《隆波帕默評論泰國小孩子撞死出家人一事 Luang Por Pramote’s Commentary on the Incident of a Thai Child Hitting and Killing a Monk》
最近有一個新聞， 小孩子開車撞出家人。
從我們佛教的角度， 我們人會死， 在一個地方同時死好幾個人 ，那並不是偶然的 ；但必然會有一起曾經造過的共業。
在佛陀的時代也有類似的案例，有一群富翁 ，他們請了一個妓女； 最後看到她身上有很多財富， 然後就想搶她的財富、最後把她殺掉了。
最後這個女的一直記仇，就生生世世都記他們的仇，直到最後一次出生為一位女夜叉 ， 然後就去附到牛的身體裡面，把那個阿羅漢撞死。 那個就是Phra Bahiya他是證悟法最快的， 聽沒有幾句話就證阿羅漢了。 還有一位，其實有好幾位，但隆波只記得兩位 ，這位他應該是證悟三果阿那含的聖者，也是被牛給撞死了。
或者是釋迦族和佛陀，他們曾經也一起造過共業 ，一起去河裡面抓魚。 一個是動手抓， 一個是很高興 ，這個果報現前 了。
我們這一代 大概是在2500佛曆的25、23年； 有五位修行的高僧大德在飛機失事 一起去世。 他們也知道 ，他們提前知道--- 他們知道這是自己的惡業現前， 就類似大目犍連尊者，曾經傷害過自己的父母， 所以在臨終之前就被打死、揍死、錘死。前面兩次都逃過了，到後面看到因為曾經相信老婆而傷害自己的父母 ，所以他願意接受自己的惡業。 大概是在佛曆的25、23年 這個上座部的五位高僧大德接受恭請來到曼谷； 然後去到Udon機場 .
隆波記不住了，說是哪位師父說的--- 這架飛機到不了曼谷，我們是上還是不上 ？
（另一位說：）阿姜曼說 ，我們是修行人 ，我們害怕死嗎？
所以就去了， 就上了 。
平常的時候，高僧大德去到哪個地方， 都會有隨從的弟子。 但是他們把這個跟隨他們的人全部都趕回去了，就只有這五位出家師父上了飛機，然後圓寂。
有一位高僧大德--我記不牢了--也許是Luang Pu Louie長老， 他說這五位曾經也有這個共業 ，也就是曾經做過五個平民百姓的小孩子， 然後一起戳了個鳥窩 ，不知道是鳥蛋還是小鳥， 然後牠們便掉下來死了。
因為這個惡業現前， 因為一起造了共業 ，所以就一起死了。 這個分享的最開始的那個事情， 是值得百分之百相信的 ，因為是佛陀這個時代發生的， 這個是佛陀自己說的 。但是後面的高僧大德說的， 那我們就聽，作為一個常識， 是不是真的也不知道 ，但是也沒有什麼損失， 只是一個提醒---別一起去組群組團去幹壞事了。 做了之後怎麼樣惡業都會現前的，逃不掉的。 小的惡業， 無論多小最後都會先前的 ，僅僅只是說， 如果是提前先涅槃，就可以擺脫。
只是說小孩子是不是造惡業 ？小孩子並沒有動機要去撞出家人， 但是隆波理解小孩子 。小孩子11歲能開汽車， 為什麼他能夠跑開十幾公里一直沒有撞傷， 但是為什麼會撞到出家人呢？ 小孩子的一個這樣的狀況 ，就是喜歡看到出家人，很喜歡， 就會去看一看， 有可能一不小心就撞了一隊人 ，這個正常的。 小孩子就是這樣子的。
….小孩子也有果報 ,但他並沒有刻意去殺的動機。
小孩也有惡業 ，但是因為是不小心，不是特別強， 強到說來自於他刻意要殺出家人。
發生的事情其實是在教我們大家， 壞事不幹是最好的 ，業是逃不掉的； 如果做過了 ，那就別再做 ，知道說不對 ，那就不要再做了。
就像Aṅgulimāla， 他殺了一千人 ，一旦證悟阿羅漢， 知道說不好，就 不做了， 從出家以後就從來沒有傷害過眾生。 有一個孕婦分娩不出來， Aṅgulimāla很可憐她， 曾經是到處殺人的； 結果看到分娩的婦女分娩不出來。那個時候如果分娩不出來 ，媽媽和孩子都會死掉。然後他很可憐，就跟佛陀請教 ，佛陀說：‘那你就發願， 你從來沒有殺過生， 願這個真理，可以讓孕婦很順利地分娩小孩’
Aṅgulimāla就說 ：‘我已經殺過那麼多人了， 這個不行了。’
佛陀說。‘那你這樣好了 ，從你開始出家起 ， 即便想都沒有想過要傷害 。因為這個真理，希望這個女人能夠安全地分娩’
他說這樣可以說， 因為他真的有真理。 這樣的真言 --曾經造過很多的惡業， 知道說不好，再也不做了， 做了好事做了一段時間； 然後就可以把它作為一個真言，就告訴那個女性說：‘小妹啊 ，我已經重生在聖道， 在這個聖者的家族裡面出生了； 因為這樣的真理， 我從來沒有想過傷害任何的眾生； 因為這樣的真言， 願你能夠安全， 願你安全， 願你的子女安全’
然後分娩就很順利了。
在我們幹壞事的時候， 然後我們這個意識到自己的錯 ，心意堅決地說要做好事 ；然後同樣也可以發願了。
這個小孩子 ，出家人大部分都是看得不對的， 說那個是於死於意外--這個小孩子是不正常的 。但是從法上面的角度來講的話 ，沒有什麼東西是偶然的 ，都是必然的
----隆波帕默
2026.07.04
Recently there was news about a child driving a car and hitting a monk.
