Luang Pu Boonsong mentioned that in the past he ordained, he passed away. After he woke up, he was very thirsty. 

文颂大老提到他以往出家就去世。 但他睡醒，他很渴。

So I asked if Luang Pu had died and then resurrected.

我就问长老是死而复生

Luang Pu said that he had not ordained yet then. Died because of love. He was heartbroken and took medicine to kill himself. 555. It was good that he didn’t die yet. So he managed to ordain. After he was ordained, he saw the drawbacks of love. It is Dukkha. 

长老说当时他还没出家。 他死是因为爱。他很心碎和服药自杀。还好没死。所以才可以出家。但他出家后， 他看到爱带来的后果。那是苦。

Luang Pu reiterated to me that "Novice, don't think that you can't do it. It's not too difficult for us. But it's not easy either. Nevertheless, don't think that it is excessively hard.”

长老重申， 小师父不要想你不能做到。对我们来说不难也不容易。 不管怎样， 别想太紧。

Luang Pu said that “I used to be in love. Was friends/together for 4 years. I never offended her. At first I was going to be ordained for 3 months. She came to ask every day. We broke up. After breaking up also never disturb one another. Breaking up also didn’t frown too much, no more than 2 days. As a result, gave myself up to the Buddha. Worldly life is really full of suffering.”

长老说； 我恋爱过，是朋友在一起四年。我没得罪她。当初， 我是要出家三个月。她每天来问。我们就分开。分开后，也没去打扰对方。分手后， 我也没不满太多，不多过两天。最后， 我把自己奉献给佛陀。世间生活真的是苦海。

“Not long after ordaining, I went to the North. Went to live with Luang Pu Waen at Doi Mae Pang. At that time, there weren’t many people yet. As soon as there were attendants, we withdrew.”

在出家不久， 我去北上。 去和隆普元在Doi Mae Pang。当时不是很多人。 只要有扶持者，我们就退下。

Me: Which year did Luang Pu go meet Luang Pu Waen?

问： 那年长老去见隆普元？

LP: Let me think about it…Ordained for 4 phansa…25XX…I forgot. 

长老： 让我想， 我出家第四年。。25XX 我忘了。

Also visited many old generation. Luang Pu Khao…we were quite close. Know Luang Pu Boonpeng, Ajaan Jan Ta, Luang Pu Juan, Luang Pu Wan etc. 

我们也拜访许多老一辈。 隆普考，我们很接近。 也认识隆普Boonpeng, Ajaan Jan Ta, Luang Pu Juan, Luang Pu Wan 等等。

I’ve ever been to stay at Pha Noi. 

我有住过Pha Noi

Me: Luang Pu ever went to stay with Luang Pu Chob?

问： 长老有和隆普卓住过吗？

Luang Pu: Once went. On top of the mountain looking down also saw Khok Mon. Not far from Luang Pu Chob. 

长老： 一次。在山上往下看到Khok Mon。 和隆普卓不远。

Me: In the era Luang Pu visited Luang Pu Chop, can walk or not?

问： 当时，隆普卓还能行走吗？ 

Luang Pu: At the start not really able to liao. 

长老： 一开始不什么可以。

In the past when going to the forest, must struggle na Novice. Night time comes and it is quiet. Some night is peaceful seclusion, some nights are scary and frightening. 

以往去丛林， 要挣扎。 到了晚间，是很安静。一些晚上是很平静，一些晚是很恐怖和怕人。

4 or 5 days, will come to people’s houses. Time to leave the forest, come to people’s house is as if entering a palace. Once a while hold a religious service. If get stuck in the Ban Muang, also scared. But after a long time, will get used to it. Go back again after stuck in the city, must struggle a lot. 

四或五天来人家。但离开丛林到人的家，好像似去皇宫。 有时，做些宗教仪式。如卡在Ban Muang也怕。 因为久了会习惯。如卡在城市，再回去，要挣扎许多。

In the past I would go alone and be by myself. Not really with the group. Alone one person will speak with the animals, with birds, with chickens, not insane na. Only there’s no person to speak with. Lonely as a result, and speak with animals. But I know I am not crazy. 

过去， 我会一个人。不是真的和组群。 独自一人会和动物，鸟，鸡说话，不是精神病。 因为没人说话。因为寂寞所以才和动物说话。 可是我知道我没发疯。

Going around the forest and feeling lonely. By myself in the forest, almost insane. Used to lie flat on the floor. 

在森林走会寂寞。 我一人在森林 差不多发疯。 我习惯躺在地上。

Me: How did Luang Pu get through this period? What technique did you use?

问；长老怎么度过这时期。 你用什么方法？

LP: I asked myself, what did I ordain for? I ordained to have company or ordained for the Dhamma? It is important to have sati na Novice.

长老： 我问自己我出家是为了什么？ 我出家是要有伴或为法而出家？ 正念是很重要。

Me: Does Luang Pu know Luang Pu Kuang?

问： 长老认识隆普光吗？

LP: Know. We are the same generation.

长老； 認識。我们是同辈。

Me: How about Luang Pu Prasit?

问： 那隆普帕习？

LP: Tahn is a bit older. In the past used to go around the forest. There were Prasit, Kuang, and me, and another monk I cannot remember his name. We went together, 4 monks. In the past Kruba Ajaans patibat very seriously na Novice.

长老： 长老比较老。 以往去森林。 有帕习， 有光和我。还有多一位师父， 我忘记他的名。我们一起4位。 以前， 祖师大德很认真。

The Boht has been built for 10 years and has never been in debt. We tell the tewada, if in debt we will flee to the forest, we built and always got, never owing. 

这戒堂建了十年，没欠债。我们和天神说，如欠债，我们就跑回森林。我们建一直有，不欠。

Luang Pu Sim let us stay here. This is the most evil in the country. There were people coming to find us, to shoot at us. But it was fine. Shoot and nearly reach us but fell down. We have been practicing for many years. The persons who wanted to attack us, they all died. We didn’t curse them or anything. They died by themselves. Their kamma. At first 5 people died, then later 3. 

隆普Sim 让我们在这里住。 这是国家最险恶。 有人来找我们和对我们开枪。但还好， 没事。差点射中我们可是没有。我们没诅咒他们或者什么。他们自己往生。他们的业。 首五个先往生再三位。

Luang Pu Sim said that go ahead, stay here. It is a practice in itself. Once you build this and build that, even if you want to go, you can't go. Person here person there have come to build this boht since 2012, this year is exactly 10 years.

隆普Sim 说住这里。 这是修行本身。 但您建这建那，如你要走都不能。 人来人来建这戒堂从2012年。，今年准准十年了。

Luang Ta Maha Bua..Tahn has never been fierce to us. When go to meet him, he will only encourage. But he was fierce to other monk.

隆达Maha Bua.从没对我们凶。当我们见他，他只是鼓励可是对其他师父凶。

一直以來，隆普文頌都是自己動手替自己剃頭的。他一手持著鏡子，而另一手則持著剃刀，然後一邊望向鏡中的自己，一邊手起刀落。隆普剃完後把剃刀放下的同時，也會把落下的髮絲丟棄遍布在地上，如此這般十年如一日。某日，神奇的事發生了。隆普的一個弟子經過一棵山竹樹（此樹乃是隆普常在其下剃髮之處），看見一顆呈圓狀黑色之物。他好奇地往前一看，赫然發現此物原來乃是一大團纏繞成球狀的頭髮，其表面還遍布著零星白色小點。試問這些頭髮是屬於誰的呢？不容置疑地，那肯定是之前隆普遺下的那些散落遍地的落髮。很神奇地，這些落髮竟然能夠自行融合聚成一團。弟子雀躍地跑去禀告隆普，而隆普聽後仍然保持平靜，冷靜地說，“那隻不過是頭髮而已。”

弟子們接著請求隆普給予機會與允許，以便他們能帶走這些頭髮以作供奉，以及拍照留念。隆普沒有明言拒絕，僅說，“你要帶走的話，那就隨你意吧。” 雖然如此，隆普仁慈地勸導弟子說，“何必要對一團頭髮如此激動？既然你相信我的頭髮可以轉化成舍利子，那不如也把你自己的頭髮轉化成舍利子，如此這般豈不是更好、更值得被讚嘆？你應當

常常如此思維。 ”

文頌大長老

以下的照片是弟子恭請長老的頭髮,長老頭髮變成舍利子

(por khao wanchart yimme 的説法是，只有阿羅漢才能在活著時把體物化成舍利，三果聖者還不能）

Why are you so excited about mere strands of hair?

In the past, Luang Pu Boonsong Thitasaro shaved his head by himself. Luang Pu held a mirror in one hand and held a razor in another. Luang Pu looked into the mirror and shaved at the same time. And once Luang Pu put the razor down, Luang Pu threw his hair on the ground. It was like this for many years.

Then, a miracle happened when one of his pupils went by the mangosteen tree where Luang Pu always shaved his hair.

He saw something black and round in shape under the mangosteen tree. Looking closer, he found that this was a mass of hair clumped together into a ball with white solid objects scattered all over.

Who does this hair belong to? It definitely belongs to Luang Pu Boonsong; the hair that Luang Pu scattered all over the ground. They were miraculously combined.

The pupil was so excited and conveyed the news to Luang Pu. After Luang Pu learnt of the story, Luang Pu calmly replied, “It is merely hair."

The pupil, therefore, asked for an opportunity and permission from Luang Pu to keep the hair to pay homage to and took a picture.

Luang Pu didn’t say no.

He also told the disciple that if he wanted to keep the hair, he could go ahead.

Luang Pu still mercifully taught the disciple:

" Why are you so excited about a mass of hair?

If you believe that my hair transformed into relics,

Then you’d better make your hair transform into relics too. This would be even better.

Consider this frequently. "

Luang pu Boonsong

The below pics on the hairs that kept by disciples had turn into relics

[NP Translate]

Credit วิโรจน์ วงศ์นิสากร

Edited: Aaron chia

中文： Ted

The Construction of the Sima Hall

Originally, I did not have that intention to establish such a large Sima Hall. But when we started building it, it just turned out that way. However, I do not feel it will burden the lay people.

But it is a good opportunity for them to establish a field of merit, and to make goodness. Instead of using the money to do evil deeds or just wasting it away.

At least upon seeing the results of this merit (i.e. the Sima Hall being built), his heart will rejoice at the merit made.

This is like taking worldly material things (wealth) and converting it into noble treasure for himself (merit).

When he dies, if the power of his merit power is not enough to send him to heaven,

at least, the virtue of this merit will prevent him from falling into the lower realms of woe [hell, animal kingdom, hungry ghost, or demon realm]. "

In a firm and stern manner, Luang Pu Boonsong explained to Luang Pu Noi about the reasons for building this Sima Hall and the result of contributing to this immensely meritorious act.

But still with the submissive act.

In other words, he showed his real intention and his fortune destiny that he performed.

After that, both Luang Pu Boonsong and Luang Pu Noi debated vigorously with each other.

Their disciples in the area at that time

sat silently as if they were restrained by some spell.

They did not even try to move.

Even their sound of their breathing could not be discerned. This is because all their attention was enraptured by their two “Por Mae Kruba Ajahn”, who were debating fiercely with one another.

.

Luang Pu Noi is strict with the Dhamma practice

and fearless as a tiger.

And Luang Pu Boonsong is noble and respectable like a lion.

How the two “Por Mae Kruba Ajahn” debated with one another thrilled all their disciples witnessing this scene.

If you heard the loud conversation but did not appreciate the content of the debate between the two respected teachers,

You would think that this is a routine argument between two stubborn old men.

No one gave in

The debate continued as the two respected Ajahns threw questions at one other.

Until one part of the conversation,

When Luang Pu Boonsong tried to come to a conclusion,

Luang Pu Noi immediately mentioned

The great size of this chapel again.

"Why do you want to make it so extensive?

... Who will take care of it?"

Luang Pu Boonsong immediately responded to Luang Pu Noi with his powerful voice as well that

["] A person who has not seen anything bigger than a mountain,

will say that this chapel is big.

A person who has never seen anything smaller than a pinhole,

will say that this chapel is big.

If I could build a chapel as big as a mountain, ... I will go ahead to build anyway.

This chapel is very small.

Compared to the greatest of the Buddha Sasana

That has existed for 2500 years.

I don't think I'm great.

The chapel is not great.

But the Sasana is greater.

This chapel comes from the people whose faith is firmly established in Buddhism.

It does not reflect the amount of faith they have in me.

But it shows that they still believe in Buddhism.

That they understand that merit and sin truly exists.

I see it as a good thing that they are keen to make such merit.

And after the construction is completed,

Do not worry about who will take care of the hall after I die ...

A religious place that is as great and important like this.

When the time comes, there will be someone taking care of it.

I never worry ...

At least, the people who will come to take care of it

are certainly those who are interested in the making of this merit.

They will not leave it to deteriorate or ignore it ... I believe so. "

Luang Pu Boonsong ended with a firm proclamation.

As soon as he finished, Luang Pu Noi smiled immediately

and said “Sadhu” in appreciation of Luang Pu Boonsong’s explanation.

At that moment, the disciples overhearing the debate thought that Luang Pu Noi would rebut the arguments and continue the debate.

But things did not happen that way.

As soon as Luang Pu Boonsong finished,

They saw the smile at the corner of Luang Pu Noi’s mouth. And he instantly blessed and proclaimed “Sadhu”.

Luang Pu Boonsong stood up and went down on his knees and said to Luang Pu Noi respectfully:

"I would like to apologize to Pu [meaning Grandfather] for speaking frankly and with a rough tone.

If I said anything that isn’t appropriate to be mentioned to an elder, I would like to beg your forgiveness. I had no intention to be rude, I was speaking from a pure heart... "

Luang Pu Boonsong hadn't finished when Luang Pu Noi answered back instantly with a reverberating voice:

"To be frank like this is good, like a nak leng [tough man].

I like this and enjoy talking with you. We speak with understanding, using the same language.

.

What Luang Phor (meaning Luang Pu Boonsong) is setting out to do, I'd like to exclaim my appreciation and support in all aspects. "

After this utterance, Luang Pu Noi went looking for something but could not find it.

Then he saw his large set of teeth cleaning twigs or “Mai Jiea Fun".

And picked it up.

And said to Luang Pu Boonsong with his face and eyes full of Metta:

"I would like to give this to Luang Phor.

And I’d like to express my support and appreciate for him."

The disciples sitting there were full of joy as they replied in unison “Anumodana Sadhu”.

The conversation continued but ended shortly afterwards.

Luang Pu Boonsong respectfully said goodbye to Luang Pu Noi because they had to part.

Both the “Por Mae Kruba Ajahns” formally paid their respects to each other as per the Buddhist monastic tradition before they both parted to carry out their duties.

《启建戒律堂之缘起》

原来，我并没有想要建如此雄伟壮观的戒律堂的想法。只不过，当我们开始筹建以后 ，却成了现今（如此大）的样子。尽管如此，我并不觉得这会给在家居士们带来负担。这是一个让在家居士们行持善业、累积福德资粮田的善妙缘起。与其将钱用来作恶业或浪费钱财，不如去行善。至少，当他们看到戒律堂建成之后，心里会因为这是自己所累积的善业的善果而欢喜随喜。这就如同将世俗的财物转换成功德的圣财道理是一样的。

当他去世以后，就算功德的力量不足以将他送往天界，至少能够以此功德力避免堕入地狱、饿鬼、罗刹、畜生等恶道。文颂长老曾经强而有力地向龙普Noi介绍建此戒律堂的缘起，以及累积这样的善业的果报。虽然介绍时长老心里毕恭毕敬，说明了他真实的意图以及累积福德资粮所带来的善报。但之后，文颂长老与龙普Noi开始激烈地辩论起来。众弟子只是默默地听着两位的辩论，犹如下了符咒一般无所动摇、连呼吸声都难以听到。他们全部被两位伟大的师父（古巴阿姜）的辩论所深深吸引。龙普Noi一如既往地对佛法的修持极为严格，如猛虎一般毫不畏惧。文颂长老则犹如雄狮一般，高贵而得众人之尊敬。听着两位古巴阿姜的辩论，弟子们兴奋不已。如果你听到两位的大声喧哗，而并不明白这是两个备受尊敬的大师父之间的辩论，可能会认为这是两个固执的老人的对谈。两位毫不退让，并互相提出问题审问对方。

直到有一时，文颂长老希望能够在二人之间取得共识。龙普Noi马上提起戒堂如此之大的规模。为何要搞得这么大？谁会帮忙照看？文颂长老马上以如钟一般的洪音回答道：“一个不曾看过比山还大的东西的人，会说寺庙很大。一个未曾见过比缝隙还小的东西的人会说这个寺庙很大。如果我能够把寺庙建得如山一般大的话，我一定会坚持建。这是一个很小的寺庙。相较于流传了2500年的佛陀教法，我不觉得我很伟大、我不觉得这个寺庙很大，真正大的是佛陀的教法。能够建这座戒堂，是因为有坚信佛法的人。建这座戒堂，不能反映他们对我的信心，却能反映他们对佛法的信心、反映他们明白功德真实存在。我认为乐忠于行善是一件好事。当戒堂建成以后，不必担心谁将会去照看戒堂。像这样伟大与重要的宗教场所，当时机成熟的时候，一定会有人来照看。这一点，我从来不担心。至少，那些前来照看戒堂的人肯定是对累积功德感兴趣的人。他们不会无视它、让它没落。我是这样认为的。

文颂长老说毕，龙普Noi立即会心一笑，称赞道：“善哉！”以感恩文颂长老的解释。当时，众弟子一位龙普Noi会继续反驳文颂长老的观点并继续辩论。 但是，这样的事情没有发生。文颂长老一说完，龙普Noi的嘴角处便露出了灿烂的笑容。他立即赐予加持并称赞道“萨度！”文颂长老立即站了起来并向龙普Noi下跪，恭敬地说：“我想向普（祖父）忏悔。我说的话毫无修饰，直言不讳。如果我说了不太适合、对长老不恭敬的话，请长老原谅我！我没有任何不恭敬的意图，完全是以清净心而说。“

文颂长老尚未言毕，龙普Noi立刻回道：“像一个粗俗的人一样说话干脆直接挺好的。我喜欢你这样的风格，跟你说话很开心。我们对话的时候，都有共同的语言、共同的见解。至于龙普想要去做的事，我表示认同与感恩，全方面支持龙普。如是说已，龙普Noi便去寻找一样东西，却遍寻不得。这时，他瞥见他的一大套用以刷牙的树枝“Mai JieaFun"，便拿了起来。眼中流露出慈心的龙普Noi对文颂长老说道：“我想将此供养给龙普，以表示我对龙普的全力支持与感恩。”众弟子听后，异口同音地回答道：“善哉随喜！萨度！” 两人的对话又了一段时间，但稍后便结束了。由于来到了离别的时刻，文颂长老恭敬地向龙普Noi道别。两位“PorMae古巴阿姜”按照佛制相互顶礼道别，并继续行持他们各自的佛行事业。

如果起建戒堂的話，那些人就會有屋住，在輪回當中，無論是天界還是人界。那些去租的人都數都是因爲很少在佛教做這些建設性的東西

供養這個戒堂的人，以後在香港都會有自己一棟樓

---luang pu boonsong

誰是無欠債的，造這個戒璮就會很快發達。

誰欠債的就會很快還清債務，你們自己做了之後自己發願

起建這個戒璮是要十幾億的泰銖來起建的。戒璮大概8000平方米

並不是爲了名譽而起建，而是爲了佛教

關於隨喜這個戒璮在泰國已經每個省份都有人隨喜，包括星加坡、馬來西亞、越南的人都有，在中國、香港這些地方都有人來隨喜

亦都很擔心那些偏遠的佛教國家，對佛法了解的缺乏。

我見到香港的方便、設備都好好，所以都不擔心了、放心了。見到領導可以做到這樣都好好了

更多關於文頌大長老

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6%E5%80%91%E8%88%87%E8%91%97%E4%BD%9C/%E6%B3%B0%E5%9C%8B/luang-pu-boonsong

昨天跟Luang Ta Siri與其弟子信徒去頂禮Luang Pu Boonsong,

感謝Luang Pu Boonsong說起他起此建寺院的經歷,是他出家以來遇到最艱難地方,包括人事問題,那些有權力與流氓來阻礙擾亂,最終用了三十年來平靜,而那些有權力與流氓來擾亂的那5位也死了,當中包括有拿槍想來射殺,最終殺不了,自己被人射殺。

並說應以不嗔勝嗔,以善止不善,

去森林深山也不會咒語,以三寶,以戒以清淨的心勝於一切。

Luang Pu很慈祥地跟我們談了很久。

AJh 6-3-2021 

People who have had a relationship with me still circle around in the cycle of birth and death.

