Luang Por Somkiat Chitmaro

When the Dhamma is strong, we never expect it. It arises through the power of Dhamma; the strength of Dhamma and the strength of the mind become one. When it arises, we know; what we have never known becomes known; what we have never seen becomes seen; what we never thought we could cut off can indeed be cut off.

With the power of Dhamma, it becomes a modern tool, timely and capable of overcoming delusions in every aspect and type. This is how you achieve liberation.

當法強大時，我們從未曾預料過。

如果是由法的力量所生，它的力量與心的力量融為一體。

當它生起時，我們知道；

從未知道的變得可知；從未見過的變得可見；從未想過我們能夠切斷的，也可以被切斷。

憑藉法的力量，它成為一種現代的工具，適時且能克服所有方面和類型的煩惱。這就是您獲得解脫的方式

---Luang Por Somkiat

“...The spirit in the five aggregates,

or the consciousness within the five aggregates,

is not the true mind, the original mind.

Within the five aggregates, there are form, feeling,

perception, mental formations, and consciousness—

these four aspects you should understand well.

I explain only the spirit in the five aggregates.

This spirit arises and ceases repeatedly,

arising and ceasing every day, going in circles,

and it is not stable at all.

This is called the spirit in the five aggregates.

Calling it consciousness in the five aggregates is not incorrect;

it’s just a different term, like calling a person a human—

they are the same thing.

These are indeed impermanent.

The Buddha taught us to be mindful,

to contemplate carefully,

to see clearly, and then let it go.

As for the true mind, the original mind,

it is the mind that leads us to rebirth,

leading us into this realm just like a person.

The aggregates of form, feeling, perception, mental formations, and consciousness

are present today because of the true mind,

leading us through various realms continuously,

as long as defilements remain.

This mind is the original mind

of every person—it does not arise, cease, or break apart.

It is the same as the spirit in the five aggregates

because this original mind

is not the spirit in the five aggregates.

Please understand this:

the spirit in the five aggregates arises and then ceases.

The true mind does not break apart or cease.

If we contemplate Dhamma thoroughly,

be aware of the illusions, which are the defilements and cravings

present in both the five aggregates and the true mind,

if one attains Arhatship,

the original mind will no longer have realms or births.

This means it does not take rebirth again,

but the mind does not vanish anywhere.

In Dhamma, we say our mind has attained Nibanna;

it doesn’t mean it goes to some city or another.

It is simply referred to as having attained Nibanna;

it does not take rebirth again,

whether as a deity, Brahma, or human.

If one attains Arhatship before the breath ends,

one retains the elements and aggregates,

but does not cultivate to eliminate defilements anymore.

Their mind is pure and transparent,

but the aggregates are not Arahants.

They can still feel pain, hunger, and sleepiness,

like ordinary people, yet they are not ordinary.

If a robber comes to harm them,

the karma is heavier than harming an ordinary person.

If someone slanders or criticizes them,

the karma is heavier than that of an ordinary person.

This is how their physical form

is like that of an ordinary person.

However, if we make merit with them,

the merit gained is greater

than giving to ordinary people because

their field of merit is truly pure.

They embody loving-kindness in every posture—

standing, walking, sitting, lying down—

filled with Dhamma.

This is the spirit in the five aggregates

and the true original consciousness.

In reality, it emerges from this original mind.

The spirit in the five aggregates, once we attain,

still arises as before, but does not disturb

our original mind. It arises externally,

not intruding as it once did...”