From our Buddhist perspective, when people die and several people die at the same place at the same time, it is not accidental; there must have been collective karma (shared kamma) that they had created together in the past.
In the Buddha’s time there was also a similar case. A group of rich men invited a prostitute; later, seeing that she had a lot of wealth, they wanted to rob her and eventually killed her.
This woman held a grudge and remembered their enmity life after life, until in her final birth she was born as a female yaksha and then possessed the body of a cow, hitting and killing that Arahant. That was Phra Bāhiya, who realized the Dhamma the fastest — he attained Arahantship after hearing just a few words. There was another; actually there were several, but Luang Por only remembers two. This one should have been a noble disciple who attained the third fruit of Anāgāmi and was also hit and killed by a cow.
Or the Sakyas and the Buddha — they had also created collective karma together before, going into the river to catch fish. One was catching the fish with his hands, and one was very happy about it; this karmic result manifested later.
Our generation is probably around the 25th or 23rd year of the 2500 Buddhist Era; five highly accomplished senior monks died together in a plane crash. They also knew beforehand — they knew this was the manifestation of their own bad karma, just like the Venerable Mahā Moggallāna, who had previously harmed his own parents and was therefore beaten, struck and hammered to death before passing. He escaped the first two times, but later, realizing that because he had believed his wife and harmed his parents, he willingly accepted his bad karma.
It was probably in the 25th or 23rd year of the Buddhist Era that these five senior Theravāda monks accepted an invitation to Bangkok; then they went to Udon Airport.
Luang Por cannot remember which teacher said it — “This plane will not reach Bangkok. Should we board or not?”
(Another replied:) “Ajahn Mun said, ‘We are practitioners of the Dhamma.‘ Are we afraid of death?”
So they went and boarded.
Normally, when senior monks go somewhere, they would have attendant disciples. But they sent all their followers back; only these five ordained teachers boarded the plane and then attained final Nibbāna.
One senior monk — I cannot remember clearly — perhaps it was Luang Pu Louie, said that these five had also this collective karma: they had once been five ordinary children who together poked a bird’s nest, not knowing whether they were eggs or baby birds, and the birds fell down and died.
Because this bad karma manifested and because they had created collective karma together, they died together.
The incident shared at the very beginning is 100% believable, because it happened in the Buddha’s time and the Buddha himself spoke of it. But what the senior monks said later — we just listen to it as general knowledge; whether it is true or not we do not know, but there is no loss either. It is merely a reminder: do not form groups to do bad deeds together. Once done, bad karma will manifest no matter what; you cannot escape it. Even small bad karma, however small, will eventually come to fruition; it is only that if one attains Nibbāna beforehand, one can be free from it.
It is just asking: did the child create bad karma? The child had no intention of hitting the monk, but Luang Por understands children. An 11-year-old child can drive a car; why could he drive more than ten kilometers without hitting anyone, yet he hit the monk? A child in such a state likes seeing monks — he really likes them — so he would look at them and possibly accidentally hit a group of people. This is normal. Children are like that.
…. The child also has karmic results, but he did not have the deliberate motive to kill.
The child also has bad karma, but because it was unintentional, it is not particularly strong — not strong enough to come from a deliberate intention to kill the monk.
What happened is actually teaching all of us that the best thing is not to do bad deeds; karma cannot be escaped; if one has done it, then stop doing it; knowing it is wrong, then do not do it again.
Just like Aṅgulimāla, who had killed a thousand people; once he attained Arahantship, knowing it was not good, he stopped doing it; from the time he ordained, he never harmed any living beings again. There was a pregnant woman who could not give birth. Aṅgulimāla felt very sorry for her — he who used to go around killing people everywhere. At that time, if she could not give birth, both mother and child would die. Then he felt pity and asked the Buddha for advice. The Buddha said: “Then you make this aspiration: ‘I have never killed any living being; may this truth enable the pregnant woman to give birth to her child smoothly.’”
Aṅgulimāla said: “I have already killed so many people; this will not work.”
The Buddha said: “Then do it like this: from the time you began to ordain, you have not even thought of harming anyone. Because of this truth, may this woman be able to safely give birth to her child.”
He said it this way because he truly possessed that truth. Such a statement of truth — having previously created a great deal of bad karma, knowing it was not good and never doing it again, having done good deeds for some time — then one can use it as a statement of truth and tell that woman: “Younger sister, I have been reborn into the noble path, born into this family of the noble ones; because of this truth, I have never thought of harming any living being; because of this statement of truth, may you be safe, may you be safe, may your child be safe.”