I built this Sima Building for those who come to perfect their parami and for returning their merit.

So, I made a determination (athithan).

Those, who has had a relationship with me in the past,

please come and help me.

Come and create parami once again.

It is a chance to create merit for those who have had a relationship with me.

I have sympathy for all of you who still circle around in Samsara.

At least, it will be good if I can take and leave you all in the heavenly realm.

Then, we can go and continue to make merit up there in heaven.

Take building this Sima Building as a cause of rebirth in a fortunate realm. "

”与我有缘的众生，依然在六道里生死流转。建此戒堂，是为了让他们圆满波罗蜜并贡献回他们的功德。因此，我发了愿(athithan)。任何与我在过去世有缘的众生，请前来护持。请再一次来累积波罗蜜。这是为了那些与我有连接的众生累积功德的机会。对你们那些还在轮回中的人，我是具有悲悯心的。至少，如果我能将你们安放在天界的话，还是挺好的。那是，我们可以继续在天界累积功德。因此，应该将建此戒堂视为投生安乐处的机会。

I am going to take my hands... pull you to there

I will try...to take you guys... as much as I can.

Don't you jump away...

Leave you there... at heaven... it’s still good.

Luang Pu Boonsong Thitasaro, Santiwanaram Temple, Chanthaburi, Thailand

我会用我的双手将你们往上拉（至善趣）。我会尽力将你们往上拉。你们不要跳开.我会尽力把你们带到天界，那里毕竟还是不错的。

文颂大长老

NP Translate]

Credit @วิโรจน์ วงศ์นิสากร

People who help to build this ordination hall with Luang Pu, they are Deva or assumed Deva ( they was in the heaven and reborn as human being to build parami)

They are yourself who already have the palace in heaven , waiting your guy to stay there. No need to sweep or cleaning like human realm. Thus behave yourself like deva who better than assumed deva , ready to reincarnated as Visutti Deva in heaven realm. Some people has very strong effort, Sati, wisdom, parami and able to cut all kilesa and enlighten to nibbana.

** Admin add on**

Nandiya was a rich man from Baranasi. After listening to the Buddha's discourse on the benefits of building monasteries for bhikkhus, Nandiya built the Mahavihara monastery at Isipatana. The building was pinnacled and fully furnished. As soon as the monastery was offered to the Buddha, a mansion came up for Nandiya at the Tavatimsa deva world.

One day, when Thera Maha Moggalana visited the Tavatimsa deva world he saw the mansion which was meant for the donor of the Mahavihara monastery at Isipatana. On his return from the Tavatimsa deva world, Thera Maha Moggalana asked the Buddha, "Venerable Sir! For those who perform meritorious deeds, do they have mansions and other riches prepared in the deva world even while they are still living in this world ?" To him the Buddha said, "My son, why do you ask? Have you not yourself seen the mansion and riches waiting for Nandiya in the Tavatimsa deva world? The devas await the coming of the good and generous ones, as relatives await the return of one who is long absent. When the good ones die, they are welcomed joyously to the abode of the devas."

Then the Buddha spoke in verse as follows:

Verse 219: A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return.

Verse 220: In the same way, his good deeds will receive him who has done good when he goes from this world to the other, as relatives receive a dear one on his return.

与隆普一起帮助建造这个戒堂的人，他们是天神或假设

天神（他们在天界生出世为人来累积波罗蜜）

他们是你自己，已经拥有了天上的宫殿，等着你的人居住在那里。无需像人间一样清扫或打理。因此，要行为得像比假设的天神更好的天神，准备投生为天界的维苏蒂天神。有些人有很强的精进、正念、智慧、波罗蜜，能够断除一切烦恼并证悟涅槃。

** 管理加**

难提是波罗奈的富翁。他有⼀次听佛陀说兴建 精舍给⽐丘是很⼤的福业，于是就在⿅野苑处 兴建尖顶、布置良好的⼤精舍。当他把这精舍 供养给佛陀时，忉利天顿时化现出了⼀栋华美 的宅第。

有⼀天，⼤⽬犍连尊者到访忉利天时，看⻅了忉利天中属于难提的宅第，返回⼈间后，他请教佛陀：“世尊！世间⾏善之⼈，能够在活着的时候就拥有忉利天预留的宅第和其它的富贵吗？”

佛陀回答他：“你怎么问这种问题呢？你⾃⼰不是已经在忉利天亲眼看⻅了吗！天神等待善良慷慨的⼈前去，如同亲友企盼⻓久不⻅的家⼈⼀样当善良的⼈逝世时，他们将受到热切的欢迎，往⽣到天界。”

"久客异乡者，⾃远处安归，亲友与知识，欢喜⽽迎彼。

造福亦如是，从此⽣彼界，福业如亲友，以迎爱者来。

《法句经 219-220》

In former times, Dhamma led us into the forest

But now, Boht (Sima Hall) brings us to the city

Before we commenced

He was in the forest

But when the time was ripe

It was time to enter the city

To give the community a cause

To make merit together with each other

Tiring, it is tiring

But its only for a while and not a long time

We know that we have the strength

We know it clearly

The things we do are for the Sasana

And for the community and everyone

It is not for ourselves alone

We have good intentions and

We are committed

I ask that you believe in us

But don’t worry about us

Just be concerned for yourself

You don’t have to worry about us

But should believe in us

昔日，佛法带领我们进入森林

但现在，戒堂将我们带入城市

在我们开始之前

他在森林里

但当时机成熟

是时候进城了

给社会一个起因

一起做功德

累，很累

但它只是一段时间而不是很长时间

我们知道我们有实力

我们清楚地知道

我们所做的一切都是为了 佛教

对于社会和每个人

这不仅仅是为了我们自己

我们有好的意图

我们坚定着

我要求你们相信我们

但不要担心我们

只关心你自己

您不必担心我们

但应该相信我们

CR: Aaron

If you donate or dana( Giving or generosity) to monks who have no debt, all of you will have no debt too. I wish all of you out of debt and have no debt.

Luang pu Boonsong.

The below photograph was taken when devotee transfer the fund and the temple manage to gap the shortfall and tide over the construction payment due on 5th July.  Luang pu also expressed very happy. May we share the goodness to all whom seen this post and those who share and contribute to the construction. Anumodana to you. May all be debt free

如果您佈施给无债僧人，你们也会无债。我愿您们也摆脱债务和无债务。

文颂大长老

At least upon seeing the results of this merit (i.e. the Sima Hall being built), his heart will rejoice at the merit made.

This is like taking worldly material things (wealth) and converting it into noble treasure for himself (merit).

至少，当他们看到戒律堂建成之后，心里会因为这是自己所累积的善业的善果而欢喜随喜。这就如同将世俗的财物转换成功德的圣财道理是一样的。

以往，我不想任何人认识我，

有谁询问我的寺庙，我不想说。只说很辽远。

不要去，路径很艰辛。

因为我要安静和平静

直到我有建戒堂的念头。

其实我不想做

可是‘他’来请我建

所以我要建

（这戒堂是帝释天请长老建）

我们很感恩长老和帝释天给与我们累计功德的机会。帝释天和梵天神是佛教的护法。梵天神恳求佛陀来教世人佛法和帝释天服务佛陀是个初果圣人。

Formerly,

I don't want anyone to know me.

Whoever asked about my temple, I don't want to tell.

.

I told that it is far away.

Do not go, the way is too difficult.

Because I want to stay quiet and peaceful.

Until I thought to build the chaple.

Actually, I do not want to do this.

# But he came and asked to build????

So, I had to build.

(This church, Indra requested Luang Pu to build)

This Ubosot (ordination hall) will be a monument , remembrance of birth whom i am once born in this world, but does not build it for my name.

I am already old, not living too long. This Ubosot will be of benefit to the next generation people.

By Ven. Luang Pu Boonsong Thitasaro, Abbot of Wat Santiwanaram, Chantaburi.

这个戒堂将是一座纪念碑，意念我曾经出世在这个世界上，但不是以我的名字而建造的。

我已经老了，活不太长了。这个戒堂将会利益于下一代。

文颂大长老

อุโบสถ์นี้ เป็นอนุสรณ์ การเกิดของเรา ไม่ได้สร้างเพื่อเรา เราแก่แล้ว เราอยู่อีกไม่นาน แต่จะเกิดประโยชน์ สำหรับคนรุ่นหลัง

โอวาท : หลวงปู่บุญส่ง ฐิตสาโร

วัดสันติวนาราม จ.จันทบุรี

If it was not for this Ubosot here, you will never have a chance to meet me.

The Dhamma lead me to the forest, but this Ubosot here brought me to the City.

I created a cause, the rest it’s up to you whether you will continue or not.

Luang pu Boonsong

要不是为了建立这间戒堂的关系，恐怕你是没有机会遇见我。佛法引导我去往森林深处，但是这间戒堂却把我带到城市里去。我已经在这儿种下了一个因，剩下的就且看你自己会不会延续下去了。

文颂大长老

"... ถ้าไม่ใช่อุโบสถหลังนี้อย่าคิดว่าจะได้เจอเรา​ ธรรมะพาเราเข้าป่า​ แต่ว่าโบสถ์หลังนี้พาเราเข้าเมือง​         เราสร้างเหตุไว้ให้​ ส่วนที่เหลือใครจะทำหรือไม่ทำนั่นก็แล้วแต่จะพิจารณากัน​..."

#หลวงปู่บุญส่ง​ ฐิตสาโร

วัดสันติวนาราม​ จ.จันทบุรี​

The guardian spirit at this temple has great power.

There are many different classes of spirits.

There are ordinary ghosts.

Low level theps (devas) up to the highest Brahmas.

Some are as big as hills and mountains.

When they walk the land shakes.

With a thundering noise and yet,

They do no harm to others.

If they come to practice the Dhamma.

And also to make merit.

Or they could be child spirits from ancient times

There are also adult ghosts from the historic past.

In the past when [I was] meditating

Used to see them very often.

When I first came to this place.

After I started to build this Ubosot*.

All the different spirits in this area

Floating around or trapped here

Many of them have gone to a better world.

Luang Pu Boonsong Thitsaro

Wat Santi Wattanaram

Chanthaburi Province

*LP Boonsong is embarking on an ambitious project to construct a gigantic Ubosot (ordination hall). This will remain part of LP's legacy and offers an opportunity for his devotees to tamboon (make merit).

此寺庙之护法神力量强大。

一般来说，鬼神有许多不同类别。有一般的鬼魂、境界较低的Deva（天人）乃至境界最超胜的梵天。

有些（天神）的身体像山一样大。 当他们走路时，土地在震动，声音如同打雷一般。然而，他们不会伤害他人。他们懂得修学佛法，懂得累积功德。

有些是来自远古时代的儿童灵魂、 也有些是远古时代的幽魂。

过去，在我刚来到这里的时候，每当我禪修时，经常会看到他们。 但在我开始建此戒堂之后。很多在这里漂浮或受困的鬼魂，已经投生到了善趣。

文颂大长老

Cr LP Doo FB admin and Ted for the translation

# Anumodana Rejoice in the merits of everyone

Whoever assists me  either through physical labour or donating monetary offerings ( or both) with good intentions.

Although I don’t discuss these openly, these things are in my citta (mind) all the time.

I just don’t express these matters openly. Whoever assists me, please inform them that I Anumodana (rejoice) in the efforts of everyone (who assists me).

# Venerable Luang Pu Boonsong Thittasaro

＃随喜諸位的善业！

任何具足善心并以身体力行或金钱布施供养（或两者均有）我者，尽管我不公开说这些事情，但（诸位所作的善业）随时随刻我都铭记在心。我不公开讨论这些事情。但是帮助我的人，请通知他们：我随喜你们的善业！

文颂大长老

Remember na...the people from all over, who helped us to build this sima hall. You can adhiṭṭhāna (make a wish, or determination). Everything will succeed according to your desires...as long as it is not beyond the law of kamma to do so.

Luang pu Boonsong

捐助此戒堂的来自各地的人们请记住：你们可以发愿，许愿。只要你所祈愿的不与业果法则相违，你的所求都会圆满。

文颂大长老

#จำไว้นะ คนทั้งหลาย...ที่มาช่วยเราสร้างโบสถ์หลังนี้

#ให้อธิษฐานเอาเองเถิด

จะสำเร็จตามปรารถนาทุกอย่าง...ที่ไม่เกินกฎแห่งกรรม

#หลวงปู่บุญส่ง_ฐิตสาโร

Cr: Ted, Nina and Aaron

You should cultivate more good deeds by using this human body before leaving to the deva realm, brahma realm or higher realm. You must be a moral human, keeping the pure five precepts and once, you can develop your mind to the higher level of dhamma, then you will be able to solve problem by yourself, no need to copy the solution from anyone and get cheated by other. 

The passing of time, we cannot go back to the past, so put more effort to train yourself. Buddhist laypeople life must be wise. The making merit must be reasonable. Giving generosity also must be reasonable. Do not be like an idiom “"The blind leading the blind" (it is used to describe a situation where a person who knows nothing is getting advice and help from another person who knows almost nothing.)

Since being ordained, I have tried to create public benefit. I have been constructed this biggest Phra Ubosot (ordination hall) for nine years, the cost around 1,000 million Thai baht without debt because of supporting from both local and oversea devotees.

You can gain three rewards with great fruit and great benefit from constructed this multi-purpose building 1. Vihara 2. Chedi 3. Ubosot (ordination hall), all in one place. You won’t forget your good deeds and being proud of yourself. It’s not fake. Good deeds never lost. Not spending on those unnecessary things. Take refuge in the triple gems and you can use the body to practice. Use eyes, ear, nose use all in the right path.

Extract from Luang pu Boonsong Dhamma talk

去天界、梵界或更高界之前，你应该利用这个肉体多修善业。你必须是一个有道德的人，持守清净的五戒. 当你可以把你的心发展到更高层次的法，然后你就能自己解决问题，不需要从任何人那里抄袭别人的方法而被他人欺骗。

时间的流逝，我们不能回到过去，所以要多努力训练自己。佛教居士生活必须有智慧。做功德必须理性。给予慷慨也必须要理性的，不要像成语“瞎子领瞎子”（用来形容一个什么都不知道的人向另一个几乎一无所知的人寻求建议和帮助的情况。）

出家以来，我一直努力创造公益。我已经建造了这个最大的 Phra Ubosot（戒堂）九年，由于当地和海外信徒的支持，我在没有债务的情况下花费了大约 10 亿泰铢。

建造这座多功能建筑，您可以获得三项果报和巨大获益-1。 寺庙2. 舍利塔3.戒堂），都在一处。你不会忘记你的善行，并为自己感到自豪。这不是假的。善行永不丢失。不要在那些不必要的事情上花钱。皈依三宝，就可以用身来修行。眼、耳、鼻都用在正确的道路上。

来自文颂大长老的佛法开示

" Use the power that the Buddha gave only."

.

Once, pupil has asked Luang Pu Boonsong.

.

" It is said that Luang Pu has supernatural power (Ittirit) and higher knowledge (Apinya). But the chapel's size is this big (Over 5 rai or approximately 2 acre),

Why doesn't Luang Pu use the power to help build the chapel to complete sooner? So, we don't have to be tired. And because Luang Pu has lots of ages.. "

.

Luang Pu responded to that.

.

" Do not use anything but only the merit and power that the Buddha gave and the teaching of the Buddha only.

[ I ] will use only these to make the chapel completed.

[ I ] will not use anything beyond these.

.

Beside, I want everyone to help.

So, they will have merit, charity and prestige as well. It may be completed later, but it doesn't matter. Because I'm leading you all to create glory and prestige (Baaramee) ... "

.

.

........................

.

.

"If this chapel was finished,...

you all will be comfortable [happy]. You will see the virtue [result] by yourselves... "

.

"For about 4 years, (Said in the year 2560 B.E. or 2017 A.D.)

this chapel will be finished.

And [this] will become a memorial of everyone's goodness.

A memorial of merit for everyone that helps carry on the age of Buddism.

.

.

I'm not great.

The chapel is not great.

[The Buddism] The Religion is bigger.

.

And I'm not do this for myself.

I do for all of you ... "

.

.

" People who had a relation with me still circle around [in birth and death].

I built this chapel for those whom comes to continue prestige creation and for returning his merit.

.

.

So, I athithan. [ like " Hope " or " Pray " but this is not the same thing]

.

.

Those, who has had a relationship with me in the past [ past or past life ],

please come and help me.

Come and create the prestige once again.

It is a merit to those who have relationships with me.

.

.

.

[I'm] pity all of you whom still circle around.

At least, it will be good that [ I ] can take and leave you all in the heaven.

Then, [we can] go and continue [making merit or prestige] up there [in heaven].

Take this chapel as a cause to do. "

.

.

.

" I have lot of children and grand children. [ This should mention and imply as " children and grand children in past life" and " those who relate to Luang Pu in this life"]

As you saw, there is not over.

There are not less still to meet me.

Though, whoever has ever had a connection and relation.

They are all related [with me].

Those who surrounded both in the front or in the back or joined making merit together.

.

.

"I has a strong commitment.

It is a insisted desire in my minds, in my inner heart ...

.

.

I circle in birth and death for unknown number of lives and worlds,

for unknown number of eternal, for unknow number of eternity.

[ I ] performed meritorious act [ prestige collect] for long time.

[Long] beyond than calculation.

.

.

My heart is concentrate [with mercy].

Whatever come into my sight that has difficulties or hard to get,

I will help instantly.

.

.

I won't let it pass by.

Heavy [difficulty] will be light. Moderate [difficulty] will disappear.

Then, good thing will become for him [you]...

.

.

This is my duty that I've done for a long time

and still doing this nowadays. "

.

.

"My chapel is big ...

But it is not big as the [Buddha] religion which is big [and great] for over 2000 year ago.

.

.

"If I did not build the chapel,

you all will not meet me...

and I will travel [or pilgrim] around

.

Before the chapel was built ...

For Kathin, [temple] got 2-3 hundredthounsand [baht] each year.

The temple was not in any trouble. Living in a simple and easy way.

.

I lived quietly.

"seem to do nothing.

But I got "dhamma" for my own... "

.

.

Above Statement of Luang Pu Boonsong

accompany with statement of [respected as father, mother, and teacher ] Supatipanno Monk that.

.

.

.

"[Luang Pu Boonsong's] his chapel, If he used supernatural power,

take only 3 years to complete.

