Luang ta Thongin

A heart filled with

greed, anger, and delusion

is like consuming poison—

toxic food that breeds

sickness and decay.

Just as the body needs wholesome food,

our hearts crave nourishment:

the Dhamma, the merit (บุญ)

that strengthens us

to face life's countless obstacles.

Merit carries the heart

to realms of bliss (สุคติ)...

若心被貪、瞋、癡三毒充滿，

猶如服毒——

餵食穢惡，

令身心衰敗。

心靈亦需滋養：

正法即功德食(บุญ)，

賦予力量，

直面人生逆緣。

功德能載心

至極樂之境(สุคติ)......

Luang Pu Thong In Katapunyo

<Problems of Modern Buddhism>

When the mind is truly ready, that is the moment to begin the path of practice. Life may be easy or difficult, but in the end, everyone faces the same reality—death. Rather than waiting, we should begin to do good while we can.

We often speak of Dhamma and virtue, but our actions don’t always align. We visit temples, join ceremonies, even make offerings abroad—but if our intentions are not sincere, and the mind remains untouched, there is little benefit. True merit doesn’t come from rituals alone, but from the effort to reduce defilements and cultivate inner purity.

The Buddha’s teaching was never complicated. It centered on the breath—present, natural, and grounding. Yet over time, we have added layers of complexity, making Dhamma harder to access and less relevant to our daily lives.

Modern society is filled with distractions—materialism, vanity, alcohol, debt, and the constant pull of digital devices. Have phones become our parents? Have we let screens replace real relationships, real mindfulness, and real moral guidance? These cravings weigh the mind down, making it difficult to see clearly. If the mind is left in the hands of worldly desires, it will slowly fall into confusion and suffering.

True generosity arises from humility and right intention. Merit can’t be bought. Whether offering food, supporting temples, or helping others, it is the purity of the mind that determines the value—not the amount given. Even a simple act of giving, done sincerely, carries deep spiritual benefit.

Many people today seek results without transformation. They want wisdom without mindfulness, or peace without restraint. But the teachings cannot bear fruit without practice. Words and intentions must be supported by discipline and awareness.

Supporting the Dhamma is not just about buildings or donations—it is about preserving clarity of mind, guarding the mind from agitation, and living in a way that brings peace to oneself and others. A stable mind becomes the ground from which wisdom arises naturally.

Without moral roots, society drifts. Children grow up without clear values, and confusion spreads. But we don’t need to fix the world all at once—we simply need to return to what is true: breath, kindness, patience, and honest reflection.

We each must ask ourselves: Where is the mind rooted? What supports it?

If it rests in Dhamma, it will not fall.

~ The Teachings of Luang Pu Thong In ~

พระราชพัชรญาณมุนี (หลวงปู่ทองอินทร์ กตปุญโญ)

<現代佛教的問題>

當內心真正準備好了，那就是走上修行之道的時刻。生活也許輕鬆，也許艱難，但最終每個人都將面對同一個事實——死亡。與其等待，不如趁現在行善積德。

我們常談佛法與德行，但言行卻未必一致。我們參拜寺院，參與法會，甚至出國供養，但若發心不清淨，內心未被觸動，這些行為也難以真正帶來利益。真正的功德，並非來自於儀式本身，而是來自於願意減少煩惱、淨化內心的努力。

佛陀的教導從未複雜，核心即是對呼吸的覺知──當下、自然、安住。然而，隨著時間推移，我們人為地加上了許多層次，使佛法變得更難接近，遠離了日常生活。

現代社會充斥著各種幹擾──物慾、虛榮、酒精、債務，以及電子設備帶來的持續誘惑。手機變成我們的父母了嗎？我們是否讓螢幕取代了真實的人際關係、正念與道德引導？這些慾望壓迫著內心，使我們難以清明。若將內心託付給世間慾望，它終將慢慢陷入混亂與痛苦。

