Luang Pu Sri

人啊，要常常反省自己的內心，看看自己哪裡還不對、哪裡還需要改進，然後用正念和智慧去一點一點修正它。

但有些人從來不看自己，只會一直挑別人的毛病、批評別人，拼命想改變別人，好讓自己覺得舒服、順眼。

請把眼睛轉回來，先看自己、改自己； 

看到別人時，就用寬容和原諒的心去看。 

這樣，你的心才會真正得到自由、輕鬆。

When we honestly look at our own mind and see where it’s still wrong or messy, we should use awareness and wisdom to fix it, step by step.

But some people never look at themselves. 

They’re always pointing fingers, criticizing others, and trying to change everyone else just to make themselves feel better.

Look at yourself to correct yourself. 

Look at others to forgive them. 

Only then will your heart truly become free.

— Luang Pu Sri Mahaviro 

Phra Thep Wisutthimongkhon 

Wat Prachakom Wanaram (Pa Kung) 

Srisomdet, Roi Et

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

現代人把樹木當依靠、把石頭當依靠， 

甚至大家一起去拜龍王、拜各種動物、拜鬼神雕像， 

拜那些被認為是神明的東西， 

然而卻依然無法脫離痛苦。 

那些東西並不是真正的依靠與歸宿。

修行佛法，必須依靠精進、忍耐與堅持， 

唯有如此，才能真正走上解脫痛苦的道路。 

僅此而已。

People nowadays take trees as their refuge, 

take stones as their refuge, 

and even go worship nagas (serpent deities), worship all kinds of animals, 

worship statues of ghosts and spirits, 

worship things they believe to be gods or deities — 

yet they still cannot escape from suffering. 

Those things are not true refuges.

The practice of Dhamma relies on diligence, endurance, and persistence. 

Only through these qualities can one be led to the path that leads beyond suffering. 

That is all there is.

**Luang Pu Sri Mahaviro** 

**Phra Thep Wisutthimongkhon** 

Wat Prachakhom Wanaram (Pa Kung) 

Srisomdet, Roi Et

cred. to เเพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

現在出現的新疾病，例如愛滋病，  

就是天神為了懲罰而降下的疾病。  

因為現代人違反戒律、違反正法的情況非常嚴重，  

尤其是第三條戒（不邪淫）。

希望大家能因此生起一點恐懼心，  

懂得克制自己、約束自己的心，  

如此就不會感染疾病，也能得到安全，  

同時也能安住於正道與道德之中。

將來如果違反戒律的情況越來越嚴重，  

不知道天神又會帶來什麼樣的疾病來懲罰呢？

The new diseases that have appeared in our time, such as AIDS,  

are diseases that the devas (celestial beings / gods) have placed upon humanity  

because people nowadays violate Precepts and Dhamma very seriously —  

especially the third precept (abstaining from sexual misconduct).

It is hoped that this will cause people to feel some fear,  

to know how to restrain themselves and control their own minds.  

If one can do this, one will not contract the disease and will remain safe,  

while also living within the bounds of morality and virtue.

In the future, if people increasingly violate the precepts on a large scale,  

who knows what kind of disease the devas will bring down upon us next?

**Luang Pu Sri Mahaviro**  

**Phra Thep Wisutthimongkhon**  

Wat Prachakhom Wanaram (Pa Kung)  

Srisomdet, Roi Et  

Dhamma talk given to devotees on Wan Phra (Buddhist holy day), B.E. 2540 (1997)

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

如果內心不安、痛苦、焦灼、煩熱，  

那麼即使你住在9樓、10樓，甚至100樓的高樓大廈裡，  

心裡仍然會感到燥熱、煩亂、不得安寧。  

無論你坐著還是躺著，  

不管床墊有多柔軟、枕頭有多舒服、被子有多高級，  

只要我們的內心在沸騰、在煎熬，  

那份內心的燥熱與痛苦就依然存在，絲毫不會減少。

If the mind is unwell, if the mind is in distress, burning with suffering and agitation,  

then no matter whether you live on the 9th floor, the 10th floor, or even the 100th floor of a tall building,  

you will still feel tormented and restless.  

No matter how comfortably you sit or lie down,  

no matter how soft the mattress, how good the pillow, or how luxurious the bedding may be,  

if our mind is burning and agitated inside,  

that inner heat and suffering will remain exactly the same.

