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

《觀心的前提》

「……有些人——無論比丘、沙彌，或在家居士——

總想走捷徑修行，

直接觀照自心，

企圖快速覺悟、當下解脫。

但解脫沒那麼容易，因為心尚未安定。

請大家如此思惟：

唯有先讓心平靜、安定下來，

才能看清自心所生起的

貪慾、瞋怒或愚癡。

若以外境為喻——

譬如有人育有兒女，

若孩子頑劣不聽教誡，

甚至逃離身邊，

我們要如何教導？如何訓練？

只因他們不在眼前。

同理，若我們的心

無法寂靜入定，

要如何觀察自心？

心念四處奔馳時，

根本看不見

潛伏的貪瞋癡。

此喻望諸位諦聽，

善加思惟，如實修持……」

---Ajahn Plien 

《The prerequisites of observing the mind》

*"...Some individuals—whether monks, novices, or lay devotees—

wish to take shortcuts in practice,

attempting to directly observe the mind within the mind,

hoping for swift realization and immediate liberation.

Yet liberation does not come so easily, for the mind remains unsettled.

Let all reflect thus:

Only when the mind is first calmed and stilled

can one clearly see what arises within—

whether greed, hatred, or delusion.

To draw an external analogy—

Suppose one has sons or daughters.

If they are disobedient and unruly,

even running away from home,

how can we instruct them? How train them?

They are simply not present.

Similarly, if our minds

lack serenity and stillness,

how can we observe them?

When thoughts keep wandering,

we fail to recognize

the latent greed, hatred, and delusion.

This parable is offered for earnest contemplation.

May all heed it and practice accordingly..."*

— Dharma Teaching

Luang Pu Pien Paññāpateepo

Wat Pa Aranyawiwak, Chiang Mai

《現在的行為和過去世有關》

一切眾生根據業力而出生。有些人天生不信任何宗教，這是因為從上輩子帶來禽獸的習性。有些人生來就是為了給別人製造痛苦，這是因為他們從前世帶來的習慣，他們從地獄出生到人間。

 有的人生來就懂得犧牲、做功德、布施、持戒、禪修，這是因為他們前世從天上降生帶來的習慣。

有些人是因為前世而生而貧窮，他們從來沒有想過施捨財富以幫助他人，業力因此將每個人的存在分類為擁有不同的生活方式。

Luang Pu Plien

《Current Actions and Past Lives》

All beings are born according to their karma. Some people are inherently non-religious, which is due to their animalistic tendencies carried over from past lives. 

Some are born to create suffering for others because of the habits they formed in previous existences, having been born from hell into the human realm.

There are those who are naturally inclined to sacrifice, do good deeds, give, observe precepts, and meditate, which is a result of the habits they brought from their heavenly past lives. 

Some are born into poverty because of their past lives and have never considered donating wealth to help others. 

Karma thus categorizes each person's existence into different lifestyles.

—Luang Pu Plien

吉祥在於我們自己

我們認為的吉祥，

都是因為我們迷失了。

搬進新房子時，會有很多人說好，

念誦的僧人也九位，無論什麼都是九。

如果房子的主人……不好……

即使念誦的僧人有一百位，這還能算吉祥嗎？

——Luang Por Plien

Good luck depends on us. We think of good fortune because we are infatuated.

Moving into a new house is good. There are 9 monks chanting. Everything has only 9.

If the home owner...it's not good...

If a hundred monks chant, will it be auspicious?

---Luang Por Plien 

誰是那些轉世為龍的人？

那些出生為龍的生物，在他們的前世也只是像我們一樣的普通人。但他們是那些喜歡涉足黑巫術、神秘學、超自然力量等的人。在他們死後，因為沒有明智地使用自己的能力，便發現自己身處於龍的領域。

起初，我對這些並不相信。但在與龍交談後，我開始理解。曾與於2517年來訪我小屋的龍Khuean Mae Ngad交談。龍在他們的前世就像我們一樣。他們是喜歡寶藏和珍貴寶石的人。甚至在死的時候仍然在想著自己的寶藏。

有時在戰爭之前，人們會將無法帶走的戒指、鑽石和珠寶埋在地上、洞穴或岩穴中。為了逃避危險，他們遠走高飛，但心中仍然掛念著那些寶藏。希望在危險過去後能回來挖掘出來。

他們的心永遠擔心自己的財物，因此當他們死去後，便轉世為一條巨大的龍，守護著洞穴，防止人們進入洞穴取走他們的東西。他們只願意將珠寶給予那些曾經認識的人，也就是他們前世的摯愛或朋友。

---Luang por plien

Who are those who get reborn as Nagas (divine serpents)?

Beings who are born as nagas were just people like us before in their past lives. But they were those who liked to dabble in the dark arts, the occult, supernatural powers and the like. After they die they find themselves in the naga realms, because they didn’t use their powers wisely.

At first, I didn’t believe in all these. But after talking with the nagas, I started to understand. Spoke with Naga Khuean Mae Ngad who came to visit in the year 2517 at my kuti. Nagas were just like us in their past lives. They were people who liked treasures and precious stones. To the point they were still thinking of their treasures when they died.