Then the childbirth went smoothly.
When we do bad things and then realize our mistake and resolutely determine to do good deeds, then similarly we can make aspirations.
This child — most monks look at it incorrectly, saying it was death by accident — this child is abnormal. But from the perspective of the Dhamma, there is nothing that is accidental; everything is inevitable.
---- Luang Por Pramote
2026.07.04
《透過布施、持戒和禪修來滿願》
如果想成願
在佛教來說，是有方法的
當然，我們要努力、運用智慧
但就業力來說，我們都可以做些事情的
一般我們有什麼途徑來培育善業？
布施、持戒和禪修
禪修的功德大於持戒，持戒的功德又大於布施
先說布施。如果我們要累積很大的功德，一定是優先供養僧團。供養僧團的功德甚至比供養佛陀或阿羅漢多（MN142）
現在已經沒有佛陀給我們供養了，所以其次我們可以供養、對阿羅漢造善業
Luang Pu Seng 曾說：‘“要小心謹慎, 對阿羅漢所作的善業或惡業,其善報或惡報將會來得很快。”
“ ...對阿羅漢所作善行, 其果報會來得很快, 因為阿羅漢的心是福不留,惡也不受。何時作福,便那刻給予,作惡也如此,那個作惡的業力也會很快產生結果,保證我們在這一生中便會見到,不必等到來世...”’
持戒的功德比布施的功德更大
為什麼呢？
佛陀說，功德就是快樂的同義詞（AN7.62）
布施前準備，我們會因而喜悅，因為知道我們自己在做好事
布施時，我們的心也會踴躍、快樂
布施後，每次我們一想起也會隨之而喜悅
但一個只布施但不持戒、禪修的人，內心大部份時間都是很散亂的。當心散亂時，是沒有快樂可言的。
所以布施的功德其實有限。
如果一個人肯持戒，他因為長時間都心安理得、不後悔，所以會變得喜悅、寧靜、快樂。當心快樂時，就會有禪定。（AN11.1）
因為要持戒，他要以正念來及時識破自己心中的煩惱，不讓自己破戒。所以他的正念和禪定會得以提升
持戒持得越多、越乾淨就越好。當有一個人持守五戒十善業，那是很強大的力量來的，他將會充滿自信、力量（AN5.213）
如此有力、快樂的心，是具有大功德的心
當心那麼清淨、專一、有力量，這樣的人所發的願是很有力量的。
所以《巴利三藏》中說，持戒者的願望因為戒的清淨性而得以實現（SN41.10）
所以誰想成願就要持好五戒十善業
而假如只持戒而不禪修，心就不夠集中。
如果我們能夠修習禪定，心就會變得非常飽滿、喜悅、集中、有力量；這是持續性的功德。 我們修禪定一個小時，就有一個小時的功德。所以說，禪修的功德比持戒和布施的功德還要大。
我們入定後出來，就可以發願
入的定越深，那個願力就越強。
吉祥尊者說過，一個人從第四禪出定後發願，過後就會發現自己的未來立即變了。
在這裡要分享更強大的發願方法，就是取涅槃為所緣來修定（修果定）。
涅槃是什麼呢？就是身心的完全止息、熄滅--究極的‘空’
我們就把心集中到這個‘空’來修禪定，然後最理想是修到第四禪後出定發願。
這是最有力量的發願方法，優於任何方法。
為什麼呢？
Luang ta siri 說過，心取涅槃為所緣的定，甚至是超越滅盡定的
當滅盡定還是世間禪定時，心取涅槃為所緣的定已經是出世間的禪定了，因此力量更優勝
Por Khao Wanchart Yimme 就曾閉關幾個月來修四神足，交替進入果定、滅盡定等等。那時他說，大家可以想起他/ 隨喜他入定功德然後向他發願，願望多數都是會成真的。
為什麼？
因為果定的威力是非常強大的。
佛陀甚至用果定的威力來成功延壽多個月（DN16）
如果誰想成願，就要多多培育強而有力的布施、持戒、禪修善業
**Title:** Fulfilling Wishes through Generosity, Precepts, and Meditation
If one wants to fulfill wishes,
in Buddhism there is a method.
Of course, we must strive and apply wisdom.
But in terms of kamma, there are things we can all do.
Generally, what paths do we have to cultivate wholesome kamma?
Generosity, Precepts , and meditation.
The merit of meditation is greater than the merit of precepts , and the merit of precepts is greater than the merit of generosity.
First, let us speak about generosity. If we wish to accumulate great merit, we should prioritize making offerings to the Sangha. The merit of offering to the Sangha is even greater than offering to the Buddha or Arahants (MN 142).
Now that there is no longer a Buddha for us to make offerings to, next we can make offerings to and create wholesome kamma towards Arahants.
Luang Pu Seng once said: “Be careful and cautious; the good or bad kamma created towards Arahants will bring its results quickly.”
“...Good deeds performed towards Arahants—their results come quickly, because the Arahant’s mind does not retain merit nor accept demerit. Whenever merit is made, it is given at that very moment; the same for evil deeds—the kammic force of that evil deed will also produce results quickly, guaranteeing that we will witness it in this very life, without having to wait for future lives...”
