luang pu doo

Luang Pu Doo Phromapanyo - Wat Sakae (Ayudthaya)

Luangpu Doo Phromapanyo (originally known by the name of “Doo”) was born on Friday, April 29th 1904 in Ban Khaomao in the U-Thai district of the Ayudthaya province. His birthday coincides with Visakah Puja Day (Vesak), the day of Buddha's birth and the most important Buddhist holiday, in the 6th moon of the year of the dragon, or rather year of the “large snake” according to the Thai zodiac. Du was born into a farmer family of four consisting of his father “Phud”, his mother “Phuang” and two older sisters. Each year when the rice harvesting season was over, his parents made and sold Thai desserts, to supplement the family income. A remarkable occurrence is recounted about Doo's babyhood. One day when his parents where preparing “Khanom Khai Mongkhol” (a Thai dessert), his mother placed him onto a mattress on the terrace outside the house. This was during the rainy season when the surroundings of the house, the fields, the lower lying houses, barns, and animal pens were all flooded, as it often happens during the monsoon season in Ayudthaya. While the parents were busily working in the kitchen, the family's dog suddenly started to act strange. It barked outside on the terrace, ran into the kitchen, and then ran back outside still barking. Since the dog normally didn't act in such a way, the parents went outside to investigate. They were in for a shock to find that their baby boy had fallen into the water below the terrace which had no fence. However, instead of drowning immediately, the baby was floating on the mattress. Doo's father jumped into the water to rescue the child. The parents could not help wondering about the incident. How did the boy fall into the water? He was still too young to move around and the wind didn't blow hard enough to have carried the mattress over the edge of the terrace. And how did he manage to stay afloat on his mattress? Why didn't the mattress get soaked and drown or turn over? There were too many questions and doubts, so the parents believed that their son possessed special powers which protected him from harm.

Soon after the incident, when he was still a baby, Doo's mother died. At the age of four he lost his father too. Being orphaned as a young child, he was then raised by his grandmother and his older sister Sum. After having faced tragedy and bereavement very early in his life, Doo received his education at the temple school of Wat Klangkhlongsabna, Wat Pradusongthom, and Wat Niwedthammapawad. It was then when he decided to devote his life to Buddhism and to live as a monk under the Buddhist rule. The following years Doo spent as a novice at the temple.

Ordination And Monastic Life

Doo was properly ordained when he was 21 years old. His ordination ceremony took place at Wat Sakae in Ayudthaya on Sunday, the 10th of May 1925. It was the 4th day of the waning moon in the sixth month. The preceptor of the ceremony was Luang Pu Glan, the abbot of Wat Prayaatikararm. The first ordination teacher was Luang Pu Dae, the abbot of Wat Sakae, and Luang Pu Chaai of Wat Glaangklong Sabua functioned as the ordination-proclaiming teacher (second ordination teacher). Luang Pu Doo was given the monastic name of “Phromapanyo Bikkhu”. In his first Buddhist lent, he studied the dharma scriptures at Wat Pra Doo Song Dharma which was called Wat Phra Doo Rong Dharma at the time. His instructor was Chao Khun Nuang. The title “Than Chao Khun” is a title unofficially used when speaking to or of a monk of a higher rank; it means “The Right Venerable”. His two other teachers were Phra Khru Chom and Luang Pu Rod (also known as Suea). The title “Phra Khru” means “Venerable Teacher” (which is lower than Chao Khun in the monastic order). His meditation teachers were Luang Pu Glan, his ordination preceptor, and Luang Pu Pao. The latter was not only one of Luang Pu Glan's master students, but he was also Luang Pu Doo's uncle. In addition to these venerable teachers, Luang Pu Doo studied and practiced meditation with a variety of accomplished masters in different places, for example in the Suphan Buri and Saraburi provinces. In his third lent, he started to adhere to (the thirteen) austere practices, which constitute a Buddhist ascetic practice targeted at removing the defilements.

Luang Pu Doo abided by a strict moral code for all of his life, so he ate just one meal per day. It wasn't until 1982 when his students and followers asked him to eat two meals per day instead, because his health was weakening as he was getting older. This new practice gave him more flexibility in receiving worshippers who came to offer him food. When his students asked his opinion about having two meals, he replied that its only advantage is giving Buddhist followers who live far away a second chance to make merit by offering a second meal.

