Precepts prevents us from carelessly creating unwholesome karma. The Five Precepts help continuously clear inner defilements, allowing the mind to gradually let go. Through practice, the mind becomes more conscientious, fearful of wrongdoing, more refined, and gradually releases worldly concepts until it transcends them.

Take, for instance, great teachers like Luang Pu Mun, Luang Pu Duer, Luang Pu Waen, and Luang Ta Maha Bowa—they all started with observing precepts, upholding the bhikkhu rules meticulously. Of course, they began by strictly observing the bhikkhu precepts, the Eight Precepts, and the 227 monastic rules—first grasping these conventional truths and precepts. As their minds became more refined through practice, they gradually let go. Finally, their minds transcended conventional truths and worldly phenomena. Their minds became pure, free from clinging and conventional attachments.

What I have just shared might be somewhat profound. When I speak, I tend to speak from the highest perspective—straight to the final stage. So perhaps it’s better if you ask questions—that way, I can answer according to what you ask, helping everyone build a foundation and understand how to practice step by step."

--- Por Khao Wanchat 

February 25, 2019 

*(Starting from 55:02)* 

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

白父：有一對夫妻是外國人，然後對我說，我不是佛教徒，很難靜下來，好像佛教徒一樣。我説，你都還未試過，怎樣自己知道做不到、不可以靜下來？

我就教導他們呼吸進bud ，呼吸出dho ,buddho.然後他們去靜坐，靜坐了半個小時，他就去找por khao 說，原來我也是可以做得到的，也是可以靜下來的

到現在都沒有跑到哪裏，已經跟por khao 出了三個月。念了這個buddho 平靜了，哪裏也不想去

White Father: There was a couple who were foreigners, and they said to me, "I am not a Buddhist, so it’s hard for me to be still like Buddhists do." I said, "You haven’t even tried it yet. How do you know you can’t do it, that you can’t calm down?"

So I taught them to breathe in "bud" and breathe out "dho"—buddho. Then they went to meditate. After sitting quietly for half an hour, they went to find Por Khao and said, "It turns out I can actually do it, I can also calm down."

Now they haven’t run off anywhere—they’ve been with Por Khao for three months. Chanting this "buddho" has brought them peace, and they no longer feel like going anywhere.

---White Father

1:46:10 - 1:50:17

24-2-19

https://www.youtube.com/watch?v=AJl_9sXvVZY

信徒：請問對於一個非佛教徒怎樣去處理會老病死的恐懼？？

白父：沒有其他方法，就是你修行，修行到這個心可以平靜下來，就不會害怕。如果他是非佛教徒，他可以保持正念在當下。讓自己有覺知在當下。

什麽宗教都好，都可以修行、去除掉自己的苦

如果他不是佛教徒的話。就是沒有用buddho 也是可以的，就算他有覺知在當下、還是有覺知呼吸的進出，也是可以。

有一個外國人來找我，他不是相信佛教的，他是相信其他宗教。然後他跟我說不能修這個buddho ，因爲他宗教的關係。然後我就説，不論什麽宗教都好，都可以滅這個苦，就是可以活在當下，就是有這個覺知在每一個當下。還是有覺知在呼吸的進出。沒有宗教去分，只有這個心而已，也可以修到。如果我們真正去修、努力去修，是一樣可以去滅這個苦。所以這個buddho 還是什麽修行方法不是屬於佛教，什麽宗教也是一樣修行的

Disciple: May I ask, for a non-Buddhist, how can one deal with the fear of aging, sickness, and death?

White Father: There is no other way—you practice until the mind can calm down, then you won’t be afraid. If they are not Buddhists, they can maintain mindfulness in the present moment. Let themselves be aware in the here and now.

Whatever religion it may be, one can practice and remove their own suffering.

If they are not Buddhists, they don’t have to use "buddho." Even if they just maintain awareness in the present moment or are mindful of their breathing in and out, that is also possible.

A foreigner once came to me. He did not believe in Buddhism; he followed another religion. He told me he couldn’t practice this "buddho" because of his religious beliefs. So I said, no matter what religion one follows, they can overcome suffering—by living in the present moment, by maintaining awareness in each moment. It’s still about being aware of the breath coming in and going out. There is no division by religion; it’s only about the mind. One can still practice. If we truly practice and strive diligently, we can all overcome suffering in the same way. So this "buddho" or any other practice method is not exclusive to Buddhism—any religion can practice it.

---Por Khao Wanchart Yimme

1:40:59 - 1:46:10

24-2-19

https://www.youtube.com/watch?v=AJl_9sXvVZY

《如何超越身體痛苦的感受？ How to Transcend the Sensation of Physical Pain?》

信徒：請問por khao 是如何超越這個痛的？

白父：就是用心注視那個地方、專注、覺知那個痛的地方。看他的生滅、思維他的無常、苦、無我。所以這個感受、苦受生起，就去思維：‘如果這個感受是我，我可以跟他講不要痛、不要苦。’就是因爲 他不是我，他要痛就痛，他要生起就生起，他要滅掉就滅掉，沒有一個我在裏面。所以它不聼你的話，不是我的。就是這樣去思維它的無常、苦、無我的。

就是了解到這個感受的真理，就是說這些感受、這些苦受也好，不是我的、沒有一個我在裏面，不是我的。因爲他要生就生，他要滅就滅，他要痛就痛，沒有在聼你講的。他要來就來，他要走就走，所以到最後知道他是無我的東西，他是無常、苦、無我的東西，他的心就越放，越不覺得‘我’在痛、‘我’在難受。當了解到這個感受是無常、苦、無我，越了解就越放棄對他的執取說我在痛，然後它就越減越輕，這個心也就越來越去除對他的執取。就越來越放下它

Disciple: May I ask Por Khao, how do you transcend this pain?

Por Khao Wanchart Yimme: It's by using the mind to observe that spot, to focus and be aware of the area of pain. Watch its arising and passing away, contemplate its impermanence, unsatisfactoriness, and non-self. So when this sensation, this painful feeling arises, one contemplates: "If this sensation were me, I could tell it not to hurt, not to be painful." But precisely because it is not me, it hurts when it wants to hurt, it arises when it wants to arise, and it ceases when it wants to cease—there is no 'I' within it. Therefore, it doesn't listen to you; it is not mine. This is how one contemplates its impermanence, unsatisfactoriness, and non-self.

It is about understanding the truth of this sensation—that these feelings, these painful sensations, are not mine, there is no 'I' within them, they are not me. Because they arise when they want to arise, cease when they want to cease, and hurt when they want to hurt—they do not listen to what you say. They come when they come and go when they go. So ultimately, one realizes that they are things without a self, things that are impermanent, unsatisfactory, and non-self. As this understanding deepens, the mind gradually lets go, and the sense of 'I' being in pain, 'I' suffering, diminishes. The more one understands that these sensations are impermanent, unsatisfactory, and non-self, the more one relinquishes the attachment to the idea that 'I am in pain.' Then the pain gradually lightens and diminishes, and the mind increasingly lets go of its attachment to it—bit by bit releasing it.

---Por Khao Wanchart Yimme

1:38:00 - 1:40:59

24-2-19

https://www.youtube.com/watch?v=AJl_9sXvVZY

more about Por Khao Wanchart Yimme:

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E6%B3%B0%E5%9C%8B-thailand/por-khao-wanchart-yimme-%E7%99%BD%E7%88%B6 

修行要懂得放下，如果我們修行不懂得去放下的話，我們的心就不會平靜。好像我們的心去執取那個相的話，我們的心就會苦，有這個執取在那邊。所以如果我們懂得放下的話，心就會空。有時候靜坐就會坐兩三個小時，有時候會坐到天亮。因爲放下了，就空了。所以如果我們去執取相、什麽也好。心越執取就會越苦。

就是我們靜坐的時候，如果我們以去放下的狀態去修、去做的話，就會輕起來，會鬆，整個身體會輕，可以坐得很久。但是如果我們坐的時候是爲了看到這個禪相也好，看到種種的相也好，坐不久身體就會覺得很多感受、很多苦，心很快就會很苦。想看這種、看那種，心會不斷地在造作。所以這種情況會苦。苦是因爲想看這些東西，有這個欲望。如果我們修行是爲了放的話，一修就放下。然後一修就會空，不用去執取任何東西

就是靜坐的時候要以buddho 來做依處，但是去放下，不是去執取任何的相。

我們自己可以觀察，當我們修行是爲了放下，爲了捨的時候，他的心會輕起來，會空、會鬆。然後另外一個人如果是爲了追求這個相或什麽，這個心就會不斷地造作、會苦。

如果那個人修是爲了放的話，看他的臉，他會精神飽滿、會微笑出來。不是一些人有精神問題，而是他很鬆、很舒服

如果是追求什麽相什麽相也好，那就不會…

如果打坐是不斷追求那個禪相、什麽相也好，我們自己可以觀察，很快他就會苦，他坐得不會久，很快那個苦受就會出來，心會苦。

但是一個人如果他是爲了捨，不去黏住這些禪相、影像也好，他就會輕，坐到很久，身心也會輕，坐得很舒服

所以你去觀察這兩類情況，越捨、越放的人，修行爲了捨、爲了放，這些人會比較輕、臉色也會比較好

In practice, one must know how to let go. If we practice without knowing how to let go, our minds will not be at peace. For example, if our minds cling to nimitta (signs), our minds will suffer because of that attachment. So, if we know how to let go, the mind will become empty. Sometimes during meditation, one may sit for two or three hours, or even until dawn. Because of letting go, there is emptiness. Therefore, the more our minds cling to appearances or anything else, the more we will suffer.