**Luang Pu Sri Mahaviro**  

**Phra Thep Wisutthimongkhon**  

Wat Prachakhom Wanaram (Pa Kung)  

Srisomdet, Roi Et

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

那些充滿貪欲（ราคะ）、邪見（ทิฏฐิ）、我慢（มานะ）、無明（อวิชชา）、渴愛（ตัณหา）、執取（อุปาทาน）的人，  

這些東西會帶領他一直往下沉，沉入大海。  

因此古聖賢才把輪迴比喻為「生死大海」或「輪迴大洋」（สังสารสาคร）。  

一旦走下去、沉下去，就會被鱷魚吞噬，  

最終沒有任何逃脫的機會。  

為什麼呢？  

因為我們沒有智慧去造船、造島、造岸，  

沒有可以依靠的工具或地方來幫助我們渡過這片大海。  

結果就只能沉沒在那虛妄的假合（สมมติ）之中。

我們假想自己是真實的，  

假想女人是真實的、值得執著的，  

假想物質財物是真實的、永恆的，  

假想名聲地位榮譽是真實的、值得追求的……  

全部都迷失在這些假合之中。  

於是最終就沉沒了。

當我們沉沒在這些東西裡的時候，  

那些真正的善、美、功德，  

反而無法在細微之處生起。  

結果我們把心完全交付給那些帶不走、用不了、跟隨不到來世的事物。  

而真正能夠跟隨我們、帶得走的東西，  

卻因為沒有修行、沒有實踐，所以完全沒有。

Those who are filled with lust (rāga), wrong views (diṭṭhi), conceit (māna), ignorance (avijjā), craving (taṇhā), and clinging (upādāna) —  

these very things lead one downward into the ocean.

That is why the wise have compared it to “saṃsāra-sāgara” — the ocean of saṃsāra, the great ocean of wandering in birth and death.  

Once you walk into it and sink, you will be devoured by crocodiles.  

In the end, there is no way to escape.

Why?  

Because we lack the wisdom to build a boat, to create an island, or to establish a shore —  

we have no true refuge or support to rely on to cross this vast ocean.  

Thus we sink and drown right there in the realm of mere convention (sammuti).

We pretend that “I” am real,  

we pretend that women are real (and worth clinging to),  

we pretend that material possessions are real,  

we pretend that titles, status, and honor are real…  

We become completely deluded by all these conventions.  

And so we sink.

When one is submerged in these things,  

true goodness, true virtue, and true merit  

cannot arise even in subtle ways.  

In the end, we entrust our hearts to things that are useless, things that cannot be taken along,  

things that will never follow us.  

And the things that actually could follow us to the next life —  

we have none of them, because we did not practice, did not cultivate.

**Luang Pu Sri Mahaviro**  

**Phra Thep Wisutthimongkhon**  

Wat Prachakhom Wanaram (Pa Kung)  

Srisomdet, Roi Et

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

善惡、好壞，  

完全取決於「原因」——也就是我們自己所做過的事、所造的業。  

它並不取決於別人怎麼說、怎麼評價、怎麼議論。

Whether something is good or bad,  

depends entirely on the cause — that is, on what we ourselves have done.

It does not depend on what other people say.

**Luang Pu Sri Mahaviro**  

**Phra Thep Wisutthimongkhon**  

Wat Prachakhom Wanaram (Pa Kung)  

Srisomdet, Roi Et

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

「誰能看見苦，誰就能看見法。

誰能看見法，誰就能看見佛陀。」

佛陀教導我們要去觀察、審視「苦」。

當真正看見苦的時候，

樂（幸福）也就在其中了。

苦的終點，也就是真正的樂。

“Whoever sees suffering, that person sees the Dhamma.

Whoever sees the Dhamma, that person sees the Buddha.”

The Buddha taught us to contemplate suffering (dukkha).

When there is suffering, there is also happiness.

The end of suffering is precisely true happiness.

Luang Pu Sri Mahaviro

Phra Thep Wisutthimongkhon

Wat Pracharam Wanaram (Pha Kung Forest Monastery)

Srisomdet, Roi Et

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

當內心平靜時，因為有平靜，就會產生力量。 

能了知自己內心的狀態，就能了知他人的內心。 

在平靜中認識自己，並且時時刻刻教導自己。 

所有的佛法，其實無處不在、無時不有， 

它自然生起，不需要有人來講經說法， 

它自己就會出現，就從我們自己的內心生出來。 

這就是所謂的「自己訓練自己」， 

訓練我們自己的心。 

When the mind is peaceful, because there is peace, there is power. 