The Dharma Dream

One night around 1957 after his evening chanting routine, Luang Pu Doo had gone to bed. In that night he dreamt that he ate three bright shining stars. While he was chewing on the three stars, he felt that they were crisp and cracking and he suddenly woke up in surprise. He wondered about his strange dream and came to the conclusion that the three bright stars represented the Triple Gem (the Buddha, the Dharma, and the Sangha). Realising this, he began to recite the prayer of the refuge in the Triple Gem. He was extremely delighted by the experience and simultaneously reached complete confidence about holding onto the Triple Gem as the right method that leads the core of Buddhism. Henceforth, he determined to make meditation on the the Triple Gem (and the threefold refuge) a center piece of his meditation practice.

Loving Kindness

Luang Pu Doo has always welcomed any visitor regardless of class and background and he treated everybody equally. He never allowed his helpers to hold back guests or deny them entry. Luang Pu Doo was aware that many of his guests came a long way to see him to pay respect to him and to ask Dharma questions. If visitors were kept from meeting him at their convenience, they would be very disappointed. Luang Pu Doo showed loving kindness to his visitors and students. If they showed interest in mediation practice he would be delighted to give them support and advice. He never grew tired of giving Dharma talks to his followers.

Luang Pu Doo was not only a very patient man, but he also embodied the complete absence of arrogance. He was well-mannered all of his life and never treated anyone haughtily. Once Somdet Phra Buddhajarn (Seng) of Wat Suthat Thepwararam came to see him, one of the highest dignitaries in Thai Sangha, second only to the Supreme Patriarch, who is also perhaps better known as “Than Chao Khun Sangiam ”. He was one lent older than Luang Pu Doo and came to pay veneration to him. He also praised him as his teacher. When Chao Khun Sangiam finished paying respect to Luang Pu Doo he returned the gesture, and so they were paying respect to each other. It was a rare occurrence in a world that is dominated by power struggles, stubbornness, and arrogance. Most people tend to present themselves as clever and superior, but are unaware that in reality they are obsessed with and lead by their own defilements.

Luang Pu never criticized the Dharma practice of any institution in insulting terms. His point of view was that “a good person doesn't beat other people”, not even with words and his students took this as an example of good conduct. Generally, he was a quiet but outspoken man who did not make a lot of words, but always meant what he said. He emphasized steady Dharma practice and reminded people not to be negligent. Some of his sayings were: “The good is with you, just continue practising”, “ never stop watching your mind and thought”, “don't forget that everyone is going to die”, and “consider impermanence, suffering, and non-self.” 

Luangpu Thuad

Luang Pu Doo taught his students to hold Luang Pu Thuad of Wat Chang Hai in great esteem. He always praised Luang Pu Thuad saying that he has fully realized the ten perfections (i.e. the stages of spiritual perfection achieved by a bodhisattva on his path to Buddhahood ). He suggested that Luang Pu Thuad is a bodhisattva who will be fully enlightened in the future. He guided all of his students and followers to put their faith in Luang Pu Thuad and to keep him always in mind, especially in times of difficulty during meditation or when facing obstacles in life. Luang Pu Doo used to say that “Luang Pu Thuad is already waiting to give help to everyone. Just don't give up or abandon your dharma practice.”

Amulet Making

Luang Pu Doo had made different types of amulets although he did not intend to make it a profession. He produced small Buddha images, because he realized that there were many people who needed something material to remind them of the Buddhist teachings. There were students who sought only the pure Dharma and there were others who relied on talismans and amulets. He used to say that “being attached to a good talisman is better than being attached to a bad talisman”. Although Luang Pu Doo confirmed that all of his amulets received his blessings, there was one thing which clearly stands above amulets, namely meditation practice. He always told people who came to him to ask him for a talisman that the very best talisman they could think of was in their own body.

Late Period

Around 1984 Luang Pu Doo's health started to decline and he fell ill frequently because he allowed himself too little resting time. He welcomed guests and students from different parts of the country all the time. Even when he was seriously ill, he insisted on continuing this as usual. The monk who took care of Luang Pu Doo said that there were occasions when he was shivering and had to be carried to welcome visitors. Yet, he never complained and he never made anyone worry about him; he never even talked about his pain. Later in life he was examined by a physician who found that he suffered from heart disease and ordered him to rest and to seek treatment at the hospital. He refused it. At the end of 1989 he proclaimed several times that he would soon leave his physical body. Although he suffered intensely he maintained outward composure through patient meditation. His mind was unaffected and serene, so people did not notice that there was anything wrong with him.