When we meditate, if we practice in a state of letting go, it becomes light and relaxed. The whole body feels light, and we can sit for a long time. But if we sit with the intention of seeing meditation signs (nimitta) or various phenomena, the body will quickly feel many sensations, much discomfort, and the mind will soon become troubled. Wanting to see this or that, the mind continuously fabricates. In such situations, suffering arises because of the desire to see these things. If we practice for the sake of letting go, as soon as we practice, we let go. And as soon as we practice, there is emptiness—no need to cling to anything.

During meditation, we should rely on "buddho," but do so with the intention of letting go, not clinging to any sings.

We can observe this ourselves: when we practice for the sake of letting go and relinquishing, the mind becomes light, empty, and relaxed. On the other hand, if someone is chasing after signs or anything else, their mind will constantly fabricate and suffer.

If a person practices for the sake of letting go, you can see it in their face—they will look refreshed and even smile. It’s not that they have some mental issue; they are simply relaxed and comfortable.

But if one is chasing after some signs or another, that won’t happen...

If during meditation, one constantly pursues meditation signs or other phenomena, we can observe that they will soon suffer. They won’t be able to sit for long, and painful sensations will quickly arise, causing the mind to suffer.

However, if someone practices for the sake of relinquishing, without clinging to meditation signs or images, they will feel light and can sit for a long time. Both body and mind will be light, and they will sit very comfortably.

So, if you observe these two types of situations, those who relinquish more, who practice for the sake of letting go—these people will be lighter, and their complexion will also be better.

---White Father

1:10:00 - 1:14:31

24-2-19

https://www.youtube.com/watch?v=AJl_9sXvVZY

就是看我們自己，我們用哪個方法去修你的心會平靜下來，就用那個方法。不是說我們buddho 之後心不平靜，但是我們還在buddho ，如果覺知呼吸覺得心會平靜的話，我們就用呼吸，覺知呼吸。就是我們適合用哪個方法，就用那個方法

It depends on ourselves. Whichever method helps our mind to calm down, we use that method. It's not that after using "buddho," if our mind isn't calm, we should still force ourselves to use it. If mindfulness of breath helps our mind to become calm, then we use the breath—we focus on the breath. So, whichever method suits us, we use that method. 

---Por Khao Wanchart Yimme

**1:04:00** 

**24-2-19** 

https://www.youtube.com/watch?v=AJl_9sXvVZY

我很高興、很法喜看到許多人對佛法有興趣。

Por khao 我是泰國人，從清邁過來。有這個骨癌和淋巴癌。醫生説沒得救了，這個淋巴癌已經擴散到全身了。本來我也是想自殺的，差一點就自殺了。但有這個福報，可以碰到大師父luang por prasit。Luang por Prasit 說，我們可以生爲人，可以生出來。如果去自殺，就不應該生到這個世界上。所以既然我們很難得可以生為人，就應該找方法去解決。

然後luang por Prasit 也是教這個 buddho, 就是呼吸進知道呼吸進，budh ;呼吸出知道呼吸出 dho。然後就只是讓心抓這個buddho,當我們想死的時候，只是專注buddho 就可以。當我們呼吸進bud ，呼吸出dho ，抓住這個buddho、覺知著這個buddho,和buddho 在一起的時候呢，心就會平靜下來，定下來。這個時候也就有一個希望出來。所以修來修去看到自己的心可以靜下來。我們的心是可以放下的。然後修來修去，就碰到很神奇的東西，就是這個内心有了這個依靠，就是這個平靜、寧靜，不像我們只是追求外面，但是我們心會平靜，不會依靠外面的財富、只是依靠外面的東西。但是我們這樣去修的時候，原來有另外一種很特別的依靠

所以法裏面有一句，就是‘親自證知’，如果我們沒有去修行、實修的話，我們就不會去了解這句話說‘親自證知’ 。當我碰到内心這個神奇的依靠、這個内在的財富，他就因爲有了這個平靜、定下來了。這時他就決意—不要再看醫生、吃藥了。那個時候是2550年，現在是2562年（2019）然後到現在已經十多年了。

所以那時候就是用一種法藥，就是buddho, 呼吸進bud ，呼吸出dho,然後我們需要去實修。到今天我全身仍然充滿著癌細胞，我的腳也是不斷有膿出來、也是不斷在痛，但是我的心可以放下，可以不受他影響。然後我們沒有去實修的話，我們就不能親自去證知說，我們的心可以去放下它。

現在也是有許多外國人來到我寺院學習。然後也是有一位香港去加拿大的人，然後他也是想邀請我去加拿大去分享佛法。但是太遠了，我還未答應他。因爲太遠了，也是怕身體受不了

很開心可以見到大家，我們有一起纍積過善業福報，才可以在這裏見到，要不然你們不會見到我，我也不會見到大家。現在我出來已經有20多天了，我出來之後那個外國人說 ‘ por khao,不要出去太久‘ 怕我不回到寺院去。

很開心、想不到大家對這個法有興趣。這個修的話，真的可以讓我們放下，產生清涼。然後法藥也是真的，我們可以試一下。我們有一點頭痛的時候，先不要想到藥，先用這個buddho 去試一下，有時很快這個痛就會消失。所以這個法藥是世界上最殊勝的。我在清邁，醫生也是來找我的，不是我去找醫生。我以前有病的時候就是看這一位醫生，到最後是這一位醫生來寺院看我、跟我學習。所以醫生也説‘以前 por khao 來找我，現在我要來找 por khao 了‘，然後這醫生也是得到癌症，然後這醫生也是因爲 por khao 我有這個癌症十多年然後也是可以超越它，沒有什麽事，所以給他鼓勵。以前這個醫生也給我醫的。現在他也修行。

德國的一位醫生也是來到我的寺院，他請求幫por khao 我照 x ray ，然後他說，我整個身體充滿了癌細胞，怎麽可能生存的？我説，我生存就是依靠這個buddho 。就是我們也是可以去修buddho ，這個buddho 也是可以去醫療我們的身體的。這個buddho 也好，不净觀也好、呼吸也好，也會讓我們的心平靜下來，讓我們的心快樂。

所以如果我們不去實修體證的話，很難去相信的。好像說我整個身體也是癌細胞，那個鉄也是從我的身體翹出來，有膿、血那樣走出來。爲什麽還會生存，爲什麽還可以從香港、到馬來西亞到這裏來？所以如果我們如果沒有去實修，是很難去相信爲什麽我會做得到。

現在我坐著，我也是會痛，也是會很痛。就算我坐飛機也好、坐車也好、到這裏也好，我的身體也是一直痛，但是我的心不痛，這個很難去解釋。這個是很神奇的，是要去實修，才能去了解、體證的。這個是很神奇，也是一種神通一樣。神通的意思就是說，身體痛，但是心可以不痛。好像心可以放下，跟這個身體分開。其實不是心跟身體分開，而是說心的力量超越到身體的痛苦

I am very happy and filled with Dhamma joy to see so many people interested in the Dharma.

Por Khao is Thai, from Chiang Mai. I have bone cancer and lymphoma. The doctors said there was no cure, that the lymphoma had spread throughout my body. I originally wanted to commit suicide and almost did. But due to good merit, I was able to meet the great master Luang Por Prasit. Luang Por Prasit said that for us to be born as human beings is rare. If we commit suicide, we should not even have been born into this world. Since we are fortunate enough to be born as humans, we should find a way to resolve things.