The merit of precepts is greater than the merit of generosity.
Why?
The Buddha said that merit is synonymous with happiness (AN 7.62).
Before performing generosity, we prepare and therefore feel joy, because we know we are doing good.
During the act of giving, our mind is also uplifted and happy.
After giving, every time we recall it, we feel joy as well.
However, a person who only practices generosity but does not observe precepts or meditate will have a mostly scattered / restless mind most of the time. When the mind is scattered, there is no happiness to speak of.
Therefore, the merit of generosity is actually limited.
If a person is willing to observe the precepts, because they feel at peace with themselves and without regret for a long time, they will become joyful, serene, and happy. When the mind is happy, stillness arises (AN 11.1).
Because in order to keep the precepts, one must use mindfulness to promptly recognize defilements in the mind and prevent oneself from breaking the precepts. Thus, their mindfulness and stillness will be enhanced.
The more and the purer the precepts one observes, the better. When a person maintains the five precepts and the ten wholesome actions, that brings a very powerful force; they will be filled with self-confidence and strength (AN 5.213).
Such a powerful and happy mind is a mind endowed with great merit.
When the mind is so pure, focused, and strong, the wishes made by such a person carry great power.
Therefore, it is said in the Pali Canon that the aspirations of a precept-keeper are fulfilled due to the purity of their precepts (SN 41.10).
So whoever wants to fulfill wishes should diligently observe the five precepts and the ten wholesome actions well.
Yet if one only keeps the precepts without practicing meditation, the mind will not be sufficiently concentrated.
If we can cultivate stillness meditation, the mind will become very fulfilled, joyful, focused, and powerful; this is continuous merit. When we meditate for one hour, we generate one hour’s merit. Therefore, the merit of meditation is even greater than that of precepts and generosity.
After emerging from stillness, we can make our wishes.
The deeper the stillness we enter, the stronger the power of the wish.
Venerable Mangala said that after a person emerges from the fourth jhāna and makes a wish, they will subsequently find that their future has immediately changed.
Here I wish to share an even more powerful method for making wishes: taking Nibbāna as the meditation object to develop stiillness (practicing fruition attainment).
What is Nibbāna? It is the complete cessation and extinguishing of body and mind—the ultimate “emptiness.”
We focus the mind on this “emptiness” to practice meditation, and ideally attain the fourth jhāna and then emerge to make the wish.
This is the most powerful method for making wishes, superior to any other method.
Why?
Luang Ta Siri said that the stillness which takes Nibbāna as its object even surpasses the attainment of cessation.
While the attainment of cessation is still mundane stillness, the stillness taking Nibbāna as object is already supramundane stillness; therefore its power is superior.
Por Khao Wanchart Yimme once went into solitary retreat for several months to practice the four bases of psychic power, alternately entering fruition attainment, cessation attainment, and so on. At that time he said that everyone could recollect him / rejoice in the merit of his stillness and then make wishes ; most of those wishes would come true.
Why?
Because the power of fruition attainment is extremely strong.
The Buddha even used the power of fruition attainment to successfully extend his lifespan by several months (DN 16).
If anyone wants to fulfill wishes, they should cultivate abundant, strong, and powerful wholesome kamma through generosity, precepts , and meditation.
要去訓練，直到自己有了佛法僧作為自己殊勝的依靠
如果我們抵達這一點，就會有神通，這是功德的神通。
當我們的生命有問題，可以祈願，不用用什麼咒語。
比如說，我們的生命有很大的問題。我們就禮佛、念經，想到佛陀、想起法、想起高僧大德。
小心高僧大德，邪見的高僧大德也有。最好是憶念到佛陀，或者是佛陀時代的聖者，然後就跟他們打成一片，跟他們祈願。
我們以前的功德，比如說，我們想起佛法僧，我們以前布施、持戒做得很好，然後祈願。 比如說，一個人喜歡養貓，他自己的貓還不夠，還養外面的流浪貓，快要死時想到貓就投生為貓，但如果想起功德，曾經做過布施、給他食物，讓他不飢餓、不困難，因為飢餓是世上最困難的苦了。當想起這個，我一直以來持之以恆做布施，願意此真實語，願我的生命有一個好的突破口。這樣祈願
或者說，我們一直認真持好戒，然後生命有問題；如果這個是真言，就願此真實語，讓這個困難可以渡過。
隆波曾經這樣做過，我坐車到肌肉發炎了，然後要到一個在山上的寺院。然後周圍都是大大的石頭，坐也不可以，躺也疼，坐也疼。然後我就想：‘沒有什麼依靠，沒有誰可以幫我了，也沒有止痛藥’
然後想起高僧大德有在這一帶行腳過，然後這裡肯定有天神的，而且有正見的天神。然後我就說了真實語：‘我是來這裡布施、持戒、修行的，現在我生病了，如果能幫助的話請幫助一下。但如果是我的業而幫不到，那就沒關係’ 說完後，隆波的那個燈亮了三次，我就受到驚嚇，以為它壞了，然後去打開。然後‘誒，我已經可以自助了，後面的疼消失了’
所以認真做好事情，如果有突發的事情，可以想到它，祈願：‘我這樣做過，如果天神可以幫忙就幫忙。’如果他跟我們有關係、有憐憫，就會來幫忙。這個稱之為功德的神通，用真言來鬥爭。
所以如果以後我們生命有困難，我們就想起我們以前做過的善事：‘我一直以來持好戒，現在生命有問題了，願這個真言的力量，讓我能夠順利通過這個問題’這個是真實語的力量。或者天神，我們每天分享功德給他，也許他會有幫到的，如果幫不到就沒關係。我們想起自己的功德，然後分享我們的善事，天神曾經得到我們分享過的，就會來幫忙。
可以試試今天回去：‘我今天認真聽法，然後我要在motorway 那裡停車，願我有一個停車的地方’
阿姜給就是用這個方法的（笑）。今天隆波要去洗手間，要在這裡停車，願有一個停車的地方。每次都有（笑）。然後要在這裡用餐，然後也有停車的地方。
We must practice until we have the Buddha, Dhamma, and Sangha as our supreme refuge.
