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]

翻譯：稀師父

摘錄：如實知見（正智居士）

信徒：長老前世做過什麼，而今生有那麼多人捐錢幫助起建戒堂？

Luang pu boonsong : 因為在這個輪迴界又生又死，有舊的人來幫忙，新的都有，最多是舊的人來幫忙。 （然後摸著一位信徒）這位都是一個舊的人

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

《Do good without worrying other things else》

“…..In all our lives,

we have all gone through quite a bit.

We have faced both much good and much evil.

We have experienced right and wrong.

But what matters now

is what we choose to do,

which path we take

to make our lives better.

The difficulties,

the suffering we endure,

and everything we have faced in the past

are all excellent medicine

to make our lives stronger.

Everyone has the opportunity to do good,

but not everyone can do it,

because they are lost

in distractions and pleasures.

Therefore, when we have the chance to do good,

to do something valuable for ourselves,

we should do it, create it, and do our best.

Give it our all and don’t worry about anything else

as long as we think what we are doing is good.

Only those who are strong-minded, patient, and determined

will succeed…..“

Dhamma Teaching

Luang Pu Boonsong Thitasaro

Wat Santivanaram, Chanthaburi Province

《行善不必在意其他》

“…..我們每個人的生活
都曾經歷過不少的事情
面對過許多的善與惡
對錯之間我們都曾經歷過

但關鍵在於現在
我們選擇做什麼
走向哪裡
才能讓自己的生活變得更好

困難的事啊
曾忍受的痛苦
以及過去面對的一切
這些都是極好的藥方
讓我們的生活更加堅強

每個人都有機會去行善
但並不是每個人都能做到
因為總是迷失於
干擾和享樂中

因此當有機會去行善
去做對自己有價值的事情時
就要去做，努力去創造，做到最好
全力以赴，不必在意其他
只要我們認為正在做的事情是好的

只有那些心智堅強、忍耐且堅定的人
才能獲得成功…..“

Luang Pu Boonsong Thitasaro

Wat Santivanaram, Chanthaburi Province

Life is valuable, time has worth.  

Throughout our life, as long as we are still breathing, do not waste your breath.

When free from work, seek peace. Be mindful of your breathing—know when you inhale and exhale. Everyone can do good deeds. May you be diligent in doing good. If we lack patience, we will lose everything because we are fragile.

But if we have patience and compassion for ourselves, we must quickly strive to correct what is lacking now. What needs fixing, fix it before your breath runs out. Even if there is only a little time left, whether we realize it at 70 or 80 years old, it is never too late. Quickly do good in the present. Continue doing good, as it will at least guide your life towards a good destination.

Luang puu Boonsong

生命是宝贵的，时间是有价值的。  

在我们还活着的生命中，不要浪费每一口气。

当工作空闲时，要保持内心的平静，保持觉知，知道自己在吸气和呼气。每个人都能做善业。愿你勤勉地行善。如果我们缺乏耐心，我们将失去一切，因为我们是脆弱的。

但如果我们有耐心，对自己充满慈悲，我们就应该迅速努力改正当前缺失的东西。现在，看看有什么需要改进的，赶紧改正，趁着还没有气息尽尽。即使剩下的时间不多，哪怕我们在70或80岁时才意识到，也永远不晚。立即在现在行善，并持续行善，这至少能引导我们的生命走向一个好的目的地。

文颂大长老

"Human Speto" (Pretas Still with Breath)

Once, Luang Pu was sitting at the temple when a luxury car drove in.

# When the door opened and the passengers stepped out, he saw three people—two men and one woman—dressed elegantly, appearing dignified and wealthy. However, through his spiritual insight, Luang Pu saw them as skeletons. 

# One had fire flickering from their eyes, another had fire coming from their nose, and the third had fire coming from their mouth, with sparks running along their bodies.

They walked toward him calmly. Luang Pu immediately knew that they came with ill intentions, as they were pretas (hungry ghosts) in human form, revealing themselves to him in this way. Human pretas are like this:

# Their greed, like hot fire, bursts from their eyes, ears, nose, and mouth, with intense heat emanating from within their minds and flowing outward.

# He quickly instructed his nearby disciples to keep a close watch on the temple's valuable possessions. When the three arrived, they showed great respect and spoke politely. Had they been ordinary people, one might not have noticed anything unusual.

# However, dharma always prevails over evil. Luang Pu engaged them in a conversation, subtly teaching them dharma, until they took out 100 baht to make a donation, then hurriedly left, anxious, without managing to deceive him in any way.

(#At this point, I believe Luang Pu must have preached something that touched their hearts, which made them leave quickly.) This event clearly demonstrated Luang Pu's pure spiritual insight—nothing could deceive him.

# There was also an instance when a construction worker tried to slack off, thinking no one would notice, and found a hidden spot to rest. However, he couldn’t escape Luang Pu's gaze, who was sitting right beside him. The worker couldn't see Luang Pu, yet Luang Pu observed his laziness, but did not scold him. He simply reflected on the situation, intending to advise him not to take advantage of others' labor.

This left the worker confused, as he thought no one was watching. He missed the chance to make excuses and had to reflect on his own behavior.

# Luang Pu always taught, "Do not judge people by their external appearance. Do not trust the path or people too easily. Many perish and are deceived simply by judging based on external looks."

# It is better to be criticized than to be praised. Many have perished due to flattery. Do not create unwholesome karma that leads to suffering as a preta ( hungry ghost) in the afterlife...

Credit: Teacher Tik Phromchoti

“人类饿鬼” (仍有呼吸的饿鬼)

有一次，长老坐在寺庙里，一辆豪华轿车驶入寺庙。

# 当车门打开，三个人下车，长老看到三个人——两男一女——穿着考究，看起来高贵富有。然而，通过他的精神洞察力，他看到他们是骷髅。 

# 其中一个眼睛冒火，另一个鼻子冒火，第三个嘴巴冒火，身体上闪烁着火花。

他们镇定地走向他，长老立刻意识到他们有恶意，因为他们是以人类形态显现的饿鬼，向他展示了这些迹象。人类饿鬼就是这样的：

# 他们的贪欲如火一般，从眼睛、耳朵、鼻子和嘴巴喷发，内心的热气外泄。

# 长老迅速指示身边的弟子们密切关注寺庙里的贵重物品。当三人到达时，他们表现出极大的尊敬并礼貌地交谈。如果他们是普通人，可能不会有人察觉。

# 但法永远战胜邪恶。长老与他们交谈，间接传授佛法，直到他们拿出100泰铢捐款，然后焦急地离开，没有设法欺骗他。

（#在这一时刻，我相信长老的教诲触碰了他们的心，因此他们匆忙离开。）这一事件清楚地显示了文颂大长老）净的精神洞察力——没有任何东西能够欺骗他。

# 还有一次，一位建筑工人试图偷懒，认为没人注意到他，找了个隐蔽的地方休息。然而，长老坐在他旁边，看到他的懒惰。工人看不见长老，但他后来被提醒不要占别人便宜。

这让工人感到困惑，因为他认为没人注意到他。他无法辩解，只能反思自己的行为。

# 文颂大长老常教导说：“不要以外貌判断人。不要轻易相信人或路。很多人因外貌被欺骗，最终遭遇不幸。”

# 被批评总比被赞扬好。许多人因恭维而丧命。不要造下恶业，最终化为饿鬼，受尽痛苦……

来源：蒂克·帕罗姆乔提

更多關於Luang Pu Boonsong

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E6%B3%B0%E5%9C%8B-thailand/luang-pu-boonsong 

"A person who makes merit and creates good karma carries it with them always. There is no need to fear any problems.