Then Luang Por Prasit also taught this "buddho": breathing in, be aware of the breath as "bud"; breathing out, be aware of the breath as "dho." Just let the mind hold on to this "buddho." When we want to die, simply focus on "buddho." When we breathe in "bud," breathe out "dho," grasp this "buddho," be aware of this "buddho," and stay with "buddho," the mind will calm down and become still. At that moment, hope arises. So, through practice, I saw that my mind could become peaceful. Our minds can let go. And through continued practice, I encountered something miraculous: this inner reliance—this peace and tranquility—unlike relying on external pursuits. When our minds are calm, we don't rely on external wealth or things. But when we practice like this, we discover another, very special kind of reliance.

There is a phrase in the Dhamma: "personally realized." If we do not practice, we cannot understand what "personally realized" means. When I encountered this miraculous inner reliance, this inner wealth, because of this peace and stillness, I resolved to stop seeing doctors and taking medication. That was in the year 2550 (2007), and now it is 2562 (2019)—over ten years have passed.

So, at that time, I used a kind of Dhamma medicine: "buddho." Breathing in "bud," breathing out "dho," and we need to practice it. Even today, my entire body is still full of cancer cells. My legs constantly discharge pus and are always in pain, but my mind can let go and remain unaffected. If we do not practice, we cannot personally realize that our minds can let go.

Now, many foreigners come to my temple to learn. There is also a person from Hong Kong who moved to Canada, and he invited me to go to Canada to share the Dharma. But it is too far, and I haven't agreed yet because I am afraid my body cannot withstand it.

I am very happy to meet all of you. We must have accumulated good karma together to be able to meet here like this. Otherwise, you would not see me, and I would not see you. I have been away for over twenty days now. After I left, a foreigner said, "Por Khao, don't stay away too long," afraid I wouldn't return to the temple.

I am very happy and didn't expect everyone to be so interested in the Dharma. If you practice it, it truly can help us let go and bring coolness. And this Dhamma medicine is real—we can try it. When we have a slight headache, before thinking of medicine, try using this "buddho." Sometimes the pain disappears very quickly. So, this Dhamma medicine is the most supreme in the world.

In Chiang Mai, doctors come to see me; I don't go to them. When I was sick before, I used to see this one doctor. In the end, this doctor came to the temple to see me and learn from me. So, the doctor said, "Before, Por Khao came to see me; now I come to see Por Khao." This doctor also has cancer, and because Por Khao has had cancer for over ten years and can transcend it without issues, it encourages him. This doctor used to treat me before; now he practices too.

A doctor from Germany also came to my temple. He requested to take an X-ray for me and said, "Your entire body is full of cancer cells—how is it possible you are still alive?" I said, "I survive by relying on this 'buddho.'" We can also practice "buddho." This "buddho" can also heal our bodies. Whether it's "buddho," contemplation of the unattractive, or focusing on the breath, it can calm our minds and make us happy.

So, if we do not practice and realize it personally, it is hard to believe. For example, my entire body is full of cancer cells. Metal protrudes from my body, and pus and blood flow out. Why am I still alive? Why can I travel from Hong Kong to Malaysia to here? If we do not practice, it is hard to believe how I can do this.

Even now, as I sit here, I am in pain, and the pain is intense. Whether I am on a plane, in a car, or here, my body is always in pain, but my mind is not in pain. This is hard to explain. It is miraculous and can only be understood through personal practice and realization. It is like a kind of psychic power. "Psychic power" here means the body is in pain, but the mind is not. It's as if the mind can let go and separate from the body. Actually, it's not that the mind separates from the body, but rather the mind's power transcends the body's pain.

---Por Khao Wanchart Yimme

00:00 - 38:44 

https://www.youtube.com/watch?v=AJl_9sXvVZY

白父：解脫的人他還在家的話，他是不可能解脫的。在家人可以去到二果三果可以，但是去到阿羅漢呢就會去森林修行，會離開他的家。如果沒有離開他的家的話，就不可能是阿羅漢。

如果還在家裡面，還是很難做到三果的。然後有些在家人也是會抬高自己說自己是聖者。然後有些人是有修這個色遍，但還不是聖者。他修這個色遍有這個禪定、神通，但還不是聖者。有些人可能就是有這個色遍、禪定，然後用這個來找事，然後業力回到自己他身上也是危險咯

在家裡面是不太容易修到解脫。假如在家可以解脫，我也不會來森林、來寺院修行。

我就是從小看書，知道要解脫就要跟隨佛陀的教導、去學。

有一些在家人在家可能可以到初果到三果，但是不會去到解脫。一個在家人有家庭要解脫是不可能的。然後我們有布施、有累積這個波羅蜜也是不錯。

我那時碰到luang ta mahabowa 的時候還是很小，luang ta跟我說要進森林，那時我還不太了解，到最後到森林修行時才了解。所以我到了那個程度時，才知道luang ta mahabowa 說進森林的意義。

以前因為我住在 古段朗普（音譯）那裡，靠近luang ta mahabowa 的寺院。小時候我的媽媽帶我過去。然後那時大殿許多人，luang ta 叫我去森林，我就想‘為什麼那麼多人，就只是叫我去森林？’

Por Khao: A person who is liberated cannot possibly attain liberation while still living as a layperson. A layperson may attain the second or third stage of enlightenment (sakadagami or anagami), but to become an Arhat, one must go to the forest to practice and leave their home. If one does not leave their home, it is impossible to become an Arhat. 

Even remaining in the lay life makes it very difficult to attain the third stage of enlightenment. Some laypeople may elevate themselves, claiming to be noble beings. Others may practice kasina meditation and attain stillness or psychic powers, but they are still not noble beings. Some may use kasina meditation and stillness to fool around, but the karmic consequences can be dangerous for them. 

It is not easy to attain liberation while living at home. If liberation could be attained as a layperson, I would not have come to the forest or the temple to practice. 

From a young age, I read books and knew that to attain liberation, one must follow the Buddha’s teachings and study them. 

Some laypeople may attain the first to the third stages of enlightenment while living at home, but they will not attain full liberation. For a layperson with a family, achieving liberation is impossible. However, practicing generosity and accumulating paramis (perfections) is still beneficial. 

When I met Luang Ta Maha Bua, I was still very young. Luang Ta told me to go into the forest, but at the time, I did not fully understand. Only later, when I went to the forest to practice, did I truly understand. When I reached that stage, I realized the meaning behind Luang Ta Maha Bua’s words about entering the forest. 

I used to live in Kuduan Lamphu, near Luang Ta Maha Bua’s temple. When I was young, my mother took me there. At that time, the main hall was full of people, and Luang Ta told me to go to the forest. I thought to myself, “Why, among so many people, is he only telling me to go to the forest?”

信徒：成為了初果聖者之後一定會相信業力、十二因緣，但是沒有神通的人怎樣確認有它們呢？

白父：那些要有修行的才會相信因果業力，如果沒有修行很難去相信。還有說他們已經有過那個波羅蜜過來，他們有那個善業修行過來。所以他們就會相信。

他們過去的善業、那個修行，才會相信這個業力。

就是說不需要說一定要有神通，他們過去世會有善緣累積過來，所以他們接觸到佛陀。之後他們就會容易相信到善有善報，惡有惡報。

然後他會觀察到殺生，那個果報回來時會讓自己受苦，他會有這個智慧去察覺到。

信徒：證得初果之後這樣的領悟會自然地生起？就是凡夫只是相信，但是初果聖者就，誒，一定是這樣對嗎？

白父：那些人他雖然知道，但不能停止造惡。但是初果就是知道、看到、觀察，有這個信心，然後不去造惡業，會停止自己去造惡業。

Devotee: After attaining stream-entry, one must believe in karmic retribution and the twelve links of dependent origination. But how can those without supernatural powers confirm their existence? 

Por Khao Wanchart Yimme: Those who have practiced cultivation will believe in causality and karmic retribution. Without cultivation, it is difficult to believe. Moreover, it is said that they have already developed paramitas and have accumulated wholesome karmic roots from their practice. Thus, they naturally believe. 

Due to their past wholesome karma and cultivation, they come to believe in this principle of karmic retribution. 

In other words, it is not necessary to possess supernatural powers. Through the accumulation of wholesome conditions in past lives, they encounter the Buddha’s teachings. Subsequently, they easily believe in the principle that good deeds lead to good outcomes and evil deeds lead to suffering. 