.

.

But he's not using.

He likes to make something difficult.

.

Because thing that hard to build is more valuable than that is made with ease.

The prestige will be great.

.

.

He build this for his followers to create prestige.

.

.

This is the teacher.

He did not make only himself survive.

But he took his disciples too. "

.

.

One of Monks who is respected as Parents, teachers with high dhamma states about

Luang Pu Boonsong Thitasaro of

Wat Santi Wanaram, Chanthaburi.

.

.

[NP translate]

更多長老資訊請看

Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老  facebook 專頁

長老寺院官方網站

Anger is like a fatal disease. If we do not know how to destroy it, it will destroy us. When a husband quarrels with his spouse, it is because both parties are overwhelmed by anger. Sometimes, they will smash objects, break the pots and pans and so forth, only to spend money to purchase new items after their anger has dissolved. And this anger, is the main culprit behind all of these. Do you see how evil it is? If we do not know how to reduce our anger, then it will continuously harm us. Everytime our anger disappears, we will be upset over everything that we destroyed, and be disappointed with whatever that's left over. That's all because we lost to anger...

Luang pu Boonsong

“......嗔恨就是一種惡疾, 如果我們不知道如何摧毀它，它便會摧毀我們;例如夫妻吵起架來是因為被嗔心覆蓋, 有時會破壞東西 ,打碎飯鍋，打爛水煲, 等怒氣消散後，又要花錢買新的東西。 而這個憤怒,這個嗔心就是主謀, 見到它的惡毒了嗎？ 如果不懂得減輕它,它便會不斷緊隨著傷害我們,每當我們的憤怒消失後，我們會坐著傷心已被破壞到所剩無己的一切。這全因為输給了憤怒...... ”

文颂大长老

CR: Ted

*** The ghost... wants... Merit ***

During his 10th year as a monk, Luang Pu Boonsong was involved with the ordination of another aspirant. They intended to tailor-make the robe at Asokaram temple, Samutprakarn, which was famous for its fabric. So, Luang Pu had to travel to Samutprakarn along with the person intending to ordain.

Luang Pu asked the aspirant to wait at Pongploywiriyaram temple as he had certain errands to complete. After he was done, Luang Pu came back to meet with the aspirant to travel back to Arunyigawas temple at Chonburi.

But the sun rose and set and still the aspirant had not returned. Luang Pu felt that it was unlikely that he would come back soon. Therefore, Luang Pu settled his mind in concentration and used his power to determine where that person traveled to. Luang Pu saw the number ‘999’ in his meditation.

So Luang Pu left the state of samadhi and was aware that this guy was traveling to a hotel for a call girl. As the sun was setting, Luang Pu decided not to wait and thought about walking back to Chonburi that night, which was about 60 kilometres away.

So, he began to walk from Asokaram temple.

" I will not hitchhike or ask anyone to give me a ride, except if someone were to invite me to do so.” Luang Pu thought.

After Luang Pu walked for a while, an old vintage car came along. The car was shaking so badly that it could be seen wobbling from far away. The car stopped by the edge of the road.

In the darkness, Luang Pu could barely make out the driver's face and the man sitting next to the driver. The driver said to Luang Pu “ Master, where would you like to go? May I offer you a ride?”

Luang pu replied, “ I’m going to go to Chonburi. I don't have any money to pay for the ride. I’d better walk.”

The driver said “ I won’t ask for any money. Please get in.”

So, Luang Pu got in the car by invitation, not to let them lose determination, Luang Pu sat in the back. The car had a pungent smell as if there was a decomposing animal in there. And when the car approached a street lamp, Luang Pu saw cobwebs and dust everywhere.

On the way, Luang Pu observed the driver and the person sitting next to him. Luang Pu saw that the one sitting next to the driver sat with his head tilted as though it would be hanging out the window. And the driver was driving with one hand while using the other hand to cover his face to shield himself from the street lights.

The street lamp also revealed an unusual and untidy face, with many holes on it. So, Luang Pu instinctively realized that these two beings were definitely not human.

Luang Pu said that he tried to start a conversation with the driver. And when Luang Pu thought about something, the driver instantly knew his own thoughts.

Under the cover of darkness, the car arrived at the Klongdan Canal, Samut Prakan (Old Sukhumvit Rd.) which was a deserted road. The driver told Luang Pu that he could only send the master this far and couldn’t proceed any further. But he would try to ask an approaching vehicle to take Luang Pu to his intended destination.

Luang Pu thought that with his strange face, nobody would stop his vehicle for him. So, Luang Pu replied that it was fine, he would continue the journey on foot. The driver reassured Luang Pu that whatever car he raised his hand towards, would stop for him. And he also added that the remaining distance was still quite far, so even if Luang Pu walked throughout the night, he would not arrive by dawn. The driver added that he occasionally picked up monks like Luang Pu.

(Luang PU told his pupils that the man claimed he was like an elder brother)

After the driver had finished talking, it wasn’t too long before a 6-wheel lorry was approaching. They could tell because its headlights were considerably raised.

When the lorry came into closer range, Luang Pu saw that the driver covered his face to avoid the headlight and then waved to the lorry. The lorry stopped right away, as the driver had claimed it would. He told the lorry driver to help send the master to Chonburi.

So, Luang Pu got in the lorry. It was a brand new lorry and the driver was a normal person. The lorry driver sent Luang Pu to his destination at Aranyikawas temple.

Finally, Luang Pu extended loving kindness to the two spirits. They wanted to be free from their suffering and wanted to make merit. They might have died at the canal. So, they were able to send passengers no further from the place of their death.

Cr: Aaron for editing and photo

Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老

“ For All things in this world, nothing is good all around.

.

It’s good and bad that come to compete each other.

.

For Bad thing, those who has intelligence (or wisdom) can bring to be a Good thing.

.

But for Good thing, those who lacks of intelligence (or wisdom) will see [that it’s] no value.”

.

.

Dhamma of Luang Pu Boonsong Thitasaro,

Santiwanaram Temple, Chanthaburi, Thailand,

[NP Translate]

[Picture credit @ศร จันทบุรี https://www.facebook.com/profile.php?id=100006924497537]

#Dhamma

*** When ready,... The requisite [money]... comes by itself ***

" Merit... it never choose someone...

.

even one or two baht... do not insult...

.

a hundred million baht...is start from this one or two baht...

.

It can't even be insulted.

Even if... there is no any requisite [money]...

.

Let [you] use [your] heart...

.

Let [you] Anumothana ...

.

Collect charity to be ready...

.

When ready,...

The requisite [money]...  comes by itself "

Luang Pu Boonsong Thitasaro, Santiwanaram Temple, Chanthaburi, Thailand

[NP Translate]

Credit @วิโรจน์ วงศ์นิสากร

Theme: Eliminating misfortunes

Rituals held to eliminate bad luck/misfortunes is not able to remove the results of (negative) karma. If negative karma and effects due to non-virtuous actions in this world can be eliminated through performing rituals, then hell should not exist. Because if performing rituals can remove all misfortune, and truly eliminate negative results from the fruition of bad karma, then it is already Nirvana.

But if you stop creating negative karma, stop performing non-virtuous deeds, when you have sati(right mindfulness) and you will stop performing non-virtuous deeds (creating bad karma) and continuously accumulate more virtuous deeds (good karma). When you are only performing virtuous deeds (creating good karma), then the power of the fruition of the good karma would enable you to escape from the result of bad karma.

When your mind stops creating bad karma, the results of bad karma created previously will not be able to catch up with us. Even if it catches up with us, we have become rich already.Just like we owe other people  money and  we are able to repay all of it.

Don't go believe in the rituals of eliminating bad luck. The only way is to stop all non-virtuous deeds and continuously accumulating virtuous deeds (good karma).

If you don't create bad karma, then how can there be results from the fruition of bad karma?

Luang Pu Boonsong

Making Merit until there is no space left...in the heart (full of merit).

Don’t let the evil...settle...

Or stay...in our heart

If you want to go to Nirvana, there should not even be a tiny bit of Kilesa.

Gold ore can be purified [if] you take away all sediments.”

The Base of success, the Path, the Result, and the Nibbana, has goodness as a foundation.”

There is nothing in the world that is pure good.

Good and bad are always in opposition to one another

Those with intelligence and wisdom can purify an evil thing and turn it good. 

Those who lack intelligence and wisdom are unable to discern goodness when they see it.

Luang pu Boonsong

让功德与善业填满你的内心，不要让恶有一点点空间沉淀下去或留在心里。如果想要证得涅盤，就不能有乃至一点点的烦恼。经过一番冶炼，参杂他物的金也能变成纯金。如同此理，成功，道果与涅盤同样以善心为利乐之源。善恶是对立的。有知识，有智慧的人能够净除恶的，而将其转变成善的。缺乏知识与智慧的人则不能辨别善恶。

文颂大长老

Gratitude is supreme because it brings out the elegance and fundamental goodness within people. It is the hallmark of us as human beings. Hence, gratitude is the symbol of a good person.

Luang pu Boonsong

" กตัญญูกตเวทีแสนดีเลิศ

เป็นเครื่องเชิดชูสง่าเพิ่มราศี

เป็นรากแก้วขวัญตนของคนดี

เป็นสักขีชี้ให้เห็นว่าเป็นคนฯ "

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

"Let’s hurry up. Don't be careless. Don't think we're [too] young [to die]. Children dies everyday. No matter how we’re going to die, let it die. But die in honor as we are Buddhists. 

For people who die with smile and no regret will go to Sugati (a good bourn).

But those who die with buldge eye or scream like cow or buffalo will go to Duggati (woeful existences) or Vinipāta (birth of demons). So, hurry make merit for them and continually make merit for them because they definitely starve for merit.

Don't think that you’re too old to make merit. Making merit is not an intensive work like carrying 50 or 100 Kg. Making merit uses only the mind to sacrifice laziness and weakness. Even you’re old, make merit with the old man power. Because, that is the only strength you have.

When you’re dead, importantly, the Citta (mind) is not dead along.

If you have the Kilesa (defilements) attached to the heart whether Lobha (Greed), Kodha (Anger), or Diffuseness then you go to Apāya (sorrowful ways), Duggati (woeful existences), Vinipata (birth of demons), Naraka (hell)

If you have 5 Sīla (5 precepts)or 10 Kusalakammapatha ( the tenfold wholesome course of action), then you can return to the human world.

If you have 4 Brahmavihāra (the four divine states of mind), the Hiri (Moral shame) & Ottappa (Moral fear), Mettā (loving-kindness), Bhāvanā (meditation), and continually dharma practice, then you will be able to go to Devaloka (heaven) or Brahmaloka (the Brahma world).

Then, it will quickly be able to change the world like passing the promotion exam from human to deva.

At least, with our wisdom, won’t you be able to be Sotāpanna (one who’s attained the first stage of holiness - the Stream-Enterer)? will you? Think about it.

Sotāpanna is not know much in dharma. Just knowing the cause and knowing the effect. Knowing that all the dharma only come from cause.

Being Sotāpanna will be enlightening through that everything is coming from the cause. Good comes from the cause. Bad comes from the cause.

Good and Bad are born in the same place.

Don't let Kilesa dominate that same place. If it could rule that place, goodness can't be in now.

It's in the same place! Good and evil are in the same place. Do not let Kilesa conquer and collect you taxes from the income that you make everyday.

What is the tax? Taxation from liquor and cigarette. Useless things that we collect and put in body.

Body don't need it. But when the mind is not smart, it took these thing as Sarana (refuge). It won’t take Buddha, Dharma, and Sangha as Sarana (refuge).

Taking cigarette as Sarana (refuge).

Taking liquor as Sarana (refuge).

Then, you will struggle throughout your whole life.

At the very least, even it’s not cause difficult to anyone but it causes difficult to the owner. It causes disease to the owner. It will cause suffering before death. If you get hurts, can't tolerate, and lose Sati (mindfulness) then go to hell. At that time, it is important ... "

Dharma from Luang Pu Boonsong Thitasaro

Watsantiwanaram Temple, Chanthaburi,  Thailand

Thai version from

Piriya Jord Chukeawngam

Translated by

Nattawut Prohdeengam

The True Buddhist Monk is not only by shaved hair and wearing yellow robe. It’s meant to have to practice or conduct in a good and right way as well.

Shaved hair and wearing yellow robe are easy things. Everyone can do.

But making the heart and mind to be clear and clean is harder.

Dhamma of Luang Pu Boonsong Thitasaro,

Santiwanaram Temple, Chanthaburi, Thailand

No matter where your are,

Whether it is day or night time,

You can practice every minute and every second,

Maintain mindfulness and let your heart be peaceful.

You just need to place your attention on your breath,

Feel the breath coming in, and mentally recite "Budd~~~" in your heart,

Experience the moment of stillness between inhalation and exhalation;

Feel the breath going out, and mentally recite "dho~~~" in your heart,

Experience the moment of stillness between exhalation and inhalation.

Even with only a few minutes of practice,

it can also bring you peace.

Luangpu Boonsong

CR Bhante Yong Jun

The Kilesas fear true practitioners. If one is a true practitioner, mental afflictions will be afraid of them. If we get involved with these mental afflictions, we will become a slave of these defilements, and become their toy.

An analogy is that of adults playing with children. When we initiate play with children, they will also react accordingly and continue to engage us. Defilements are akin to children in that respect. 

Hence, if one is a real practitioner, one has to overcome their attachment to the defilements. Mental afflictions fear real practitioners. However, if one is not a true practitioner, they will be fooled by their Defilements. "

Luang Pu Boonsong

CR : Jord Chukeawngam

Translated:Khun Surasak

*** But everything ... must ... take time ***

Each person's life - [whether] will be good or bad - depends on the old merit [and] the old karma of each person.

!

Which is a matter of the past.

But [I] want everyone [just] look at the present.

!

Because our past cannot be fixed.

The old merit [and] old karma of each one are not equal.

!

So, be with the present.

Try to continue making merit.

Accumulate more additional prestige.

Keep doing goodness [and] refrain from evil.

!

In everyday living, if there is a time, Offer Alms, Pray [or chant], Meditate and Pray occasionally. Keeping the 5 precepts.

!

Importantly, live a life consciously.

And better keep trying to watch our mind and soul.

!

Look to our mind’s mistakes. Try not to have bad things to refine our mind.

!

Don't looking for wrong of other people's mind.

!

If you can do as follows ...

!

[whether] slow or fast ...

!

[Your] life will have to be improved.

!

But everything ... must take time.

#Dhamma of Luang Pu Boonsong Thitasaro

Wat Santiwanaram Temple, Kaeng Hang Maeo District, Chanthaburi Province, Thailand

[NP Translate]

Credit วิโรจน์ วงศ์นิสากร

A person who has sati will not cry out or lament. You must use wise consideration to see that pain and ageing arises because of the body, this is normal. Are you tired of this? As long as you come to take birth, you will have to swim around suffering in every life. You must be weary and tired of the pain that comes from having a body and not come to take birth again. This is a person with sati. A person who practices the Dhamma. You don’t have to go far. Tamboon at the heart. Our body can’t carry much anymore. But the heart of ours can carry a vast amount of boon. It can carry boon across lives. Let us make merit to store at our hearts. And not come back to be born again. 

Luang Pu Boonsong Thitasaro

一个有正念的人不会痛哭、哀嚎。你应该进行有智慧的反省，看到痛与老是因为身体，这是正常的。你是否对此感到疲惫？只要你还来受生，每一生都要在痛苦里游。你应该对这样的身体所产生的痛苦感到疲惫，并不再受生。这就是有正念的人。一个修行法的人，不用去到很远。在心里布施供养。身体再也不能承载太多了。生与生之间，承载的是功德。让我们累积功德，并将此放在我们的心里，不再受生。

文颂大长老

Cr Ted/Aaron

Remember, for me, I perceive those who harm others as weak and cowardly people.

A coward’s heart is full of fear. A really brave person won't hurt anyone.

He will practice patience. Keep patiently enduring to his utmost...

You know what. The one who keeps silent and a low profile is not a weak person..

But the one who keeps silent and stays low is full of strength and courage...

And this strength of endurance and tolerance, that is full of the most powerful parami..

That will help to burn the weakness away..

This is a really strong person.

The real brave person must be like this.”

Luang pu Boonsong

记住：在我眼中，那些伤害他人的人都是胆小、软弱的人。一个胆小的人，心中充满了胆怯、畏惧。一个真正有勇气的人，他不会伤害任何人。他会修习忍辱，一直忍至自己的极限。你知道吗？一个默然、低调的人不是弱者。一个懂得不言语、缓慢处理事情的人充满了力量与胆识。这种忍辱的力量，充满了最有力的波罗密。这种波罗密会消灭一个人的弱点。这就是一个真正强大、勇敢的人应有的模样

文颂大长老

CR: Ted

Be with Dhamma, eat with "Dhamma", sleep with Dhamma. But not to be attached to Dhamma

LP Boonsong, Wat Santi-wanaram, Chantaburi

与法同在，与“法”一起吃，与法同睡。 但不要执着于法

文颂大长老

Cr: JEM

Just go make merits, it's the thing that can support ourselves.

It does not matter how bad our lives get. Other than the effort that we put in, merits is the other thing that can help improve ourselves (our lives).

Teachings of Luang Pu Boonsong, Wat Santiwanaram

善事，去做就是啦。它（善業）能夠扶持我們。

就算生命跌入多深的低谷。除了我們自己付出的努力量，另一個可以幫我們的就是善業。

— 文頌長老

If he doesn't insult us, will we know how patient we can be?

If he doesn't insult us, will we know how persistent we are in persevering against anger?

If he doesn't insult us, will we know how much metta we can generate?

Have pity on those who come to condemn us. The person who curses us, or even hates us, he's got a dark face full of suffering and anger. Yet, don't let him in to spoil or stain our hearts.

Luang​​ Pu ​Boon Song Thitsaro

Wat Santiwanaram, Chanthaburi

如果他人不辱骂我们，我们不知道自己的忍辱波羅密有多强。

如果他人不辱骂我们，我们不知道我们抵抗愤怒的能力有多强。

如果他人不辱罵我們，我们不知道我們能具備多強烈的慈悲心。

怜悯那些排斥我們、詛咒我們、討厭我們、給我們臉色看的人。雖然他對我們的態度如此，但我们卻毫不放在心上。

文颂大長老

Wat Santiwanaram, Chanthaburi

Humans should see hell as a pool. Once they get in there, they will realize that it is so dirty and slippery. They can't get back up because it is so wet and muddy, and they are only aware of the danger after it is too late.

I am so sad whenever I see someone go the wrong  direction. I would like you to think and consider everything with Satī and Khantī (mindfulness and patience) before doing anything that will make you go down the wrong path. Have a lot of Satī and Khantī. If you cultivate the paramis, your life will prosper and flourish and you will find happiness. Try to cultivate and you will see for yourself ... "

Luang pu Boonsong

人类应该将地狱视为肮脏的池子，一旦掉入，就会发现池子是如此肮脏，池边的土壤是如此湿滑。一旦掉进去，由于太过肮脏、水太多，很难再上岸。但掉进去之后，就为时已晚。每当我看到人们选择错误的方向，我都会非常伤心。因此，我希望你们以正念，忍辱波罗密来思维一切事物，在选择错误方向之前三思而行。如果能够培养很多的波罗密，你的生命会大放异彩，光明晃耀。自己去培养，自己去修才能够自己体证。

文颂大长老

As Buddhist, we should make practice a part of our mind. This mind of our's, it is called a "Dhamma Treasure". And over two thousand years ago, Lord Buddha gave humanity "Five rules". 