When obstacles or misfortune arise, there will always be a way out."

Luang puu Boonsong

"做善业的人，积累善业永远伴随着自己，不必害怕任何问题。

当遇到困难或灾难时，总会有解决的方法。"

文颂大长老

"… Making merit at the right place and time, as the Buddha taught, is essential. When King Pasenadi of Kosala asked how to make merit in a way that yields the most benefits, the Buddha replied that making merit with those who are in need yields the most. If you give to those who do not need it, the benefit is considerably less.

Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老

正如佛陀所说，在正确的时间和地点行善积德是非常重要的。当波斯匿王向佛陀请教如何获得最大的功德时，佛陀回答说，将功德施予那些真正需要的人，功德最大。如果施予那些不需要的人，所获的功德就相对有限。

Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老

# **Hold Hands and Move Forward Together**  

*"In any group work, the most important thing is unity."*  

The bigger the task, the more crucial unity becomes. There is no room for rivalry, competition, or obstructing one another.  

It’s like a relay race—though we may not be the one crossing the finish line, if our teammate does, we should not feel jealous just because it wasn’t us. Instead, we should **rejoice in their success**, for it is a victory for the whole team.  

A true team fosters *Muditā*—the ability to sincerely celebrate others' achievements.  

### **"Do not be envious—this is true wisdom."**  

*"No knowledge is as valuable as understanding one’s own defilements."*  

— *Luang Pu Boonsong Thitasaro*  

# **携手同行，共同前进**  

*"无论做什么团队工作，最重要的是团结。"*  

任务越大，团结就越重要。不能争权夺利，互相竞争，互相拆台。  

这就像一场接力赛——即使我们不是最后冲过终点的人，但如果我们的队友成功了，我们不应该嫉妒，只因为获胜的不是自己。相反，我们应该**为他们的成功感到高兴**，因为这是整个团队的胜利。  

真正的团队精神在于*随喜心（Muditā）*——能真心为别人的成就感到欣喜。  

 **"不要嫉妒别人，这才是真正的智慧。"**  

*"世上没有比看透自己内心烦恼更有价值的知识。"*  

文颂大长老

《people with merits》

People with merit can be observed in their characters which they will find time to listen and practice the Dhamma.

People with bad karma can be noticed easily because they will always perform bad deeds in every opportunity they could.

Luang pu Boonsong

After attending Luang puu Lee 88th birthday, Luang puu Boonsong going to chiangmai. On the way to chiangmai，devotee met luang puu and make merit with luang puu. Anumodana!!

《有功德的人》

有功德的人可以观察他们的性格，他们会抽空聆听和学习佛法。

带恶业的人很容易被观察到，因为他们总是抓紧时机做坏事。

文颂大长老

长老参加完了隆普李的88岁生日，就前往清迈。在清迈路途， 信徒们与长老修福。随喜！！

cred. to Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老 

Do we believe this? With the Five Precepts, there’s no need to lock our doors.

There’s no need to build walls to block the wind unnecessarily; nothing goes missing.

Government officials wouldn't need to work as hard—or perhaps they wouldn’t need to exist at all.

Why have them when everyone observes the Five Precepts?

Prisons wouldn't need to be expanded as they are today.

But if there are no Five Precepts, no matter how many prisons are built, it will never be enough.

In fact, it might even cause officials to absorb negative influences in the shadows of the prison, making things even worse.

As the number of those without upholding the Five Precepts increases, nature will eventually sweep things away—so we must be cautious.

Luang Pu Boonsong

你们相信吗？有了五戒，就不需要锁门了。

不需要不必要地建墙挡风；什么都不会丢失。

政府官员不需要那么辛苦地工作——或者也许他们根本不需要存在。

既然每个人都遵守五戒，为什么还要有他们？

监狱不需要像今天这样扩建。

但是，如果没有五戒，无论建多少监狱，都永远不够。

事实上，它甚至可能导致官员在监狱的阴影下吸收负面影响，使情况变得更糟。

随着没有持守五戒的人越来越多，大自然最终会扫除一切——所以我们必须谨慎。

文颂大长老

"Clear the defilements in your heart with 'Buddho, Dhammo, Sangho.'

In heaven, everything is clean; there’s not even a speck of dust.

But here on Earth, it’s dirty; wherever you look, it’s dark and stained, filled with filth. However, when we reflect deeply, we realize that those who wish to travel to the heavenly realms must purify their minds. When our minds are clean, we can go to heaven without making it dirty.

The impurities in the human world are there for us to practice. Sweeping in the morning and evening, cleaning the temple grounds, every time I sweep, I think about the defilements in my own heart. If we don’t continually clean our defilements, they accumulate like garbage, day by day, until everything is dark and filthy. In the same way, our hearts become dark, overwhelmed by defilements because we don’t know how to sweep them away.

We must clear our defilements with mindfulness, concentration, and wisdom. It’s challenging because the defilements in our minds can’t be swept away with a broom, nor can they be cleaned with acid or soap. Soap cannot reach the defilements.

We need to use 'Buddho, Dhammo, Sangho' to rub and polish until happiness and joy arise. With wisdom, we can realize how the human world truly is. Those who have ascended to see heaven grow weary of the human world. The Buddha saw it and came to teach others, leading them out of suffering.

Being born as a human is extremely difficult. In countless lifetimes, it has been like this. The worldly happiness is limited; sensual pleasures are just that—nothing special. We must understand this. Once you reach that point, the ultimate of worldly happiness is still just that. Eventually, it fades away; when old age comes, happiness transforms into something else..."

luang pu Boonsong

“用‘佛、法、僧’清除心中的烦恼。

在天堂，一切都是干净的，连一粒灰尘都没有。

但在地球上，它很脏；无论你看向何处，它都是黑暗和污秽的，充满了污秽。然而，当我们深刻地反思时，我们意识到那些想要前往天界的人必须净化他们的心。当我们的心干净时，我们可以去天堂而不会弄脏那里。

人世间的杂质是供我们修行的。早晚打扫，打扫寺庙的场地，每次打扫的时候，我都会想到自己心中的污垢。如果我们没不间断地清理我们的污垢，它们就会像垃圾一样一天天地堆积起来，直到一切都变得黑暗和肮脏。同样，我们的心变得黑暗，被污垢淹没，因为我们不知道如何清除它们。

我们必须用正念、专注和智慧清除我们的污垢。这很有挑战性，因为我们心中的污垢不能用一种 扫帚无法清洁，也不能用酸或肥皂清洗。肥皂无法到达污垢。

我们需要用“佛、法、僧”来擦拭和抛光，直到幸福和喜悦升起。有了智慧，我们就能认识到人间的真实面目。那些升天看到天堂的人对人间感到厌倦。佛陀看到了这一点，并来教导他人，带领他们摆脱苦难。

生为人是极其困难的。在无数生中，情况都是如此。世俗的幸福是有限的；感官享受就是这样——没有什么特别的。我们必须明白这一点。一旦你到达了这一点，世俗幸福的终极仍然只是那样。最终，它会消失；当老年来临时，幸福会变成别的东西……”

文颂大长老

"Vinayo ca susikkhito" 

"The discipline that has been well practiced is a great blessing. 