Then, through observation, they realize that killing, for instance, brings about retribution that causes suffering, and they possess the wisdom to perceive this. 

Devotee: Does such understanding naturally arise after attaining stream-entry? That is, ordinary people merely believe, but stream-enterers are certain—yes, it must be this way, right? 

Por Khao: Though ordinary people may know, they cannot cease committing unwholesome deeds. However, stream-enterers know, see, and observe, possessing this confidence. They refrain from creating unwholesome karma and are able to stop themselves from doing so.

信徒：進入涅槃的狀態是怎樣的？

白父：沒有什麼，涅槃一定要沒有。

涅槃就是出世間（lokuttara）法，什麼都已經沒有了，涅槃是空的，就已經是什麼也沒有了。如果心中還有一個「涅槃」的概念存在的話，那就不是涅槃了。涅槃是「零」，是最純淨的空，就是沒有一個「自我」存在。

如果有人說證入涅槃後，但是卻說還是有一個「涅槃」的存在，那就不是涅槃。

信徒：就是想問有些大師父說是「知元素」，那要怎樣理解？

白父：也是沒有「知元素」在了，是什麼都沒有剩下。如果還有「知元素」在的話，那就不是涅槃了，因為還有「覺知」。

涅槃也是沒有覺知了，全部已經滅到完。

Disciple: What is the state of entering Nibbāna like?

Por Khao Wanchart Yimme: There is nothing. Nibbāna must be nothingness.

Nibbāna is supramundane (lokuttara) dhamma; there is nothing at all anymore. Nibbāna is empty; it is simply the absence of everything. If the concept of "Nibbāna" still exists in the mind, then it is not Nibbāna. Nibbāna is "zero," the purest emptiness, where there is no existence of a "self."

If someone claims to have attained Nibbāna but still speaks of a "Nibbāna" that exists, then it is not Nibbāna.

Disciple: I wanted to ask—some great masters speak of an "element of knowing." How should that be understood?

Por Khao Wanchart Yimme: There is also no "element of knowing" present; nothing whatsoever remains. If there is still an "element of knowing," then it is not Nibbāna, because there is still "awareness."

Nibbāna has no awareness either. Everything has been completely extinguished.

信徒：請問初果聖者去掉的我和阿羅漢去掉的我有什麼不同？

白父 Por khao wanchart yimme：

若成為阿羅漢已沒有了，如果還沒成為阿羅漢還有，能夠完全捨掉自我的只有阿羅漢，除此之外還不能捨去，

三果還不能捨去,但他可以斬掉而已，只有阿羅漢才可以完全捨去自我。

結（十結）即有自我，

是可捨身見，但其餘不用說。

就是他已見到這個出世間法，但還有，還見着，

如果沒有見着，就是空，是極空。

信徒：有四個觀照的角度：無常、苦、無我、不淨，就想確認一下是否不淨只能到三果？

白父：就是要看我們的慾望，假如我們看到生滅但還沒有斷這個慾望，就很難成為三果。假如我們能夠斷掉這個五欲，我們就能成就出世間法。就是可以斷除這個慾望到三果。不淨觀是可以幫助去掉這個五欲，是可以讓這個心證入三果。

信徒：四果就不能了？

白父：去到三果他已經去掉了慾望，然後他已經知道那條路，不久就能證得阿羅漢。成為三果了就一定成就這個出世間法，以後成為阿羅漢了就不用再講。他會有方法去到阿羅漢

就是要到那個程度，如果還在家就不是囖。他跟另外一半睡在一起，只感到那個骯髒，那個臭，在這個家裡很難住下。

我們年輕所迷的那些五欲，那些喜歡的東西，那些五欲，那些慾望，就會覺得很臭，已經斷除掉，不想再一起。所以他們不會在家裡面

Devotee: There are four objects of contemplation: impermanence, unsatisfatoriness, non-self, and impurity. I’d like to confirm whether contemplation of impurity can only lead to the third fruition.

Por Khaor: It depends on our desires. If we perceive arising and passing away but have not yet severed desire, it is difficult to attain the third fruition. If we can cut off the five sensual desires, we can achieve the supramundane path. That is, by eliminating desire, one can reach the third fruition. Contemplation of impurity helps in abandoning these five sensual desires and enables the mind to realize the third fruition.

Devotee: But not the fourth fruition?

White Father: Upon reaching the third fruition, one has already eliminated desire and knows the path; it won’t be long before attaining arahantship. Once one becomes a non-returner, the supramundane path is assured, and becoming an arahant is just a matter of time—there’s no need to elaborate further. There are methods to progress to arahantship.

It requires reaching that stage—if one still remains a householder, that’s not it. When lying with a partner, one only perceives filth and foulness; it becomes difficult to continue living in such a household.

The five sensual desires we were infatuated with in youth—those things we liked, those desires—will seem foul and repulsive. They have been severed, and one no longer wishes to engage with them. Thus, they will not remain in the household life.

信徒：有些師父說，最後要證果的話需要見到心的生滅，但是我想問por khao 修不淨觀時是否只是看身體發臭啊，身體不美不漂亮啊，就可以證到果，還是一定要見到生滅？

por khao : 以我個人來說，要懂得放，才能看到這個生滅。如果心還有執取，還沒有放下，就還沒有看到這個生滅

心要放，心要懂得放，沒有執取，才會看到那個生滅，要不然就很困難。

第二就是，心不會很重、空。

要懂得放下，才看到生滅。心空心平靜才能看清楚這個不淨觀。然後修這個不淨觀我們是要看圖片，也是心要懂得放下，才可以看的清楚。

信徒：最後要看到生滅對嗎？

por khao :看到生滅呢，就是可以成為初階的果位。到了最後的階段，就是沒有個我存在。我們自己會知道的，還有沒有一個我存在，還有沒有一個貪心啊

最後到解脫的話，就會知道沒有就是沒有，你就算強逼讓它生起也生不起。要控制讓它生起也生不起，去到解脫的話。

信徒：por khao 說，看到生滅是可以證到比較低的果位，但是不是初果到四果也需要看到生滅然後放下嗎？

por khao : 看到生滅可以去到初果，但是不可以去到三果、四果。煩惱就像是一個枰，我們修行煩惱越低，那個果位就越高。假如我們修行煩惱越多的話，我們證得的果位就沒有那麼高

信徒：想問，假如初果二果是看到生滅，那麼三果四果是看到什麼呢？

por khao :就是要去掉五欲、慾望。這個五欲。

然後去掉這個我，我慢。然後就沒有這個貪嗔癡

這個初果也是可以從看我們自己的心，煩惱的重量。好像說我們的貪嗔癡，如果別人罵我們，講我們，我們還會怨恨，這個嗔心不懂得原諒啊，不懂得慈悲。如果還不懂得原諒，沒有慈悲心。還是怨恨的話，還未真的證得初果。就是這個看我們的心而知道。

Devotee: Some teachers say that to finally attain fruition, one must perceive the arising and passing away of the mind. But I'd like to ask, when practicing contemplation of impurity, is it enough to just see the body as foul-smelling, unattractive, and ugly to attain fruition, or must one definitely perceive arising and passing away?

White Father: From my personal experience, one must know how to let go in order to see this arising and passing away. If the mind is still clinging, if one hasn't let go, then one hasn't yet seen this arising and passing away.

The mind must let go, must know how to let go. Without clinging, one will see that arising and passing away; otherwise, it's very difficult.

Secondly, the mind should not be heavy—it should be empty.

One must know how to let go to see arising and passing away. With an empty and tranquil mind, one can clearly perceive this contemplation of impurity. And when practicing this contemplation, we look at images, but the mind must also know how to let go in order to see clearly.

Devotee: Ultimately, one must see arising and passing away, right?

White Father: Seeing arising and passing away can lead to the initial stages of fruition. At the final stage, there is no self-existent. We ourselves will know whether a self still exists or not, whether greed still exists or not.

Finally, upon liberation, one will know: it's simply not there. Even if you try to force it to arise, it won't. Even if you try to control it to arise, it won't. That's what it's like when reaching liberation.

Devotee: Por Khao  says that seeing arising and passing away can lead to the lower fruitions. But don't all four fruitions, from the first to the fourth, require seeing arising and passing away and then letting go?

Por Khao: Seeing arising and passing away can lead to the first fruition, but not to the third or fourth fruitions. Defilements are like a scale; the more we cultivate and the lighter our defilements, the higher the fruition. If we cultivate but still have many defilements, the fruition we attain won't be as high.