Lord Buddha never mentioned it (five rules) as being for "Buddhist", "Christians" or "Muslim", but as "Dhamma for the whole of humanity" and it is important to have it. As humans are social creatures, if we don't have discipline and rules as guidelines, we would be quarrelling, bickering, fighting each other. In the end it would only lead to destruction.   

That is why Lord Buddha sees that humanity should have these five rules that He had preached, and that is the "Five precepts".

"Refrain from killing", "Refrain from stealing", "Refrain from sexual misconduct", "Refrain from false speech", "Refrain from intoxicants", these are the five rules that the Lord Buddha had meticulously and comprehensively analyzed , then gave it to the excellent humanity. Excellent in the sense that we are of higher birth compared to animals and those of lower realms, and therefore we all should practice it (Five precepts).

Luang Pu Boonsong Thitasaro

Wat Santiwanaram, Chantaburi

作为佛教徒，我们应该把修行成为我们心中的一部分。 我们的这个心，叫做「法宝」。 两千多年前，佛陀给人类“五法”。

佛陀从未提到它（五项规则）是针对“佛教徒”、“基​​督徒”或“穆斯林”的，而是作为“全人类的法”而拥有它是很重要的。 人类是群居众生，如果没有纪律和规则作为指导，我们就会争吵、争吵、打架。 最终只会走向毁灭。

这就是为什么佛陀认为人类应该拥有他所教导的这五项戒律，这就是“五戒”。

“不杀生”、“不偷盗”、“不邪淫”、“不妄语”、“不饮酒”，这是世尊详尽分析后给予的五戒座位优秀的人性。 优秀的意义在于我们比畜生和恶道的动物更高出世，因此我们都应该修持它（五戒）。

文颂大长老

Wat Santiwanaram, 尖竹汶府

If whenever someone does a good deed or acts righteously, and we are jealous of them, it would lower the state of our mind. It would create of a world of low existence.

 The jealous person who gossips about, wish for others to meet with misfortune, failure,  losing of everything. This jealous person would meet with all these misfortune before a person with empathetic joy (Mudita) of the Brahmaviharas.

 This (Mudita) is very important, being happy for someone when they do good.

 Luang Pu Boonsong, Wat Santiwanaram

如果每当有人做好事或行善时，我们嫉妒他们，就会降低我们的心灵。 它将会制造一个低俗的世界。

 说是非的嫉妒者，希望别人遭遇不幸、失败、失去一切。 这个嫉妒的人会在一个具有随喜（Mudita）的四無量心人之前遇到所有这些不幸。

 这随喜（Mudita）非常重要，当某人做好事时为他们感到高兴。

Humans should see hell as a pool. Once they get in there, they will realize that it is so dirty and slippery. They can't get back up because it is so wet and muddy, and they are only aware of the danger after it is too late. 

I am so sad whenever I see someone go the wrong  direction. I would like you to think and consider everything with Satī and Khantī (mindfulness and patience) before doing anything that will make you go down the wrong path. Have a lot of Satī and Khantī. If you cultivate the paramis, your life will prosper and flourish and you will find happiness. Try to cultivate and you will see for yourself ... "

Luang pu Boonsong

人类应该将地狱视为肮脏的池子，一旦掉入，就会发现池子是如此肮脏，池边的土壤是如此湿滑。一旦掉进去，由于太过肮脏、水太多，很难再上岸。但掉进去之后，就为时已晚。每当我看到人们选择错误的方向，我都会非常伤心。因此，我希望你们以正念，忍辱波罗密来思维一切事物，在选择错误方向之前三思而行。如果能够培养很多的波罗密，你的生命会大放异彩，光明晃耀。自己去培养，自己去修才能够自己体证。

"Do not be afraid or do not be discouraged in doing good thing.

But remember that none people in the world that was not gossiped.

Thinking that when someone interrupt us, looking at the other side, that they [just] gave us advantage.

[If you can] go through this, it will elevate our mind to be noble.

The person who said to you that you did bad things. Do not give him value.

[You] know and see what you are.

Have to be affirmative.

Do not be discouraged.

Do not be weak.

Courageous in doing good thing is admirable.

Whoever accuses [or]

Whoever gossips.

[Just] put it down.

Do not taking care.

Do not pay attention.

Why do you [have to] pay attention?

If you think you do a good thing, keep doing.

Let it pass.

Anything that bothers or discomfort or be moody.

Let it be. Put it. Don't collect it to mind.

[If you] collect, it will make yourself down.

When [I] said ‘let it’ doesn’t mean that you have to lose to it but it is meant to understand and learn from it.

This doesn’t mean that you have to give up but let it for now so you can overcome it later on.

When encountering Kilesa.

When facing the test like this.

Taught that to let it, not telling [you] to give up. But for winning and not losing it later on. Understood?"

Dhamma of Luang Pu Boonsong Thitasaro, Santiwanaram Temple, Chanthaburi, Thailand

行持善法的时候，不要害怕、不要气馁。要记住：在这个世界上，别人背着我们说三道四几乎是不可避免的。乐观面对的话，就会发现这是他们给予我们修持忍辱的机会。战胜困难，会使我们的心灵得到提升，使其变得更加高尚。恶意誹謗我们的人，不必被他们的言语所影响，也不需要去关注。你自己是谁？只需要观察自己就知道。对自己的行为应该剧组信心，不要气馁、不要软弱。能坚持行善是很可贵的行为。不管谁说三道四，或者恶意诽谤，放下它。为何要理这些人？如果你觉得你在行善，继续做就好。就任由它去。任何影响你情绪的东西，不理它、放下它，不要藏在心里。如果你累积太多这些烦恼的话，生命会暗淡无光。

当我说任由它，这不是指（向一切事物）任意投降，而是要理解它、从中学习。这并不意味着放弃，而是暂时任由它，等有能力了再来克服它。当烦恼起显的时候，要这样去面对烦恼的挑战。任由它不是放弃，而是为了之后能够获得成功。明白吗?

文颂大长老

文颂大长老开示

主题:一个人如果能够战胜自己那是最好的！

现场翻译: 永隽师父

地点:Palelai Buddhist Temple，Singapore.

日期: 19-06-2023

战胜别人一千次比不上战胜自己一次!

战胜自己的什么呢？战胜自己的贪、嗔、痴。因为贪、嗔、痴、如果我们不去处理它、去战胜它、它将会给我们带来无穷的破坏。

若我们能够战胜自己，才能够得到真正的快乐。因为如果我们战胜别人，我们只是会招来更多的敌人。别人会恨你、嫉妒你、讨厌你。但是我们应该把重点放在战胜自己，让自己可以进步。以前自己是一个很容易发脾气的人，把它改过，变成不容易发脾气的人;以前自己是一个很贪心的人，我们改过战胜自己的贪心;以前我们是一个迷信的人，没有智慧的人，我们改变自己让自己变得有智慧。我们不让这烦恼、贪、嗔、痴、带领我们去这些堕落的地方，所以我们要学习去战胜自己的烦恼。

没有人可以点醒我们，如果我们自己不醒觉。就算是父母亲一直在说，一直在提醒我们，但是很多时候我们都会不听、会顶嘴、我们会顺着自己的心。我们太过自信、我们也不去会理会说别人的这个提醒是对还是错，我们太过相信自己，别人说什么我们不听，我们太多傲慢、太多自我、太多执着、我们总是认为我们所知道的、我们所认知的都是对的。所以当我们有这样的态度的话，我们会非常执着我们自己的见解和看法，别人说什么我们都很难去接受。

只有我们自己可以提醒我们自己，如果我们自己不能够提醒我们自己的话，别人是没有办法可以把我们叫醒、父母亲、朋友等等都没有办法。如果你是这样子的话，那你一辈子都会有很多的问题。就算是你在工作的时候你也很难跟别人配合，因为别人说一点，给一点意见，我们都不能够接受、很容易生气。如果我们以这样的态度在公司、在社会、在家庭、我们都没有办法给自己、身边的人、带来快乐。

所以我们只有靠自己来提醒自己，改变自己，不然的话我们在这个社会上很难有朋友、做事的伙伴。我们会觉得很孤独、孤立、因为是我们自己的态度造成这样的结果。

接下来长老说佛陀讲过的一句话"我们不应该太忘我。"什么是不要太忘我呢?不要迷失自我。也就是当我们做什么东西，尤其是你认为一些很有意义、你认为很好的事情;不要迷失在你所做的善行当中。有些人做一点好事，帮助过一些人，他就认为自己很厉害、他就认为自己比别人好。这样子的人我们叫做他"迷失在自己的好当中"这样子佛陀说是不应该的，我们不要迷失在自己当中。

所以刚才所说的三点，我们人要战胜我们自己、我们自己不断的去提醒自己，但是不要迷失自己，如果能够做到这一点的话，我们将会成为一个谦虚的人，我们容易接受别人意见。当你做到了这一点，那你的人际关系就会非常好，你去到哪里都会很容易跟人相处。

所以我们在生活当中、团体当中或者是家庭当中，如果我们能够做到以上的几点，那我们身边的人会珍惜的对我们，我们会珍惜的对人家，人家也会珍惜的对我们。就算是我们的亲人也会离我们而去，即使如此，因为我们在这过程中很谦虚很用心的去对待身边的人。人生不只是一个吃饭、上班、下班、回家的过程而已。在我们一生当中我们经历过很多事情，重要的是我们必须要在这些事情当中学习到一些道理。我们累积我们的经验，不管是好的不好的，我们要用我们自己的经历当中去明白到要怎样子去改变自己，怎样子去把工作做得更好。如果我们不吸取过去的经验，不记得过去的经验，不去检讨自己的话，我们很难在工作上，、生活上、在人生上得到进步。我们也不懂怎样子往前走。这个社会必须要靠大家真正互相去彼此的珍惜相待，尤其是家庭里面我们才能够合和的、团结的一家人很和气。当我们的家庭、或者是一个社会、公司里面的人能够真正的和气团结，那外面的人，敌人也好，不喜欢你们的人也好，很难去破坏你们，尤其是公司里，如果我们里面内部是团结的，外面的人要怎样子都很难的去伤害到我们。那我们在这样子的过程当中，我们不要一直想去怎样的去占别人的便宜。一旦你常常想着怎么去占别人的便宜，你的东西也未必会好卖。当你东西卖不到你就会想要去换名字，换个品牌名字，以为说这样子会更好。很多人东西做不好、东西卖不到、人生不顺利、就会想要换一个招牌;如果是人的话，东西做不好、人生不顺利就会想到什么?想到换名字。长老说人好不好不是在于你的名字，名字就只是个名字，好跟不好是你的所作所为。你改变你的名字，但是没有改变你的行为，那你没有办法改变你的生命。名字是父母亲给的，最吉祥的，不需要去改。而最重要的是你好好的去把功课做好，好好去把你的生活过好，这个才比较重要。

佛陀的教法，刚才长老前面所说的三句是大藏经里头记载，这些法都是经得起时间的考验，所以才能够流传到今天。当我们听闻佛法到的时候，我们必须去思维、去想这个东西、这句话、有什么道理。然后试着去实践去做，而不是只听而已。特别说，当我们说要训练这颗心，要训练这个正念、培养你的心有这个正念。我们需要去在我们的生活当中，不管是站着、走着、坐着、躺着、都这样的去保持知道、保持觉知。我们现在的生活我们都有这个正念，我们有时候都知道自己在做什么，但是有时候我们忘记了我们的正念，也就是一下子忘记了;一下子做工、做工、也就一不小心几个小时忘记了这个正念，你就会失失守;或者是工作做不完的时候，一不小心结果就做不好。所以我们要学习在做认何事情的时候，在你们的生活当中，尽量的保持这个的正念;在看东西的时候，你的正念、你的觉知在眼睛的部分。你看到什么东西，你知道;你听到什么声音，你有正念知道。如果你没有正念的话，你就会被你所看到、听到、的东西所影响。看到喜欢的你就会开心;看到不喜欢的你就会就起噌心。这个就没有了正念，跟着你的贪、嗔、痴、去了。所以同样的吃啊，愚痴的生活啊等等，这些都是需要有正念的。比如说天气热的时候你开风扇或者是开冷气，这个热就没有了，你就不觉得热;但是呢，心里面这个热是最难灭的。 你心里边很苦的时候，你就会想到要找别人来帮你解决心中的烦恼。但是呢，其实如果你自己不帮你自己灭掉心中的火，没有人可以帮到你。所以佛陀所讲的、所告诉我们的就是看清楚事件的真相。只要我们还有呼吸，你就要去学习去改变自己，让自己的心达到平静。当你的心能够平静，你才能得够得到快乐;你的生命才能够进步。当你的心得到训练，当你训练好的之后，你身边的人，尤其是你的家庭也会变得好，因为你开始变好。

佛陀所教我们的法，我们必须要好好的去应用在我们的生活当中。比如说，佛陀教导我们要有这个忍辱、忍耐、耐性、也就是说不管我们遇到什么事情，遇到事情也是必然的事情，我们会遇到不顺利，你会遇到生病，你会遇到这个痛那个痛，在这个时候我们就提醒我们自己要学习去安忍，去忍下。在你痛的时候，在你苦的时候，就是我们应该去把我们听到的法用上的时候。学习去放下这个痛，学习去放下内心的苦，尤其是放下内心的烦恼。学习去忍，学习去提升精进。有些人他修行一下子，打坐五分钟打坐一次，就想要很快的看到结果，当你有这样的心，那是因为你以为修行就像你在外面做工一样，做了一次就要立刻看到结果;但是修行是不可以用世间心去追求，你必须要有这个恒心、要坚持、修行就是要以这样的心态慢慢去修，那你才能够呢持续下去。

我们训练我们的心，我们训练这个正念，我们也试着去让我们的心变得更有慈悲心。学习真正的去把快乐，把这个爱散播到我们身边的环境、我们家里，这样子的话我们家庭才能够达到真正的幸福。佛陀的教法就是在教导我们如何去和平的去跟别人相处。父母跟孩子之间，或者是夫妻之间，或者是跟你身边的人，我们必须要用我们的慈悲心来对待。因为我们活在这个世界上每一个人都很不容易，每一个人生活都不容易，每个人都有经过苦的，轮回在这个世间上，要面对生老病死已经够苦了，所以我们要懂得去分享或者是关心身边的人，让这个世界呢多一点的快乐。当我们不自私，我们懂得分享，那我们才能够真正的给自己也给身边的人带来幸福快乐。

修行佛法就是要在修这个心，因为我们做什么事情都是这个颗心带我们去做。如果你心修得好，你不会说一些伤害别人的话。如果你心修得好，你不会去用你的身体、用你的手去做一些伤天害理的事情。如果心没有训练，心远离佛法，这颗心变得一定充满许多的烦恼，一定会有很多的嫉妒心、嗔心、很多的害人之心。如果你看得到贪嗔痴是怎么样子的破坏我们，看的得到贪嗔痴怎样子带着威胁跟伤害给我们自己。如果我们自己就没有办法放下这个贪嗔痴，我们会习惯跟别人吵架，人际关系不好、不快乐、不幸福，好的人也会慢慢的远离你。你变得是一个没有朋友，没有任何人会支持你的人。你的生活就会紧张暗淡无光，完全不是一个吉祥、不是一个幸福美满的生活。

在修行的时候，我们必须用法在修这个心，在我们打坐的时候要有精进，精进就是要常常修，还有慈悲、对自己慈悲。什么是对自己慈悲呢？就是要看到自己确实是一个很可怜的人。自己因为没有智慧、无名、常常被这个贪嗔痴拉着走，去做不好的事情，控制不了自己，一直做错事情，其实是很可怜的。那看到自己真的是很可怜的。因为没有智慧才会轮回怎么久，轮回到今天。当你修行上，你有这个精进还有升起对自己的慈悲心，你就可以去好好修。

这个社会上分别，不是分别在有钱没钱。人在佛法中，人与人分别在于说，这个人有没有智慧。就算他没有智慧，这个人他也可能也是因为他的业报关系让他生活在这样的地方，他没有办法听闻到佛法。所以我们要学习去运用这个佛法，把法放在心中，让我们去面对这个世界，而不是让这个世界，让这个世间进来我们的心。什么是让世间进来我们的心呢？就是说，我们不要被社会上的事情，不要被外在的事情影响我们。比如说在过去几年，我们发生了COVID这个病，这个事情就是世间的事情，当我们把世间的事情放进来心里面，那我们就会被这世间的事情困扰着我们的心。如果我们有佛法的话，外面的事情也没有办法影响着我们。我们更加要相信说，佛陀也说过，如果我们修行佛法，也会可以灭除我们很多的病，这些的事是看我们对于佛法有多少的体会了，多认真的去修。

Credit: SF Low

9-6-23

我們在開示前念這個請法偈，除了我們人類可以聼之外，也可以讓非人都能夠聽到、參與

我們作爲一個人類，是需要有法來安住我們的心。不會讓這個心隨煩惱隨你所欲、去做事。

一開始亦都禮敬佛陀、世尊、阿羅漢、無上正等正覺。

人類、許多衆生都有苦。而佛陀教導佛陀的法來令到我們可以去除苦。

衆生來説，無論是人類，還是畜生，都有苦的存在。甚至可以說人類有時比動物更加痛苦、更加難受。、

我們要對佛陀生起信心。就是佛陀透過自己覺悟之後解決一切法，然後開示讓衆生一樣能解決這個苦。

我們的耳朵有個責任去聼，聽到聲音。然後我們的心可以去辨識這個聲音、道理、好壞和意思。所以我們要用心去聽。用心的話，我們的心才會明白所講的東西。

亦都透過佛法去理解，衆生有個平等性在。這個所謂有個平等的規律、規則和規矩。這些規矩意思是在佛法上的規矩。當然世間有世間的規矩和法律。但是這裏所説的是法上的規矩，就是必須要有五戒。當我們持好五戒的話，那這個世間、這個社會就會和平。

關於法上的規矩就是五戒。這個律就是屬於禁止的部分，法就是屬於實踐的部分。戒律屬於禁止的部分，例如說殺生戒，例如說我們不應該去殺生，這是屬於禁止的，這會帶來不好的業力、痛苦的後果。那所以我們在今生，看到每個人的樣貌也不同，有些人生得漂亮，有些人生得醜，財富上有些人富有、有些人貧困，有各種的差別。各種的差別是源自於業力，每個人過去所造的業不一樣，所以有不同的果報。有些人他過去做了許多的善業、許多的福報，所以今生就容易有大財富。所以一切是有他的因果、因緣在。業力讓衆生有分別。

【不殺生戒】

在禪修上我們需要先持好戒律的，來禁止不好的行爲、惡業的行爲。那麽第一條譬如說殺生戒。犯了之後會讓我們短命，或者提早死亡、或有許多病痛和災難。那所以第一條的不殺生戒，是對自己的生命、衆生的生命影響很大的，因爲關乎到生命，所以我們不應該互相傷害。如果我們沒有去傷害、殺生，我們就不會短命、或者縮短我們的生命，讓我們多病痛。如果我們持好不殺生戒，不去殺害無論是動物還是人類都好，那麽我們就會長壽、我們的生命就會繁榮，我們就會做事容易順利和進步