Discipline is the action and discipline is the path to success. 

It’s not just about speaking but one must act on what they say. 

Only then can one achieve success... Speaking more than acting on it is not the true and certain path..." 

Luang puu Boonsong

“Vinayo ca susikkhito”

“严持诸禁戒是為最吉祥。

纪律是行动，纪律是通往成功的道路。

这不仅仅是说说而已，还必须言行一致。

只有这样，人们才能取得成功……说多做少，这不是正确和肯定的道路……”

文颂大长老

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

Just finished Kathina , Luang pu was invited to Wat Pa Cheung len on the following weekend.

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

".. Humans are noble animals, but why are they not loyal? Look at animals. Some animals are loyal. How loyal are they? They would rather be widowed if their partner dies. If they have only one heart for one, there will be no problem. Be honest with yourself and your partner, whether in public or in private. The virtues in your heart will make humans superior to animals. Without these virtues, knowing right from wrong, humans are no different from animals..."

Luang puu Boonsong

“……人类是高贵的动物，但为什么它们不忠诚？看看动物吧。有些动物很忠诚。它们有多忠诚？如果伴侣死了，它们宁愿成为寡妇。如果它们有一颗心对彼此，就不会有问题。无论在公共场合还是私下，都要对自己和伴侣诚实。你心中的美德将使人类优于动物。如果没有这些美德，不知道是非对错，人类就和动物没什么不同……”

文颂大长老

Even though the past that one had done evil but if one do good today, It's not too late to do good just like Phra Angulimala.

Luang pu Boonsong

The name Angulimala literally means "necklace of fingers". Before Angulima's conversion to Buddhism, he was on a deluded quest to kill one thousand people. Each time he killed a person, he would cut off one finger of his victim and add it to a necklace that he wore around his neck. Angulimala had already killed 999 people, and he was seeking his 1000th victim when he encountered the Buddha. He chased after the Buddha, intending to kill him, but instead the Buddha was able to persuade Angulimala to give up his negative actions. Angulimala became a disciple of Buddha and eventually reached arahatship.

即使过去作恶，但如果我们今天行善，像央掘魔羅行善还为时不晚。

文颂大长老

相傳央掘魔羅原是憍薩羅國波斯匿王的宰相奇角之子，名為無惱(梵文名ahimsaka)，因為信奉婆羅門教，其師教授他升梵天秘法，要殺千人，以他們的手指來作成項鍊。後受到佛陀的教導，痛改前非，加入僧團出家，最終獲得阿羅漢果。

"Even though we may not be rich, we have peace of mind and are not troubled, as we rely on the four necessities: clothing, food, shelter, and medicine. These are essential factors for our lives. To thrive, we must act with purpose.

The Buddha taught that there are causes and it origin. If we feel we cannot escape poverty, we must practice generosity towards monks, nuns and those in need. 

The merit from giving helps us avoid poverty and hardship. If we wish for wisdom and intelligence, we can find no better place to study than Buddhism.

We should train our minds to be aware of our feelings and practice Dharma, cultivating mindfulness, concentration, and wisdom. We need brakes for our thoughts, speech, and actions.

The brake for a person is mindfulness. If we are mindful, we can pause. If something we say will not be approved by people or deva we stop—that is mindfulness. We can recall what we say and do.

When considering our actions, we should ask whether they would be criticized by the wise or by deva. Doing thing not in accordance with the dhamma will draw criticism from the wise and the deva

That is  we whom create misfortune for ourselves. we must strive to do what earns praise from wise individuals and the virtuous, for then the deva will rejoice and bless our actions."

# Luang Pu Boonsong Thitasaro

Wat Santivanaram, Chanthaburi

Image: Luang Pu kindly allowed photo to be taken in front of the cave beside the Phaw Yai Pavilion at Wat Santivanaram, Chanthaburi, 2020.

「雖然我們不富裕，但我們內心平靜，沒有煩惱，因為我們靠的是衣、食、住、藥這四樣必需品，這是我們生活的必需品。要前进，我們必須行有目目标的動起來。」

 佛陀教導說，有因，有根源。 如果我們覺得自己無法擺脫貧困，我們必須對僧侶、尼姑和有需要的人實行慷慨。 

 布施的功德可以幫助我們避免貧窮和困難。 如果我們想要獲得智慧和聰明才智，沒有比佛教更好的學習場所了。

 我們應該訓練我們的心去覺知我們的感受並修習佛法，培養正念、定力和智慧。 我們的思想、言語和行動都需要煞車系統。

 一個人 煞車系統就是正念。 如果我們有正念，我們就可以停下來。 如果我們說的話不被人們或天神認可，我們就會停止——這就是正念。 我們可以回憶起我們說過的話和做過的事。

 當考慮我們的行為時，我們應該問自己是否會受到智者或天人的批評。 做不符合佛法的事會招致智者和天人的批評

 那是我們自己為自己製造了不幸。 我們必須努力做那些贏得智者和有德之人稱讚的事情，因為這樣天神就會歡喜並加持我們的行為。

 文颂大长老

**"The Buddha never taught us to have faith in miraculous powers. Even though miracles and supernatural abilities of teachers may exist, they are special to those individuals. Why should we get lost in their powers? If they can do it, it’s a personal matter of theirs. If we cannot do what they do, we may become fascinated and excited, but it's better for us to focus on practicing to escape from sin and karma. That is the true wonder, greater than any miracle."**

**Luang Pu Boonsong Thitthasaro 

**“佛陀从未教导我们要相信神通。尽管可能存在奇迹和超自然能力，但这些奇迹和能力对那些人来说是特殊的。我们为什么要迷失在他们的力量中？如果他们能做到，那是他们个人的事。如果我们做不到他们所做的，我们可能会变得着迷和兴奋，但我们最好专注于修行以摆脱罪恶和业力。这才是真正的奇迹，比任何奇迹都伟大。”**

文颂大长老

"... In the past, I didn’t interact much with others. If someone came to the temple without any reason, I would send them away. I was quite strict back then. I took everything seriously; I couldn’t afford to play around. Unlike now, things have lightened up quite a bit. I can’t be as strict as before; I’m getting old, and soon no one will be around to care for me (he laughs). But I know what I’m doing...

Many people come to see me now. It’s impossible for everyone to be good. They come in various forms, both good and bad. Their intentions and minds differ. It’s not that I’m unaware; I’ve been through enough to understand. I just choose not to speak about it.

But to choose disciples? I can’t do that. The Buddha never selected his disciples. With one hand, he held the hands of kings, and with the other, he held the hands of the impoverished. I cannot choose my disciples.

But you can choose. You can choose what to do with what lies ahead: whether to do good or evil. You have that choice. You can choose to commit sins or to do good deeds. Everyone will experience the consequences of their actions; there’s no escaping it. You can’t force anything.

Do good often. Be honest with the truth. Feel ashamed of wrongdoing. Those with virtue will never truly suffer hardship. Difficult times are brief; they will pass. It’s a test of one’s merit. But those who do wrong will find it hard to achieve progress in life.

What are we doing? We know deep down. Always remember, evil can never triumph over good. Therefore, let’s do good often. Do it in this life, right now. If you become aware of your bad karma, stop it. Turn to doing good. That is the true path to progress in life..."