Devotee: I'd like to ask, if the first and second fruitions involve seeing arising and passing away, then what do the third and fourth fruitions involve seeing?

Por Khao: It's about abandoning the five sensual desires, abandoning desire. These five sensual desires.

Then, abandon the self, conceit. After that, there is no greed, aversion, or delusion.

The first fruition can also be discerned by observing our own mind—the weight of our defilements. For instance, regarding our greed, aversion, and delusion: if someone scolds us or speaks ill of us and we still harbor resentment, if this hatred doesn't know how to forgive, doesn't know compassion... if we still don't know how to forgive, lack a compassionate heart, and still hold resentment, then we haven't truly attained the first fruition. We know by observing our own mind.

這個是清邁山上村民燒屍體地方,燒後骨灰是不帶走,現在還殘留在其中,原本想在此靜坐,想起尊重一下死者便沒有在此靜坐,上年雨安居前才燒了一具老女人屍體,這老人家在我托缽時有供過飯食,她死時我也有被其家人邀請到她的家念經。

但當燒她屍體時,甲良族山民是有個傳統,就是會把死者衣服,用具,裝飾物日用品等皆掉在附近,怕亡者有所執著自己財物成鬼後到家找他們。

其中燒時我不在,到馬來西亞,燒後一段時間我回來泰國上山去看,看到骨灰與村民把死者物品掉在那附近,我看到有把刀,心想可給僧團用,好過放著浪費,便念經回向功德後執回放在自己寮房底下的鐵皮上。

但想不到那晚睡時即聽到從沒聽過拉鐵皮聲音,此聲音變得特別快,可以迅速從寮房不同方向位置發出,但我不管了,猜測可能是她。。或不是也好,心就說如果是你來(死者),把刀捨出來供給僧團反有大福報,掉著反浪費,不要執著吧,後回向功德散播慈心,如此平息了,之後也沒有什麼。

直到不久前白衣WanChart來這山上修行,我也安排他住這墳場的寮房,但後來他突然問我,

"寮房底下的刀是否從死者處執回來?"

我嚇了一跳,說是的,後告訴整件事給他聽,

他說他住那晚也發出很大聲音,且那把刀可能刻有咒念過咒術(山民可能刻來保護,入森林找食等較安全吧),吵到他要整晚開著燈。

我一直以為死者意識已離開不執著那把刀了,

我便問白衣說,那是否要掉回給她?

白衣說:"不要緊,已沒有問題,留著用。"

我就覺得奇怪,從來沒有跟白衣提起此刀一事,為什麼會知那把刀是從死者處執回來。。?

不過此故事告訴我們,不要隨便執取死者東西。。執了則要有心理準備。。

但應該不會每個例子也如此吧!哈~

15-3-2019 

昨天有位年輕女居士問白衣的腳痛嗎?

白衣笑著說:

"身體痛,但心不痛。"

白衣跟身體癌症強烈苦痛相處已十多年而身痛心不痛,心一直處於輕盁,捨,在感受之上,沒有執取。

而這位居士說其胃特別痛,痛到難以忍受與呼吸困難,像要窒息,那時便需去醫院,通常醫院會打針,但每次因為身體承受不了而昏迷,找很多醫生也查不到病因,也沒藥醫,且持續發作了差不多兩年。

後來有佈施,持戒,禪修,情況好很多,發作時沒有以前那麼痛與頻密,但最近幾天又發作,還是很難受。

白衣說有時是惡業力,在泰國也有居士病,用了很多萬泰珠也查不出原因,只可靠就是法療,

白衣說下次若再胃痛,先不用吃藥,專心覺知於所痛之處,呼吸入時憶念Bud, 呼吸出時憶念陀,在痛之處Buddho,有時會如此就好起來,如果忍受不了才再吃藥等。

白衣說若如此修,也可以做到像他一樣,

白衣也說過此法藥是世上最殊勝藥,可以滅除內心的痛苦,可以療癒身與延壽,

最少他自己十多年前上未期癌症,本來醫生說可以回寺院等死,沒我救,但他也可靠修行活到十多的年今天,身苦但心卻不苦,心卻一直處於輕盈舒爽。

記於23-2-2019 ajh

有位女居士開始學習觀感受,發覺越覺知苦受,苦就像越被擴大,直到心像承受不了。

白衣答(以所記得重點地寫):

只是純粹覺知是不夠,因為還含蓋著無明貪嗔痴在其中,還存在著執取,需要以智慧思維去覺知,每次覺知也需要使用到智慧(即思維觀察感受是生滅,無常,苦,無我等),才會達到捨心,放下地覺知。

有如我們在世俗工作,需要用我們的智慧去工作,否則所做工作也難以繁榮。

2-6-19 ajh

白衣昨晚有提過,

五戒很重要(即不殺生,不偷盜,不邪淫,不妄語,不飲酒,白衣也說不要賭博),

戒可以幫助提高正念在身口意,產生害怕做惡業,並可因此而開始生起慈心,幫助去除內心一些貪嗔痴,導向心的清淨,

有戒的人就算天人也會喜歡與尊敬。

在持戒下修定,如默念Buddho(佛陀)加上覺知呼吸出入,心專注於覺知Buddho,而呼吸出入這個覺個會自然知道,當默念Buddho,到Buddho自然消失後,心開始平靜下來,

這時就可以修三十二身分不淨,

修三十二身分不淨可以有兩個修行方法,一個是思維,另一個是專注,

當心平靜了後,便思維身體三十二身分,思維從腳甲到頭髮等身體各部份都是不淨,是無常,苦,無我,

後當思維到心停留在身體某一部份而平靜下來,便可以不斷把心專注於那個身體不淨部位,如是髮或毛,甲,齒,皮,內藏或骨頭等任何一部份也可以,有如我們肉眼一直看一件物件不理其它東西,同樣專注覺知身體部份,也是沒有思維,是用心不斷專注覺知身體某一個不淨物部份,如此去修, （版主注釋：假如只是專注只是在修止，要覺察它們的無常、無我、苦才是修觀，才能最後離苦）

但當心中Budhho與呼吸出入再自然生起,這時便又修回Buddho,不用思維不淨,直到默念Buddho後,Buddho再自然消失,才再思維與專注修不淨觀,

這樣不斷反復去修行,

如此修行,便可培養到內心力量與智慧,而幫助提升內心平靜,安定,舒緩內心苦,使心有個依靠歸依,使內心有內在財富,外在財富我們認為會帶給我們快樂而不斷去尋找,但當我們病痛時卻幫不了我們,不能帶給我們內心平靜,

但這內在財富尋找卻可做到,這是內心真正安穩歸依,依靠,安住,可使內心平靜,輕盈,

白衣說這也就是在修四念處,四念處已包含集中在其中。

白衣說過如果要修行超越身體劇烈痛苦並不容易,是需要每天誦經持戒,且每天付出很多忍耐,精進,捨心地長時間去靜坐與長時間地行禪,日夜不斷修,才有力量超越它。

6-6-19 ajh

昨天跟一大班馬來西亞去探白衣聖者，他有說到：

這很難解釋，

身體二十四小時一直在痛，

但心卻一直很自在，光明，清涼與喜悅，

心不會因為身體痛而苦。

23-12-16 ajh

另一件事……信不信由你《傳聞中白衣聖者》

遇到傳聞中左腳有癌症白衣聖者Phor Khao Wanchart Yimme來山上修行,

問他很多關於修行問題，他修行毅力精進很令人佩服，沒有吃藥醫療腳癌症已8,9年，身常受苦但心却不受影響一直舒服、暢爽、空。

他從少便修開心默唸巴利文發音的「佛陀」，並能入定但自己那時不知道那是入定，至有一次幫寺院掘井後跌下去，後來因而使腳得骨癌，

吃過一段時間藥物也沒用,也成癌症未期,醫生讓他回寺院等辦身後事,其後得遇清邁有名聖者大師傅Luang Poh BraSik教導修不淨觀，也沒有再吃藥與看醫生,決心以法醫療,為解脫精進修行。