【不偷盜戒】

關於第二條戒就是我們不會去偷盜、不會去偷盜有主人的東西，偷取別人的物品、錢財，已經有主人、不會給我們的。如果我們犯了這條戒，我們就容易受到別人的欺騙、損失我們的財物、財富。所以戒律是屬於禁止的部分，法則屬於實踐。即是我們實踐了這個戒律，我們的心開始有這個法，開始提高、提升了我們的生命，提升了我們内心的善良，讓到我們的生命開始可以繁榮，向美好的一邊前進。關於第二條戒是很重要的，如果有些人因爲自己沒有那樣的福報而不能夠得到自己喜歡的東西，或者沒有錢去買自己喜歡的東西，當見到自己喜歡的東西，就產生貪心，而不能夠剋制自己，所以去貪。當他偷了之後，這偷盜的行爲會引起別人許多的痛苦，會對大衆造成一個傷害。所以第二條戒是屬於偷盜戒，我們不應該去犯的，應該遠離偷盜的行爲。

【不邪淫戒】

第三條戒是更加嚴重、更加重要的，就是關於家庭、伴侶方面的戒，就是不邪淫戒。就是無論對方是有家庭的，別人的老婆老公，或者是有父母所照顧，即是我們不經過父母的同意，都不能隨便和他們有親密的關係。尤其是有家庭的人，這第三條戒是很重要的。不邪淫戒是不應該去犯的。如果犯了邪淫戒，那麽他的家庭就好像被火燒，雙方住在一起，就會很灼熱煩惱。所以當犯了第三條不邪淫戒，就會造成·家庭、伴侶之間的雙方不信任。當雙方不信任的時候，他們整世人就會過得很痛苦。所以第三條戒不邪淫戒是有很嚴重的破壞性。包括是別人所牽挂的女兒，我們都不應該去侵犯她們，她們都是屬於有主人的。那如果我們去傷害了他們的女兒就會在他們的女兒或者父母心中留下一個永遠的疤痕。所以無論是別人家庭裏面，還是伴侶，他們都十分牽挂，或者是女兒都是一樣的。

所以如果我們已經有犯過來的話，或者想著去犯這個邪淫戒的話，就將這個念頭取消，將這些行爲不要重新犯，不是的話，我們的心就會害怕給人發現我們的行爲，或者有些有什麽動靜，我們就會害怕，怕別人發現我們的壞事。關於邪淫戒，如果我們犯了，就算我們現在取消不再犯，但都會成爲我們心中的疤痕在内，我們心中的一個不好的記憶。當我們的另一半罵起狗、罵起貓的時候，我們都會以爲他們在罵我們自己，讓我們覺得灼熱，覺得難受，因爲這個邪淫的惡業是屬於灼熱的，是來自於貪嗔癡的灼熱。關於邪淫戒犯了之後，就去除了我們原本建立了的這個家庭，想著讓我們工作繁榮，賺錢來養活這個家庭，讓這個家庭幸福。當我們犯了這個邪淫戒，就變成了各自各的，錢就會分開，就會用在滿足欲望，那所以變成這個家庭的寄望就這樣失去了。

那我們無論是年輕的女性還是男性都好，我們年輕只得一次。當我們因爲這個欲望而錯誤失去了梵行，即是我們的處男、處女，那這些就會形成我們内心的疤痕，令到我們自己沒信心，讓到我們自己亦都會覺得不放心別人。那會產生對我們生命不好的影響。如果我們的心是迷失了在這些貪欲、淫欲入面，那麽我們的青春，我們的年青很快就會失去。我們的青春很快就會變成沒有，很快就會老起來，那青春的感覺很快就會消失。所以一些人如果迷醉在這些貪欲或者這些淫欲入面的話，尤其是邪淫方面，那會造成内心的許多痛苦、灼熱，這些快樂亦都會讓到人生沒有真正的快樂，在貪欲入面、淫欲入面所得的快樂是屬於灼熱難受的那種快樂。他的生命是不會感到清涼和快樂的。所以一些人尤其是是有家庭、有子女的，當有子女，他因爲太過迷戀、迷醉於貪欲、淫欲入面，讓到他犯戒。多數這個家庭就會有許多吵架、吵鬧、頂嘴、不信任，就是因爲那些貪欲、淫欲引起種種的事情、不和的發生，讓到子女受到影響，讓到他覺得孤獨、家庭的不圓滿，讓到他們覺得生命受創傷。所以這些行爲一開始不去做是最好的。所以作爲一個有家庭的人或者沒家庭、單身的人，都要非常小心這個不邪淫戒，或者不要讓自己迷醉了在這個淫欲入面而失去了道德，不然的話，就算是一個單身的人，沉醉、迷醉了入去，都會慢慢覺得自己沒價值，慢慢產生自卑、或者自我氣餒。所以一個圓滿的人生、美好的生活，是需要有這些戒，這些戒律禁止去做不好的行爲，這樣的話，我們的生命才會美好、快樂，才會爲眾所喜愛，無論是為人、還是天人，都會為眾所信任。

【不妄語戒】

第四條戒就是不説謊戒。如果我們喜歡説謊，我們就會失去大衆的信任，如果我們·沒有真實語。所以如果一個人誠實、是有真實語的話，大衆就會信任。而不誠實、沒有真實語，説謊的人，在這個大衆中就會失去價值，因爲沒人信他。所以不應該對我們的父母、家人、人類、同伴去説謊，應該是要誠實、說真實的語言，真實的説話，這樣的話我們就會有波羅密、善業，會有人聽信我們、尊重。如果尤其是在工作上失信，會讓我們失去許多的機會、許多的生意，所以作爲一個人類，最好爲了社會、爲了世界，不應該去説謊。如果我們説謊，失去誠信，沒有誠實，是可以損害我們找許多財富的機會。那如果我們一直不改變他，我們在這個社會會變得越來越無價值。我們的説話會失去神聖的一面，已經失去了有因有果、有因有由的一面

【不飲酒戒】

關於第五條戒就是不飲酒戒，因爲一些酒，喝了會讓我們失去清醒，會讓我們失智、大意，會讓我們造出許多的惡行—可能是我們清醒的時候不敢做的。我們要想清想楚爲什麽要喝他，我們喝是爲了什麽。但是如果我們喝酒是醫病，是有規定，這個酒的酒精是不會讓我們醉，而且是沒有酒的味道、酒的香，才能夠作爲藥。關於飲酒，是會讓我們產生許多的病，是會讓我們的身體產生疾病、病痛。包括有肝病，會損害我們的身體。所以飲酒多數是壞處，而且浪費金錢，他的壞處是多過好處。許多的缺點，而且浪費金錢，爲什麽我們不將這些錢花在飲酒上面，而不花在父母、妻子上面—不是更好嗎？所有的毒品、迷醉的東西，包括酒、毒品煙都好，都沒有什麽好處，只有壞處，會破壞我們身體的機能。吸烟多亦都會損害我們的肺部。飲酒會損害我們的肝。最多是飲了一點點酒會讓我們忘記過去一些不好的東西，暫時麻醉自己。但是這種情況是要不斷飲、不斷飲的，所以是沒有什麽真正的好處。飲酒是不會讓我們繁榮的，只會增加我們的墮落。所以如果我們能夠戒酒，讓製酒廠倒閉那是更好的，那就不會禍害到我們的子孫。

所以持好五戒，我們能夠禁止惡行，剛才所講的戒不去犯，是讓我們的人生更加圓滿，是讓我們的生命更加圓滿的，更加美好的。無論是生命、家庭各方面，是更加安穩的。我們要真正去除，就必須去禪修，透過禪修去幫助。我們訓練這個正念、定力和智慧，將這些不好的惡習從我們的行爲中去除。所以佛陀才要我們去培養強的正念、好的正念，讓心能夠安定、安穩，不會隨六根不斷出去，不會追逐、貪這些色聲香味觸法種種的物質、欲望生起。這樣就會讓人生越來越圓滿

【訓練心】

要訓練這個心是不困難的，訓練到這個心，即這個心靈好。心好亦都會讓心臟好，心臟是這塊肉，是用來泵血的。心靈好、心境平靜，亦都會讓到心臟好的。因爲如果一些人容易生氣，他的心臟就會緊，頭就會痛。所以在眼見色，耳聼聲裏面，眼的功能就是見到，耳朵的功能就是聽到這個聲音。而真正了解到這個聲音，辨識它，是屬於這個心。眼見色生起意識，耳聽到聲音生起意識，重要的是，眼見色、耳朵聽到聲音，六根對六境之後去了解所看到、聽到的東西究竟是好還是壞。是值得相信，還是欺騙的，是善還是是惡，那這個就是需要我們的心去辨識、去了解，這樣去分辨好還是壞。

我們訓練這個心，透過禪修，我們的心就會定、就會很安定，這時以安定的心結合眼見色、耳聼聲，就生起眼識、耳識，那心就會有智慧。一個很安定的心就會有智慧，就能夠詳盡了解眼見到的色，它真實詳盡的一面，它的實相。耳朵聽到聲音都是。在這堆説話裏面有沒有蘊含了欺騙的成分在。這個就是訓練心的其中一個好處。那我們鼻聞香也是一樣，無論是香還是臭，這個鼻本身是不知道。但是是心去知道，在這裏生起鼻識。當心知道了之後，就會去了解這些香味是有益還是無益的。如果是無益的話，就不要吸這些下去，就會擰轉頭，會去避。

如果我們的心有這個正念、有這個定力，那我們的心就會有這個忍耐力。那我們在團體裏聞到不好的氣味，我們·能夠忍耐，而不會因爲這個味道而去擾亂大衆，或者做出失禮的行爲、關於舌觸味都是，我們的舌頭嘗到這個味道，知道這個味道不是舌頭而是心。知道這個味道而生起舌識的識，由此我們的心去分辨這個食物的益處還是無益，這個就是屬於智慧的部分。如果我們知道食物食完之後對身體有害的話，我們就用這個正念、訓練好的定力去分別、去停止，不要繼續食，吃哪些會帶來痛苦的後果，是無益的。有些食物是無傷害的，那我們吃多些也是無問題的。所以舌觸味，就是當我們試到這些味道，那些味道無論是怎樣都好，為我們做好不好都好，尤其是我們出家人，是不可以不適當地説出批評的説話，傷害他們，以免有不好的印象、不好的感覺。所以這一部分是出家人不適合講的，但有時説笑是可以的。但是無論是多有道理，別人的食物供養給我們，都是不適宜說出批評的説話傷害他們的心。

還有一個就是身觸觸，譬如硬軟熱這些觸感的生起。有時我們會遇到軟硬，是很自然的一件事。無論去到哪裏，我們都應該讓心和身體在一起，有正念。這樣的話，内心就不會有很多的問題，内心就不會有許多埋怨。無論這個環境、天氣是怎樣都好，這個都是屬於自然界的部分，我們是不能控制的。冷就穿多些衣，熱就清涼些。那這個就是我們要以智慧去處理，那這個心就會和身體一起而不是去埋怨。那我們要和他們共處。無論是任何環境都好，我們都必須和他共處。好像香港這個環境，都有些有知識的聰明人，來改變、發展香港這個環境，變成一個繁榮舒適、值得住的地方。

最後一個就是心觸法，就是六根對六境生起的一些記憶。無論是眼見色、耳聼聲，鼻聞香、舌觸味、身觸觸、心觸法。那這些情感、記憶、印象，就是留在心裏面。這個時候要知道，如佛陀所講，任何會生起都都會滅去。我們要了解任何眼見色、耳聼聲，鼻聞香、舌觸味、身觸觸、心觸法，這些都是有生就會有滅。去了解佛陀所講，有生就會滅。無論是過去所發生的一切事情都好，未來的事情都，我們都應該將它捨去。未來擔憂的事情、過去的懊悔都好。而應該將我們的心活在當下，令到我們的心不會黏住、執取任何的情緒。

所以我們相信佛陀，要相信佛陀所講的、佛陀所教導的，佛陀所教導的是有因有緣，有理有由，有因有果。佛陀的教導也不像父母的教導。父母有時都還會打自己子女，打完後也不給他哭，所以這個是違反自然的東西。你打了他又不想他苦，他是痛才想哭的。但是又怕你打下去，所以不敢哭。所以父母還是有這些問題。但佛陀是充滿著道理的，不會打我們的，有因有由，有前因後果，讓我們信服的

信徒：請問Luang pu 臨走前有沒有什麼開示？

Luang pu boonsong :忍耐， 努力， 盡力， 要散發慈心， 有四梵心， 那所有東西都會興旺了

信徒：這陣子很怕下惡道，所以想問長老我的功德夠不夠上天界？

Luang pu boonsong ：如果我們不做惡業是不會下地獄的，如果有持好五戒，持五戒的人不會下地獄。

如果我們怕下地獄，這個是一件好事，起碼不敢做惡業，anumodana sadhu!

持好五戒就不用怕，有五戒的人一定不會下地獄

只是持好五戒，是不會墮落地獄的。

和你要修行，看到貪嗔癡的壞處、缺點，然後將它放下、去除

信徒：我很想證初果，不知今生有沒有機會？請長老開示

Luang pu boonsong : 初果要自己成就，別人幫不到我們

要成爲初果的話就要懂得去除身見結，

和要去除疑惑、猶豫，對佛教的疑惑要去除。

而這個戒是要一直持好它的，就是不要去犯戒。犯戒的話就變成戒禁取。

對三寶、佛教沒有疑惑。

去除身見結、去除這個自我，認爲有個我在。你看見這個建築那麽宏偉、那麽龐大，如果他們是有自私的，是爲了自己的，他們是不為別人著想的話，沒有這個忍辱的話、沒有忍耐、耐力的話，都不會做得成。

你見到某些東西後不要那麽快便決定這個是對或是不對。聽到別人聲音、別人所講的東西，究竟是真還是假的，我們要判斷，是看我們内心有沒有這個定力和智慧。如果我們有定力和智慧，我們就會分辨到所看到的東西，不是一看就判斷，是要透過我們的心細心去理解。

所有的東西，都不是我們的，只不過是暫時擁有的。（luang pu 指著信徒的電話），這樣的東西都不是我的，都是無我的，只不過是暫時的

這個戒是要一直持好的，至少要持好五戒。這個戒禁取就是我們不可以去破壞這個戒。可以說給個鍛煉去持守五戒，比較嚴格些。就算是一個在家人，有家庭，都是要持好五戒的，都必須要有這個五戒。

然後努力，將這個貪嗔癡減到最少。

就是身見結、疑結、戒禁取結。

不是說想有的時候就有，貪心生起的時候就破戒，這樣就不可以了。

………

(在另一個場合信徒為長老按摩時)

Luang pu boonsong ：怕地獄就很快證悟初果，努力些！

讀完書就去廟修行，不要找老婆

剃不剃頭都沒關係

我們放生，別人的生命回歸去的話，亦都會讓我們的生命長壽。會令到我們快樂繁榮。如果我們吃動物的肉，最好是吃那些死了的肉，生的就不要去殺死。這個就是戒行的第一條戒。

所以當我們不殺生又放生的話，會讓我們長壽。會讓我們生活上、生存上都充滿快樂，不會有病痛。這些放生的功德，不殺生的功德，亦都讓我們沒有災難危險。令到我們的生命越來越快樂、繁榮、進步和為眾所喜愛，不會為別人所討厭、憎恨。

所以希望我們作爲一個佛教徒，能夠完滿持好五戒

大家不殺生、不偷盜、不邪淫、不妄語、不飲酒吸毒。大家持好這五戒，就會讓我們生命越來越繁榮、會快樂。和會讓我們有魅力。

能夠持五戒會讓我們人生卓越起來、殊勝起來。如果我們能夠相信佛教，佛教是一個有道有理，有因有由，是充滿著因果的，充滿著科學的。其他的外道怎樣都比不上佛教。如果好像他們由小開始已經相信佛教、奉行佛教，當他們長大之後他們的生命就會很繁榮、很興旺

更多關於文頌大長老

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6%E5%80%91%E8%88%87%E8%91%97%E4%BD%9C/%E6%B3%B0%E5%9C%8B/luang-pu-boonsong

背景：有信徒懷疑是身體患病，卻疑神疑鬼

是你的業，讓你錯誤地相信了別人的説話。好的業來説應該是你懂得用定力來照顧自己的病痛。因爲惡業而讓你迷信了別人的説話。你執了別人的説話後很難去改變你，因爲你的心已經執了入去這些見解入面。

你亦屬於心太軟弱，太容易去相信別人。不要那麽容易去相信別人。佛陀是教導別人去除貪嗔癡，現在的人卻教我們增加貪嗔癡，利用我們的貪嗔癡

你以前可能有去外道那裏或冒犯三寶。大師父說的你不信，外道所説的你卻全信。要多些向三寶真誠地求懺悔。要每天求懺悔，就不會忘記，和這樣禪修心就會平靜。而且守好五戒

---Luang pu boonsong

更多關於Luang pu boonsong

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法是很難用短短的幾個話來了解它、明白它的，而且大家的語言不同

我們作爲一個佛教徒要去了解佛法修行的精髓。佛法的修行·主要是讓我們去除苦，讓到我們快樂---如果我們能夠了解到佛法、能夠正確地修行的話。

在現在這個年代，天災越來越多。天災越來越多，如果一個人沒有福報、沒有波羅密的話，那就很難生存下去。這個世界就好像已經去到一個老的階段，一個人如果去到老的階段，他的身體就會有許多病痛，疾病。這個世界已經去到老的階段的時候，就自然會有許多天災的發生。這些災害包括來自於地、水、火、風。譬如風太大，火就太熱，一有風來，就會吹到那些家、屋頂、樹全倒塌、摧毀人類的建設。也有火災，水亦有水災。那這就是這個世界已經去到老的階段的時候，災害只會越來越厲害，不會越來越輕的，就好像一個人越來越老的時候，疾病只會越來越多，不會越來越少的。所以這個時候，可以生存下去的就是那些有波羅密、有善業的人。

佛教是一個可以讓我們斷除貪嗔癡，在其他宗教、或者外道，他教導的不能夠、沒有斷除到貪嗔癡的，都是一直處於苦裏面的。如果我們能夠減少、斷除我們的貪嗔癡，這些波羅密、善業，就能夠讓到我們在災難之中都能安穩生存

有些地方的戰爭，雖然他們是基督教之間、或者有宗教信仰，但是他們都有發生戰爭。雖然有宗教信仰，但是都會互相殘害，發生戰爭。但是佛教徒就不會發生戰爭。佛教徒就只是和自己的生老病戰爭，已經是讓我們覺得很足夠了，覺得疲累。包括我們内心的痛苦。所以我們佛教徒的戰爭就是和老病死、内心的痛苦戰爭、和自己的煩惱戰爭，來去除貪嗔癡。所以變成我們沒有時間、都沒有精力去向外向別人發動戰爭、殘殺。所以當我們去除貪嗔癡，亦不會有這些人禍的事情出現。

我修過來，都大概知道苦和苦生起的原因，包括一些因爲人類的貪嗔癡，而造成天災、災難。人類亦都去劈泥土來用，抽地下水，從地下抽取能量、油，種種的能量在地下挖出來。這些原因讓到地界產生變化、產生空，最終讓到海的其中一個變化---就是會造成海嘯。這個海嘯就會影響到很深遠，破壞不同的地方。就是因爲人類的煩惱、内心的貪嗔癡，影響讓到大自然出現異常---讓到天氣熱的時候過熱、冷的時候過冷，那個變化是不正常的。雨季的時候又不是雨季，夏季的時候又不是夏季，會有種種這些變化。當這些天災、災害越來越多的時候，如果我們沒有波羅密的話….但我們將財富佈施出來，就即將財富存於心。這個利潤是帶給我們多生多世的。這些福報、功德，就是當我們面對這些災難的時候逃脫，可以在痛苦、艱難之中能夠安穩下來。

譬如原子彈，人類製造出來，是想著爲了和平的，但一日有煩惱，這些子彈是不可能在和平裏面的，只會製造更加多的災難、損害。

-----luang pu boonsong 

Dhamma is very difficult to understand it  in just a few words as everyone speaks different languages.