On Tuesday, 16th January 1990 in the afternoon he talked to one of his students who was a Thai air force officer. During conversation his face glowed and he said: “I will no longer feel pain.” In the night of that day many followers came to visit him. Luang Pu Doo said: “There are no parts of my body that don't feel pain,” and he confirmed “I am leaving.” In his last words to his followers, he warned them not to be careless and not to neglect the dharma. He compared meditation practice to boxing: “Dharma practise is like a boxer in the ring. You have to start punching right away and don't fool around.” After that he retired to his Kuti where he died peacefully on Wednesday, 17th January 1990 at the age of 85. On 20th April 1991 royal a funeral service was arranged in his honor. Luang Pu Doo spent 65 years of his life in robes. Though he is gone, his teaching lives on in the hearts and minds of his students.

cred. to http://www.singthaidisco.com/forums/biographies-of-monks-masters/biography-luang-pu-doo-(wat-sakae)/?fbclid=IwAR3tVcO4i5BmfHAtyLCDoN53WrYAaIV8Uge6jejm5uEaCiO7soCPFfgY71M

大约佛历2548年(2005年)，在龙普度圆寂15年后，发生了一件奇迹的事情。有人声称，龙普度出现并救了他的性命，而他之前从未听说过龙普杜，更不认识他。

事情的起因是，龙普度的一位弟子开车时撞到了一个年轻人，导致对方重伤，生命危在旦夕。弟子满怀忧虑，便前往Wat Sakae 礼拜龙普度的蜡像，并祈求龙普度能帮助那位年轻人活下去。随后，这位弟子将事故的经过告诉了Wat Sakae中的龙普度弟子 - Luang Na Saiyut 。

起初，被撞的年轻人在大城府的医院接受治疗，但因医生束手无策，他被转送到曼谷的医院。不过情况依旧危急，甚至一度病情加重到他无法挽救了，但后来他的病情却奇迹般地好转，最终康复了。

数月后，有人邀请他前往Wat Sakae做功德祛除厄运，这是他第一次来到Wat Sakae。凑巧的是，与他随行的人带他去了Luang Na Saiyut的僧寮。当Luang Na Saiyut听到他讲述了被车撞的经历后，才得知他就是当初那位被龙普度弟子撞到，然后前来祈求龙普杜救他命的年轻人。

当这位年轻人完成供养僧团后，无意间看到挂在Luang Na Saiyut 寮房的墙上的龙普度照片时，他惊讶而兴奋地大叫的说，就是这位龙普救了他的命，是将他灵魂带回去身体的人！

他说，当他被送到曼谷的医院后不久后，他就死了。当他的灵魂离开了身体时，有一位身穿红色腰布的男子过来带走他。突然，一位龙普前来阻挡，龙普问他：“你认识那个穿红色腰布的人吗？”

他回答说：“不认识。” 然后他说：“龙普，快救救我！” 龙普做出挥手赶走的动作，那个穿红色腰布的男人就消失了。

龙普又问他说：“你的身体在哪里？” 他努力寻找却不记得在哪张床上。于是龙普就带他到一张床前，然后问说：“那是你吗？” 他看了后认了出来，恭敬地对龙普说：“是的。”

随后，龙普带他进入了躺在床上已停止呼吸的身体中。复苏后，他的病况逐渐好转，但他失去了一条腿。回家后，他的朋友带他去Wat Sakae做功德时，他才知道，原来救了他性命的龙普正是Wat Sakae的龙普度。

Luang Na Saiyut 在讲述了这件事给我(书本的作者) 听时，眼中流露出喜悦与感动。因为龙普的慈悲波罗密，仍然帮助化解弟子及其他人的痛苦，无论是在龙普尚在人世时，还是在龙普圆寂之后。

《足够》2017年5月11日

讲述这件事的Luang Na Saiyut已于佛历2558年(2015年) 圆寂

#听僧说

有一位长辈对我恩重如山，我常常有幸搭乘他的车，从曼谷前往Wat Sakae。这位长辈叫Khun Santi（又称Aed叔叔），我至今仍记得当时的老款FIAT汽车，车上有一个特殊的部件，叫做“象耳”，位于驾驶员旁边。这是一块三角形的玻璃，可以旋转调节，用来接受自然风。现在的年轻人可能都不认识这个东西了。