後來修佛號使心定與修不淨觀開智慧7年便去除內心所有痛苦煩惱。

他修行很克苦，除了忍受身體病痛外還要決意坐成晚或以有加鐵塊並有癌症的腳經行到天光。

有時坐到屁股血管也爆……

他決意如果達不到如打坐到天光時起身便願給天打雷劈、為大地埋沒等使自己不敢起身或放棄打坐決心。

最終培養了忍耐力與心力使他超越了苦受乃至思維不淨觀開發了智慧。

其中他提到只修不淨觀是不夠，還要思維淨相，如此不斷反復思維自己與他\她人之不淨觀與淨相就會遇到淨相時心才不會容易生起執取或慾愛。

問他為什麼不做沙彌，他說想以白衣身份給在家人有信心以證明在家人也可以解脫。

來找他或護持他人很多，同樣他說有很多人用不同方法試探他成就。

他侍從向這山上自然保護區阿頭說，本來他不想來，但天人邀請他來。

昨天他生日我送了一大包馬來西亞咖啡給他，

今天我生日，也送了東西給他與其他人，生日時最值得慶祝是行善，即為自己累積大善業，因一想起自己過去生日就是行大善日特別日子，心自會歡喜與不斷增加善業。

很開心，這白衣聖者解答了我很多疑惑，後來才知龍坡間哈其中一位滿受大眾尊敬大弟子龍坡間也叫自己在清邁信徒來護持這白衣，那信徒今天來接這白衣回去，可惜跟這白衣相處時間不久，但他已來山上差不多一個星期，而那時我剛好去馬來西亞。

覺得這白衣很謙虛與慈悲，相處起來很舒服，以及他前天決意以那種身體上下山地步行去頂禮距離這裡11公里佛足印，並不願上信徒來接車，說已決意了，一個普通人如此行去三小時也累透。

他的頭髮也成了舍利子。

遇到好修行人，這是我今年很好生日禮物，他也送我一對拖鞋。

但信不信由你，不信可以自己找他相處一段時間，有人做英文翻譯與我這裡也有他英文書。

8-5-15 ajh

白父說，出定時法的力量可以很強大地修復身體,修四神足者滅盡定者甚至可在本來壽命已盡而可延續住世上十年二十年。

#泰國一位超越了兩末癌之苦的修行者緊急的通知!

"#來自寂靜中的聲音,告知可防禦與治愈肺炎Covid-19方法，以幫助人類脫離恐慌---穿心蓮草藥。"

"與眧坤庆慈悲答覆及其經歷。"

*來自2020年3月18日Por Khao WanChat Yimmi的錄音 

3.28分鐘錄音

 昨晚我在為自己所造的火葬場靜坐了2個多小時，坐下來後心就入了(入定)，

在寂靜一心中發出了一個聲音說: "白衣父親,，白衣父親,，父親(指PorKhao,泰國親切稱呼)所食用的穿心蓮是可以很好地防禦人類正在恐慌與尋找方法防備的惡性疾病covid，懇請父親慈悲告知黑眼睛的人類，他們的心因為covid疫症生起而正在被恐懼所佔據了，如果父親傳播此消息出來，人類所恐懼的死亡則可以透過穿心蓮草藥而得以醫治止息的 ！父親 ， 請求父親慈悲。"

而且還告訴了父親很多事情，所以父親便檢查看看。。哦！都是真的！

所以告訴孩子們(對信眾親切稱呼)去找穿心蓮草藥來食用,早晚服用,早沖來飲一杯 ,睡前沖來飲一杯，飯前服用, 願孩子們按照父親所說的去做吧！ 不僅只是可醫治covid，還可以治愈許多疾病，依父親所說去做，孩子們就可以減輕對covid疾病的害怕---用"穿心蓮草藥"。

1.05分鐘錄音

 隨我們選擇而食，顆粒或粉末而製的穿心蓮草藥也是可以，隨我們喜歡。 孩子們，廣泛地傳播出去吧！ 要記住，早晚服用，如果是粒，則服食2粒膠囊；如果是粉劑，則1湯匙和1杯水混合在一起飲用，但父親認為這種粉末是對父親非常有益。 對於父親,在發燒時常服用。記住啊！早晚服用，傳播出去，我們所恐懼疾病便會得到防禦。

訊息0.29分鐘錄音

頂禮Phra Ajahn Hei ， 請Phra Ajahn Hei緊急地將此消息發送給Phra Ajahn Hei的兄弟姐妹，穿心蓮草藥是肯定的，是可以預防的，發送此消息給兄弟姐妹們且多多分享出去，頂禮Phra Ajahn Hei 。

 0.57分鐘錄音

我已經吃了很長時間了，我很早以前就知道了，但是我不敢告訴任何人，當我有什麼或太劇烈的痛時也須要穿心蓮。 但我不敢告訴任何人 ，昨天我去火葬場靜坐時，那"居士"來請求我說出來，我才決定說出來，我已經收藏了很多年了知道穿心蓮是非常有益的，受用至老年人，這可以清腸與排出任何身體內的毒素。

2.24分鐘錄音

無論我有什麼事時 ，我也是得靠用穿心蓮。 但是沒人問我 ，我也不敢告訴任何人，因為如果有人問我或有什麼要我告訴，我便告訴，這個是因為"他"要我告知我才告知的。 因為很神秘 , 只是穿心蓮，它真的可以解決這些疾病嗎？ 我不敢說出來。 但是直到"他"要我檢查，其因緣以便為了幫助正在受苦，正在害怕面臨死亡的人類世界。  

穿心蓮(泰音: Fah Talai Jone,直譯意思是”天破強盜")這詞是藥中之最，只是聽到這詞也令人感到可怕，其名之意可以清除很多種類疾病。 本來我是不會公開它，也不會告訴任何人，我一直受用，即使我出國，Ajahn Hei也看到吧！我也是帶穿心蓮去。 但沒人問， 只是問一點點,，我也回應一點點。但直到covid疾病發生了，所以我不得不說。

0.47分鐘錄音

請Phra Ajahn Hei 告訴國外的兄弟姐妹們吧！接下來，不要拋棄穿心蓮，希望即使生小病或什麼也好也是可以食穿心蓮。就是這個， 是可以清除疾病的種族，可以清腸、清掉我們體內渣滓腐物的東西，殘留在胃中的物質 ,在我們體內的這些都會全部排出來呢！穿心蓮是草藥中非常偉大的。

 （在那之後，Phra Hei把Por Khao的錄音送給眧坤庆，以便有機會可以幫助到眧坤庆其國外許多的信眾，並得到了大長老眧坤庆慈悲的答复，如下）

*來自2020年3月18日眧坤庆(Chao Khun Keng  Khemako) 的錄音

1.14分鐘錄音

過去，我在森林在山上，一直生病，哦~應如何呢?正好拉賈維地醫院的醫生要送穿心蓮草藥來，

一罐子有1000粒，所以我看起來就只有這個，如何好呢？就吃用它！每次6粒膠囊，每天4次，一天24粒。 背痛，感冒發燒，細菌感染，什麼都好起来，都消失了，我說嗯！很不錯！苦苦的，細菌它也是害怕苦的呢！但還是要說，苦澀的事，人是不喜歡苦澀的，喜歡的是甜的，我行腳也只是帶著穿心蓮，它可以很好解決問題。 但是，如果給比丘吃，味道不好，那就隨便了。修行要受苦，會痛，不要，要舒適，那就自便吧！（笑）憐憫是憐憫，但又可以如何？ 他的因緣還沒到，有時也是人之間的業力吧。但是也是好,好的,已經把這消息傳開了。

#如果怕寒也是可以在有病情況下才吃穿心蓮。

#穿心蓮有萬病仙草之稱,也名為蛇草,苦心蓮等。

據說孕婦與哺乳不適合食用穿心蓮,請親自去多認識觀察了解嘗試,或生病時服用,或當真的不幸患上 Covid-19而沒藥可治時食用,說不定因此藥而救回一命。

#請廣傳出去, #以便在危急時或可救大眾一命。

#透過修行超越了兩個未期癌症之苦

#PorKhaoWanchatYimme的簡介:

https://m.facebook.com/story.php?story_fbid=2686319304830979&id=100003588073919

#並也巧合地看到泰國有關穿心蓮有效對抗新冠肺炎報導: http://www.udnbkk.com/article-294420-1.html對抗新冠肺炎研究穿心蓮有效性 - 泰国世界日报

#此文泰文版ข้อความนี้ที่เป็นภาษาไทย

https://m.facebook.com/story.php?story_fbid=2681680865294823&id=100003588073919&__cft__[0]=AZV4KyRrXbquN9tLY2Dz3uEYfBV824dgYLm1xr_whhdgSVrzcCxPn7ljdweQTbQz5l_D5JFiZrTcbLg8gziRzR4dVAs40L_yvm9o2UcIvS_YUbpMMFFLQoC75zsrB0GtuHXL40G1UOgZTfPRgP6Z8X8K&__tn__=-UK-y-R