If we reach this point, we will possess psychic power—the power of merit.
When we face problems in life, we can make aspirations without relying on any mantras.
For example, if we encounter a major life crisis, we can pay respect to the Buddha, recite scriptures, and recollect the Buddha, the Dhamma, and the great noble monks.
Be cautious about respected monks—some may hold wrong views. It is best to recollect the Buddha or the noble ones from the Buddha’s time, merge our minds with them, and make aspirations to them.
We can reflect on our past meritorious deeds, such as generosity and precepts, and then make aspirations.
For example, someone who loves raising cats—not only their own but also stray cats—might, at the time of death, think of cats and be reborn as one.
But if they recollect their merit, such as having practiced generosity by providing food to alleviate hunger and hardship—since hunger is the most severe suffering in the world—and reflect on this, thinking, "I have consistently practiced generosity. By the truth of this action, may my life find a favorable breakthrough," they can make such an aspiration.
Alternatively, if we have diligently upheld precepts but face life problems, we can say, "By the truth of this sincere practice, may this difficulty be overcome."
Luang Por once did this. I was traveling by car when I developed muscle inflammation and needed to reach a temple on a mountain.
The area was surrounded by large rocks—I couldn’t sit or lie down without pain. I thought, "There is no refuge; no one can help me, and I have no painkillers."
Then I recalled that great noble monks had once walked in this area, and there must certainly be devas (deities) here—devas with right view.
So I spoke words of truth: "I came here to practice generosity, precepts, and meditation. Now I am sick. If you can help, please help.
But if my karma prevents it, that is alright." After saying this, the light in my room flickered three times. I was startled, thinking it was broken, but when I checked, "Hey, I can help myself now!"—the pain in my back had vanished.
Therefore, if we sincerely do good deeds and face emergencies, we can reflect on them and aspire: "I have done this. If the devas can help, please help."
If they have a connection with us or feel compassion, they will come to assist. This is called the psychic power of merit—using words of truth to overcome challenges.
So, if we encounter difficulties in life, we can recollect our past good deeds: "I have consistently upheld precepts. Now I face a problem.
May the power of this truth enable me to overcome this difficulty." This is the power of sincere words.
Alternatively, we can share merit with devas daily—perhaps they will help. If not, it’s alright.
We recollect our merit and share our good deeds; devas who have received our merit may come to assist.
You can try this today: "I have diligently listened to the Dhamma today. Now I need to park on the motorway—may I find a parking space!"
Ajahn Grit used this method (laughs). 'Today, Luang Por needs to use the restroom and park here—may there be a parking space.' It works every time (laughs).
Then, when needing to dine, there is also a parking space.
--Luang Por Pramote
2025.9.13
龍坡燙般 Luang Por Thongpoon หลวงพ่อทองพูน กาญจโน 提醒信徒們
要記得發願的重要性
雖然現在許多人都教不用特別發願
但現在那些聖弟子，往往就是因為過去做過一些大功德，然後發願
當那些善業成熟，就會推動他們往他們曾經的願走
所以做完功德後發願是很重要的
龍坡燙般 Luang Por Thongpoon หลวงพ่อทองพูน กาญจโน reminds devotees
to remember the importance of making aspirations (vows).
Although many people nowadays teach that there is no need to make special aspirations,
the noble disciples of the present often succeed because in the past they performed great merits and then made aspirations.
When those wholesome kammas mature, they will propel them toward the path they once aspired to.
Therefore, making aspirations after performing merits is very important.
**The four qualities that lead to success:**（ Four Bases of Spiritual Power ）
1. **Chanda** – being content and enthusiastic about the work you are doing.
2. **Viriya** – being diligent and persevering in that work.
3. **Citta** – being attentive, establishing mindfulness and concentration in that work.
4. **Vimamsa** – constantly examining, reflecting, and reviewing that work to ensure it is done properly.
Whether it is worldly work or spiritual practice, if anyone takes these four principles and applies them, they will certainly achieve success.