Luang Pu Boonsong Thitisaro** 

“…过去，我不怎么与人互动。如果有人没有理由来到寺庙，我会把他们赶走。我那时非常严格，我把一切都看得很重，不能有半点玩乐。与现在不同，现在轻松了许多。我不能像以前那样严格了，年纪大了，很快就没人来照顾我了（笑）。但我知道我在做什么……

现在很多人来见我。并不是每个人都善良，他们以各种形式出现，有好有坏，他们的意图和心态各不相同。这不是我不清楚，我经历了很多，知道其中的缘由。我只是选择不说出来。

但是，要选择弟子吗？我做不到。佛陀从来没有挑选过弟子。他一手牵着国王的手，一手牵着贫苦人的手。我不能选择我的弟子。

但是你可以选择。你可以选择面对未来时做什么：做善事还是做恶事。你有这个选择。你可以选择犯错或做善事。每个人都将经历自己的行为所带来的后果，无法逃避。你不能强迫任何人。

常做善事。对真理保持诚实。对错事感到羞耻。那些有德行的人永远不会真正遭受困苦。困难的时光短暂，它们会过去。这是对一个人功德的考验。但那些做错事的人，将很难在人生中取得进展。

我们在做什么？我们心里知道。永远记住，恶永远战胜不了善。因此，让我们常做善事。现在就做，在这一生中。如果你意识到自己的恶业，立即停止，转向做好事。这才是人生真正的进步之道……”

文颂大长老

Today,  Luang puu spoke in the Isaan ( north east thai dialect ).

**The sickness of old age:**

- Tiring easily

- Falling easily

- Hard to sleep

- Hard to eat

- Waking up early

- Confusion arises from the decline of the body.

Everything deteriorates.  

The eyes that once saw clearly now grow blurry.  

The ears that once heard well now are stiff, and it’s hard to hear.  

The voice becomes softer and harder to hear.

The legs that once moved with ease now stumble and fall with the slightest misstep.

The teeth that were once strong now break, and eating becomes difficult.  

Everything declines over time.

If everything deteriorates, it will eventually break apart.

It will separate:

- The body returns to the earth.

- The water returns to the water.

- The fire fades, returning to nature.

The wind stops blowing.

This is what is known as the separation of the four elements.  

The end of the body (sankhara) is here,  

which means the body breaks down and returns to nature.

As for the mind or consciousness, it follows the power of the good deeds and merit we have accumulated.

The noble monks, those who practice the Dhamma, will go to the state according to their practice.

- From the state of a Sotapanna (Stream-enterer),

- to a Sakadagami (Once-returner),

- Anagami (Non-returner),

- Arahant, one who has eradicated all defilements, reaching the final goal of Nibbana.

For others who practice meditation and attain jhana (meditative absorption), they may ascend to the Brahma realms, from the first to the sixteenth level.

For those who continue to be caught in the cycle of birth and death (samsara),  

they will be reborn as humans and may be better off as humans, one cycle after another.

The last group will become ghosts, demons, or beings in hell.  

These individuals are those who do not follow the teachings of the Buddha:  

They see others doing good deeds but do not participate,  

They see others observing precepts but do not follow them,  

They ignore the teachings and do not listen to Dhamma.

These people avoid doing good deeds (kusala) and prefer doing bad deeds (akusala), such as killing, stealing, committing sexual misconduct, or failing to care for their parents, causing them suffering.  

Therefore, they will fall into the realms of suffering (bad rebirths), the unfortunate realms.

今天，长老用东北话来讲述。

**老年疾病：**

- 容易疲劳

- 容易摔倒

- 难以入睡

- 难以进食

- 早醒

- 因为身体的衰退而产生的混乱

一切都在衰退。  

曾经清晰的眼睛现在变得模糊。  

曾经能听到的耳朵现在变得僵硬，听得不清楚。  

声音变得更低，也听不清楚。

曾经灵活的双腿现在走路时会绊倒，稍微一个不小心就摔倒。

曾经坚固的牙齿现在断了，吃东西也变得困难。  

一切都随着时间的推移而衰退。

如果一切都衰退，它最终会崩解。

它会分离：

- 体返回土壤。

- 水回归水。

- 火熄灭，回归自然。

风也停止了吹动。

这就是四大分离的意思。  

身体（色法）的终结就在这里，  

意味着身体崩解，回归自然。

至于我们的心或意识，它将跟随我们积累的善行和功德的力量。

修行的圣者，遵循佛法修行的人，将根据他们的修行进入相应的境界。

- 从初果的圣者（入流），

- 到二果（再来）,

- 三果（不还）,

- 四果（阿罗汉），他们已经清除了所有的烦恼，达到了最终的涅槃。

对于那些修习禅定并获得禅定的修行者，他们可能会升到梵天的境界，从第一层到第十六层。

对于那些继续在生死轮回中流转的人，  

他们将转生为人类，经过多次轮回，可能会有更好的机会作为人类。

最后一类人将转变为饿鬼、恶鬼或地狱中的众生。  

这些人就是那些不遵循佛陀教义的人：  

他们看到别人行善，却不参与，  

看到别人持戒，却不遵守，  

看到别人听法，却不听。

这些人不喜欢做善行（善业），而是喜欢做恶行（恶业），例如杀生、偷盗、犯淫、不供养父母，让父母遭受痛苦。  

因此，他们会堕入痛苦的境界（恶道）。

** We have already passed through all of this psychic. But these are not truly valuable.

True value comes from knowing the Dhamma and seeing the Dhamma.

A monk is one who fights against defilements—greed, hatred and delusion. As a monk, we must behave in a way that is morally good and respectable , such that people feel it is worthy to pay respect and reverence. A monk is like a leader who commands respect and devotion; he must maintain good manners and behavior.

We rely on the food and offerings from laypeople, so we must practice even more diligently. We should not display emotions or defilements by expressing them toward the laypeople.

How can we teach others if we ourselves are still acting inappropriately?

If a monk behaves this way, who can people turn to for guidance? It's like telling people to quit smoking while you continue smoking yourself.

How can they trust and respect you? It will erode their confidence and reverence.

Luang Pu Boonsong Thitasaro

** 我們已經看透所有這些神通。 但這些並不是真正有價值的。

 真正的價值來自於了解佛法和見到佛法。

比丘是與煩惱──貪、瞋、癡──奮戰的人。 作為一個出家众，我們必須以道德良好、受人尊敬的方式行事，讓人們感到值得尊敬和敬畏。 僧侶就像一位領導者，值得尊敬和敬仰； 他必須保持良好的舉止和行為。

我們依靠在家人的食物和供養，所以我們必須更精進地修行。 我們不應該向在家人表達情緒或煩惱。

 如果我們自己還做不好，怎麼去教導別人呢？

如果和尚有這樣的行為，人們還能向誰求教呢？ 這就像告訴別人戒菸，而你自己卻繼續抽菸。

他們如何信任和尊重你？ 這會削弱他們的信心和尊敬。

文颂大长老

"Whether a person's life is good or not depends on their past merits and karma, which are matters of the past.

However, I want everyone to focus on the present, because the past cannot be changed. Each person's past merits and karma are different.

Therefore, live in the present and strive to increase your merits, accumulate virtue, and consistently do good while refraining from bad actions.

In your daily life, if you have time, offer alms, do chanting, meditate regularly and observe the Five Precepts.

Most importantly, live with mindfulness and be attentive to your thoughts and feelings. Correct your mind and avoid letting negative influences affect it.