“...五蘊中的靈，

或五蘊中的識，

並不是我們的真心，原本的心。

在五蘊中有色、受、想、行、識——

這四樣你們應該理解得很好。

我只解釋五蘊中的靈。

這靈會不斷地生起和滅去，

每天都在生滅，循環不息，

並且根本不穩定。

這叫做五蘊中的靈。

稱之為五蘊中的意識也沒錯；

不過只是不同的稱呼，就像稱人為人類——

它們是同樣的東西。

這些確實是無常的。

我們的佛陀教導我們要保持覺知，

仔細思考，

要看得清楚，然後放下。

至於真正的心，原本的心，

就是引導我們去輪回的心，

引導我們到這個界，就像一個人一樣。

現在的色、受、想、行、識

都是來自於真正的心，

持續引導我們經歷各種境界，

只要還有煩惱存在。

這心是每個人的原本心，

它不生不滅、不分崩離析。

它和五蘊中的靈是一樣的，

因為這個原本的心

並不是五蘊中的靈，請理解：

五蘊中的靈生起後便會滅去。

真正的心不會破碎或消失。

如果我們仔細思考法，

了解那些幻象，即五蘊和真正的心中的煩惱與渴望，

如果達到阿羅漢，

原本的心便不再有界或生死。

這意味著不會再重生，

但心並未消失。

在法中，我們說心已經達到涅槃；

這不是說它去某個城市。

只能稱之為達到涅槃；

不再重生，

無論是作為天神、梵天或人類。

如果在最後一口氣之前達到阿羅漢，

他會保持五蘊和元素，但不再修行以消除煩惱。

他的心是純淨透明的，

但身體的元素並不是阿羅漢。

他們仍然會感到疼痛、飢餓和困倦，

像普通人一樣，但又不同凡響。

如果有小偷來傷害他們，

那罪業會比傷害普通人更重。

如果有人誹謗或責備他們，

那罪業的重量也會比普通人更重。

這就是他們的身體

和普通人一樣。

然而，如果我們與他們做功德，

所獲得的功德將比給普通人更多，因為

他們的功德田實在是乾淨的。

他們在每一個姿勢中都擁有慈悲——

站、走、坐、臥——

充滿了法。

這就是五蘊中的靈

和真正的原始意識。

實際上，它是從這個原本的心中出來的。

在我們達到之後，五蘊中的靈，

仍然會像以前一樣生起，但不會干擾

我們的原本心。它是在外部生起，

不再像以前那樣進入…”

----Phra Somkiat Chitmaro

Wat Pa Tham Phra Thep Nimit, Udon Thani Province

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

“…..有智慧的人，多聽少說，

但應該專注於思維以看見真相，

這是佛陀所賜予智者的特質。

這是聆聽美好故事--對社會有益的故事--的標準，要深入地聆聽，

了解我們所聽之事的精髓

然後仔細思考，直到得出結論，

不論是內在還是外在的東西，

都不要僅憑單方面的意見來判斷。

必須有清晰的比較，

這樣一切就不會再爭吵了…..“

“…..A wise person listens more and speaks less,

but should focus on contemplating to see the truth.

This is the quality that the Buddha has bestowed upon the wise.

It serves as a standard for listening to good stories

that are beneficial to the community.

One should listen deeply

to the essence of what we hear,

then reflect thoroughly until reaching a conclusion.

Whether it’s matters within or outside,

do not judge based on one-sided opinions.

There must be clear comparisons,

and then everything will cease to quarrel…..”

………………………………………………………………….