**導致成功的四種特質：**（四神足）
1. **欲（Chanda）** – 對自己正在做的事感到滿足且充滿熱忱。
2. **勤（Viriya）** – 對那件事勤奮且堅持不懈。
3. **心（Citta）** – 專心致志，在工作中建立正念與定力。
4. **觀（Vimamsa）** – 不斷地檢驗、反思、審查那件事，以確保它被妥善完成。
無論是世俗的工作或是靈性修行，任何人若能運用這四項原則並付諸實踐，必定能獲得成功。
如果誰人想心想事成，或者增加成願的機會
佛教來說，應該怎樣做呢？
很簡單
持好戒就行了
至起碼是五戒，最好是五戒十善業
五戒是
1.不殺生
2.不偷盜
3.不邪淫
4.不妄語
5.不飲酒吸毒
十善業是
1.不殺生
2.不偷盜
3.不邪淫
4.不妄語
5.不離間語
6.不閒雜語
7.不粗惡語
8.心裡面不貪屬於別人的東西
9.不會想害人、傷害人
10.擁有正見 （有布施果報，有善惡報，有父母的恩德，有過去、現在、未來世，有鬼、天神、地獄眾生的，存在有特殊智慧的修行人，可以說到有過去、現在、未來世）
（Ref. MN117）
為什麼這樣說？
有經典記載的：
那時，屋主質多得了重病，痛苦不堪，病情非常嚴重。
這時，許多園林天神、樹林天神、樹木天神，以及住在藥草和大樹裡的各種天神聚集起來，對質多說：「屋主啊！請您發個願，願來世成為轉輪聖王吧。」
聽了這話，質多對那些園林天神、樹林天神、樹木天神，以及住在藥草和大樹裡的諸天神說：「轉輪王也是無常的，也是不穩定的，應當捨棄它，走向解脫。」
聽了這話，質多的朋友、同事、親戚、家人都對他說：「貴族之子啊！請你提起正念，別胡言亂語了。」
質多問：「我說了什麼，讓你們這樣對我說：『貴族之子啊！請你提起正念，別胡言亂語了』？」
他們回答：「貴族之子，你剛才說：『那也是無常的，那也不穩定的，應當捨棄它，走向解脫。』」
質多說：「那是因為園林天神、樹林天神、樹木天神，以及住在藥草和大樹裡的諸天神對我說：『屋主！請發願成為來世的轉輪王。』我這才對他們說：『那也是無常的……應當捨棄它，走向解脫。』」
親友又問：「貴族之子，那些園林天神、樹林天神、樹木天神，以及住在藥草和大樹裡的諸天神，是看到了什麼好處，才對你說『屋主！請發願成為來世的轉輪王』呢？」
質多回答：「那些天神心裡想：『這位屋主質多是個持戒清淨、具備善法的人。如果他發願成為來世的轉輪王，憑著他持戒的清淨，他的心願一定會實現，因為如法（義注：具備十善業，不墮四種偏差：貪、嗔、癡、恐懼）的人必然會得到如法的果報（「法王」（應指轉輪王）是對「如法者」的另一種稱呼，因為他是依法而得王位的，所以稱為法王。）。』他們就是看到了這個好處，才這樣勸我的。而我對他們說：『轉輪王也是無常的，也是不穩定的，應當捨棄它，走向解脫。』」 （SN41.10）
所以親愛的讀者們，不要以為戒不重要
誰想心想事成就要持好戒，不要疏忽大意啊！
If anyone wants their wishes to come true, or wishes to increase the likelihood of their aspirations being fulfilled,
from a Buddhist perspective, what should they do?
It's very simple.
Just uphold the precepts well.
At the very least, uphold the Five Precepts, and ideally, the Five Precepts and the Ten Wholesome Actions.
The Five Precepts are:
1. Refrain from killing.
2. Refrain from stealing.
3. Refrain from sexual misconduct.
4. Refrain from false speech.
5. Refrain from consuming alcohol or intoxicants.
The Ten Wholesome Actions are:
1. Refrain from killing.
2. Refrain from stealing.
3. Refrain from sexual misconduct.
4. Refrain from false speech.
5. Refrain from divisive speech.
6. Refrain from idle chatter.
7. Refrain from harsh speech.
8. Not coveting what belongs to others.
9. Not harbouring ill will or thoughts of harming others.
10. Possessing Right View (believing in the fruits of giving, the results of wholesome and unwholesome actions, the gratitude owed to one's parents, the existence of past, present, and future lives, the existence of ghosts, devas, and beings in hell, and the existence of wise and accomplished contemplatives who can truthfully speak of past, present, and future lives).
(Ref. MN 117)
Why is this taught?
There is a record in the scriptures:
At that time, the householder Citta was afflicted, suffering, and gravely ill.
Then, a great multitude of park devas, forest devas, tree devas, and devas dwelling in medicinal herbs and great trees assembled and said to Citta: "Householder, make a wish: 'May I become a Wheel-turning Monarch (Cakkavatti) in the future.'"
When this was said, Citta said to those park devas, forest devas, tree devas, and devas dwelling in medicinal herbs and great trees: "That, too, is impermanent. That, too, is unstable. Having abandoned it, one should move on."
When this was said, Citta's friends, colleagues, relatives, and kin said to him: "Noble son, establish mindfulness! Do not ramble!"