As a Buddhist, we need to understand the essence of Buddhist practice.  The practice of Dharma is mainly to let us get rid of suffering and make us happy---if we can understand Dharma and practice correctly.

In this day and age, there are more and more natural disasters.  There are more and more natural disasters. If a person does not have merit and paramitas, it will be difficult to survive.  This world seems to have reached an old stage. If a person reaches an old stage, his body will suffer from many ailments and diseases.  When this world has reached an old stage, many natural disasters will naturally occur.  These disasters include those from the earth, water, fire, and wind.  For example, if the wind is too strong, the fire will be too hot. Once there is a wind, it will blow to those houses, roofs, and trees will all collapse, destroying the construction of human beings.  There are fires, and there are floods.  Then this is when the world has reached an old stage, disasters will only become more and more serious, and will not become lighter, just like when a person is getting older, diseases will only increase, and will not  Fewer and fewer.  So at this time, those who can survive are those who have paramitas and good karma.

Buddhism is one that allows us to get rid of greed, hatred and ignorance. In other religions or heretics, what he teaches cannot or does not get rid of greed, hatred and ignorance, and they are always in suffering.  If we can reduce and cut off our greed, hatred and ignorance, these paramitas and good karma will enable us to survive in disasters.

There are wars in some places, although they are between Christians or have religious beliefs, but they all have wars.  Although they have religious beliefs, they will kill each other and cause wars.  But Buddhists don't go to war.  Buddhists are just fighting their own aging and sickness, which already makes us feel enough and tired.  Including our inner pain.  Therefore, the war we Buddhists fight is against old age, sickness, death, inner pain, and our own afflictions, to get rid of greed, hatred, and ignorance.  So it turns out that we don't have the time and energy to wage war and kill others.  So when we get rid of greed, hatred and ignorance, these man-made disasters will not appear.

After I have practiced, I roughly know suffering and the causes of suffering, including some natural disasters and disasters caused by human greed, hatred and ignorance.  Human beings also use it by excavating soil, pumping groundwater, extracting energy and oil from the ground, and all kinds of energy are dug out from the ground.  These reasons lead to changes in the land boundary, space, and finally one of the changes in the sea---that is, it will cause a tsunami.  This tsunami will have far-reaching effects and damage different places.  It is because of human's afflictions, greed, hatred and ignorance in the heart that the influence causes abnormalities in nature -- overheating when the weather is hot, and overcooling when it is cold. Those changes are not normal.  The rainy season is not the rainy season, and the summer is not summer, there will be various changes.  When there are more and more natural disasters and disasters, if we don't have paramitas... But when we donate wealth, we store wealth in our hearts.  This profit is brought to us for many lifetimes.  These goodness and merits mean that when we face these disasters, we can escape and be able to settle down in pain and hardship.

For example, atomic bombs were created by human beings with the intention of peace, but if there are troubles (in mind)every day, these bullets cannot be in peace, and they will only cause more disasters and damage.

----- luang pu boonsong

Luang Pu Thong-suk said:

 "If you want lots of merit, endless amount of merits, go make merits with Luang Pu Boonsong. You'll have boundless merits. "

 Luang Pu Boonsong said:

 "If you want happiness, go make merits with Luang Pu Thong-suk. Luang Pu Thong-suk only have happiness and loving-kindness."

 Luang Pu Thong-suk 说：

 “如果你想要很多功德，无量功德，就去和文颂大长老那里做功德吧。你会有无边无际的功德。”

 文颂大长老说：

 “想要快乐，就去和Luang pu Thongsuk一起做功德。Luang pu Thongsuk只有快乐和慈心。”

Question : The mind has a negative habitual tendency, when face with changing environment in different place & people. How can we train the mind to be more positive & wiser?

Tan Luang pu: Our happiness depends on our actions. We will be in a good place because our mind is good. But if your mind is not good, you tend to make many mistakes which will result in you going to a bad place, receiving the bad results. The only karma is your actions. All beings are driven by their karma. Keep developing your mindfulness, bring goodness to help the bad people. When you see something not good, don’t get involve, let it go.  You reap what  you sow. (Do Good things and good Results will happen to you. Do Bad Things and Bad Results will happen to you.)  

The Buddha gave us 84,000 dhammakkhandha and it never taught us to be angry, but taught us to be kind. The one who gets angry later is worse than the one who gets angry first. We must overcome anger, by not letting anger raise. We must use the good to overcome the evil. The Lord Buddha taught us to have mercy and harmony. People who are very distressed and angry, will have health problems. If we believe in the teachings of the Buddha, our family won't have any problems.

问题 :当面对不同地方和不同人的多变环境时，心有一种消极的习惯倾向。我们怎样才能训练我们的心变得更积极和有智慧？

长老： 我们的幸福取决于我们的行为。我们会在一个善的地方，因为我们的心是好的。但是如果你的心不好，你往往会犯很多错误，导致你去一个不善的地方，得到不好的结果。唯一的业力是你的行为。一切众生都受业力驱使。继续培养你的正念，带来善意帮助坏人。当你看到一些不好的事情时，不要参与，让它过去。正如你播种，所以你将收获。 （做好事，好结果会发生在你身上。做坏事，坏结果就会发生在你身上。）

佛陀给了我们八万四千法门，它从来没有教过我们生气，而是教我们要善良。后发怒的人比先发怒的人更糟糕。我们必须克服愤怒，不要让愤怒上升。我们必须以善胜恶。佛陀教导我们要有慈悲与和谐。非常痛苦和愤怒的人，会有健康问题。如果我们相信佛陀的教诲，我们的家庭就不会有任何问题。

感恩罵我們的人，

因為他們讓我們有機會修忍辱波羅密。

罵我們的人，其實正在給我們最寶貴的東西，

我們不能從別處學到忍，

只有在遇到這些人才能學到。

面對他人的謾罵與攻擊，

必須以『忍辱』築成一道牆，保護我們的心，

以『法』作為『武器』，戰勝一切的困難與障礙。

以無瞋面對瞋，

以善法克服惡法，

這樣才能說我們是修行人。

文頌大長老

Luangpu Boonsong

《luang pu boonsong 教導信徒怎樣解決被非人干擾的問題》

信徒：我給一條中國水龍纏身了，可不可以請Luang pu 叫他不要再纏我了？

luang pu boonsong: 因為你的問題是比較針對你的，自己的問題。自己用這個禪定去認識他。 你要用禪定去控制自己的心，不讓外界控制你的覺知。你要有覺知去抵抗啊。

如果你做法適當的話，你跟他說既然你已經來到了，就一起來積功德。有什麼功德，你就請他來一起做，讓他有機會一起積功德，一起修咯，就可以解決。當然你積功德的同時要培養自己的那個禪定。當你的禪定到一定程度，他就沒法進入你的心了。你已經知道自己的rupa (色),已經分得清楚了。當你有這個定力，外界就無法進入你的心，外來這些力量。

信徒：現在我修不了（很深的）禪定，因為他扯住了我的意識。現在很困擾，不能學習、讀書啊。

luang pu boonsong: 看你自己用什麼集中點，用哪個集中點。比如說你修buddho 的話，你就把你的心集中在你那個buddho , 保留在現實，保留在當下。因為不管怎麼樣，他都一定會來煩你的。一定要跟他拼了，假如你拼不過他，就跟他說，既然你已經來到這邊了，就有一番作為啦，就做一點好事啦，幫助我在禪修的道路上，幫我了解更多佛法，或者幫我在錢財方面，可以幫我。不要白白來啦。有機會就來積功德。重點就是保留在當下。你的心要在當下。他也是來去的，會生死啦，跟你一樣，會生滅，要保留在這個當（下？）裡面。。

去修，不要把那個專注力專注在龍身上

信徒：可以請長老幫忙調解一下嗎？因為我跟他溝通不了。

luang pu boonsong :你的注意力放在哪裡？如果你把你的注意力放在buddho , 或者說其他禪修的定點，你就繼續找那個定點，不論外面什麼東西來煩你、來找你，你就一直專注在這個定點。但假如外界來找你，你的心離開這個定點，龍就會來找你，就是這樣。要修那個定點

信徒：那麼是否做什麼東西都要專注在這個定點？

luang pu boonsong : 只要在不危險的時候，都可以用這個 buddho. 舉個例子啦，我試過buddho buddho然後走到路中間，被車吹喇叭，要在對的時候，不危險的時候用。假如你的心定不到，你就看不到。

信徒：長老真的不能調解嗎？

長老； 那你可能就要和我出家了（笑笑）。專注進Bu出dho和找你的專注點和不要偏離，那就會升起禪定。

Luang Pu khrap, what kind of Phra is the best? The most miraculous and powerful khrap.”

“Phra Khunnapor (dad) Phra Khunnamae (mom)…you there. They are the best and most superb. Anyone who keeps these two Phra Ong will progress and advance. Even the tewadas will protect them.”

Credit to Ajaan Tik Phromchot

隆普， 什么佛/师父最好？ 最灵验和最厉害？

父亲和母亲。 他们是最好和最殊胜。任何人拥有呵护这两位师父/佛会进步和前进。天人都会保护他们。

Cr: Aaron

就是修buddho buddho，讓那個心靜下來。就可以加速康復的速度。所以在做什麼東西，都需要保留，一直在這個定點。當你的心靜的時候，有定力的時候，你就有辦法看到然後把它趕走。把病毒還是不好的東西趕走

那些修為好的人，到後面某個程度，就會成為梵天師父啦，慈悲喜捨

Regardless of what we do

It is difficult to please everyone

We just do good with a pure mind

Don’t be interested in who says what

Otherwise we won’t be able to do good deeds

To accumulate our boon-baramee as provisions

Luang pu Boonsong

不管我们做什么，

要让每个人欢喜是很难的。

我们要以清净心来行善，

不要管谁说什么。

否则，我们无法做善事，

累积我们的波罗密、资量。

文颂大长老

《不要因小气而不愿意随喜他人的功德》

不要因小气而不愿意随喜他人的功德去寺庙应该具备正确的理解与见地。如果你们看

到别人在行善，就应该随喜他们的功德。

Everything in this world

There is nothing completely good

There is good

There is bad

Competing against one another

Regarding bad things

People with panya（wisdom) can convert it to become the property of good

But regarding good things

People with lack of panya cannot appreciate

这个世界上的一切

没有什么是完美

有好的

有坏的

相互竞争

关于坏事

有智慧的人可以把它变成善的资产

但是关于好事

缺乏智慧的人是无法赏识

Cr: Aaron

#Merit will support us

Merit will lead us to meet only beautiful things in life.

Even we wish in anything, both secular world and Dhamma world.

Merit will support us.

# Venerable Luang Pu Boonsong Thittasaro

福报将如影随行护持你

以此功德福报故，因此在您的生活里所遇之人事物，皆是良善的。这也包括你所希求的任何事，无论是在俗世或佛法修行上。

文颂大长老

#บุญก็จะหนุนนำเราเอง

บุญนี่แหละ คือ สิ่งที่จะทำให้เรา พบเจอแต่สิ่งที่งดงามในชีวิต

แม้เราจะปรารถนาในสิ่งใด ทั้งทางโลกและทางธรรม

บุญก็จะหนุนนำเราเอง

#หลวงปู่บุญส่ง_ฐิตสาโร

Cr: Nina and Meiling.

Luang Pu Boonsong said “ Having “Sati ( Mindfulness) “ always.

Having “Sati” , your pocket will not short of “ Satang ( a monetary unit of thailand)”.

隆普文颂长老劝导大家，心中要时时保持正念。心里常有"Sati"（正念），那么您的口袋也就不乏"Satang"（意指 ”钱“，某个泰铢单位）。

" ... ให้มี​ 'สติ'​ เสมอ​

มี​ 'สติ' เดี๋ยว​'สตางค์' ก็จะไม่ขาดกระเป๋า.. "

#หลวงปู่บุญส่ง​ ฐิตสาโร

วัดสันติวนาราม​ จ.จันทบุรี

Cr: Nina and Meiling

There will be Devas protecting you in all ten directions.

It is powerful if we chant frequently.

Any verse or sutta is good, e.g. Buddhaguna, Dhammaguna, Sanghaguna, or Bahum Mahaka etc.

Verses from the chanting will be able to help in cleansing the negativity from the area.

Wherever the chanting reaches, It will expel whatever negativity until the place is clean and pure.  

Whoever does chanting regularly, the devas will protect him in all ten directions.

Luang Pu Boonsong Thitasaro

保持每日诵经的习惯吧

定期地每日诵经,是非常有威力,念任何经文或偈颂都行，如：Buddhaguna, Dhammaguna, Sanghaguna(佛法僧隨念), 或Bahum Mahaka等。诵念出來法音能够帮助洁净当地的负能量,法音不管落在何處,傳去何方,便可以清理那處的污穢與缺陷直到潔淨。

而经常诵经的人，十方的天神护法神也会来庇佑守護他。

文颂大长老

#จะมีเทพเทวดาคอยรักษาคุ้มครองทั้ง๑๐ทิศ

การสวดมนต์เป็นกิจวัตร มีอานุภาพมาก

จะบทไหนก็ดี พุทธคุณ ธรรมคุณ สังฆคุณ พาหุงก็ดี

เสียงสวดมนต์ จะช่วยขจัดมลทินต่างๆ ในที่นั้นๆ

เสียงสวด ไปตกที่ไหน ดังไปถึงที่ไหน

จะขจัดมลทิน ความขัดข้องในที่นั้นๆได้ จนหมดจด

คนที่สวดมนต์ เป็นกิจวัตร จะมีเทพเทวดา คอยรักษาคุ้มครอง ทั้ง ๑๐ ทิศ

Cr: Nina Liew, Aaron Chia , Meiling

The result of sharing info/news of dana (generosity/charity) or encourage people to perform goodness.

“ When we invite or encourage other people to make merit, it is a form of good kamma. The fruit of such kamma will help us to gain followers, influence, a good career and employment, as well as reduce obstacles in our lives. If we encounter a problem, it will not be an issue as we will have benefactors to assist us and tide us through difficult times.

If this person wishes to accomplish big things, such as becoming a leader or ruler and having many followers, or to undertake any task, it will proceed without difficulty and in an auspicious manner.

Luang pu Boonsong

接引或鼓励他人去行善、布施、做慈善之事，自己亦能共享功德

如果我们去邀请或鼓励别人一起来行善修功德，这也是善业的一种。此善业的果报可为我们带来好名声、追随者、影响力、好的事业与工作，以及减少生活上遇到的障碍。就算我们遇到难题，不需太担忧，自然会有贵人协助我们度过难关。

如果你希望成就大事业，譬如成为一个领袖、统领、拥有许多跟随者，或者承担起任何任务，这些都能顺利完成、一蹴而就。

文颂大长老

There are certain people who don't practice dana, with the majority amongst them giving the excuse that the economy isn't doing well. Dana should not be tied to the current state of the economy, because the development of generosity involves giving up, sacrifice. The person who has merit and parami will not take the economy into consideration (when practising dana and generosity).

Luang pu Boonsong

有一些人不要布施，大多数藉口说经济不好，其实他是不同样的事情，对于布施是付出，没有和经济有任何关系，经济好与坏对于有福德的人是不受影响的。

隆坡文颂大长老

Cr:

Aaron and Chin Yong

Ted/ Chin yong for the chinese translation

Ps: Despite luang pu Boonsong advanced age, luang pu still travelling around to meet devotees and student all over thailand and other countries.

Is such a rare opportunity to meet such a great teacher and a role model to follow and practice.

"Bear in mind na, if they are angry at us and come to abuse or curse us...those who swear at us are the wicked ones. But if we get infuriated and insult them back, then we are actually worse than them."

Luang pu Boonsong

如若有人对我们乱发怒、恶言辱骂或诅咒，他们这样做是不善的。但是，如果我们因而也生起了愤怒之心，恶言相向，那我们岂不是比他们更为糟糕吗？你们可要谨记在心啊。

文颂大长老

"จำไว้นะ เขาโกรธเรามาเขาด่าเรามาไอ้นั่นอ่ะที่ด่าเราอ่ะมันเลวมาก แต่ถ้าเราไปด่ากลับโกรธกลับต่อมันไป ตัวเรานี่เลวยิ่งกว่ามันอีก"

:หลวงปู่บุญส่ง ฐิตสาโร:

CR Nina Liew, Aaron Chia, Meiling

What do you seek by continuously chasing after the Kruba Ajahns, what have you gained (in doing so) ? Has your 3 poisons diminished? We must try our best to reduce the three poisons, else even if we have heard about the path to enlightenment (but have not practiced ourselves) , coming to the Monastery would just be a waste of time.

If you come to the Monastery often, then your inner mind should change. Continue to observe the mind, let others in the Monastery see that we have achieved good fruition and results by coming to the Monastery. If we were stubborn and rigid in the past, are we now gentler and more graceful in our words?

Are we happier in comparison to before (we went to the Monastery ?) It shouldn't be such that we hide our kilesas through serenity when we come to the Monastery, but allow the kilesas to thrive (to a greater extent than before) after we leave the Monastery. This will be observed by our children. If their mum comes back from the Monastery and her kilesas become even more potent than before, they would not wish to come to the Monastery themselves. ~

Luang pu Boonsong

不断的去寻找师父，得到什么呢？贪，嗔，痴是否有减少了吗？或者它增加了比之前更多？这3支烦恼一定要尽量的减少它，寻找师父听了修行之道但是没有去实修，来了也是浪费时间，时常来寺院了，有关于内心方面一定要有所改变，要观察这颗心，让寺院其他的人看到我们来寺院有所改变好的成绩，从一颗固执的心，那么现在讲话有变成温柔了吗？有比之前更快乐吗？不是来说寺院了，只是让烦恼平静的躲在心里，离开寺院更加严重过之前，孩子们可能他们会看到啊！妈妈从寺院回来比以前更严重，他们看到这样，他们也不要来寺院了。

文颂大长老

Cr Chin Yong and Ted Ang

#tired na, it is tiring

Everyone who is born will feel tired sometimes, but after taking a rest it'll be ok.

Even if the body is weak, does not mean the mind must be too.

Want everyone from all walks of life to join in this merit together.

This merit will be a big one. You'll see when the moment is ripe.

Want to give an opportunity for everyone to do good together.

#Venerable Luang Pu Bunsong Thitasaro

身乏，但心不累

每一个人偶尔会觉得身躯疲惫，但是在得到充足的休息之后，就能恢复精力。就算这个‘身’觉得累，但这可不代表我们的‘心’亦如此是。

欢迎来自四面八方各界的人士，大家一齐来累积善业福报吧。可别小看此福报啊！当时机成熟，你自会看到。乘此良机，我想让每一个人都能有累积功德的机会。

文颂大长老

#เหนื่อยนะ_มันเหนื่อยอยู่

ทุกคนเกิดมา ก็ต้องเหนื่อย แต่พักไม่นานมันก็หาย

ร่างกายอ่อนแอแล้ว ก็อย่าให้จิตใจ อ่อนแอไปกับมัน

อยากให้ทุกคน ทุกระดับ มาร่วมบุญนี้กัน

บุญนี้...มันบุญใหญ่ เดี๋ยวจะรู้เอง เห็นเอง เมื่อมันถึงเวลา

อยากให้มาสร้างกุศลด้วยกัน

#หลวงปู่บุญส่ง_ฐิตสาโร

Cr: Nina, Aaron and Meiling

"... People who come to make merit with us...who come to saang baramee (perfect their parami) with us. We do not look at who they are or what their job is. Instead, we shall focus on their heart - their inner kindness and virtue. 