To know the state of one’s own mind is to know the minds of others. 

To know within stillness, and to continuously teach oneself at all times. 

All Dhamma, everywhere and at every moment, 

arises naturally by itself — no one needs to come and preach it. 

It arises on its own, born from our very own mind. 

This is what is called training oneself, 

training one’s own mind. 

**Luang Pu Sri Mahaviro** 

**Phra Thep Wisutthimongkhon** 

Wat Pracharam Wanaram (Pha Kung Forest Monastery) 

Srisomdet, Roi Et

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

「人人應當勤勉不懈地持續行善做好事，一再反覆去做，直到變成習慣； 

從習慣進而成為性情（นิสัย）； 

從性情進而成為習性（อุปนิสัย）； 

從習性，便稱之為『瓦斯納巴拉米』（วาสนาบารมี，意指福德威勢或功德資糧）。」

"Everyone should diligently and persistently keep doing good deeds and virtuous actions repeatedly and frequently until it becomes a habit. 

From habit, it becomes character (นิสัย). 

From character, it becomes disposition or ingrained tendency (อุปนิสัย). 

From disposition, it is called 'Vāsanā Parami' (the power of accumulated merit or virtuous potential)."

**Phra Thep Wisutthimongkhon** 

(Luang Pu Sri Mahaviro) 

Wat Prachakom Wanaram 

Si Somdet District, Roi Et Province

cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

邪術、低劣之術皆為無明，將心靈導向低處。多使人沉溺於情慾享樂，沉迷於低俗之事。

此與佛陀的智慧正相反對，修行是為了提升心靈境界，使普通人成為心靈高尚者，即所謂的「真人」。

Sorcery and base arts are ignorance that pulls the mind downward. They often lead to obsession with sensual pleasures and addiction to lowly matters.

In contrast, the knowledge of the Buddha is practiced to elevate the mind, transforming ordinary people into those with a noble mind, known as "true humans."

Luang Pu Si Maha Viro

Phra Thep Visutthimongkhon

Wat Prachakhom Wanaram (Pa Kung)

Si Somdet, Roi Et

thai cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

佛曆2506年（西元1963年）雨安居結束後，師公龍普希·瑪哈維羅尊者因深感多年創建多間寺院，事務繁重，難以擺脫，導致禪定功夫時進時退，道心明顯衰退，遂發心遵循頭陀傳統，遠離人群與信眾，前往寂靜處修行。尊者從位於那空拍儂府直轄縣班諾農堪村的杉賽蓬寺（又稱霍東寺）出發，頭陀行腳至沙功那空府那卡縣，曾駐錫於塔霍特洞、帕洞、帕維洞等洞穴。其後離開那卡縣，抵達烏隆府農瓦索縣農賽寺，此地為龍普博·希利普諾尊者的駐錫地。龍普希尊者極為敬重龍普博尊者，故特來請求指導，以對治道心退轉之境。

龍普博尊者給予多種法要指導，龍普希尊者隨即以捨身忘死之心投入實修，傾盡全部心力，勇猛精進。最後，龍普博尊者給予關鍵指導：只需專注坐禪，不涉餘事；經行僅為調節姿勢，放鬆身體。聽聞此教誨後，龍普希尊者立下堅定誓言：「若未能證得所求之法，絕不從座而起，寧願以生命供養三寶，憑藉真實語波羅蜜成就道業。」

此後，龍普希尊者以較以往更為嚴苛的方式修行，連續靜坐五天六夜，每滿十二小時才變換姿勢一次——僅是移動雙腿而已。備一小壺水潤喉，對晝夜、睡眠全然不顧，憑藉忍辱波羅蜜的耐力，持續觀照身體各部分，徹見其虛幻無常。即使面臨死亡亦甘心接受，對世間虛妄的生命毫無眷戀。

**最終，一切無明煩惱徹底止息，生起究竟智慧，清晰徹見心識不再造作任何生死輪迴之因。世界萬法震動，四大、五蘊各自獨立運作，五根、六塵僅是執行其功能，不再如過去般相互觸擾而生苦。長久以來灼燒心靈的一切痛苦完全息滅，只餘下純然清淨的本心。**

當龍普希·瑪哈維羅尊者圓滿成就所願的無上法義後，再次帶領兩位弟子展開頭陀行，一位是當今的龍普通因·迦波紐尊者（帕拉差拉雅穆尼，瓦巴考瓦那蘭寺住持），另一位是龍普普塔尊者。一行人朝向普考山—普潘卡姆山區行腳。途經班東巴克村時，龍普普塔尊者因故請辭返回。龍普希尊者便僅由龍普通因尊者一位弟子隨行，繼續前行至廊磨朗府農順縣宏芒村。尊者和龍普通因尊者曾在燦代洞休息實修，之後又前往哈芒洞，在普考山區駐留修行兩個多月。