Citta asked: "What did I say that prompted you to say to me: 'Noble son, establish mindfulness! Do not ramble!'?"
They replied: "Noble son, you said: 'That, too, is impermanent. That, too, is unstable. Having abandoned it, one should move on.'"
Citta said: "That is because the park devas, forest devas, tree devas, and devas dwelling in medicinal herbs and great trees said to me: 'Householder, make a wish to become a Wheel-turning Monarch in the future.' It was to them that I said: 'That, too, is impermanent... Having abandoned it, one should move on.'"
The relatives then asked: "Noble son, what benefit did those park devas, forest devas, tree devas, and devas dwelling in medicinal herbs and great trees see that they said to you: 'Householder, make a wish to become a Wheel-turning Monarch in the future'?"
Citta replied: "Those devas thought: 'This householder Citta is virtuous and possesses wholesome qualities. If he were to make a wish to become a Wheel-turning Monarch in the future, due to the purity of his virtue, his wish would surely be fulfilled, for one who is in line with dhamma (the commentary states: possessing the Ten Wholesome Actions, not falling into the four biases: [desire, aversion, delusion, and fear]) will certainly attain the result in line of dhamma ('Dhamma King' (referring to the Wheel-turning Monarch) is another term for 'one who is righteous', because he attains kingship in accordance with the Dhamma, hence he is called 'Dhamma King').' Seeing this benefit, they advised me thus. And I said to them: 'The Wheel-turning Monarch is also impermanent, also unstable. Having abandoned it, one should move on.'" (SN 41.10)
So, dear readers, do not think that precepts (sīla) is unimportant.
Anyone who wants their wishes to come true must uphold their precepts well and not be negligent!
Ajahn Anan 教導有效的決意/發願方法如下：
1.佛陀已經覺悟了，透過此真實語，願我也XXX
或
2.佛陀已經完成了任務（成佛），我同樣也會完成任務（xx）
Ajahn Anan 說：
‘要做很多次，把這個牢記在心中，這樣就可以增加自信心，不用依靠其他人
這是強大的決意，因為佛陀就是真相，沒有東西高過佛陀。透過這樣的真實語，您的決意會很強大’
Ajahn Anan teaches effective methods for making resolutions/aspirations as follows:
1. The Buddha has already attained enlightenment. Through this statement of truth, may I also XXX.
or
2. The Buddha has completed his task (attaining Buddhahood), and I will also complete my task (xxx).
Ajahn Anan says:
'Do it many times, keep this firmly in mind, and this will increase your self-confidence so you don't have to rely on others.
This is a powerful resolution because the Buddha is the truth itself—nothing is higher than the Buddha. Through such a statement of truth, your resolution will be very powerful.'
念誦Itipiso 具有很大的利益，因為是在憶念佛陀的種種德行（因此如果理解到當中巴利文的意思會更好）。這亦等於是在稱讚佛陀的種種德行，能夠產生很大的功德。Sataramsi 長老曾在過去向佛陀合掌禮敬並讚美一番後， 三萬大劫都成為天王， 當了四次轉輪王， 最終在釋迦牟尼佛年代以七歲之齡成為阿羅漢
佛陀在SN11.13 中說，任何人憶念佛陀的種種德行，即佛隨念，他將能夠去除恐懼。
Luang por thongdaeng (他是有許多龍族弟子的luang por plien的弟子) 說，大師父教導自己，念誦itipiso 是最厲害的了。
Ajahn keng 說， 念誦 itipiso 能夠心想事成
已被授記的菩薩kruba sriwichai , 當年就是念誦itipiso , 他做什麼都在念itipiso,念到他甚至可以聽到很遠的人在說什麼話。
文頌大長老說，誦佛經能夠讓我們口的力量更加神聖，說話有威力，增長波羅蜜。念誦出來的法音能夠幫助潔淨當地的負能量，不論法音傳去何方。而經常誦經的人，十方的天神護法神也會來庇護他，守護他。
Luang por lersi lingdam 說，誦經屬於近行定的訓練，那個功德能夠帶我們上夜摩天。
曾經，馬來西亞緣居林的戒堂開幕禮中。大眾一念itipiso，現場突然吹起了大風，接下來下起了綿綿的小雨，出現彩虹，天空出現瑞象。 Luang ta sxxx 說，這是因為天神們聽到念itipiso 的時候，他們感到很高興，及隨喜念誦itipiso的功德。長老說，不要再念了，那些天神天人很歡喜，很興奮啊，再念下去，那些綿綿小雨會下個不停。