Do not focus on criticizing others' minds. If you can do this, your life will surely improve, slowly but surely."

— Luang Pu Boonsong Thitthasaro, Wat Santiwanaram, Chanthaburi Province

Phra Ajahn Chamras Chantachoto

Abbot of Wat Lang San, Phuket Province visit Luang puu in hospital. Luang puu was in bangkok for regular check up.

"一个人的生活好与坏，取决于个人的过去功德与业力，这是关于过去的事情。

然而，我希望大家关注当下，因为过去是无法改变的。每个人的过去功德和业力不同。

因此，要活在当下，努力积累功德，增加福报，始终做善事，远离恶行。

在日常生活中，如果有时间，可以布施，诵经，定期打坐，遵守五戒。

最重要的是，保持正念，时刻关注自己的思想和心态。纠正自己的心态，避免让负面因素干扰内心。

不要去批评他人的内心。如果你能做到这一点，你的生活一定会逐渐变好。"

文颂大长老

帕阿贊佔拉斯佔塔喬托

 普吉府 Lang San 寺住持到醫院探望长老。  长老正在曼谷接受定期檢查。

"... When making merit, if you do it alone without sharing it with others, you will gain wealth but lack companions. Some businesses require companions to succeed. On the other hand, if you only invite others to make merit without actually doing it yourself, you will have companions but no wealth. Therefore, if possible, it is best to do both: "make merit" and "invite others to make merit." By doing so, you will gain both "wealth" and "companions," and any tasks you undertake will progress smoothly. However, it still depends on your own convenience and choice of how to proceed..."

— Luang Pu Boonsong Thittasaro,Wat Santiwanaram, Chanthaburi Province

"... 如果只是单独做功德而不与他人分享，你将获得财富，但会缺少同伴。有些事业需要同伴才能成功。另一方面，如果只是邀请别人做功德而自己不做，你将有同伴，但没有财富。因此，如果可能的话，最好同时做两件事：“做功德”和“邀请他人做功德”。这样，你将获得“财富”和“同伴”，任何事情都会顺利进行。但最终还是取决于自己的方便，选择如何去做..."

— 文颂大长老

"To be a monk..."

"One must have a broad mind, not a narrow one. Whatever you do, it should be for the public benefit, for the common good. If you can't help anyone yet, know that it is because your merit is not yet sufficient."

Luang puu Boonsong

Currently, Luang puu is in Southern Thai travelling by van visiting Southern thai devotee.

"要成为一名僧侣……"

"必须有广阔的心胸，而不是狭隘的。无论做什么，都应该是为了公众的利益，为了大众的福祉。如果你现在还无法帮助任何人，知道这是因为你的功德还不足够。"

文颂大长老

目前，长老乘坐车来在泰南，拜访泰南的信徒。

While cutting nails for **Luang Pu Boonsong Thitisaro**, he kindly shared various stories, one of which was about "the purity of virtuous monks." Luang Pu said:

"Hair, nails, teeth—these are considered auspicious items of monks who are virtuous practitioners. If one relinquishes all defilements, the purity of the individual will be transmitted through these things.

Why? Because these elements arise from the purification of one’s physical form. Every day, every moment, one must maintain mindfulness and awareness of the present, free from attachment and distraction by various defilements, regardless of the activity.

Whether it’s eating, one should not cling to flavors, thinking of them as good or delicious. Even in wearing robes, one should not be attached to beauty or appearance. A truly virtuous monk practices for liberation and constantly reflects on these matters.

This reflection is not something that happens in just a day or two; purity does not arise easily and requires time. When one reflects deeply and is freed from defilements, the physical elements become purified, expressed through hair, nails, teeth, and other physical manifestations, which can be referred to as relics.

This can be considered a confirmation of purity, but it is not the entirety of it; it is merely one aspect. I do not wish for anyone to cling to it; rather, it serves as encouragement for practitioners and those who witness the effects of genuine practice.

In the past, when I would shave my head, I would simply throw the hair at the base of a tree without a second thought. Later, disciples noticed it gathering into a dark clump at the tree's base and wondered what it was. Upon checking, they realized it was the hair I had discarded. They cleaned it and revered it, later telling me about it.

However, I was indifferent and did not respond, as I did not want anyone to become attached to such things. Still, for those who genuinely practice, the purity will manifest as seen.

For it is not only external cleanliness; internally, the elements are purified. This is the ultimate goal for serious practitioners. When one genuinely practices, everything becomes auspicious."

为文颂大长老 (Luang Pu Boonsong Thitisaro) 剪指甲时，他亲切地分享了各种故事，其中之一就是关于“有德僧人的纯洁性”。 长老说：

“头发、指甲、牙齿——这些是修行有德行的僧侣的吉祥物。如果一个人放弃了所有的烦恼，个人的纯洁性就会通过这些东西传递下去。

为什么？因为这些元素来自于一个人身体形态的净化。每天、每时每刻，一个人必须保持对当下的正念和觉知，无论做什么，都要摆脱各种烦恼的执着和干扰。

无论是吃东西，都不应该执着于味道，认为它们很好吃。即使穿着袈裟，也不应该执着于美丽或外表。一个真正有德行的僧侣是为了解脱而修行，并不断反思这些事情。

这种反思不是一两天就能发生的事情；纯洁性不会轻易产生，需要时间。当一个人深刻反思并摆脱烦恼时，身体元素就会得到净化，通过头发、指甲、牙齿和其他身体表现来表达，这些可以称为遗物。

这算是清净的印证，但不是全部，只是一方面而已。我并不希望任何人执着于此，而是鼓励修行者和见证修行果效的人。

过去我剃头的时候，会毫不犹豫地把头发扔到树下。后来，弟子们发现那头发在树下聚集成一团黑乎乎的团块，就好奇那是什么。一看，他们才知道那是我丢掉的头发。他们把它洗净，恭敬地对待，后来告诉了我。

但我无动于衷，没有回应，因为我不想任何人执着于这些东西。然而，对于那些真正修行的人来说，清净是显而易见的。

因为不只是外在的洁净，内在的元素也净化了。这是认真修行者的最终目标。当一个人真正修行时，一切都会变得吉祥。”

"#If we can do this, we are close to reaching Nibbana.

The obstacles that come our way are actually people showing kindness by 'challenging' us. We may not have been angry for months or even years, but someone can stir up our feelings. Should we respond to them with harsh words? In fact, we should thank them. Oh, how careless we've been! We thought it was all over, but this person has brought up the sediment in our hearts. Thank you sincerely; I will not be angry with you at all.

If someone has been criticizing us out of jealousy for a long time, if they realize we aren’t angry at all, one day they will become our true friends. We will see 'good triumphing over evil,' not evil defeating evil, which is futile.

If they throw dirt at us, we should respond with 'clean water.' Even if they splash dirty water, if we splash clean water back, it won’t be long before they are clean too, and we will remain unsoiled. Besides that, we will gain true friends. We will embody the Buddha’s teaching: 'Overcome the bad with good.' If we can do this, oh, we are so close to achieving Nibbana.

— Teachings of Luang Pu Boonsong Thitisaro, delivered at Wat Sangkhathan."