In the year 2506 BE (1963 CE), after the end of the Rains Retreat, Venerable Grandmaster Luang Pu Sri Maha Wiro felt a strong desire to retreat into solitude according to the ascetic tradition, wishing to distance himself from people and lay devotees. Having established many temples, the heavy responsibilities weighed on him without respite, causing his mental state to become unstable and noticeably decline. Thus, he embarked on a dhutanga (ascetic) journey from Wat Pa Sri Somporn (Hua Dong) in Ban Noi Nong Khem, Mueang District, Nakhon Phanom Province, heading towards Na Kae District in Sakon Nakhon Province. He stayed at Tham Tahot, Tham Phra, and Tham Phra Wes. Leaving Na Kae District, he arrived at Wat Pa Nong Saeng in Nong Wua So, Udon Thani Province, which was the residence of Venerable Luang Pu Bua Siripunno—a monk for whom Luang Pu Sri held immense respect—so that Luang Pu Bua could help rectify his spiritual decline.

Luang Pu Bua provided various Dhamma instructions. Luang Pu Sri practiced these with utter disregard for his life, devoting all his energy and wisdom, applying the utmost courage and effort. Finally, Luang Pu Bua gave him the essential advice: to focus solely on sitting meditation, avoiding involvement in anything else. If walking meditation was done, it should only be to relax the posture. After receiving this guidance from Luang Pu Bua, Luang Pu Sri made a solemn resolution: "If my mind does not attain the desired Dhamma, I will not rise from this spot. I am willing to die, offering my life through the power of this truth."

Luang Pu Sri practiced as before but with even greater intensity. He sat in meditation for five days and six nights, changing posture only once every twelve hours—merely shifting his legs. A small kettle of water was kept nearby to moisten his throat. He paid no attention to day, night, or sleep, relying on the virtue of patience (khanti parami). He contemplated and unraveled the various bodily formations, willing to die without any attachment to this conventional life.

**#Finally, it culminated in the cessation of ignorance, giving rise to clear, certain insight. He directly and unmistakably perceived that his mind had ceased generating future existences. The world elements trembled; the Four Elements and the Five Aggregates each became independent and free. The Five Faculties and Six Sense Bases performed their functions without causing suffering as before. All the long-standing mental afflictions that had burned his heart were entirely extinguished, leaving only the purely radiant mind.**

After Venerable Luang Pu Sri Maha Wiro had successfully achieved his ultimate spiritual goal, he embarked on another dhutanga journey, accompanied by two disciples: Venerable Acarya Thong In Katapunyo (now Phra Ratcha Phatchara Yan Munee of Wat Prachakhom Wanaram) and Venerable Luang Phor Phutta. They headed towards the Phu Kao - Phu Phan Kham mountain range. While passing through Ban Dong Bak, Luang Phor Phutta asked to return. Thus, Luang Pu Sri continued with only one attendant, Venerable Acarya Thong In Katapunyo. They passed through Ban Dong Bak and proceeded to Ban Wang Mon, Tambon Khok Muang, Amphoe Non Sang, Nong Bua Lam Phu Province. He and Acarya Thong In stopped to practice at Tham Chandai and later at Tham Ham Tang, staying in the Phu Kao area for over two months.

**#Cr. Prayer Book, Regulations and Practices of Wat Prachakhom Wanaram (Pa Kung)**

**#ThePerfectionOfTruthfulness**

**#ThePerfectionOfPatience**

Dhamma and image cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

這就如同我們告誡孩子不可服毒，若強行從他手中奪走，他便哭鬧不休。然而t他若真服下，便是致命之禍——只因他懵懂無知，不辨是非前後。當今世人的行徑亦是如此。佛陀早已告誡：此事是惡行，此業是罪障，禁止起心動念，禁止造作施行。但眾生卻不信受，甚至執迷不悟地說：「死了便一了百了，誰知還會不會再生？」那些認定「死後不再輪迴」之人，更是肆無忌憚地造業積罪——愚痴不覺竟至於此！

It is like when we tell a child not to consume poison. If we snatch it from their hands, they cry as if facing death. But if they actually ingest it, they will die—because they know nothing, recognizing neither cause nor consequence. People nowadays behave in a similar manner. The Buddha has already prohibited certain actions, stating that this is unwholesome karma, that is harmful action—forbidding such thoughts and deeds. Yet they do not believe. In extreme cases, they even say, "After death, it's all over. Who knows if we'll be reborn or not?" Those who believe there is no rebirth after death create even more unwholesome karma, accumulating it recklessly—so unaware have they become.