有信徒去到luang por sopha (Luang ta maha bua 大弟子)寺院的舍利塔開幕典禮，當時氣候本來非常熱，一開始念 Itipiso 時，和上面的情況一樣，天空突然吹起了大風，天空也下了綿綿的毛毛雨，有漂亮彩虹，也一樣出現了瑞象。
有luang por anan 的弟子遇到一些生命上的困難，luang por anan 也是建議他念誦 itipiso ，最好每天念108 次，越多越好
斯里蘭卡已故授記菩薩聖法大長老曾經跟一位來自Ruwangirikanda的住持學習禪修。 有一次，有位英俊的中年男信徒來找那位長老，問長老他在用什麼禪修方法？
長老回答後，那位信徒和長老說：‘尊者，在佛陀還在世的時候，禪修者會要求佛陀去授予他們適合的業處。但就算是今天，佛陀的功德和美德的力量也是存在的！假如你能夠在21日內念誦 itipiso （佛隨念） 十萬遍，佛陀就會出現在你面前。然後你便能夠請求他授予你適合的業處來禪修。’
說完後，那個信徒便離開了。長老那時根本沒有時間問他是誰。
當時，那兩位長老向村民描述那位信徒的面貌，他們回答說：‘並沒有這樣的人在我們村或者附近啊！’ 兩位尊者覺得他可能是位已覺悟的天神，化身為一位信徒去幫助他們。
之後，那個住持和其他幾個人便開始累積念誦itipiso 十萬遍。因為長老要忙其他東西，所以不能完成十萬遍的念誦。但其餘五個人，包括比丘和居士繼續累積。當他們完成接近八萬遍時，佛陀的影像便出現了，就好像佛陀本人還在生！
他們被強烈的信心所征服，立即向佛陀頂禮。但卻忘了向佛陀請求業處。佛陀的影像之後便消失了。
信不信由您。理論上已涅槃的佛陀和阿羅漢已不會再生起新的名色法。有信徒問過ajahn golf 為什麼（阿姜曼等等的）大師父會看到佛陀來和他們互動？ajahn golf 說，並不是佛陀還存在飛來過來化這色身色相,只是他們在世間德行的一個法的呈現。如果(無餘)涅槃了還來幫這個幫那個， 那涅槃還是一個苦。 因還有責任去幫助這個世間。
Ajahn anan 念誦itipiso youtube:
https://www.youtube.com/watch?v=H8opUi1Ds9A&t=1136s&loop=0&start=01:07&end=20:46
Yeah! I have made offerings to the Arahants! My wishes are sure to come true!
Actually, not necessarily~
Who is the most well-known deity in the Buddhist scriptures? Indra!
If we wish to become Indra, simply making merits is not enough.
The Buddha once said that when Indra was a human, he upheld and fulfilled seven vows, which allowed him to become Indra:
1.During his lifetime, he supported his parents.
2.During his lifetime, he respected the elders in his family.
3.During his lifetime, he spoke gently.
4.During his lifetime, he avoided divisive speech.
5.During his lifetime, he was generous in giving.
6.During his lifetime, he spoke only the truth.
7.During his lifetime, he did not become angry—if anger arose, he quickly dispelled it (SN11.11).
In a past life, the Buddha also became Indra. Before becoming Indra, he upheld the above seven moral principles (JaA.31).
We offer to the Arahants, and of course, the merit is immeasurable! Wishing to become Indra should also come true, but maybe after a few cosmic cycles (laugh).
Why? Our virtues are not sufficient. This great merit can only gradually transform us into good people. Only by ultimately fulfilling these seven principles can we become Indra.
Similarly, after making offerings to the Arahants, we may wish to attain the first, second, third, or fourth fruits of enlightenment.
Yeah! I must have attained it!
Not necessarily~
We keep wanting this and that, and we are still far from the cessation of the cycle of rebirth, as well as the cessation of greed, hatred, and ignorance.
Erm, in that case, it might be after a cosmic cycle!
Or perhaps we have never thought about cultivating morality, stillness, and wisdom. Therefore, no matter how we wish, we cannot achieve our desires in this life.
The fulfillment of a wish is a combination of conditions; all conditions must be fulfilled for the wish to come true.
Yeah ! 我供養到阿羅漢了!
我的願望一定成真!
其實不一定～
在佛經中曝光率最高的天帝是誰? 帝釋天!
如果我們發願成帝釋天，單單這樣做功德是不夠的
佛陀曾說，當天帝為人時受持、達成了七個誓戒，才讓他成爲天帝
1. 有生之年是扶養父母者
2. 有生之年是尊敬家中年長的者
3. 有生之年是柔和語者
4. 有生之年是離離間語者
5. 有生之年是慷慨佈施者
6. 有生之年是真實語者
7. 有生之年是不憤怒者-即使他的憤怒生起，也會急速地排除它 (SN11.11)
佛陀前世也做過帝釋天， 原來他成帝釋天前一世， 也是持守了以上七樣戒德(JaA.31)
我們供養了阿羅漢， 功德當然無量! 發願成帝釋天也應該成願 ，但是可能幾個世界週期後啦(笑)
為什麼？我們的品德都不夠好， 這份大功德唯有慢慢慢慢推動我們變成一個好人， 最後圓滿這七條原則， 就能當上帝釋天了～
同樣地， 我們供養了阿羅漢後發願證初果、二果、三果、四果。
Yeah ! 我一定證到了!
不一定哦～
我們還不停要這樣要那樣， 距離輪迴的止息、貪嗔癡的止息還很遠
Erm, 這樣的話， 可能一個世界週期之後啦!
或者我們從未想過要修戒定慧， 那麼無論我們怎樣發願， 今生也必不能如願～
一個願的達成是條件組合的， 一定要圓滿到所有的條件， 才能成願