Sometimes before a war, people may bury their rings, diamonds and jewellery that they cannot take with them in the ground, in caves or grottos. To escape the danger they run far away, but their minds are still with the treasures. Hoping to come back and dig them up after the danger has passed.

Their minds are forever worried about their possessions, and so when they die they get reborn as a large phaya naga to guard the cave and prevent people from coming into the cave to take their things. They will only be willing to give their jewels to someone they have known before, their past life loved ones or friends.

Luang Pu Plien Panyapatipo

Wat Aranyawiwake, Chiang Mai

"Where does merit come from? Merit originates from the heart. This is called Paramattha Dana '' (the highest giving). What is ' 'Paramattha Dana' ? It means when the eyes see objects, one wishes to use them for making merit and doing good deeds. When the nose smells a pleasant fragrance, whether it is flowers, incense, or candles, one reflects and wishes to obtain those items for making merit and doing good deeds. 

For example, the flowers we use for worship, the incense, and the candles—we reflect on these items and use them to make merit according to our ability. 

When the tongue tastes food, we reflect on the things we've tasted and think, 'I want to obtain these things to make merit and do good deeds according to my ability.' When the body touches soft objects, such as clothing or mats, or items like robes, sitting mats, or foot towels, or even the soft chairs that others have made, we think, 'I want to use these items to make merit and do good deeds.' 

This is called Paramattha Dana. The mind firmly resolves to do good deeds, which leads to effort in these matters.

Luang puu Plien

Below are the Photo on Luang Phor Maha Sri Nuan paying respect to Luang puu Plien

“功德从哪里来？功德首先来自内心。这就叫做‘究竟（最高）布施’。什么是‘究竟（最高）布施’？就是说当眼睛看到物品时，便希望用这些物品来做功德、行善。当鼻子闻到香气时，无论是花、香、蜡烛等，都会想到并希望得到这些物品来做功德、行善。例如我们用来祭拜的花、香、蜡烛，我们就会反思并用这些物品来按自己的能力行善。舌头品尝食物时，也会反思以前吃过的食物，想‘我想得到这些东西，用来做功德、行善’，并按自己的能力去做。当身体接触到柔软的物品时，比如衣服或垫子，或者像袈裟、坐垫、擦脚布、椅子等别人制作的物品，我们会想‘我想得到这些物品，来做功德、行善’。这就叫做究竟布施。心里坚定地决定要做这些善事，因此才会在这些方面努力。