真正的布施源自謙卑與正念。功德不是可以買的。無論是供養食物、護持寺廟，或是幫助他人，決定功德深淺的，是內心的清淨，而不是供養的數量。就算只是一個小小的善行，只要出於真誠，也具有深遠的精神價值。

當今許多人渴望結果卻不願改變。他們希望獲得智慧，卻不願培養正念；想要內心安寧，卻不願約束行為。沒有實修，佛法就無法結果。語言與意願，必須透過紀律與覺察來支撐。

護持佛法，不僅是建廟或布施，而是守護清淨的內心，讓心不被動盪所擾，活出能帶來寧靜的方式。穩定的內心，是智慧自然生起的根基。

若社會沒有道德的根基，就會漂泊不定。孩子在缺乏價值觀的環境中成長，混亂便隨之而來。但我們無需立刻改變全世界，我們只需回到真實——呼吸、慈悲、耐心與如實觀照。

我們每一個人都應當自問：我的心安住於何處？它依託於什麼？

若它安住於佛法，它就不會傾倒。

《趕快修行！》

我們難得遇到佛教，要懂得去修行

不然我們將會一直輪迴下去

佛教已經去到2500年，時間不斷流逝

看吧！疫情一來，便死了許多人

生命突然間就沒了，所以認識佛教後要快快修行

---Luang ta thongin

29/4/2025

"Hurry to Practice!"

We are fortunate to encounter Buddhism, and we must understand the importance of practicing. 

Otherwise, we will continue to cycle through samsara.

Buddhism has existed for 2,500 years, and time keeps passing. 

Just look! When the pandemic came, many people died. Life can suddenly end, so after learning about Buddhism, we should hurry to practice.

---Luang ta thongin

29/4/2025

photo and video cred. to @泰國佛堂วัดพุทธธรรมาราม Wat Buddhadhamaram HK :

https://www.facebook.com/100086916877036/videos/1822182268356248/?__cft__[0]=AZVsV76FQT9kUXX99DQJpqYdGXbxLtI5rm8fMrl0agjBcDZ8by4Rx7njD0cwFP65gA-YM8jbiNf5dcX30fwx4D0r005zQJe0uaeXVvLwVSRtKzNzJl0lswwbIq84yEijCIYfWTHNV60BN-Lh19705dBWNyQLAI9cnSBqjuEy9PsFyaRhMCwJYuhwpUjCxyxE_MUG0cgUILVO-4WXiq6Szl79&__tn__=%2CO-R

《覺知呼吸不下惡道》

常常覺知呼吸，可以讓我們關閉四惡道之門

為什麼？ 因為可以捨下對五蘊、 對這個發臭的身體的執著

令到我們內心透過這個呼吸而平靜，讓我們可以投生到人界、 天界、 梵天界，到最後證悟涅槃

----Luang ta thongin

29/4/2025

"Awareness of Breath Prevents the Lower Realms"

Consistently being aware of our breath can help us close the doors to the four lower realms. Why? Because it allows us to let go of our attachment to the five aggregates and to this stingy body.

This practice brings inner peace through the breath, enabling us to be reborn in the human realm, the heavenly realm, or the Brahma realm, ultimately leading to the realization of nibanna.

----Luang ta thongin

29/4/2025

photo and video cred. to @泰國佛堂วัดพุทธธรรมาราม Wat Buddhadhamaram HK :

https://www.facebook.com/100086916877036/videos/1822182268356248/?__cft__[0]=AZVsV76FQT9kUXX99DQJpqYdGXbxLtI5rm8fMrl0agjBcDZ8by4Rx7njD0cwFP65gA-YM8jbiNf5dcX30fwx4D0r005zQJe0uaeXVvLwVSRtKzNzJl0lswwbIq84yEijCIYfWTHNV60BN-Lh19705dBWNyQLAI9cnSBqjuEy9PsFyaRhMCwJYuhwpUjCxyxE_MUG0cgUILVO-4WXiq6Szl79&__tn__=%2CO-R

《身體不是我們的》

這個身體是父母生出來的。是屬於父母的，不是我們的。

出生後會老病死，到最後會發臭

為什麼說這個身體是屬於父母呢?