**“如果我们能做到这一点，我们就接近达到涅槃。**

我们面临的挑战往往来自他人，他们以一种方式向我们展示善意，通过‘挑战’我们。我们可能已经几个月甚至几年没有生气了，但总有人能轻易激起我们的情绪。我们应该用严厉的言辞回应他们吗？实际上，我们应该感谢他们。这提醒了我们对自己放松的警惕。我们以为自己已经走出那些情绪，但这个人却搅动了我们内心的沉渣。真心感谢你；我绝不会对你生气。

如果有人出于嫉妒长时间批评我们，而他们看到我们毫不在意，他们可能最终会成为我们真正的朋友。我们将看到‘善战胜恶’，而不是恶战胜恶，那是毫无意义的。

如果他们向我们泼脏水，我们应该用‘干净的水’回应。即使他们泼的是脏水，如果我们用干净的水反击，很快他们也会变得干净，而我们将保持清白。此外，我们会获得真正的朋友。我们将体现佛陀的教义：‘以善克恶。’如果我们能做到这一点，哦，我们就离达到涅槃不远了。

文颂大长老

信徒：我喜歡打坐多些，覺得念誦有些浪費時間。

Luang pu boonsong: 嘴巴用來說話，鼻子用來聞東西。

嘴巴除了用來吃，也是用來說話的。

嘴巴用來說一些必須的東西。我們的嘴，也有義務去念誦，去修持

如果不念經是不可以的。因為念這些，是念佛陀的教法。

有時坐禪，坐完禪可以念經，換個方法去修持下去

要念巴利文，也要念我們本身理解那個文，去憶念到。

如果念佛陀這些經，也可以讓我們口的力量更加神聖，說話有威力。

念的時候，也一定要配合自己的sati ,（正）念。

有時我們修行，完全不說話是不行的。念經會有波羅蜜，你就會自己知道念經的益處在哪裡

信徒：如果不懂巴利文的意思，會有功德嗎？

Luang pu boonsong: 你念經的時候，就算你不知道是什麼意思，（也可以）念到有定。就好像buddho 那樣，你不知道什麼意思，buddho 有許多許多意思，你都沒有解釋完，但你都是用Buddho來修行。心有定力的話，就算（我們）身處在香港，有人在chantaburi 罵（我們），（我們）也可以知道。聲音從哪個方位來，都可以知道。就算父母不舒服你都知道，死不死你都知道。

母親如果要死的話，就算沒有在她隔壁身邊，但你不斷去散發慈心，一樣都是孝順。如果我們要找我們父母，有時要用腳去，但如果是我們的心，就可以很快去。

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

Silena Sugatim Yanti(Through virtue they go to a good destination.)* 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(凭戒德投生善处)*帮助您生活在凉爽与幸福

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

"...We can do anything in this world, but we must discern between good and evil by ourselves. No one can force these concepts into anyone's heart.

When the time comes, each person must face their own karma. We cannot reunite together as a family like in the human world again , only merits and demerits can follow us..."

Luang Pu Boonsong

“……我们可以在这世上做任何事情，但我们必须自己分辨善恶。没有人可以把这些观念强加到任何人的心里。

到时候，每个人都必须面对自己的业。我们不可能再像在人间一样像家庭团聚在一起，只有善和恶业会跟随我们……”

文颂大长老

you can choose for yourselves. You can choose what to do with what lies ahead: whether to do good or evil. You have the choice to choose to do bad deeds or good deeds. Everyone gets what they give; there’s no escaping that.

Do good as much as you can, be honest with the truth, and feel ashamed of what is bad. Those with virtue will never fall into hardship. Difficulties are only temporary; they will pass. It’s a test of merit. But for those who do bad things, it’s hard to find progress in life.

We know what we are doing; it's clear in our hearts. Always remember that evil can never triumph over good. So do good as much as you can, right now, in this life. If you realize you’ve done bad deeds, stop and turn to do good. That is the true path to prosperity in life..."

Luang Pu Boonsong Thitisaro

你们可以自己选择。你们可以选择如何处理未来：是行善还是作恶。你们有权选择做坏事还是做好事。每个人都会得到他们所付出的；这是无法逃避的。

尽可能多地做好事，诚实面对事实，对坏事感到羞耻。有美德的人永远不会陷入困境。困难只是暂时的；它们会过去的。这是对功绩的考验。但对于那些做坏事的人来说，很难在生活中取得进步。

我们知道自己在做什么；我们心里很清楚。永远记住，邪恶永远无法战胜善良。所以，在这一生中，现在就尽可能多地做好事。如果你意识到自己做了坏事，就停止下来，转而做好事。 这是通往人生繁荣的真正道路...”

文颂大长老

"...Those who think ill, speak ill, and do wrong to us, let us forgive them. View them with compassion; they act out of ignorance. We are good, we are virtuous. We will not retaliate against their actions. Let go of resentment and avoid creating negative karma, and you will find happiness without needing to do anything. This is 'Khanti Dhamma,' the teaching of the Buddha..."

Luang Pu Boonsong Thitasaro 

"...那些对我们心存不善、言语不当、行为不端的人，愿我们宽恕他们。以怜悯的心看待他们；他们因无知而行事。我们已经很好，已经优秀。我们不会对他们的行为进行报复。放下怨恨，不要造恶业，你将不需要做任何事情就能获得快乐。这就是‘忍辱法’，佛陀的教义..."

文颂大长老

Do not be sensitive to what other said. The mind is yours, not belong to him/her.

You must be firm and stable. Don’t frustration.

Don’t afraid all those swear words.

Don’t give value to those gossip words .

The mind is yours, not belong to anyone. Only Look into your mind.

Luang pu Boonsong

不必对别人所说的话太敏感。这颗心是你自己的，它不属于他或她的。你一定要坚定不动摇，稳住自己的心。别沮丧挫败。

别惧怕那些恶毒尖酸刻薄的话。别去在乎那些诽谤中伤人的流言蜚語。

这颗心是你自己的，它不属于任何其他人的。且只是往内观査你自己的心吧。

文颂大长老

A true Buddhist Monk is not one based on appearance alone, by shaving the head and wearing the yellow robes. It involves practising or conducting oneself in a good and right way as well.

Shaving one’s hair and wearing the yellow robes are easy things to do. Anyone can do it.

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

Luang pu Boonsong

一个人是否是真正的出家众不能只依靠外表，如：身着三衣，剃剃头发等来判断。它还涉及修行或把自己行为表现的良好和对的方向。

剃头换衣服的事谁都能干，没什么了不起。要让自心清静才是比较难的事。

文颂大长老

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.

Luang puu Boonsong

消除厄运的仪式并不能消除业果。如果能通过仪式消除世间的恶业和不善行所造成的后果，那么地狱就不应该存在。因为如果仪式能消除一切不幸，真正消除恶业所结的恶果，那就已经是涅槃了。

文颂大长老

The dog that lives at our temple, we don't give it away to anyone. They come relying on our merits, so we have to take care of them. They hear only beautiful things here, chanting throughout the day, both morning and evening. Not just the dog, even the insects in our temple, we don't want anyone to disturb or harm them.

If one day these animals die, at least they'll be reborn in a better realm, as celestial beings, because they've only heard beautiful things. But if one day someone comes and takes them away to feed them alcohol, scold them morning and evening, then these animals will fall into a worse realm again. I feel sorry for them.

