luang por plien

這些照片是由信眾拍的. 當時隆婆變被邀請到曼谷的［帕郎告佛寺 Wat Phra Ram Gao］為大殿主持開幕法會. 

當隆婆變被邀請上座講法時, 天龍和神蛇開始聚集在法會現場. 隆婆變描述說當天有43位天龍神蛇在當時的法會現場聽法. 隆婆變還說這些在座的天龍神蛇來世將轉世為人來修法.  

據說, 當一位得道高僧(比如阿羅漢, 菩薩)講法時, 這些天人或地仙會聚集在這高僧周圍, 頂禮這些高僧和藉此機會聽聞佛法, 希望來世能轉世成人, 有個機會修佛法, 證得聖果.

Mae Bua Sai passed away in 2522. Luang Phor Plian Panyapatipo was curious to know where she was reborn, so he determined his mind to find out.

Phra Ajaan Plian was able to see a divine palace surrounded by beautiful, soft and smooth golden-hued grass. There were also rows and rows of well-arranged heavenly roses around which made the whole place very pleasant.

Finally, a Thep Tida (female deity) descended from the golden palace dressed in green. She asked whether Phra Ajaan Plian was here to see Mae?

Luang Phor replied that yes he was, and the Thep Tida transformed into Mae Bua Sai, as how she used to look when she was alive - just to make sure that they got the right person. Luang Phor then nagged her for not coming to visit the temple at all after she was reborn.

The Thep Tida told Luang Phor that it was very comfortable in heaven and therefore she didn’t really feel like leaving her palace.

There was much happiness and contentment, on a level way beyond what she had expected. So much so that she forgot about her earthly life. And especially about the bothersome and troublesome things on earth.

When Mae was still alive she used to go to the temple everyday. Mae Bua Sai will be holding a lot of flowers and she will also provide clean water for the novice monks.

Moreover, she is always meticulous regarding the cleanliness and orderliness of the place, making sure the temple premises are swept and kept clean.

Mae Bua Sai was also a kind-hearted person. If there was a poor person who came to the temple, she would give him or her some money and some fish and food to eat. Wherever she would got to tamboon, people would want to join her and some would offer her money to make merit.

Phra Ajaan Plian said that when the devaputtas’ and theptidas’ time in heaven is up, the good divine beings look forward to be reborn as human beings to create even more goodness and develop themselves and their parami.

But when they are reborn as humans, they often forget their noble intention and get lost and obsessed by the pleasures in the world and not perform the good deeds they intended. In the end, they fall to an even lower status than what they were used to.

Luang Phor Plian Panyapatipo

Wat Aranyawiwake, Chiang Mai

Cr. ท่องถิ่นธรรม พระกัมมัฏฐาน

Luangpo Plian是泰国清迈的森林派高僧，有次他对弟子们说：

“那些将会发生的天灾人祸，我的确是有看到。但是我却无法知道会在什么时候发生，所以才提醒大家要多禅坐，念“buddho。。。buddho。。。buddho。。。”

居士问：”那些禅坐念buddho 。。buddho。。。的人，念了buddho之后，就能够避免遭遇到这些天灾人祸吗？“

Luangpo Plian回答：“不是的，但是那些常念buddho的人，死了之后可以投胎到好的地方。” 

If we want to gain a good result of merit from alms-giving, we, first of all, should know how to do it correctly. Therefore, we have to inform ourselves to make sure that we understand what ought and ought not to be done in due course.

In order to get a great deal of merit from alms-giving, we first have to prepare things for alms which we must get from the right means of livelihood, so that the alms is morally clean and pure.

Dana or alms-giving in the Suttas is divided into ten types. They are almsfood, clothing, vehicle and transportation facilities, flowers, incense / aromatic things, mats and paving material, medicine and light.

PRESENTING FOOD ON THE ALMSROUND

Monks are forbidden to hoard food, and they cannot do cooking. Therefore, alms gathering is the monk's daily routine. Some of them take only one meal a day in the morning, and some have two meals -- in early morning and just before noon. They are not allowed to eat after midday, unless they are severely ill.

In the morning, the monk is expected to go for alms gathering as his routine. The Buddhist layman personally contributes towards the daily food requirements of the monks and novices as an act of religious merit, as well as a means to support the Buddha Sasana.