如果純粹只有父親，就不會有這個身體出來。

如果純粹只有母親，也不會有這個身體出來。

----Luang ta thongin

29/4/2025

"The Body Does Not Belong to Us"

This body was born from our parents. 

It belongs to our parents, not to us. 

After birth, it will grow old, become ill, and eventually die. It stings!

Why do we say this body belongs to our parents? 

Because if there were only a father, this body would not exist. 

If there were only a mother, this body would also not exist.

----Luang ta thongin

29/4/2025

photo and video cred. to @泰國佛堂วัดพุทธธรรมาราม Wat Buddhadhamaram HK :

https://www.facebook.com/100086916877036/videos/1822182268356248/?__cft__[0]=AZVsV76FQT9kUXX99DQJpqYdGXbxLtI5rm8fMrl0agjBcDZ8by4Rx7njD0cwFP65gA-YM8jbiNf5dcX30fwx4D0r005zQJe0uaeXVvLwVSRtKzNzJl0lswwbIq84yEijCIYfWTHNV60BN-Lh19705dBWNyQLAI9cnSBqjuEy9PsFyaRhMCwJYuhwpUjCxyxE_MUG0cgUILVO-4WXiq6Szl79&__tn__=%2CO-R

《來到廟要閉上嘴》

我們身體有各種元素，地水火風，這些都是由食物滋養

另一種就是修心的東西，我們應該花更多時間在我們的心，觀察我們的心，而不是在食物、 外界的東西，但人們卻很少去做。

心靈的食物最簡單就是看呼吸。佛陀教導的東西，最簡單就是隨時隨地都看呼吸。

大家做功德，其實就是看呼吸。但大家來到廟，只是顧著聊天，沒有一個人是真正坐下來看自己的呼吸

大家來到廟的時候要有意識，我們是來做功德的。我們說話很多時候就會犯了五戒：做惡業，這個人有錢、 這個人漂亮。

我們來廟就是做功德、 看呼吸，而不是來聊天。漂亮和有錢帶回家，不要帶來廟裡。金錢、 美貌，這些全部都是地獄的東西，不需要帶來廟。

如果來到廟不是看呼吸，而是煩世俗的事，那為什麼不好好地看呼吸呢？

我們本身來這個世界就沒一物隨身，為什麼要做惡業呢？ 死時只有善惡業會跟著我們

佛陀說諸法無我，但我們花許多時間去打扮、 在衣著上面。其實都不是慰籍心靈的事。最重要其實是看呼吸。

最簡單就是看呼吸。大家先試試。如果不好，我就不會提完再提

看呼吸時是否舒暢嗎？是真正的快樂嗎？

真正的快樂，看呼吸時就能察覺到。

問自己真正的快樂究竟是什麼。

.....