Luang puu Boonsong

住在我们寺庙里的狗，我们不会把它送给任何人。它们依靠我们的功德而来，所以我们必须照顾它们。它们在这里只听到美好的事物，整天都在吟诵，早晚皆是如此。不仅是狗，就连我们寺庙里的昆虫，我们也不希望任何人打扰或伤害它们。

如果有一天这些动物死了，至少它们会重生在一个更好的境界，成为天人，因为它们只听到美好的事物。但是如果有一天有人来把它们带走，给它们喂酒，早晚责骂它们，那么这些动物就会再次堕入更糟糕的境界。我为它们感到难过。

".. If you live a worldly life,

without patience and endurance, it will be difficult for you to achieve success.

If you live a spiritual life,

similarly, without patience and endurance, it will be hard to attain spiritual truth... Patience and endurance are indeed the beginning of everything.

Endure it, bear it, be patience. If you can do this, it will be good.."

Luang Puu Boonsong Thitasaro

Wat Santivanaram, Chanthaburi

“……如果你过着世俗的生活，

没有耐心和忍耐，你就很难取得成功。

如果你过着修行生活，

同样，没有耐心和忍耐，你就很难获得证实相……耐心和忍耐确实是一切的开始。

忍耐，忍受，耐心。如果你能做到这一点，那就太好了。”

文颂大长老

We can’t avoid the suffering (dukkha) from any disaster, like as the lord of Buddha teaching about “Not-self” (Anatta). We can’t control it, depend on your karma.

If you have wholesome kamma (kusala kamma) , you may have prosperous although the world has seen some great natural disasters over time. You must take care your mind. The moral man can pass the difficult situation. In the contrast, the immoral man is like having a fire in his heart.

Luang puu Boonsong

我们无法避免任何灾难带来的痛苦（dukkha），就像佛陀教导的“无我”（Anatta）一样。我们无法控制它，这取决于你的业力。

如果你有善业（kusala kamma），尽管世界随着时间的推移经历了一些重大的自然灾害，你还是可以繁荣昌盛。你必须照顾好自己的心。有道德的人可以度过难关。相反，没有道德的人就像心里有一团火。

文颂大长老

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 "

"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

翻譯：稀師父

摘錄：如實知見（正智居士）

信徒：請問是怎樣修四神足延壽的呢？

Luang pu boonsong: 你有沒有心想出家？如果出家就會讓四神足修得圓滿起來。這個四神足快速讓到所希望的東西成就。你想出家的，你滿意出家沒有？如果心傾向了出家之後就會讓到我們出家，我們不是出家就可以，還是要去學習，包括要去念經，去修行，要懂得去持戒。

四神足是什麼意思呢？

信徒：神通的基礎

Luang pu boonsong:對。但修行為了得到神通只是一個玩具。要飛過去都不可以給人看到。如果飛了上去之後生起慾望就會跌了下來。天界都是會墮落。要逃去那裡都可以，避免別人找我們

信徒：但怎樣去延壽？

Luang pu boonsong:如果個心有想著，執住給他延，繼續下去，就可以繼續，除非個心已經將所有東西全放了，給他自然這樣，這樣就是這樣做。

就是以正念為主。

延壽，延長自己的壽命，再延壽小小，到120歲，就是一劫。如果想繼續延壽，要續這個壽命下去

信徒：請luang pu 延壽到200歲

Luang pu booonsong :可以。

現在有人可以這樣延到壽的，這個世界都還有的。

Luang pu  thet long udong 他也是可以這樣延壽下去。他已經由佛陀時代延壽到現在

(Luang pu thet long udong在泰國很出名。森林派每個大師父都見過，阿姜曼也應該見過，不同時代比較厲害的師父都見過， LP doo 也見過)

他的五蘊沒有什麼污染

信徒：那你有沒有見到Luang pu thet long udong？

Luang pu booonsong :只是見到他的樣子在我的容器那裡。但他真實的樣子我不知道，未見過，真實的他未見過。

以前我很抗拒神通的東西。人們說我不會容易相信。除非真是在我這裡自己發生

我那時不想和他談天，就是因為不想要。已經知道，已經全厭倦了，已經了解到厭倦。我只是想要智慧，解脫

信徒：想問他怎樣修正念去延壽呢？我也是這樣修正念，他也是修正念，那為什麼他延到壽我延不到壽呢？。

Luang pu booonsong :你想知道就是抓住，不要放下來。 （他突然抓住信徒的手，讓他抓住自己的水樽）。何時你抓不住就放了下來。可以抓得多久，就一直抓住。如果想知道的話。你何時放，就何時跌下來。何時無正念，何時就跌下來。一直捉住。何時你失念，你放手就跌下來。

四神足就是要定。你任何移動都好像這樣捉住個樽，有正念。所以什麼都要小心，有正念。

信徒：因為他有圓滿的正念，所以能延壽？

Luang pu booonsong : 可以去到四神足，就是入了聖道 （可以修四神足的已經是聖者）。

如果有正念，就不會覺得累，不會覺得酸痛，是可以做到

先要有聖果，心都未入到去，不會去找這些運動

稀師父：最主要是否要修不淨觀？

Luang pu booonsong :不是。正念已經訓練好了，已經很定

修到初禪之後，就很快出定。修到二禪就很快二禪，到三禪，四禪，再上去。到二禪的時候你就會厭倦初禪。到三禪的時候就會厭倦二禪。到四禪的時候就會厭倦三禪。到最後就全部會厭倦

翻譯：稀師父

摘錄：如實知見（正智居士）

信徒：有許多人會誤以為自己是聖者，怎樣知道自己真的證悟了？還是是假的？

Luang pu boonsong :真正的聖者不會變來變去，我們要知道自己是否聖者，要看回自己，看自己有沒有欲貪，欲愛在，有沒有這個疑惑在，一直在猶豫。

以前佛陀時代有個人透過摸別人的頭骨而知道他死了去哪裡，最後卻不知道阿羅漢死後去了哪裡。他以為自己已經學懂了所有東西，誰知道還有自己不懂的東西

阿羅漢不是那麼容易做到，但也不是很困難，是那些有精進力，忍耐力的人。

你身為一個在家人，持好五戒，持好八戒，要一直修下去，就可以成為初階的聖者。我們身為在家人，最重要是持好五戒，八戒。成為初階的聖者就好像學士。如果出家人都可以這樣做到，出家人都可以舒服

信徒：通常長老是怎樣知道對方是否聖者呢？

Luang pu boonsong :一個聖者，他們的生活方式，他們的正念，正知，我們可以去知道

信徒：是否可以用天眼通，他心通去知道？

Luang pu boonsong :walak 是一次，jit 就是心，一次的心，兩次的心。Walajit ,我們想一次就是一次的心，想兩次就是兩次的心 （沒有正面回答….）

翻譯：稀師父

摘錄：如實知見（正智居士）

信徒：心是常還是無常？

Luang pu boonsong : 那些是不穩定的。有時是常的也可能是無常的。所以這些是不穩定的，我們要去實踐，去修行

翻譯：稀師父

摘錄：如實知見（正智居士）

信徒：是什麼讓到現世報那麼難？譬如有許多人狂布施給僧團，如果現世報的話應該是富翁，但為什麼通常要等到死後才報？

Luang pu boonsong : 我下一世不會再來了。

有時你種樹，都不是說明天果實就立刻生出來。你可以強迫到它明天就生出來嗎？

信徒：有些人建橋，起園林，起戒堂，功德會一直增長。但如果不一直想起，功德都會一直增長？

Luang pu boonsong: 這是屬於世間的一個福報，出世間的做了就算，做了就捨個心不去執著，不然我們執著的話，就有個例子說，一對兄弟建舍利塔未建完。因為心執著，所以死了之後便守護那個舍利塔，一直停留在那裡。