28-3-2020 ajh 

白父Por Khao Wanchart說過已不能去國外了,一來因為他的身體狀況差了,二來因為他是癌症病人,也沒法打防疫針,但他已回向功德與散播慈心給大家了。

所以大家有機會來探白父時要珍惜機會(要來可以聯絡我),雨安居期間,他在各威儀中入定三個月,但過程中腳傷口情況還是越來越強烈,有次更是爆破了出來,有時像是要死去了,後又回來身驅,他說如果沒有入定是承受不了的。

我10月22號早上去迎接他出定與隨喜他的功德,當晚上也試跟他法談,其中他談起說他身體的狀況是過去與今生殺生業力,且過去所做福報盡,所以才完全地承受惡業果報,且今生在家時(還沒到寺院修行前),因為是農村地方長大,所以殺了很多生,包括生煮過很多煲魚,也殺了很多雞,有些雞還死不瞑目怨恨他,也有生燒烏龜,殺蛇等,所以需承受現今的癌症劇苦,但說並不是所有人今生殺生就需承受其惡果報,有些到下世才承受,但最主要另外原因是因為他過去福業也沒了。

*我便問起,若他在家時若不是殺生多,而是多放生,現今的情況會是如何?會是相反嗎?他說那身體會很建康。

因此我便建議他放生,說起在泰國有很多大師父,甚至被認為是聖者的也有放生,Ajahn Keng也有,今次他聽了很有興趣,並且同意,如果身體允許便會去放生。

那晚聊完後,我立即聯絡居士,叫他們第二天去市場處理些會被殺生物來給白父放生。

到了第二天,本來白父跟信徒說身體不行了,去不了放生,後白父試發願把放生功德回向給那些怨親債主,發覺身體很神奇地立即輕鬆起來,苦受減少,並可以沖涼與一起去放生。

放生之後的那個晚上,

跟白父一起的師父說很神奇,經過放生雞與其牠生物之後(也有魚,青蛙,貝類),白父身體苦受很明顯地減輕,清洗傷口時間可以延長了(之前可能苦受強烈,清理傷口不能太久),且可以睡得著。

26-10-21 

白父慈悲开示：遵守五戒是极为重要的。遵守五戒的人，是佛陀的代表，是天人礼敬的对象。

白父也强调了回向功德的重要性。亡者是无法食用或受用我们供养的食物，能吃掉供品的只有那些蚂蚁動物而已。将所做的善業功德回向给往生者，他们才能得到利益。回向的时候，倒水也只是一种仪式,最重要是由心回向功德,亡者也不能饮其水。如果一个人在工作中遇到问题，应该以佛法来解决，而不是逃避问题。

由于雨安居即将开始，信徒在白父面前向三宝求忏悔。虽然当时没有花和蜡烛在身边，但白父勉励说：应该以双手合十象征蜡烛，以心作为花。 

白父很強調交代給大家要持好五戒,因為五戒可以助生慈悲,正念與定慧,信徒们请求白父长久住世以利益众生時,起初沒有答應,

但當聽到信徒說會終生持五戒供養他，便很高興答應說那会努力長住世間,

白父表示出很歡喜滿意大家終生持五戒來供養他。

19-7-2022 ajh

在白父閉關期間，一位比丘通知：

白父會七日後才再用餐,

食物是由寺院的一位信徒準備,但信徒是不會見到父,只是放下食物便離開,白父有需要時便食用,白父將會連續入定三個月,沒有接客,默語,但只要沒有與外界聯絡,白父是可以在行站坐臥也處於定力中,關閉世間一切,連外界有什麼嘈聲,也是聽不到。

25-7-2021 

白父曾經說過,在他入四神足時想起他發願多數會成功,而所發的願最好符合自己能力,符合自己身份,且他說也不要太過於貪心。

30-4-2021 

於2018年3月5日龍坡甘哈68歲48個戒臘的生日, 在Wat Pa Sapthawee Thammaram ,旺南橋區,呵叻府,白父萬察(Por Khao Wanchat Yimmi)前去頂禮龍坡甘哈。

龍坡甘哈：這是怎樣了？

白父萬察：是癌症。

龍坡甘哈：必須修心了。（笑）。

信徒：他是Luang Pu Prasit ,Wat Pa Moo Mai的信徒。

龍坡甘哈：是誰的信徒也好，都是一樣終須死亡（笑）。

龍坡甘哈：患有癌症，有否服用止痛藥？

白父萬察：我已經很久沒有吃藥了。

信徒：已經11年了。

白父萬察：主要是修心。

龍坡甘哈：修心之藥（笑），很好很好。

龍坡甘哈：問信徒.. 白父離開這裏後會去哪裡？

信徒：會去馬來西亞, 阿贊值良的寺院。

龍坡甘哈：去開示或去做什麼呢？

白父萬察：去作法談,互相交換心得。

龍坡甘哈：很好，是要修心的,

病人之所以無法好起來,有時也是因為過於胡思亂想,所以無法康復,甚至因此病得更為嚴重。 

...Luang Por Thian的學生Ajahn Kamphon去開示教導國外的人佛法,去日本,中國,甚至世界各地,

也讓白父這樣去教導吧,

或可以寫佛法書籍,

已能開示的了, 因為真法從心中流露。

龍坡甘哈：你的家鄉在哪裡？

白父萬察：程逸府，班耿。

龍坡甘哈：哦,程逸府有很多很厲害的人（笑）。

白父萬察：媽媽是Udon,Ban Phue人。

龍坡甘哈：哦，Udon府,還是Ban Phue人呢。

2-6-21 ajh

上次Por Khao Wanchart在香港說過(我大概分享),

一班人可以聚在一起行善,持戒,聞法,修行等是很難得,一班人的可以一起團聚聞法行善也是一件很困難不容易的事,但也是很殊勝,

又其當一些人有苦有壓力煩惱貪嗔痴,透過聞法實踐後,舒緩減少或去除了這些苦、壓力煩惱或貪嗔痴,而了解了滅苦解脫方法,

這使帶領者或供借場地使用人都累積了很大很多福德,且甚至造就了那些聽聞佛法的人更是有機會最終因此滅苦解脫。

也說借此場地者(那時有位香港居士供借場地給我們住宿用餐與大眾也可到此處聞法,但他人在外國)雖然身在外國,但也已得此福。

確實,在佛經中有提過佈施六種修行者有無量福報,

一是無貪,

二是正在努力去貪,

三是無嗔,

四是正在努力去嗔,

五是無痴,

六是正在努力去痴。

未期癌症白衣分享,最重要是持好最少五戒下,深深呼吸,覺知呼吸入時知呼吸入默念Bud ,呼吸出時知呼吸出默念dho, 保持呼吸舒暢,

心平靜後便多思維身體不淨,當詳細了解身體都是不淨物組合後,進一步是再細心多思維了解身體是無常,後才再進一步細心了解身體是苦,之後再進一步細心了解身體是無我,

最後才整體去思維身體是不淨,無常,苦,無我,

若思維累了又回來覺知呼吸Buddho,心平靜休息夠了又再思維身體不淨,無常,苦,無我,如此不斷反復修,便會漸使解脫一切苦。

隨喜大家!善哉!

一直以來,跟骨癌與淋巴兩未癌共處,沒有再看醫生並做到身苦心不苦已有十多年的白父Por Khao Wanchart, 近來病況加劇,以至令到他想起他的大師父在圓寂前跟他說:"若受不了,便捨棄五蘊。"

後來我建議說若可以,請盡量修四神足,以便可以令五蘊更長久地留存世間,有機會更廣傳佛法。

不久前我去探他,他說修四神足的力量很大,可以影響身體,說修一段時間,應該可以維持幾年,他說通常大師父們若非在病況很嚴重下也是不會修,會放由五蘊任由惡業受報,不會故意用法來制止,而是順其自然,但在病況嚴重時,為了可以久住世間利益大眾,才會使用。

現在白父已在閉關,不讓任何人打擾,不接客,直到15/4才出關。

願白父一切順利,安穩長住世間,利益更廣泛大眾,善哉!