Aed叔叔第一次去Wat Sakae时，想要供请Upakut尊者的佛像/佛牌，他相信供奉这尊佛像可以带来财富。在和Aed叔叔一起开车前往Wat Sakae的一个多小时路程中，他一直和我谈论如何才能致富，例如要卖掉哪块地，谁会感兴趣等等。

到达Wat Sakae后，我们在僧舍里拜见了龙普。Aed叔叔因为是第一次来，显得有些紧张。我为龙普斟了茶，龙普随即开口问了一个正中Aed叔叔心的问题。

龙普问：你想发财，对吧？

Aed叔叔: (愣住了，没回答，因为他还在困惑。)

龙普说：富(Ruay)与衰(Suay)是相邻的。

我好奇地问：什么意思呢？

龙普解释道：它们的发音差不多嘛。

我们都忍不住笑了，Aed叔叔也开始放松下来，觉得长老非常幽默。接着，龙普详细解释道。

龙普说：想要富有，不论怎么去追求，都会带来痛苦。拥有财富时，保住它也是痛苦。财富消失了，更是痛苦。害怕被抢劫、被偷窃，想一想吧，这种痛苦是没完没了的，只会带来麻烦。

追求善，更好

Aed叔叔问：那如何追求善呢？

龙普回答：如果富有但没有善心，衰败就会随之而来。但如果心中有善，财富自然会跟随。

我问：那要怎么追求善呢？

龙普回答：就是佛、法、僧三宝啊！这才是最珍贵的宝物，最好的东西。

最后，在我们准备离开时，龙普送给Aed叔叔一尊Somdej佛牌，并教他回去后要修习“Traisarana Komana Phawana”。

不必说，Aed叔叔那天开着FIAT车回家时，心中充满了喜悦和平静。

摘自 เมธา พรพิพัฒน์ไพศาล

《บันทึก เรื่องจริงจากประสบการณ์๑》第86-87页

#听僧说

“人生出来，我看不到什么好处，唯一的好处是诵经礼佛，修行禅定。”

这是龙普度的教诲， 出现在《รวมใจ》一书中。 我(文章作者)在佛历2540年(1997) 首次记录并印刷传法。

如今，龙普的弟子们对这句教诲深感印象， 有的还将其作为“诵经小组”的名称，甚至许多人通过手机、网络平台广泛传播，但未标明出处。

实际上，它的来源是这样的…

当时龙普在他的僧寮与我交谈，朋友们可以想象当时的情景。那是一个下午，龙普正以悠闲舒适的姿态躺着休息。他谈起了生命的本质…

龙普说： “人生出来，我看不到什么好处，唯一的好处是诵经礼佛，修行禅定。”

弟子说：“直到我大学时才有机会来拜见龙普。”

龙普： “你试着想想看是不是真的，从出生到现在，婴儿时期，长大后成为小孩，只会四处玩耍，浑浑噩噩，什么都不懂。”

弟子： “确实如龙普所说，真的是浑浑噩噩。”

龙普慈悲地笑了笑，然后说：

“是啊，从你出生到来寺庙见到我，已经过了多少年，都浪费了。”

弟子： “能成为龙普的弟子是我最大的福报。”

龙普： “我为你感到随喜。既然已经遇见了，就要认真去做… 如果我们真心相信，认真去做， 就会见到真正的东西。”

……

这就是那天感人故事的来源。

今天不是佛日，但也邀请大家 一起修行禅定吧…

摘自 Metha Pornpipatpaisan

เมธา พรพิพัฒน์ไพศาล 2565年11月24日

#听僧说

龙普："我们今天所做的一切，是为了将来能够享用的，你认为这是真的吗？”

这是当时龙普在茶壶前问我的问题。我沉默片刻，思考龙婆的话，然后回答道：“是的。”

龙普接着说道：“佛陀修行波罗蜜，修了多长时间，历经多少无数劫，才得以成就觉悟。菩萨也是一样，他们也很勤奋地不断投生。”

我回应龙普：“他们并不会在天上等待觉悟的时机。”

龙普微笑着回答说：“有时他们是在比赛，下凡行善，积累波罗蜜，帮助佛陀，支持佛法，协助僧团，那些有共同福报的人们相互扶持。”

听到这里，我心里不禁微笑。我们曾经做过什么善行，才有幸遇见龙普，得以拜见、成为他的弟子。

读者朋友们…你们是否也曾有和我一样的想法呢？

摘自 Metha Pornpipatpaisan

เมธา พรพิพัฒน์ไพศาล 2567年8月30日

#听僧说

There are many well practised monks with good spiritual qualities, but their good and bad is not important to you.