Teachings

Luang Por Somkiat Chitmaro

Phu Phra Thep Nirmit Forest Monastery, Udon Thani Province

“…人的知识就像是一次坐船渡河。

一旦渡河成功，我们就不再需要扛着船了。

进入道的人就像是在坐船渡向彼岸。

当渡河成功后，船就被放下了。

这意味着我们已经到达目的地。

这就是我们在无数生世中努力划船的结果。

如今我们已经抵达彼岸，这就是涅槃。

道果与涅槃就像是我们努力划船过河。

最初，它需要依靠恒心和努力。

需要依靠正念、定力和智慧。

这些就是带我们渡河的船。

一旦到达目的地，这些知识将与船一起自然消失。

我们得到的是解脱（解脱之道）。

“解脱”不再是正念、定力或智慧。

我们不能把它们互换使用。

解脱意味着涅槃。

正念变成了“法的正念”，

定力变成了“法的定力”，

智慧变成了“法的智慧”。

在到达目标之前，我们只是称之为普通的正念、定力和智慧。

一旦我们到达，称呼就改变了。

就像我们坐车去曼谷。

从乌隆出发，经过孔敬、呵叻、北标府，进入曼谷。

当车停在巫七站时，他们就会宣布‘曼谷，曼谷’。

怎么还能称为孔敬或呵叻呢？

这就是一个比喻。

一切都有它的来龙去脉，有可触及的东西。

佛陀的教义并不是凭空想象或猜测得来的。

假设我们要去曼谷，但我们只坐着想象，

那我们永远也到不了曼谷。

如果我们不实际去的话。

修行也是一样，

佛法也是一样。

我们必须自己实践，

然后我们会自己看到结果，并自己消除疑惑。”

—————————————————————

佛法教导 

隆波素杰·吉玛罗尊者 

乌隆府 巴探帕涅寺

“…The knowledge of human beings is like crossing a river by boat once.

Once we have crossed, we don’t need to carry the boat on our shoulders anymore.

The person entering the path is like someone sitting on the boat, crossing to the other side.

Once crossed, we release the boat.

This means we’ve reached the destination.

It’s the result of our effort in rowing the boat through countless lives and worlds.

Now, we’ve reached this shore, which is Nibbāna.

The path, fruition, and Nibbāna are similar to the effort we put into rowing the boat across the river. Initially, it requires perseverance and effort.

It requires mindfulness, concentration, and wisdom.

These are the boat that takes us across the river.

Once we’ve reached the destination, this knowledge will naturally disappear along with the boat.

What we gain becomes liberation (vimutti).

The term 'vimutti' is no longer mindfulness, concentration, or wisdom.

We cannot use them as substitutes for each other.

Vimutti (liberation) means Nibbāna.

Mindfulness then becomes 'mindfulness of the Dhamma.'

Concentration becomes 'concentration of the Dhamma.'

Wisdom becomes 'wisdom of the Dhamma.'

Before reaching the goal, we just call it ordinary mindfulness, concentration, and wisdom.

Once we arrive, the name changes.

It’s like when we ride a bus to Bangkok.

Starting from Udon Thani, we pass through Khon Kaen, Korat, and Saraburi, entering the Bangkok area.

Once the bus stops at Mo Chit Station, they announce ‘Bangkok, Bangkok.’

How could we still call it Khon Kaen or Korat?

This is a metaphor.

Everything has its origin and path, something tangible.

The teachings of the Buddha are not based on imagination or guessing.

If we imagine going to Bangkok, but we only sit and visualize,

we won’t actually reach Bangkok if we don’t go.

Meditation is the same.

The Dhamma is the same.

We must practice ourselves,

and then we will see the results for ourselves,

eliminating doubt on our own.”

—————————————————————

Dhamma Teaching by 

Venerable Luang Por Somkiat Chitmaro 

Wat Pa Tham Phra Thep Nimit, Udon Thani

Cred. To Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

**“...Seeing Dhamma means we see our minds liberated from defilements and various impurities. The mind does not cling or get entangled with those things. Those things are still present and visible, but the mind does not grasp them as it did before. Defilements exist, yet it feels as if they do not exist because the one who clung to them has died—that is, died to the temptations and distractions.

However, the mind itself does not die; it is the defilements that perish. The defilements float away because they cannot withstand the power of our Dhamma. They retreat from the mind, and that is all there is to it…”**

**“……見法就是我們看到自己的心靈脫離了煩惱和各種污穢。心不再去依附或牽扯於那些事物。那些事物仍然存在且可見，但心不再像以前那樣去執著。煩惱存在卻似乎不存在，因為執著於它們的人已經死去——也就是說，死於那些誘惑和干擾。

然而，心靈並不死去；是煩惱才真正死亡。煩惱才會漂浮出去，因為它們無法抵擋我們法的力量。它們從心中撤退，這就是一切……”**

Teachings of Phra Somkiat Chitmaro