.

Even when making merit for only ten baht, twenty baht or a hundred, two hundred, as long as you are full of faith, you are akin to a  millionaire.

For his mind and spirit are full of self-sacrifice, with good intentions and determination. We will focus on these attributes instead.

.

.

And not consider the value of the requisites. It is the level (state) of one's mind that has more value. The virtue of a person is more praiseworthy...Not by measuring someone based on his wealth or financial status."

Luang pu Boonsong

行善不问身份出身

那些到来行布施与供养给予我们的人们啊，那些到来与我们一起圆满布施波罗密的人们啊，我们不应在乎他们的出身、身份背景或工作。我们理应更为看重的是他们的一颗心——他们内在的善良与美德。

哪怕只是区区的十、二十或一百、两百泰铢也好，只要你是真心诚意的来做布施，那你无异于一个百万富翁，因为自己的内心里与精神上带着善意与决心，你是全心欢喜付出的。我们应当更注重这些特质才对。

别去计较供养品的价钱有多高。且去看供养者的善心有多高，那才是最为珍贵啊。不该以财富或财务能力来衡量一个人，他的善德才是更值得我们去赞叹的。

文颂大长老

" ... คนที่มาทำบุญกับเรา มาสร้างบารมีกับเรา เราไม่ได้ดูหรอกว่าใครฐานะอะไรยังไง มีความเป็นอยู่เป็นยังไง ยากดีมีจนแค่ไหน หากแต่เราจะดูที่น้ำจิตน้ำใจภายในของบุคคลหรือกลุ่มคนนั้น ๆ มากกว่า ว่าแท้จริงแล้วเนื้อในเขาเป็นอย่างไร แบบไหนเราจะมองที่ตรงนี้

.

แม้ทำบุญเพียงสิบบาทยี่สิบบาทหรือร้อยสองร้อย แต่เต็มไปด้วยความศรัทธา สำหรับเราก็มองว่าเป็นเศรษฐี

.

ด้วยว่าน้ำจิตและน้ำใจของเขานั้นเต็มไปด้วยความเสียสละ เต็มไปด้วยความตั้งใจ เราจะพิจารณาและดูที่ตรงนี้มากกว่า

.

.

ไม่ได้ตีค่าที่มูลค่าของปัจจัย หากเป็นคุณค่าของจิตใจมากกว่าที่ยกระดับทำให้คนเราดูสูงขึ้น ดูน่ายกย่องขึ้น คุณธรรมของคนมันไม่ได้วัดกันที่เงินตราหรือว่าฐานะทางการเงินหรอก ... "

.

.

#หลวงปู่บุญส่ง ฐิตสาโร

วัดสันติวนาราม จ.จันทบุรี

CR Aaron, Meiling

Does the selling of Buddha image / amulets constitute a sin or not?   All the amulets and Buddha images I have blessed have been imbued with my concentration, the realisation of emptiness and the liberated awareness or my mind.

Most importantly, the reason why I bless all these  amulets is to aid you and free you from suffering in the future, such as when you have  cash shortfalls.

You must have the cash essential for survival, and this makes your life better in the future. That is not wrong. It is better than being a thief and stealing money from other people.

However, Money that you get from selling amulets must be spent wisely, such that it benefits our society. Indeed, as I have said, my amulets are meant to help you be free from suffering.

Luang pu Boonsong

賣佛牌/护身符是否是不善業？ 我所加持的所有佛牌、護身符和佛像都注入了我的禪定，对空性的體會和我內心的覺悟。

最重要的是，我加持所有这些护身符的原因是为了帮助各位免于将来遭受痛苦，例如当你們缺少金錢的时候。

當然，你們需要有生存所必需的现金，因为这會讓您的生活更加美好。 没错。 这至少比偷盜好。

但是，您必须謹慎地使用从出售佛牌所获得的金钱，並用之以利益社會。 确实，正如我所说，我加持佛牌的目的，只是為了帮助你們摆脱痛苦。

文颂大长老

Cr Ted and Thanyakarn

Hurry in making merit  and offering dana to increase your parami. I have not seen anyone who makes merit lead a poor life. However, you must make merit with your conciousness ( sati-sampajanna ).

Regardless, if you hurry and accumulate your virtues from a young age, you will get astonishingly rich quickly.

#Venerable Luang Pu Bunsong Thitasaro

赶紧行善佈施累积波羅蜜，我從未见过有人會因為行善種福而生命艱苦。

但是，必须以正念正知（sati-sampajanna）地累積功德。

无论怎樣，從年輕開始便快快富有到怕。

~文颂大長老

#เร่งทำบุญทำทานเสริมสร้างบารมีกัน

เรา...ยังไม่เคยเห็นใครชีวิตย่ำแย่ เพราะการทำบุญเลย 

แต่...ต้องเป็นการทำบุญ อย่างมีสติสัมปชัญญะ

ยังไง ก็รีบรวยเสียให้เข็ด ตั้งแต่หนุ่มๆสาวๆกัน

#หลวงปู่บุญส่ง_ฐิตสาโร

#เร่งทำบุญทำทานเสริมสร้างบารมีกัน

Cr: Ted and Nina

If you can tolerate this, it is likely achieving the ultimate parami. If you can develop Khantī, whatever you do will be successful. Because even when confronting the most difficult obstacle, you've already passed it all.

After this, when small obstacles appear to test you, there is no problem at all, because you have already been through much worse.

Remember to practice Khantī, if you are a leader. If you cannot tolerate small things which shake your composure, do not be a leader. It would be a waste of time. [Your] action whether the face, action, or word, these things if you can bear it, do not show to anyone.

Remember. There is no way your practice will deteriorate, if you have Khantī. You will be successful. Whatever you put your mind to, you will be successful and can also reach Nirvana. Remember that.

Be diligent (Viriya). Diligent in your Dhamma practice. Then, you will never be born in the lower realms. That’s for sure.

' Khantī Parami ', ' Mettā Parami' [&] ' Viriya Parami '. These are magical and miraculous things. The fire from hell cannot do anything to you if you have these things in the heart. Because if you have these things in the heart, the fire of the Kilesas will never be able to burn you.

That is because the quality of the mind will not descend to the lower realms. This is the virtue of those parami. That is why I try to teach and develop this Khantī parami already. So, I know that with only this one parami, you can accomplish everything.

Humans should see hell as a pool. Once they get in there, they will realize that it is so dirty and slippery. They can't get back up because it is so wet and muddy, and they are only aware of the danger after it is too late.

I am so sad whenever I see someone go the wrong  direction. I would like you to think and consider everything with Satī and Khantī (mindfulness and patience) before doing anything that will make you go down the wrong path. Have a lot of Satī and Khantī. If you cultivate the paramis, your life will prosper and flourish and you will find happiness. Try to cultivate and you will see for yourself ... "

真正的忍辱，只有在自己受到欺负或被诅咒的时候才会显现。那一瞬间，通过正知正念来正视愤怒，耐心地坚持这触境到底生起与消失。这是最无上的。无论是谁骂你... 等等，都能够放下他、并忍受他。如果能够这样修行，获得无上波罗密指日可待。如果能够培养忍辱，那所作的一切都会成功。因为就算面臨的是最为艰难的困境，你都能够顺利克服。之后，当小小的障碍升起的时候，这样的考验小到几乎可以忽略不计。因为已经体验过了狂风暴雨，所以才能波澜不惊。如果你是一个领导，就要修持忍辱。如果小小的考验都会让你失去镇脚，就不必去当领导，那根本就是浪费时间。只要能够忍受，一举一动背后蕴藏的所有喜怒哀乐都应该不露形色。

记住：如果具足忍辱，你的修行不可能会退转，而是会成功。凡所思所想，都能够顺利成就并且最终证得究竟涅盤。要记住我的话。要精进修行，这样才不会堕入三恶道，这是肯定的。忍辱波罗密，慈心波罗密，精进波罗密三者是不可思议的东西。如果心里有这三样东西，地狱的熊熊烈火将永远无法在你身上燃烧。因为心有力量的缘故，不会堕入三恶道。这就是波罗密的功德。这是为何我教导諸位要去培养忍辱波罗密，因为依此一波罗密就可以成就一切种智。

人类应该将地狱视为肮脏的池子，一旦掉入，就会发现池子是如此肮脏，池边的土壤是如此湿滑。一旦掉进去，由于太过肮脏、水太多，很难再上岸。但掉进去之后，就为时已晚。每当我看到人们选择错误的方向，我都会非常伤心。因此，我希望你们以正念，忍辱波罗密来思维一切事物，在选择错误方向之前三思而行。如果能够培养很多的波罗密，你的生命会大放异彩，光明晃耀。自己去培养，自己去修才能够自己体证。

Cr: Aaron/ Ted

要努力修行去除貪嗔痴,

如果不修行去除,

貪嗔痴只會增加而不會減少。"

Luang pu boonsong

Make your heart big

Make your heart stable

Regardless of what hurts your feelings

Don’t be shaken or anxious

Before becoming successful

One must overcome hardship

That’s it, be daring

Create baramee

When the mind becomes stronger and stronger

Nothing will be able to stop us

Most importantly

Don’t borrow other people’s noses to breathe

To stand up again if you fall just get up

Rise up with your own heart

Your two hands and legs

Stand up on your own

And when that day comes we will be most proud

Luang pu Boonsong

让你的心变大

让你的心稳定

不管有什么伤害你的心情

不要动摇或焦虑

在成功之前

必须克服困难

就是这样，大胆

累积波罗蜜

当心变得越来越强大

没有什么能阻止我们

最重要的是

不要借别人的鼻子呼吸

跌倒再站起来就起来

用自己的心站起来

你的两只手和腿

自己站起来

当那一天到来时，我们将最自豪

文颂大长老

CR： Aaron

People who practice the Dhamma

Like to think of themselves as the good guys

In reality the truth is that

They are only people who know good and know evil

Sometimes knowing evil but still go ahead to do it

Not truly good people

Have sati and look after your own hearts well

Just look at ourselves only

Luang pu Boonsong

一些人在学佛或者修行之后，

喜欢把自己想成是一个［好人］。

而实际上，

他们仅仅只是［知道］善与恶的人。

有时候明明知道某种行为是不善的，他们却依然还要去做这些不如法的事。

所以他不是一个真正的好人。

我们得要时时保持正念，要好好照顾自己的心啊。

文颂大长老

Cr: Aaron/ML

Have metta for oneself and others

If a person speaks with anger to others

One should also be restrained

Because after speaking he might regret it

We also feel sorry about it

It is not good for our hearts

Both us and others

I ask that you have metta for each other

Have metta to the end

Even if its your Chao Kham Nai Wen

Or your enemy

One should not hold hatred, have wicked intentions

Do harm to him or her

And not detest or despise them

Have karuna when he or she is suffering

Even if they are our enemy

Or people who hurt us

Have mudita when he or she is doing well

Even though they are our enemy

And upekkha when our enemy is in trouble

One should be equanimous

Not thinking serves him right he got what he deserves

Luang pu Boonsong

对自己和他人有慈心

如果一个人愤怒地对别人说话

也应该约束

因为说完他可能会后悔

我们也对此感到抱歉

这对我们的心不好

我们和其他人

我要求你们对彼此有慈心

慈心到底

就算是你的冤情债主

或者你的敌人

不应该怀恨在心，心怀恶意

伤害他或她

不要厌恶或鄙视他们

（悲心）当他或她受苦时

即使他们是我们的敌人

或者伤害我们的人

（喜心）当他或她做得好的时候

尽管他们是我们的敌人

（舍心）当我们的敌人遇到麻烦时

一个人应该以平常心和

不应该含有罪有应得，应该得到的想法。

文颂大长老

Cr: Aaron

Dhamma talk given to Singaporean disciples by Luang Phor Boonsong on 16 Aug 2022

Namo Tassa Bhagavato Arahato Sammasambudhassa

Rejoice in your merits! Coming here this time is the correct choice. Every country has it’s own culture. When you are here, don't trust others easily. The same is true for buddhist practice. Whatever others say is good, we easily believe in them. We have to calm down, observe and analyse slowly, just like the teachings of the Buddha. The culture is different. Many people say that when we come to Thailand we should pray to this and that. But if we blindly follow and get obsessed in these things, it means that we have no wisdom. We need to take the time to analyse. The most important thing is that you must know is keeping the precepts, the five precepts. Offering dana, keeping the precepts, sitting meditation. The Buddha taught that: If we have greed, how do we overcome this greed ? If we have a bad temper,  how do we overcome this temper? Whatever (kilesas) we have, how do we overcome greed, hatred, and delusion ? There are many temples in Thailand with practitioners, and they all have their respective ways of practice which they use to overcome their own greed, hatred and delusion. This is a great opportunity for you all. You should consider these words of mind and analyze them.

Heart! We Chinese people call this the heart and that the heart. This "heart" is actually a piece of meat. The heart is made of meat. But what does it just do? It creates something called feeling. When you are happy or unhappy, struggling, we feel a tight constriction at the chest area. The heart doesn't actually analyze. It's just a piece of meat which creates a feeling. When it is not happy, it will beat faster, the blood will rush quickly, and we will feel uncomfortable. What really analyses is our brain. Analyse what we see and know it. These two things are separate. This is what you should understand. This is regarding practice.

We need to know how to distinguish between good and bad. What do we use to distinguish? Our minds. We have feelings, we see phoenomena. Sometimes we are jealous, angry, but we don't recognize the feeling. We pride ourselves as Buddhist practitioners! But there are people in many temples who are jealous of others and they gossip about others behind their backs. But haven't we been talking about practice all this while? Then why are we still following these unwholesome minds? Why don't we know the difference? What does spiritual practice teach us? It teaches us to distinguish between these feelings, good and bad, and it teaches us not to cling to them. When we know how to analyse, we will only choose the good stuff. Should we not let go of those bad behaviours bit by bit? You must have sati, look after your mind, and cultivate it. Stop following it, understand?

In the outside world, if one person is angry, they quarrel loudly with each other and they lose control of their emotions. If you're a Dhamma practitioner, you shouldn't be confrontational when you're angry, you should have sati. If you follow the principle of an eye for an eye, you must wait until the other person falls down or something before this problem can be solved. However, we are practitioners. When people are angry, we don't use our anger to confront them. We should not confront others. We should use wisdom and compassion to deal with them. If we believe in cause and effect, if we believe in the teachings of the Buddha, if we believe in karma, then we should not be following the principle of an eye for an eye. We should embrace such negativity with compassion. This is the mentality we should have, not an eye for an eye. Or else, what will happen? Unless one party falls, (there is no end). Is it right? Many people claim to be practitioners, but when an issue arises, they will retaliate. Do not follow this way. Keep the precepts, practice concentration and develop wisdom in your mind. Keep these teachings firmly in your mind. Understand?

When you are free, keep reciting buddho, buddho, to calm the mind. With a calm mind, you will be able to gain insight into many life lessons, and there will be many answers. Sadhu, Sadhu, Sadhu.

Gratitude to our dhamma friends who brought back this precious dhamma gift and share with everyone. We welcome and encouraged all to visit luang pu and bring back luang pu compassionate dhamma for everyone to be benefited. 

8月16日给新加坡来访弟子的法谈开示——文颂大长老

礼敬彼世尊阿罗汉正等正觉

随喜你们的功德！这次你们来这边是对的，因为每个国家有每个国家的文化。来到这边，不要这样容易就相信别人。修行也是一样。人家讲什么好，我们就这么容易就相信。我们要静下来慢慢地观察，分析，就好像佛陀讲的东西。因为文化不一样，因为很多人说来泰国拜这个好，拜那个好，如果我们跟着去迷，就是我们没智慧。我们需要分析，用时间来判断。最重要就是，自己要懂得守好这个戒，五戒。布施、守戒、静坐。佛陀的教法就是：我们有贪，我们要怎样克服这个贪。我们有脾气，我们要用什么方式来克服这个脾气。我们有什么，我们就要用怎么样的方式去克服自己的贪嗔痴。这就好像泰国有很多庙都（有人）在修行，他们也有自己修行的方式，（以各自的修行）来克服自己的贪嗔痴。所以，这次是一个很好的机会，你们来了。你们可以去参考，思考，分析。

心啊！我们华人这个也叫心，那个也叫心。这个“心”，其实是一块肉。肉做成的心脏。但是它只是能做什么？制造一种东西，叫做感觉。好像你开心或者不开心、挣扎，我们会觉得胸部这边很紧。它其实是不会分析的。它只是一块肉制造一个感觉。当它不快乐，还会跳比较快，血就会冲得很快，我们人就会感觉不舒服。真正会分析的是我们的脑。分析看到，知道什么。这两个东西是分开的，要明白这个道理。这个是关于修行的。

我们要懂得分辨好坏。用什么来分辨？用我们的心，懂得分辨。现在，我们有的感觉，我们看到的东西。有时，我们是属于吃醋、妒嫉、生气，但我们不认识这个感觉。嘴巴是讲学佛啦！但很多庙都有人吃醋啊，妒嫉啊，背后讲人是非啊。但我们不是一直在讲修行吗？那我们为什么还在跟着这些不善的心呢？为什么我们不懂得分别呢？修行是教我们什么？是教我们分别这些感受，好的、不好的，教会我们不执著它。当我们懂得分析了，我们只是选择好的东西。那些不好的行为，我们是不是可以慢慢舍掉？要有正念，看好自己的心，怎样来修它。不要再跟它，明白吗？

在外面的社会，如果一个人生气了，两个人彼此大声吵架，情绪失控。如果是学法的人，生气之后不是硬碰硬，要有正念。如果硬碰硬，就一定是要等到另一个人倒还是什么，这个问题才能解决。但是，我们是修行人。人家生气，我们不是用脾气来跟人家对硬。我们不要跟人家对硬，是要用智慧和慈悲来接。如果我们相信因果，相信佛的教法，我们相信业，那我们就不应该以牙还牙。我们应该以慈悲来包容。这是我们应该拥有的心态，不是以硬，以牙还牙啦。如果这样下去，会有什么下场呢？除非另外一个人倒咯。对吗？很多人都是有“修行”啊，但是一有问题就以牙还牙。不是用这样的方式。把戒定慧放在心里，牢牢地记在心里面。明白吗？

有空的时候，一直念buddho,buddho，给心平静、平静。用平静的心来分析人生道理，会有很多答案。萨度、萨度、萨度。

感恩佛友带回这珍贵的“法”礼和大家分享。 欢迎和鼓励大家去拜访长老和带回“法”礼以让大家受惠长老的慈悲开示。

Cr:  Ted

Dhamma teaches us to practice at the citta

The citta has power over the heart

The heart is like a lump of meat

For pumping blood to nourish the body

As for the citta which has power over the heart

The citta refers to the state that is aware of all kinds of arom (อารมณ์)

That comes into contact with ears, eyes, nose, tongue, body and mind

If contact is made

And our sati is sufficient to be aware of everything

It will allow us to understand all the reasons

When the touch and contact is heavy or light

Via the ears or via the eyes

They pass on messages

The ear conveys the sound.

The eye communicates the picture.