The most important thing is that you must become a good person yourself, doing what i teach you normally. Doing good deeds, cultivating your mind and putting the teachings into practice.

If you are a sinister person, greedy, scheming, creating rumors, criticizing others, but want to rely on making offering to monks, donations, and wearing precious buddhist articles to have a smooth sailing life.

I can tell you for sure that no matter how good the master is, it will not work for you!

-LP Doo Wat Sakae

CR: ZY

有很多修行很好的师父，他们的精神品质很好，但是他们的好坏对你来说并不重要。

最重要的是你自己一定要成为一个好人，按照我平常教你的去做。 行善、修心、修行。

如果你是一个阴险的人，贪婪，有心机，造谣，批评别人，却想靠供养僧人、布施、佩戴珍贵的佛物来过上一帆风顺的生活。

我可以肯定的告诉你，师傅再好，对你也不管用！

-隆普嘟， Wat Sakae

CR：ZY

新生婴儿出生时会握紧双手，但那些即将成为阿罗汉的婴儿却会张开双手。这意味着人类生来是为了执著和紧抓自己以及一切与自己相关的事物，而阿罗汉的诞生是为了放松对一切事物的执着。

地上和水中的财产都是困难的，

 把财产放在心里，在心里比较好, 这是一份珍贵的财产，你将随身携带到死去，在今生和来世。

• 我死了，必须下地狱•

 ...有一天，龙普看着一群亲密弟子说道：“我死了，必须下地狱。”

 ……学生们一听，都惊呆了。

   立即问他： “龙普怎么会下地狱呢？

龙普回答说我会的，下地狱为了去拯救你们，  这是龙普的警告。请所有学生思考

   回顾一下自己：

……有机会近距离接触老师并不保证不会下地狱，反之亦然。

因为我们的造罪的渠道有太多了。 ……龙普曾经说过，人处于一切罪孽，只有那些处于不疏忽的人，罪孽才少一些。

Luangpu Doo Phrompanyo

龙普度

Wat Sakae

Judge翻译泰语

Translated by Judge from Thai Languages

许多前来拜访龙普度的人，到达后都会向龙普表达愿望，期望在这一生中达到涅槃，以摆脱痛苦。有些人确实有这个意愿，有些人只是随口而谈。

龙普曾经给那些不是真心想要达到涅槃的人提出了这样的建议：

“想要去涅槃，但连五戒都不能守住，怎么能去呢？

今天有一个女人来拜我，说要去涅槃。我没有说什么，只是看着她，她的嘴唇还涂得红红的，手脚的指甲也红红的，不知道她是否能达到目标。”

因此，龙普教导我们，设定目标后，必须付诸实践或修行才能实现。龙普曾说：“修行可以逐渐缩短轮回的时间，例如，如果我们还要再轮回100次，经过修行后就可能缩短到50次；如果还要轮回20次，修行后可能缩短到10次。”

作者曾读到龙婆Charan Wat Amphawan的书，他曾这样比喻：

“布施就像用划竹筏，守戒像驾车，禅修就像坐飞机，可能在这一生中就能达到涅槃。”

古人曾说：“近也不近，远也不远，看得到，但很蒙。” 涅槃就像和鼻尖非常相似。

龙普说：

“涅槃说难也不难，说容易也不容易。修行的人应当自己体会，因为这是各自的个人经验。”

(简而言之，涅槃需要付出实际的行动，才真的能抵达涅槃。)

摘自 龙普度 Wat Sakae 大城府

“好人不打人” 是曾经写在《三宝 ไตรรัตน์》一书中的龙普度的简短教导。这句话的弟子们有不同的解读。如果没有仔细思考就贸然下结论，可能无法准确把握其真正的含义。

在《三藏经》中关于五戒和十善有这样的内容：

五戒是人类正常行为(道德)的指标：

1. 戒杀生

2. 戒偷盗

3. 戒邪淫

4. 戒妄语

5. 戒饮酒与迷醉之物

十善业则是身、语、意的清净： 

身业有三：

1. 不杀生、

2. 不偷盗、

3. 不邪淫 

语业有四：

4. 不妄语、

5. 不挑拨离间、

6. 不恶口(不粗口，诅咒、辱骂)、

7. 不无益之语 (不胡言乱语，谈论别人的八卦；说话要有依据；只在适当的时候，说有益有理的话)