**Dhamma Talk on Moral Practice**

**22 June 1993**

— Luang Pu Sri Maha Viro

(Phra Thep Wisutthi Mongkhon)

Wat Prachakhom Wanaram (Pa Kung)

Si Somdet District, Roi Et Province

Dhamma and image cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

「『勤勇能渡苦海』（巴利語：Viriyena dukkham acceti），世人欲超越痛苦，端賴精進不懈。 

當今之人，卻將樹木、石塊視為皈依處，甚至崇拜龍神、各類動物、精靈雕像，或信奉所謂天神，然此等皆無法令其脫離苦厄，因它們並非真實的依怙。 

唯有依靠修行中的堅忍與不懈努力，方能通往解脱之道——除此之外，別無他途。」

"‘By effort, one overcomes suffering’ (Pali: Viriyena dukkham acceti). 

People in this age cling to trees, stones, or worship nāgas, various animals, spirit statues, and beings they believe to be deities—yet none of these can truly free them from suffering. These are not real refuges. 

Only through diligent practice, endurance, and persistent effort can one reach the path of liberation—this alone is the way."

— Luang Pu Sri Maha Wiro 

(Phra Thep Wisutthi Mongkhon) 

Wat Prachakhom Wanaram (Pa Kung) 

Si Somdet District, Roi Et Province

Dhamma and image cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

「要向內尋找根源。如果心生煩熱，是什麼在熱？是誰覺得熱？是誰在苦惱？是誰在生氣？別人是在別處罵，為何熱會出現在這裡？必定有一個『自然法則』在導致這股熱。必須深入思維、審察，找出因果始末，真正明白這件事。這樣做，本身就是一種自我修正。但多數人並非向內觀照，而是先轉頭去看別人，開口就指責，總說全是別人的錯，自己絕對正確。到底正確在哪裡？內心的火已經燒得夠旺了，還想去盯死別人。佛陀的教導不是這樣的。必須向內找到問題的根源，必須回來調伏自心——就在覺得『熱』的地方當下對治，煩惱才能止息。」

"One must turn inward to find the root cause. If agitation arises, what is it that's hot? Who is the one feeling the heat? Who is the one suffering? Who is the one getting angry? The criticism happened elsewhere, so why does the heat appear here? There is a certain 'nature' causing this heat. One must investigate and examine, tracing the cause and effect until the matter is truly understood. This process itself is a form of self-correction. However, most people don't focus inward; they first glance outward at others, immediately blaming them, saying it's entirely the other's fault, while considering themselves absolutely right. But right in what way? The fire burning in one's own heart is already intense enough, yet one still focuses on attacking others. The Buddha's way is not like this. One must turn inward to find the root cause, one must come back to correct this mind—address it right where the heat is, only then can it be extinguished."

— Luang Pu Sri Maha Wiro

(Phra Thep Wisutthi Mongkhon)

Wat Prachakhom Wanaram (Pa Kung)

Si Somdet District, Roi Et Province

image and Dhamma cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong

「人在審視自心時，若發現有需要修正之處，便應以智慧努力改正。但有些人只知指責他人，一味要求別人順應己意。須知修正自己是本分，寬恕他人是修行，如此心靈方能自在。」

"When examining one’s own mind, if one finds aspects that need correction, one should apply wisdom to improve them. However, some people do not look at themselves but only criticize others, trying to change others to suit their own preferences. One should look inward to correct oneself and look outward to forgive others—only then will the mind be free."

— Luang Pu Sri Maha Wiro 

(Phra Thep Wisutthi Mongkhon) 

Wat Prachakhom Wanaram (Pa Kung) 

Si Somdet District, Roi Et Province

image and thai cred. to เพจวัดประชาคมวนาราม-ป่ากุง Wat Prachakom Wanaram-Pahkoong