The nose conveys the smell

Therefore, these smells, sounds, shapes and tastes

They are all things that we must practice at

Practice to allow us to understand the Dhamma at the present moment

It will move back and forth

Let us be mindful of the present

It will prevent us from being careless and making mistakes

Even if making mistakes, there will be fewer if we have a lot of sati

Whatever we do, mistakes will be fewer

Until there’s no more, that’s the best

Bring sati bumps around

from sitting and then standing, walking

The reason that we bring to use

In our daily routine, it is necessary

佛法教导我们修行在心

心拥有控制心脏的力量

心脏就像一块肉

用于泵血滋养身体

心拥有控制心脏的力量

心指的是觉知所有种类的的状态（อารมณ์） 与耳、目、鼻、舌、身、意接触

如果有了接触

而我们的正念足以觉知一切

它将让我们了解所有因

当触摸和接触重或轻时

通过耳朵或眼睛

他们传递信息

耳朵传递声音。

眼睛传达影像。

鼻子传达气味

因此，这些味、声、形状和味道

它们都是我们必须练习的东西

修行让我们在当下了解佛法

它会徘徊

让我们觉知当下

它将防止我们粗心大意和犯错误

如果我们有很多正念，即使犯错也会是很少

无论我们做什么，错误都会减少

直到没有，这是最好的

带觉知

从坐着到站着，行

我们把他带来使用的原因

因为在我们的日常生活中是必须的。

CR: Aaron

Take care our own heart well

Luang Pu Boon Song Thittasaro, Wat Santiwanaram）

照顧好自己的心

- 龍普文頌（Luang Pu Boon Song Thittasaro, Wat Santiwanaram）

CR: Jem

We know our own condition of the body

Sometimes we don’t really have the strength to get up

But because of the duties we have to do

Have to stand in opposition to rise

Nowadays the body is not like before

Body is slow with age

The heart has fighting spirit

But the body is extremely exhausted

It doesn't get better

But it didn't collapse very quickly either.

Nowadays, only slowing it down

Because I'm getting older every day

Only "sati" can help us live

(that is, mindfulness and meditation)

It helps us to prolong our existence.

Use pawana to help the fatigued body

If you have sati, you can still go on

Luang Pu said,

"A monk like us, no matter how tired or how sick we are - there is no such thing as weakness in our hearts.

But we must remember. No one can win nature and the sankharas.

No one can go against nature, whether it is the Buddha or us. This is the truth. This is the Dhamma that comes from nature."

我们知道我们身体的状况。

有时，我们没什么力气站起来。

但是，因为有需要履行的义务，

所以必须与之抗争并站起来。

现如今，身体已不似从前。

身体在老化，但心仍然有斗争的精神，

尽管身体已经极度疲惫。

它不会进步，

但也不会快速倒下。

现在，只是让它缓一缓，

因为我每天都在变老。

只有觉性能够协助我们生活，

帮助我们延续自己的存在。

以修行来帮助疲惫的身躯。

如果有觉性，就还能继续。

龙普说，

像我们出家众，无论多累，身体多不舒服，

心中都没有所谓的软弱。

但我们必须记住，

没有人可以战胜大自然，战胜行。

没有人能与自然相对立，无论是佛陀还是我们。这是真理。这是自然的‘’法‘’。

Cr: Aaron, Ted

We follow the path of the Lord Buddha never conpromise and no fear to any defilement. Wherever is difficult place , wilderness, i will go there.

Wherever is comfortable environment, i will run away. I went almost everywhere in this country, in order to understand the Truth of Dhamma

我们遵循佛陀的道路，从不妥协，不惧怕任何烦恼。 哪里是困难的地方，哪里是荒野，我就去那里。

哪里有舒适的环境，我就逃跑。 为了了解佛法的真理，我几乎到了这个国家的每一个地方。

.

To take care of our hearts properly, to look at our own hearts. To use wise consideration not letting the heart become moody, confused or frustrated. the heart is the important thing

好好照顾我们的心，看看我们自己的心。 使用如理作意，不要让心变得喜怒无常、困惑或沮丧。 心是很最重要的东西。

CR: Aaron

We have always lived with Anicca,   Dhukka, Anatta all the time. Those wise person , after listening, they will contemplate  and practise. I can only advise, tell and teach you. If you knew  but don’t practise or follow the teaching, it’s of waste time.

Luang pu Boonsong

我们一直与无常，苦，无我生活着。有智慧的人，听闻之后，会思惟和实修。我只能够提供建议，教导你。如果你知道了，但不去做，不去追随教法，那就是在浪费时间。

文颂大长老

Bring your child to the temple when they are still young.

They will absorb the teachings and besides, they will enjoy good health. Not be sick easily.

The important thing is that

You should not hit them...if they cry

At the time they arrive at the temple

Because if you hit them, they will remember that

Every time they come to the temple, they will be hit.

Let them be according to their nature. They get better soon.

Luang pu Boonsong

《多带你们的孩子来寺庙走走》

多带你们的孩子来寺庙走走。由于他們年纪还小，很容易吸收教法。此外，他们会健康

地成长，不易生病。最重要的是：如果他们哭闹的话，不要打他们。当你（在寺庙）打他

们的时候，他们会记得每次来寺庙都会被打。让他们按照自己的天性去做。慢慢，他们就会进步。

文颂大长老

"Our pupils, wherever they are.

If anyone had a relationship with [me], I will travel to see and meet with them.

Wherever, Any location. We will meet each other.

It is called merit-related, merit-destiny. We have promises together.

If my body is fine, I will go anywhere. No matter where they are.

Nowadays, I live for working and I want to take [my] children (this means pupils) and those who have merit-related with me to create prestige together. There is only that reason."

Luang Pu Boonsong

Wat Santi Wanaram, Chanthaburi

长老在行

去清迈为福物加持

这车辆也是信徒供养

随喜这善举

我的弟子们：无论你们在哪里，只要是与我有缘的人，我都会与你们相见。无论身处何方，我们都会相逢。这就是所谓的由功德所产生的缘分。我们彼此之间，都有着这样的承诺。只要我的身体无恙，我都会四处云游与你们相见，不论你们身在何方。如今，我为佛法而工作。我希望能与我的孩子（弟子）、与有缘的人一起累积波罗密。这是唯一的原因。

“Patience, Patience, Patience , Patience”

Only look at your own mind

Luang pu Boonsong

“耐心，耐心，耐心，耐心。

只看自己的心。”

文颂大长老

To overcome oneself is to master one’s heart

Don’t let your citta fall to the low side

You must triumph by mastering one’s heart in authority

Must cut off the kilesas which make the heart miserable

Leading towards us behaving badly

Tahn advised everyone to be able to master themselves

Defeat the angry person by non-anger

Defeat the evil people with goodness

Defeat the stingy via giving

Defeat those who talk nonsense with the truth

所谓战胜自己，就是降伏自心。不要允许心变得低裂。要胜利，就要懂得控制自己的心。断除掉令心产生苦，令我们胡作非为的烦恼。师父教导大家要战胜自己。以无嗔来战胜嗔者，以善心来战胜恶者，以布施来战胜悭吝者，以真实语来战胜胡言乱语者。

Cr: Ted/ Aaron

Luang Pu once ever said that

If you are still unable to cut off the worldly (lokiya)

Pawana will cause you to become wealthy

If you patibat (practice) persistently

And you can begin from worldly riches

Progressing towards becoming rich

In terms of the Dhamma itself

龙普曾经说过

如果你仍然无法切断世俗（lokiya）

禅修会让你变得富有

如果你坚持不懈地练习（练习）

你可以从世俗的财富开始

向着致富迈进

在佛法本身而言

Cr: Aaron

In the past we won’t come to the hospital, we'll just use meditation to fight against it. No matter how you ask, Kammatan monks and Patibat monks, they would refuse to go (to the hospital). Even if we're severely ill, we'll still fight against it. We can’t be weak towards disease and illness, or else you’ll lose your reputation as Kammatan monk.

Afterwards we have adapted and if you invite us, we will go. But we won't sleep (in the hospital) . Because we have work that needs to be done. The bot (Chapel) still needs to be built. Many things, including (projects for our disciples)still need to be done.

(Going to the hospital) is just to let our disciples gain merits. Letting doctors, nurses and many other people gain merits. I've come to teach them, to help them increase their barami.

We ourselves are not afraid of death. Anyway everyone must die. We are never scared.

过去我们不会来医院，我们只是用冥想来对抗它。 不管你怎么问，Kammatan 僧侣和 Patibat 僧侣，他们都会拒绝去（去医院）。 即使我们病得很重，我们仍然会与之抗争。 我们不能对疾病和疾病软弱，否则您将失去您作为Kammatan僧侣的声誉。

后来我们适应了，如果你邀请我们，我们就去。 但是我们不会睡觉（在医院里）。 因为我们有工作需要完成。 戒堂仍然需要建造。 许多事情，包括（我们的弟子的项目）仍然需要完成。

（去医院）只是为了让我们的弟子获得功德。 让医生、护士等许多人获得功德。 我是来教他们的，帮助他们增加波罗密。

我们自己不怕死。 无论如何，每个人都必须死。 我们从不害怕。

CR: Aaron/Jem

To do tamboon can be done in several ways

Today while massaging Luang Pu, he told me how to tamboon in various ways, but all of them are meritorious

Making merit without investing in anything is to make merit with the breath

Tahn said to sit calmly and watch the breath flow in and out. This is the peak of boon.

Tamboon also by upholding the precepts perfectly regardless of the 5, 8, 10 or 227 precepts. All are boon.

Make merit by pointing the way for others to tamboon by publicising posters of merit-making events of all kinds, this is also merit.

Make merit by bringing rice to saibart and offer to monks, this is also boon.

Another way to make merit is to contribute via physical labour, this does not require property or wealth. Such as volunteering at a temple fair, taking care of monks, looking after the monks as an attendant, all are merit.

Whatever is convenient for you, just do that.

If you have power then contribute wealth. 

If you have strength contribute physically. 

If you are eloquent then persuade your close relatives and friends to make merit.

Pointing the way for them to make merit.

Because each way is a path of building baramee and accumulating merit.

Whether it is “rough” merit or “refined” merit, depends on the boon-baramee that each person has accumulated in past lives.

Those who are wise and able to plan, can initiate new merit-making projects.

Will help you live with no problems in this world, and when you die you will not face any difficulty. You don’t need to worry about becoming a ghost without merit.

When its time to die, you can lie down and smile because of the merit you made

As if you have saved up money in the bank, when you are in need, you can always withdraw money you have saved proudly.

Because you have seen the money that you have accumulated in the bank. Similar is the merit we have made in this world when we die. We will not be afraid of death or hardship, because we already know we will go and receive the wealth that we have accumulated i.e. our merit.

如何做布施？

今天，在为长老按摩的时候，长老与我分享了布施的各种方法。透由这些方法，我们能够累积福德。其中，不需要投资任何东西就能累积功德的方法就是观呼吸。长老说：就是平静地坐着，观呼吸的入出。这是善的顶峰。此外，圆满持守五戒、八戒、十戒乃至227戒也是福德。为他人介绍、指引累积功德的道路，如：通过制造海报等方式，也能够累积功德。向僧众供养米饭也是一种福德的累积方式。通过体力劳动，比如在大节日的庙会时候做义工，或者照顾出家人，当出家人的侍者也能够累积福德。这些是不需要财富或者资产的累积功德的方式。看做什么方便，就去做。如果你有能力，就可以奉献财富。如果你有体力，就可以身体力行。如果你的口才很好，就可以多劝亲戚朋友来累积福德，指引他们累积功德的道路。每一种方式都是累积波羅密的一条道路。至于功德是粗是细，则取决于每一个人过去世所累积的善业和波羅密。那些有智慧的人，具有构思、策划能力的人，可以策划和举办一些累积功德的活动。如果能这样做的话，你在这个世界上的生活就不会有问题，死了之后也不会面临困难。你不必担心自己会成为一个没有功德的孤魂野鬼。临终的时候，你能安然地躺下，并露出微笑。这就好比你在银行中有存款的话，遇到困难的时候就可以从银行里取钱。因为你已经看到过你在银行里所储存的钱。我们在这个世界上所累积的功德，也是同一个道理。我们对死和苦难没有任何畏惧的心理，因为我们知道我们会去享用自己所累积的福德。

Cr: Ted/ Aaron

If one is born as a human being, they must lie in their mother's womb for 9 to 10 months. If they did good deeds in the past, they will enjoy wealth and affluent living.

Because Karma that we did in the past follows us across time and lives.

The law may not catch up with us, but Karma will.

Do not think that the Karma is similar to the laws or the penal code.

If the statutes of limitation expire, will the Karma be dismissed? No, it won’t be like that.

Killing someone, you might run away for the statute of limitation which is 20 years [in accordance with Thai Law]

But the Law of Karma will follow you. Don't think that you have escaped.

The Law of Karma follows us across space and time. Even if the consequences of our bad deeds have not ripened yet, they will continue to follow us.

If there is no Karma, we will not be born.

If there is no fruit of Karma, we will not be born.

Here, we have had a fortunate birth.

Born as a human being and encountered Buddhism as well.

We are doubly lucky. Since we have become Buddhists, we must hurry and work to purify our minds.

Our mind is still dark and foolish. Practice purifying the mind and train the mind to have mindfulness, concentration, and wisdom in daily living.

And then, we will not have to rely on someone else. Relying on someone else to breathe for us is not being self-reliant. What if he stops breathing? We will also die along with him.

Therefore, we have to use our own nose. This is in accordance with the principle of Buddha’s teachings that we should practice being an island unto oneself, and taking refuge in oneself [Attadiipaa Sutta].

《因果不虚、独立修行》

既然已获得人生，那必然曾經在母胎里住上九到十个月。如果在过去生曾行过善，就会获得财富、过上富有的生活。過去的业力生生世世都如影随形般紧跟我们。法律或许追不上我们，但业力一定追得上。不要将业力等同于另类的法律规则。因为法律规则会过时，但业力不会。根据泰国法律，杀人的话，如果20年以内没有解决官司可能可以一走了之。但是因果法则不同，不要认为你逃得过它。因果法则穿越一切时间与空间。就算恶业的恶果还没有呈现，但是业力依然会跟随我们。

如果没有业力，我们就不会出生。如果没有业果，我们就不会出生。今天，我们获得了睱满人身并且值遇了佛陀的教法，可谓幸运中的幸运。既然已经成为佛教徒，就要抓紧努力来净化自心。我们的心依然愚昧昏暗，所以需要精进调伏自心，让心具足正念，定力和智慧来面对日常生活。之后，我们就不需要依赖他人。依靠他人来呼吸就是无法自立。如果别人停止呼吸，我们也会跟随他们一起死。因此，我们需要用自己的鼻子来呼吸。这就是佛陀所教导的法，要自给自足，自己成为自己的皈依处。（AttadiipaaSutta）

CR: Ted/ Aaron

The ancient elders said

Good people who fall into water don’t drown

Falling into fires they do not burn

Because of the goodness they have accumulated

Protected them from hardship and distress

And they receive only good health and pleasure

As they cross worlds and transverse many lives

Persistence in accumulating virtue

Perfecting one’s boon baramee

Taking care not to commit sins

Our lives will only meet with happiness

Disciples of Luang Pu Boonsong Thitasaro Wat Santi Wanaram

古时长老说

落水的好人不会淹死

掉进火里他们不会被燃烧

因为他们积累的善业

保护他们免受艰难困苦

他们只得到健康和快乐

当他们穿越世界并穿越许多世

执着累积美德

完善个人的善业波罗蜜

注意不要造恶业

我们的生活只会遇见幸福

文颂大长老，Wat Santi Wanaram 的弟子

Cr: Aaron

Wittayatana( Level of knowledge) will change when you live in accordance to moral righteousness

Silena Sugatim Yanti(Observing Sila,lead us to be born in the heaven realms)* will help you live in coolness and happiness

Co-existing and living together in this world

Because humans are social animals

If we don't have metta and harmony with one another

We will become disunited

Envious of this person here

Jealous of that person there

This is not in a good way

As our minds will dwell in jealousy

Leading our minds to decline

Luang pu Boonsong

当你按照道德正义生活时，Wittayatana（知识水准）会改变

Silena Sugatim Yanti(凭戒德重生天界)*帮助您生活在凉爽和幸福

在这个世界上互相共存

因为人类是社交动物

如果我们彼此之间没有慈悲与和谐

我们会变得不团结

羡慕这里的人

嫉妒那里的那个人

这不是一个好方法

因为我们的心会沉浸在嫉妒中

引导我们的心衰落

文颂大长老

Cr: Aaron n Jem

* Admin add on

*管理注明

It is normal for humans when they encounter suffering

That they won’t be able to endure it or stand each other

They lack tolerance to handle hardship

They lack forbearance and patience with one another

Therefore it is difficult for them to find happiness

To be truly happy one needs to know suffering beforehand

When happiness comes you will not become obsessed and forget oneself

Our Lord Buddha encountered great difficulty and suffering

And battled the kilesas more intensely than you ever did

The suffering of yours is still trivial so we should emulate the Lord Buddha’s example

是正常的,人们遇到苦难并无法忍受或互相忍受

他们缺乏应对困难的忍耐力

他们彼此缺乏宽容和耐心

所以他们很难找到幸福

要想真正快乐，首先要知道苦

幸福来了就不会迷恋忘记自己

我们的佛陀遇到了很大的困难和苦

并且比以往任何的你都更激烈地斗争烦恼

你受的苦还小，要效法佛陀的榜样

CR：Aaron

“Wherever you go,

take Sati (mindfulness) with you

take Samadhi (Concentration) with you

take Panna(Wisdom) with you

Wherever you go, you feel comfortable in your mind”

“任何地方你去，

带上正念

带上三摩地（定力）

带上Panna（智慧）

任何地方你去, 你心都会感到舒服”

Life is about fighting. If there is no fight and one will lose. No matter whether is Kilesa(defilement) , unwholesome or even on ourselves.

生活就是奋斗。 如果没有奋斗，就会失败。 不管是烦恼（烦恼）、不善，甚至是我们自己。

CR:NP

Don’t complain about being downhearted

Don’t complain about being tired

Tired just rest a while and you’ll recover

Tired also just continue

The duty of us is as much as this

See Ajaan is aged 85 laew

Also still haven’t stopped working

There are many people who have it more difficult than us

Having a job is still better than not having any job

Luang pu Boonsong

觉得心灰意冷了， 不要抱怨。

觉得累了，也不要抱怨。

如果累了，就歇息一会儿，然后你就可以重新出发。

就算累了，也请继续走下去。

我们的职责就是这样。

你看，大长老都已届高龄 85 岁了，

也都不曾停止手上的工作。

有很多人比我们更难，

有工作总比没有工作好。

文颂大长老

CR: Aaron/ML/Jord

Don’t make more sin than merit

You must tamboon more than baap (sin)

If you can think like this

Then life will ease up

And tension depart

Regardless of what kind of boon

Such as to build ubosot

Build Wihaan

Sala or preaching halls

Or build monk kutis; all kinds

Buy land to offer temples

Do already and benefit yourself

When you return and be born as human

Won’t be difficult

Will have a house

Will have divine vehicle

And its not used up yet

Because its from the virtues of merit

Because our sins are few

Don’t go and do them

Whatever your status is

You should walk the honest path

By body speech and mind

Honesty is very important

It will bring prosperity to oneself

Luang pu Boonsong

累积的恶业，不要比善业多

一定要确保布施比造恶业多。如果能这样想，生活会变得轻松，压力会烟消云散。

无论什么样的功德，

比如：建戒堂、寺庙、亭子、讲堂，乃至建僧人的kuti住处，还是买地供养给寺院。只要做了，就会饶益自己。