意业有三：

8. 不贪 (不贪别人的东西)、

9. 不嗔(不要生气，意图伤害人)、

10. 不痴 (相信佛法，保持正见)

龙普度所教导的“好人不打人”，并不仅仅是指不口出恶言，而是指在身、语、意三方面都不伤害他人。

如在(这本书的)左页所展示的五戒和十善中所示，包括在《โอวาทปาฏิโมกข์》中，所有佛陀的教导都一样。

“好人不打人， 身体上不打人， 语言上不打人， 意念上也不打人！”

龙普度是这样教导的。 

摘自 龙普度 Wat Sakae

《龙普度的十大教导》，第54-55页

#听僧说

龙普度曾提到他对弟子的关怀。

很多天神在去投胎之前，曾在天堂向佛陀道别。但一旦投生下来后，他们就迷失在世俗的享乐中。结果，当他们死去时，因所做的恶业而转生到艰难的境地，如地狱、饿鬼、阿修罗或畜生道，无法再回到天堂享受福报，更无法到达涅槃。

佛陀曾将人类分为四种类型：

来自黑暗，又回到黑暗的人：这些人来自比人类更低的境界，比如地狱、饿鬼、阿修罗或畜生道。转生为人后，继续造作恶业，死后再次堕入恶道。

来自黑暗，但去到光明的人：这些人也来自比人类更低的境界，但转生为人后，行善积德，死后能升入善道，如天堂、梵天，甚至涅槃。

来自光明，却走向黑暗的人：这些人来自比人类更高的境界，比如天神或梵天，转生为人后却造作恶业，死后堕入恶道。

来自光明，并去到光明的人：这些人也来自更高的境界，转生为人后继续行善，死后能再次升入善道，如天神、梵天，甚至涅槃。

无论是从黑暗中来，还是从光明中来，#我认为重要的不是你从哪里来，#而是你将走向何方。因为我们已经得到了这个生命，但现在我们还未离去。（意指还有机会修行，决定未来的路）

摘自龙普度 Wat Sakae

ตามรอยธรรมย้ำรอยครู，第179-180页

luangpordo.com

#听僧说

这是龙普度的教诲。(以下为书本作者的自述)

如果有人问我，人生中让我印象最深刻的事情是什么，我会回答说，是能够遇见、拜见并成为龙普的弟子。

我称呼他为“龙婆”(爸爸)而不是“龙普”(爷爷)，因为我一生都这样称呼他。对我个人而言，我爱他如同父亲，内心确实有这样的感觉。他像“父母”一样关心和照顾我。

大约在公元1987年左右的某个晚上，我有机会与他谈论佛法。我讲述了自己和同伴经历的奇迹，包括他以壁虎叫声来到我家或工作场所帮助我。他慈悲地帮助我，不论是考试、父母的健康、工作等方面，使我感到羞愧，觉得自己总是在“请求”他帮忙。

有时候，我一天会请求很多次，他仍然慈悲地对我说：

“没关系，请求帮助是可以的，请求龙普或佛菩萨帮助。他们随时准备帮助你，但如果你不请求、不邀请，他们也不知道如何帮助你。”

他的这些话让我感到非常安慰。有一次，我再次提到这个话题时，龙普说：

“你请求了我很多事，我能请求你一件事吗？”

听到这话，我的心跳立刻加快，还没来得及回答，他就接着说：

“我只请求一件事，不要懒惰去修行”

摘自 为龙普度所写的

《真实经历与事件记录》，第72-73页

曾有修行者向隆波杜大师请教： “师父，请简要说明一下如何通过修行消除三种烦恼：愤怒、贪婪和愚痴？”

隆波杜大师明确地回答道： “正念”

摘自《龙普度 101年纪念书 หนังสือ ๑๐๑ ปี หลวงปู่ดู่ พรหมปัญโญ》

#听僧说

戒律是土壤，

禅定是树干，

智慧是果实。

开花时，香气四溢。修行也是如此。 热爱修行的人，必须不断地浇水， 注意保护修行的树，使其开花结果。

同时要警惕蛀虫，即贪、嗔、痴，

不让它们啃食修行的树。

只有这样， 才称得上真正热爱修行的人。

龙普度 Wat Sakae

Luang Pu Du Phromma Bhanyo

#听僧说