隆普Plien

「…..我將解釋布施的福德

為什麼施捨會帶來如此巨大的福報？

施捨衣物、披肩、衣物給僧侶

所獲得的福德

無論在哪一世、哪一生，都將擁有美麗的身體

且衣物豐足，不會缺乏

如果我們施捨食物

無論在哪一世、哪一生，都會像擁有神奇的鍋子一樣

有充足的食物，不會缺乏

任何人施捨剃刀和磨刀石

這就像我們為一位僧侶剃度

那個人將會獲得聰慧和智慧

如果剃刀能乾淨地剃去頭髮

這種智慧將徹底消除心中的煩惱

從內心深處獲得福德

施捨線和針的人

也將成為具有敏銳智慧的人

深入理解佛陀的教義，這就是福德

現在，施捨床鋪或枕頭也好

都是提供居住和休息的地方

舒適的床鋪和草蓆----在任何地方、任何世代都能獲得福德

施捨食物的人

無論在哪一世、哪一生，都會擁有強壯的身體

且食物充足，無論出生在何處

都不會缺乏，不會節儉

食物豐富，不會艱難

就像有些人假如不施捨

人們生活困難，我們就不會出生在這樣的地方

施捨食物的人會獲得這樣的福德

施捨藥品的人

無論在哪一世、哪一生，都將沒有疾病

從小到老，身體健康

從未去過醫院

身體始終健康

這是福德的結果

施捨香火、蠟燭的人

無論在哪一世、哪一生，都將擁有明亮的眼睛

或是電燈、手電筒等

同樣會使眼睛明亮

沒有任何疾病，這是福德的結果

施捨鋤頭和鏟子

那是發展各種事物的工具，它讓我們擁有土地空間

有龍眼園、荔枝園等，或興建道路

用鋤頭和鏟子讓人走得舒適

那個人將會獲得福德，走到哪裡都能順暢

清潔舒適，這就是福德的結果

現在，施捨佛像的人參與施捨

捐贈佛像作為佛陀的代表

放置在任何地方供人敬拜

這將成為對施捨者的福德

無論在哪一世、哪一生，都會成為外表美麗的人

這是福德的表現

另外，這將使人們引導他人

接近佛教，因為我們把佛像

放在殿堂或寺廟

四面八方的人們

看到美麗的佛像

會前來獻花、敬拜

我們就會獲得福德，因為他們施捨了佛像

這也引導了他人做善事

接近佛教

還有一個福德

無論在哪一世、哪一生，都將遇見佛教

繼續做好事

這是施捨佛像的福德

如果施捨風扇或其他涼爽的設備

無論在哪一世、哪一生，都會享受

涼爽的環境，擁有風扇，待在舒適的地方

不會炎熱，因為這是降溫的東西

施捨水的人，無論是飲用水

還是洗澡用水

無論在哪一世、哪一生

都會有方便的水使用

出生於水源豐富的地方

無論去哪裡，我們口渴

總會有人拿水來歡迎我們

不必請求，他們會主動提供

因為施捨者的福德

施捨坐車或坐船的人

無論在哪一世、哪一生，都會有車、船

出遊舒適

這是福德的結果，如果出生在天上

住在宮殿裡

那個人將擁有神奇的交通工具

從人離世之時

就會有神奇的交通工具來接引

將他的心帶入幸福的境界，這就是施捨交通工具

那麼，施捨的東西有很多

如果是食物，就包括所有

辣椒、鹽、魚露、大蒜、各種蔬菜等

所有食物，都會獲得福德

如前所述，身體強健

食物充足

「法會的物品有很多種

誰想要布施小塊布、手帕也可以

想要帶枕頭也可以，誰想要布施什麼都可以

想要筆記本、鉛筆、法書等這些東西，例如筆記本和法書，都能得到功德

在任何世代，我們所捐贈的

將讓我們成為善於學習和寫作的人

那些捐贈佛法書的人，在任何世代

都會具備聰明才智

因為別人閱讀後自然會獲得智慧

也能憑自己的智慧脫離痛苦的束縛

就像舍利弗尊者

他在過去世就已捐贈了《三藏經》，因此在佛陀時代成為智慧者

得到了功德

如今，有些人捐贈金錢，稱為捐款

在進行法會時，捐多捐少都可以

我們也能做到，不要覺得自己捐得少就不捐

我們可以捐25泰銖、50泰銖、一泰銖、兩泰銖

根據自己的能力，如果沒有錢，也可以用其他東西來做

我們做那種善事，不要嫌棄自己的捐贈

也不要因為少而感到羞愧，少捐也要繼續捐

我們會根據自己的能力獲得功德

這就是願意去做的心態

這叫做我們在創造善行…”

法師教誨

luang por plien

在1983年10月5日（農曆十一月初一）

Usually when the gods and goddesses are reborn as human beings, they will have the intention to come down to the human realm to make merit and perform goodness, so as to raise themselves up to the next level.

Yet after they are reborn as humans, they become lost in all kinds of vices, and neglect their earlier intention to create goodness.

When it is time for them to depart from this world, they end up in a lower realm than they originally were from where they enjoyed a lot of happiness and pleasure.

Luang Phor Plian Panyapatipo

How do we tell if someone was a deva or divine being in their past life?

A person or child who was previously a thep, tewada or nang faa (divine being, angel, fairy) who lived in heaven and then passed away, and took rebirth as a human. When they see a Phra (monk) walking past, they will lift their hands to wai in respect. They will do that, be respectful and polite without an elder telling them what to do. They like to go to temples to practice, continuing their same good behaviour as they were when they were tewadas and nang faas.

This group of people are well-mannered and respect the Triple Gems. As they were living in heaven before they took rebirth as humans, when they are born as humans they would like to continue to make merit (สร้างบุญ, saang boon). Even as a child, they may be able to persuade their parents or grandparents to go to the temple to practice or listen to Dhamma sermons, and their relatives are able to do good deeds because of them.

Phra Ajaan Plien Panyapatipo

Wat Aranyawiwake, Mae Taeng District

Chiang Mai

Ps: Luang pu Boonsong and Phra Ajahn Plien knew each other well. You can find in our previous post on the relationship between both great ajahn in Luang pu Boonsong biography.

#คนหรือเด็กที่เคยเป็นเทพ_เทวดา_นางฟ้าอยู่บนสวรรค์แล้วจุติมาเกิดเป็นมนุษย์

สังเกตุง่ายๆ คือ เวลาเขาเจอพระเดินมา เขาจะมีการยกมือไหว้เรียบร้อย โดยไม่มีผู้ใหญ่ คอยบอก คอยกล่าวให้ทำ

เขาจะทำของเขาเอง ชอบเข้าวัดเข้าวา นี่ก็นิสัยเดิมๆของเขา เขาเคยเป็นเทพ เป็นเทวดา เป็นนางฟ้ามา

พวกนี้ นิสัยเขาจะดูเรียบร้อย เคารพในพระเจ้า พระสงฆ์ เคารพในหมู่คณะ

เขาเป็นตั้งแต่อยู่บนสวรรค์ พอมาเกิดเป็นมนุษย์ เขาตั้งใจอยู่แล้วว่า จะมาสร้างบุญ สร้างกุศลต่อ

เด็กบางคน ถึงกับชวน คุณตาคุณยาย คุณปู่คุณย่า พ่อแม่ เข้าวัด ฟังธรรมก็มี ผู้ใหญ่ได้ดี เพราะเด็ก

โอวาทธรรม : หลวงปู่เปลี่ยน ปัญญาปทีโป

Credit:

Translated: Thanyakarn

Edited: Aaron

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