我們放下然後去頂禮，不再執著過去的東西。

其實做功德比你們想像中更簡單

如果想見到佛陀，就去觀察自己的心。一切的快樂都是來自於真正的平靜。

如果你懂得看心，就會見到佛陀、 真正的快樂。

所以大家在廟裡都不要說太多話

可以身而為人其實不容易。成為人可以去修行，做功德，我們有這個機會就應該好好珍惜，更加認真去修行、 去做。

一個月都是佛日。就找一日去看呼吸，看看天堂是什麼，有多難呢？大家明白嗎？

大家還很健康時就要做這件事，不要等死時才做這件事。

如果太遲就有浪費了生而為人的機會

其實靈魂是沒有肉身困著的東西，有許多地方都有許多靈魂想去生而為人，輪迴成人。

而我們生而為人，我們就不要再留戀這個世界，要盡快地離苦得樂。

大家準備了許多東西，但真正僧人吃到的卻不是很多。

當排隊供僧時，大家有沒有收口，去供僧做好事呢？還是口還在說不好的東西？

大家閉上耳朵、 眼睛，在供僧時真是去供僧，得到福報，而不是得到不好的業力。大家供僧的時候，觀察一下自己能否收口，全心全意地供僧，而不是和隔壁的人說不好的事。

其他人可能會讓你覺得很容易有情緒和生氣，但能夠教導你自己的只有你自己。

來到廟，最簡單就是看呼吸、 閉上嘴，大家怎會做不到？

如果今天不講；大家會有很多疑問，有許多東西說。

大家會否問Luang ta 做功德為什麼那麼難？ 我就跟大家說，其實做功德不是很難的事：閉上口，身口意都平靜，那就是了

---Luang ta Thongin

27-4-2025

"Close Your Mouth When You Come to the Temple"

Our bodies are composed of various elements: earth, water, fire, and wind, all nourished by food. Another aspect is the cultivation of the mind, where we should spend more time observing our mind rather than focusing on food and external matters, though few people do this.

The simplest food for the mind is to observe the breath. The Buddha taught that the easiest practice is to watch the breath anytime and anywhere. When people engage in merits, they are essentially observing their breath. However, when they come to the temple, they often just chat, and no one truly sits down to watch their own breath.

When we come to the temple, we should be aware that we are here to make merits. Talking too much often leads us to violate the five precepts: engaging in bad karma, judging others by wealth or beauty. We come to the temple to cultivate merit and watch our breath, not to chat. Beauty and wealth should be left at home; money and appearance are worldly matters , hell matters ; that do not belong in the temple.

If you come to the temple and are not watching your breath but are instead preoccupied with worldly concerns, why not focus on your breath? We arrive in this world with nothing; why engage in bad kamma? Only good and bad karma will follow us when we die. The Buddha said that all phenomena are without self, yet we spend much time on our appearance and clothing, which do not actually soothe the mind. The most important practice is to observe the breath.

Try it first; if it doesn’t feel good, I won’t bring it up again and again. Is watching your breath pleasant? Is it true happiness?

True happiness can be perceived when watching the breath. Ask yourself what true happiness is.

....

We let go and bow down, no longer clinging to the past. 

In fact, making merits s simpler than you might think. If you want to see the Buddha, observe your mind. All happiness comes from genuine peace. If you know how to observe your mind, you will see the Buddha and experience true happiness. So, while at the temple, try not to speak too much.

Being human is not easy. As humans, we have the opportunity to practice and make merits; we should cherish this opportunity and take our practice seriously.

Every month has four Buddha day. Set aside one day to watch your breath and see what heaven is like; how difficult can it be? Do you understand?

While you are still healthy, you should practice this; don’t wait until you are dying to start. If you wait too long, you waste the opportunity of being human. The soul is not bound by the body; many souls wish to be born as humans and cycle through life.

As humans, we should not cling to this world but quickly seek liberation from suffering. 

Many foods are prepared, but what monks actually receive is often not much.

When lining up to offer food to monks, are you quiet and focused on doing good, or are you still talking about negative things? Close your ears and eyes. When you offer food, do it sincerely and receive merit, not bad karma. Observe whether you can stay quiet, wholeheartedly offering to the monks without discussing negative matters with others.

Others may provoke your emotions and anger, but only you can teach yourself.

At the temple, the simplest practice is to watch your breath and keep quiet. How can you not do this? If I don’t speak today, you will have many questions and many things to say.

Will you ask Luang Ta why make merits is so difficult? I will tell you that it is not hard: keep your mouth closed, and keep your body, speech, and mind calm—that’s it.