我們做了，無論是大殿，戒堂，寮房，這些做了之後，福報是一直增長的，不需要我們去想都會一直增長，因為只要一日有人用它，有人有益處，福報就會一直增長。

只要它一直有輪迴，福報都會一直幫助到他。就算做佛像，佛像一直有人拜，福報是一直增加的

Luang pu boonsong: 去我的寺院那裡出家吧，你再問就去出家。好好去修行。多些去那裡修行還好過當龍，龍還是畜生。當了龍之後就不能出家了。龍怎樣厲害都好都比不上出家人。

去出家吧。去我的寺院出家。

（長老突然伸直腰，手捂著肚子，露出痛苦的表情）你的龍入了去那裡

有時我們的心會影響的。有個人就是去看醫生，接著他說有肺結核，他想想想了幾天，過幾天去看醫生真的有。如果我們想著有條龍在我們身入面，想想下就變成真的有。所以當畜生還比不上出家人

你做了善事之後，心好，心抱著三寶，心舒服，那些不好的氣在頭那裡散發出來，有一種味道

最主要我們去學不同的東西，最後我們會了解到佛法的神聖。

好像佛陀那時候去跟外道參學，最多是去到定力，但後來覺得煩惱還有。因為出了禪定之後見到女人，見到其他東西，覺得煩惱還未完全解脫。所以最後透過自己解脫所有煩惱

----luang pu boonsong

翻譯：稀師父

摘錄：如實知見（正智居士）

信徒：請問是怎樣修四神足延壽的呢？

Luang pu boonsong: 你有沒有心想出家？如果出家就會讓四神足修得圓滿起來。這個四神足快速讓到所希望的東西成就。你想出家的，你滿意出家沒有？如果心傾向了出家之後就會讓到我們出家，我們不是出家就可以，還是要去學習，包括要去念經，去修行，要懂得去持戒。

四神足是什麼意思呢？

信徒：神通的基礎

Luang pu boonsong:對。但修行為了得到神通只是一個玩具。要飛過去都不可以給人看到。如果飛了上去之後生起慾望就會跌了下來。天界都是會墮落。要逃去那裡都可以，避免別人找我們

信徒：但怎樣去延壽？

Luang pu boonsong:如果個心有想著，執住給他延，繼續下去，就可以繼續，除非個心已經將所有東西全放了，給他自然這樣，這樣就是這樣做。

就是以正念為主。

延壽，延長自己的壽命，再延壽小小，到120歲，就是一劫。如果想繼續延壽，要續這個壽命下去

信徒：請luang pu 延壽到200歲

Luang pu booonsong :可以。

現在有人可以這樣延到壽的，這個世界都還有的。

Luang pu  thet long udong 他也是可以這樣延壽下去。他已經由佛陀時代延壽到現在

(Luang pu thet long udong在泰國很出名。森林派每個大師父都見過，阿姜曼也應該見過，不同時代比較厲害的師父都見過， LP doo 也見過)

他的五蘊沒有什麼污染

信徒：那你有沒有見到Luang pu thet long udong？

Luang pu booonsong :只是見到他的樣子在我的容器那裡。但他真實的樣子我不知道，未見過，真實的他未見過。

以前我很抗拒神通的東西。人們說我不會容易相信。除非真是在我這裡自己發生

我那時不想和他談天，就是因為不想要。已經知道，已經全厭倦了，已經了解到厭倦。我只是想要智慧，解脫

信徒：想問他怎樣修正念去延壽呢？我也是這樣修正念，他也是修正念，那為什麼他延到壽我延不到壽呢？。

Luang pu booonsong :你想知道就是抓住，不要放下來。 （他突然抓住信徒的手，讓他抓住自己的水樽）。何時你抓不住就放了下來。可以抓得多久，就一直抓住。如果想知道的話。你何時放，就何時跌下來。何時無正念，何時就跌下來。一直捉住。何時你失念，你放手就跌下來。

四神足就是要定。你任何移動都好像這樣捉住個樽，有正念。所以什麼都要小心，有正念。

信徒：因為他有圓滿的正念，所以能延壽？

Luang pu booonsong : 可以去到四神足，就是入了聖道 （可以修四神足的已經是聖者）。

如果有正念，就不會覺得累，不會覺得酸痛，是可以做到

先要有聖果，心都未入到去，不會去找這些運動

稀師父：最主要是否要修不淨觀？

Luang pu booonsong :不是。正念已經訓練好了，已經很定

修到初禪之後，就很快出定。修到二禪就很快二禪，到三禪，四禪，再上去。到二禪的時候你就會厭倦初禪。到三禪的時候就會厭倦二禪。到四禪的時候就會厭倦三禪。到最後就全部會厭倦

翻譯：稀師父

摘錄：如實知見（正智居士）

信徒：長老可以指導我怎樣可以今生就證阿羅漢嗎？

Luang pu boonsong: 要去除所有煩惱就是你喜歡的東西和你討厭的東西，都變成中道。而且讓我們的心了解一切實相，到最後了解到包括我們眼睛所看到的，甚至我們眼睛看不到的，你想知道什麼，都可以如實知道。

信徒：可以指導一下我修行嗎？

Luang pu boonsong: 就是要一直修下去，無論我們在做什麼，一直都要保持正念在自己的身體，好像起來，走路，移動，全部都知道。心有正念，知道這個身體任何的動作，任何的事情。正念一直要在。任何威儀動作，身體的移動你都要知道，一直保持著這個覺知。但如果我們不想去知道些什麼的時候，那就要將它熄滅。就如那些電器，開關將它熄了

信徒：即是什麼意思？

Luang pu boonsong ：意思就是以正念來停止它，思想，念頭，胡思亂想，包括想知道什麼的慾望，就是以正念來停止。知識，我們只是需要那些有益的，真是有需要的。

我們之所以每天那麼亂，是因為我們所學到的知識超越了我們所需要的，所以讓我們全亂了。最需要的東西，譬如吃，屙，接著認識這個身體的需要，去清楚了解這個身體，那我們就會知道怎樣去處理我們人生的需要，引導去我們人生比較正確的方向，只需要理會我們需要的那部分，不要去理，煩超越我們的事情

翻譯：稀師父

摘錄：如實知見（正智居士）

信徒：如果要證得禪那有什麼技巧可以分享？

Luang pu boonsong: 這個禪定不是我們去練回來的。我們一直去實修，最後禪定就會生起。你去一直修，它會一直放，一直捨，接著心就會越來越平靜，入到禪定。

如果入到初果，二果，三果，四果，它的心會越來越輕。其實果是更加快樂的。如果一直修下去，會覺得禪定也不想要

翻譯師父：他每天修了七個小時，十個小時，依然沒有禪那。

Luang pu boonsong: 如果我們有慾望想入禪定，是入不到的，要一直放，放，捨，一直放，捨去禪修，身心會越來越輕盈，結果會自然入去的，是自然發生的

信徒：如果用呼吸，是否一定要見光呢？

Luang pu boonsong: 如果真是到的話不用去盯住，專注。心一入了，心就入定了。無論見到是色還是不是色，什麼都好，都不需要去理他。之所以障礙著，是因為想知道，想這樣，想那樣。到最後這些都要放，才會入到。

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

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

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。