Offering food to the monk on his alms round should be done correctly too. One who wants to do this should prepare the food and get ready. Make it seen that you want to offer alms food to the monk. When the monk comes, he will stop in front of you and open the lid of his almsbowl. Then, we will carefully place the articles of food, one after the other, into the almsbowl. The monk will receive the food peacefully and respectfully. He also will bless us at that moment as well.

The monk does not wear shoes while going on the almsround. Therefore, during this almsround offering we ought to take off our shoes too. Otherwise we will be in a higher place that the monk, and this is considered to be improper or impolite. There is an exception for government officials, soldiers and officers in their uniform.

However, if the monk is standing on a platform or on a mat which is considered to be in higher place than us, taking off one's shoes is not necessary.

HOW TO OFFER REQUISITES TO MONKS

According to the Vinaya or Monastic Discipline, monks cannot take things without them being first offered. It is an ecclesiastical offense to use unoffered items. Therefore, knowing what to do in presenting things to the monks is necessary for us Lay Buddhists. 

First, the size and weight of the object presented should be manageable by one person. It should not be too heavy, making it inconvenient for both the monk and the donor. There is no problem with lighter and smaller things.

When both the monk and the devotee are ready, he or she should be about an arms length or less than a meter away from the monk, and present the alms respectfully to the monk. The monk has to receive the alms courteously too.

On presenting the object to the monk, if it is done by two hands it will be received by both hands too.

The monk cannot receive things from a woman's hand directly. He will use a piece of cloth to receive the presented object by placing the cloth in front of him. Then the women places the object presented on that piece of cloth. Again, if it is offered by one hand, the monk will receive it with one hand as well. Both the presenter and the receiver have to do this nicely and respectfully too. This makes a correct, nice and beautiful gesture in presenting things to the monk.

Phra Ajaan Plien Panyapatipo

Wat Aranyawiwake, Mae Taeng District

Chiang Mai Province

 功德的结果取决于三个部分的质量。 他们是接受者、施舍者和捐赠者。

 功德的结果很大程度上取决于施舍者是谁。 例如，如果我们供养一位比丘，比丘越清净、越精进，获得的功德就越多。

 如果我们布施食物给动物，就功德而言，我们得到的就会少一些。 因为动物的地位比人低。 动物不能遵守宗教戒律。 佛教徒认为，持戒是一种道德修养或净化的过程。

 同样的道理，如果我们布施那些不持五戒的人，我们得到的功德会少一些，但比供养动物的功德多。 我们可以对那些恶作剧的人布施，帮助他们提高道德。 还是有希望的，因为人类是一种受教的动物，或者说在美德或道德方面比动物处于更高的地位。

 供养那些遵守五戒（不杀生、不偷盗、不邪淫、不妄语、不饮酒等麻醉品）的人，我们一定会比那些不接受或不遵守五戒的人供养更多的功德。 5戒。

 当我们布施那些持戒程度较高的人，比如八位或十位比丘时，我们会获得更多的功德。 对于一位遵守227条戒律的比丘来说，更是如此。 因此，布施给圆满者（Phra Arahants）是一件美妙的事情，而最重要的接受者就是布施佛陀。

 当我们布施的东西是透過道德不洁而獲得时，即我们以不善的方式布施，或者如果我们作为布施者不道德，或者如果接受布施的比丘没有很好地持守他的227条戒律，我们将获得很少的功德。 在这个例子中，所有三个组成部分在道德上都是不健康的。

 让我们再举一个例子。 如果布施品德清净，我们施主遵守五戒，但比丘戒律不圆满，那么我们得到的功德也会减少。 这就像在沙子或海边种植水稻而不施肥一样。 植物无法生长良好。 布施是植物的种子，受施者是土壤。 没有戒律、没有圆满的比丘，因为没有很好地遵守他的戒律，就像没有肥料的土壤一样。 如果我们跟这样的比丘一起做功德，我们得到的功德很少，就像在没有施肥的土壤里种植一样。

 现在，当我们作为布施者，道德清净、怀有善意时，如果比丘是完全遵守宗教戒律的人，那么这种布施将会带来圆满的功德。

Phra Ajaan Plien

Wat Aranyawiwake

Mae Taeng, Chiang Mai

你们有看到我们的家园有很多监狱的人吗?他们之前戴很多佛牌，但是自己没有修行，没有在法里，当他去做什么错的事情了，佛陀也没有办法帮忙他了，因为他们自己没有修行，师父要强调一点的是，如果我们的行为是有根据佛陀的教导，那么就不需要戴佛牌了！看！师父都没有带一个佛牌。

Luang pu plian