2-4-2021 

白父答：只有阿羅漢,其體物才會成舍利子

白父答：真正修行並非如此,後來也說,解脫最主要是在心,非外在。

自己適合修行什麼方法,修了心容易平靜,只有自己知道自己,

有如我們擅長做什麼工,喜歡做什麼工,自己會知道一樣。

2019年2月10日，於泰國被稱為白衣聖者的Phor Khao Wanchart Yimme應稀比丘之邀，到香港出席一場公開講座，患有末期骨癌和淋巴癌的他，分享自己如何以佛法修行，超越病痛所帶來的痛苦。透過培養定力和修習不淨觀，就能踏上解脫之道。

現年六十歲的白衣聖者，長年居住於清邁的寺院，持八戒修行。十幾年前，他去到一間荒廢的寺院，幫手掘井，過程中跌倒傷了膝蓋，越來越痛，之後去醫院檢查，證實是骨癌，那時是佛曆2549年。他在醫院住了兩個月，生不如死，全身骨頭都好痛，醫生幫他切了膝蓋骨，用一塊鐵代替，所以現在他的左腳不能彎曲。本來醫生打算切除他整隻腳，但因為排不到期，他只好先回寺院休息。翌年一次跌倒，癌細胞入了血，擴散至全身，變成淋巴癌，痛苦到他不想再生存。他對寺院的住持說，如果有一天見到他在樹上吊頸，不用把屍體運回家鄉，直接燒掉就可以。

禪定結合不淨觀　成道解脫

轉捩點是他在寺院遇到一位大師父─Luang Poh BraSik，當時Luang Poh BraSik見到他已經被醫生切了膝蓋骨，如果再回醫院，就連腳都會被切走，於是叫他不用回去找醫生，用修行便可以。Luang Poh BraSik教他修不淨觀，去除對五蘊的執着，超越身體的痛苦。自此之後，他沒有再去看醫生，也沒有吃藥，直到現在亦如是。

他回憶未遇到Luang Poh BraSik之前，自己已經有幾十年修定的經驗，他覺得自己修行好厲害，所以就無名心起，看不起別人，覺得不需要靠大師父或者善知識的指導，正因為這個原因，令他修了幾十年都未解脫，而且他所修的定力，根本無法抵受癌症所帶來的痛苦煩惱。

因為Luang Poh BraSik的教導，他開始修不淨觀，思維身體的不淨、無常、無我，思維的方法是由腳到頭，由頭到腳。剛開始修不淨觀，可以借助圖片，例如解剖圖、死屍圖，然後思維我們的身體都是這樣。例如思維頭髮為什麼會不斷生長、為什麼會變白、會甩，這是無常的表現；思維身體為什麼會痛，我們沒有叫它痛，也沒有叫它病，為什麼它不聽我們的指令？因為它是無我的。當我們思維到疲倦時，又可以回來修定。修定用什麼方法都可以，只要你能夠把心安定下來，例如覺知呼吸、覺知腹部起伏、或者念「阿彌陀佛」也可。只要內心安定下來，就可以思維身體的不淨、無常、無我，令身體對五蘊產生厭倦，捨棄利慾，內心就會輕盈。

他以前很執着身體，好怕死，很想找方法去醫病，到最後醫不好，醫生叫他回寺院等死，幸好Luang Poh BraSik教他修不淨觀，才能去除煩惱、去除貪嗔癡、對身體的執着，把身和心分開。自此之後，他沒有因為癌症而憂愁痛苦，沒有心情低落，這就是法的力量，是佛法的藥。Phor Khao Wanchart Yimme很精進，坐禪有時坐到屁股的血管都爆裂，一起身全條褲都是血；他又會拿着兩枝拐杖行禪行到天光；天天修觀和定，修到最後超越感受。心已經在感受之上，不會因為身體的痛而有任何內心的痛苦，而且對身體都有好的作用，不會令病情惡化。這是他的修行歷程。他把生命奉獻給三寶，然後努力修行，這對修行者、佛教徒、癌症病人，都有很大鼓舞。

通常我們見到那些癌症病人，不是病死，而是嚇死。知道自己患病消息後，他們會情緒低落，也影響身邊人，覺得生命無希望，這是因為他們內心沒有皈依處，沒有修行方法去除內心的痛苦。所以我們應該在未病時就要開始修行，不要等到有病才去修；我們首先要培養內心的定力，覺知呼吸出入加上念佛號，再去思維身體的不淨、無常、無我。

最後，他提醒我們在修行前要持好戒，這是最重要的第一步。五戒，即是不殺生、不偷盜、不邪淫、不妄語、不飲酒不吸毒。守好戒是努力避開惡業，提高正念，避免犯身口意惡行，令我們的生活更加清淨。當我們的心有五戒，禪修時更加容易入定，更加容易得到智慧。如果沒有守好五戒，禪修時內心好難平靜下來，內心因為受到污染，容易不安恐懼。守好戒是進入涅槃解脫的一道門，無論一個人如何有錢、有地位、有學識，如果他沒守好五戒，內心容易不安恐懼，會不安樂。如果一個人守好五戒，即使他沒有什麼學識、財富，但他內心安樂，生活安穩。

問答環節︰

問︰修不淨觀時，如何去觀「無我」？

答︰我們修行要有次序和步驟，首先要令我們內心平靜下來，然後思維身體的不淨。剛開始靜坐時，我們要坐直身體，但留意是放鬆的，然後內心要有個安住點，可以是覺知呼吸入知入並在心默念「佛」，覺知呼吸出知出並在心默念「陀」，內心平靜之後，可以由腳到頭，由頭到腳，思維身體由三十二身分組成的種種不淨，如頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓……

當我們覺知呼吸出入時，內心有時會想東想西，這時我們要有正念，及時知道你的思想念頭，保持覺知，把心拉回來呼吸之上。靜坐禪修不是只是坐着，無論你做任何事，都應該修行，走路都可以。這樣修行我們就是活在當下，工作會更加順利，錯誤也會減少。

我們的身體本來是不淨，但思維不淨觀需要我們很大的精進力，因為比較微細，所以建議大家先修好定，然後才去修不淨觀。而且我們通常執着身體，覺得它靚、好，但內裏有心臟、腸、肺、血、屎尿等等，其實無我就在其中。頭髮你不洗就會有油，不洗澡身體又會臭，頭髮和指甲都會不斷生長，你無叫身體生病，因為無我，所以它會病；肚痛就要去廁所，你說這個身體是我的，你叫它不要去廁所，這是不可能的。身體無我，我們製造因緣讓它生存下來，當缺乏這些因緣時，就可以隨時死亡。

我之所以能夠一直生存下去，最關鍵是修「Buddho」，這是我的法藥。意即覺知呼吸入知入並在心默念「佛」，覺知呼吸出知出並在心默念「陀」。大家按這「Buddho」方法去修，靜坐加上不淨觀，已經好足夠。當我們不斷持續修行，就會明白這內在財富有多重要，帶給我們很多快樂與清涼，去除我們內心的痛苦，成為內心的依靠和皈依處。

問︰你剛才說安靜自己的心不需要太長時間，即是多久？我們靜坐是否一定要盤腿？我忍受不了腳痺，如果坐椅子可以嗎？

答︰我們要靜坐多久才可以思維身體，這是隨我們自己決定，如果覺得靜十分鐘、二十分鐘足夠了，就可以思維。盤腿打坐是需要堅持下去，即使有痺有痛也好，我們要訓練自己的忍辱，這同時培養我們的捨心和內心的力量，努力去除對於感受的執取。我們要依照佛陀的教導方式去修，身體感受能避一時，不能避一世，所以我們要超越它，了解它的無常，才能生起智慧。

問︰怎樣才能精進去修不淨觀？請問白衣聖者，你每天的修行日程是怎樣的？

答︰我打坐由兩個鐘開始，直到五、六個小時，行禪有時行到天光，直到已經超越苦受。至於精進去修不淨觀，就是無論我們想抑或不想，都照樣去修，就叫精進。無論每天二十、三十分鐘也好，一記起就修，一有時間就去修，無論你正在做什麼。覺知呼吸出入，令身心平靜，然後思維身體的不淨、無常、無我，一有時間就用這兩個方法不斷修，就叫精進。

問︰請問修不淨觀時，應是整體地去觀，還是很仔細地逐隻手指去觀？

答︰我們可以從三十二身分去思維，頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟……不斷這樣去思維，內心就會越來越微細和清楚，你先了解三十二身分有些什麼，就開始去思維。剛開始可能不是很仔細，慢慢就會越來越仔細。我們不需要全部指甲都思維，只要思維一隻指甲是無常，你沒有叫它，它都會不停生長，有細菌的，要不斷修剪，就會了解其他指甲都是同樣的特質︰不淨、無常、苦、無我。

cred.姜珮婷

曾聽白父說過,香港近海,較為有水災之危,對於供地的善業,能幫助大家會有立足安穩之處。