--- Luang Ta Thongin

27-4-2025

video cred. to @Phrakhruwimonpanyakun Nopporn Susen 

https://www.facebook.com/sisaengtham.ac.th/videos/1841881299720468/?__cft__[0]=AZWSooLzA553CfY2zD0HgeNEMFoFigeLAZBW8TMOkaEAzhzpb21lKICK9Rzicwds0068KF6MNv2gxpVy3udfsWZd9sx-CG3NCtDzNQu1Tk5kqQh0GjtDk7NDnshWV9r71n7FJBkObTrn6vXIt3dXSNbX2HI_0PhjdkwuQBOuwFjnONq0K7GGLV4gCyIrtJNectRD93LPGujoT1mtsEmBG8bGW4cFVDAfoC1gVNLQLY-F5g&__tn__=%2CO%2CP-y-R

《來到寺院時要注意的事》

來到寺院，要懂得恭敬、 頂禮三寶，這個都是善業來的

坐的時候也可以單邊坐，天人坐

那些腳痛的，或者身體不舒服的可能要坐椅子

但在泰國，沒有腳痛的直接就坐沙發，他們就沒有做到頂禮、 恭敬的動作

來寺院就是來行善種福，但都沒怎樣做到，反而做了惡業回家

在泰國，他們供僧、 供養食物，他們都會準備好承載的器皿，例如漂亮的碟子。但其實佛陀沒有說這些，只是說關於缽

男眾就給女眾去寺院行善種福，其他人都已經回去了，他的先生就問為什麼那麼晚也不回去呢？

她說：幫師父洗碗

然後他就生氣，為什麼連碗碟都要幫忙洗？

老公很擔心老婆，為什麼那麼晚都不回家？

所以我們去寺院種福都要考慮到另一半。

外面的食物是屬於身體的食物，我們心的食物就是看這個呼吸

我們都要修這個心的食物

只要大家還是有修這個出入息念，依照佛陀的教導去修的話

這個道果涅槃都還是有的，只要我們還行這種福報

我們以福來出生，我們都要種福

種福就是看這個呼吸，當我們看呼吸時，心就是一種福，一種天界

比較麻煩的事，Luang Pu 也不會帶大家去做，包括裝飾、 塗面粉、 修指甲、 做眼睫毛。就算我們怎樣化妝，這個身體也是不斷老化、 發臭，到最後都是會死亡的。

死了後，一分錢也沒有人願意買。

所以動物死了，他們的肉還可以賣出去賺錢，

但我們的屍體死了，一分錢也沒有人願意買

所以我們生存是因為有福而投生為人，我們生存也要生存在福中，不要生存在惡業中

我們遇到佛教、 佛法都是想行善修行。其實福就是看呼吸出入，覺知呼吸出入。關於其他的儀式，包括托缽的儀式，都是比較麻煩的

有些人問我的身體健不健康，舒不舒服？ 因為太多人找我了，都很難舒服

我現在去到哪裡，出家人和在家人都不太喜歡我，因為大家給我的食物，我就全都在缽中混在一起。居士都沒有機會好好地供養，出家人都不能吃好些

所以出家時都會問起他們有沒有缽

出家人的出家方式有四種，就是

1.用缽來維持生命

2.住在樹下

3.藥就是尿

4.布就是掃糞衣

所以我們在家人亦都要幫助出家人去守持戒律，幫助護持佛教。幫助比丘僧團維持清淨的心。

有些居士去到寺院會打死蒼蠅，所以來寺院有時不是得福報，而是做了惡業。

不要對蒼蠅太過絕情，不要打他們；給他們吃，他們都不會拿太多。

所以也布施一些給蒼蠅去吃

以前的食物出家人很難得到，但現在供養給比丘僧團的食物越來越豐富

我們來到寺院，首先要懂得禮敬三寶的儀式，這才是福報

禮敬三寶，並不是說一定要供養花，我們雙手合掌去禮敬已經是了

有師父邀請Luang Pu 去印尼，然後我看到佛像，我就叫他們拿走裝著花的花盆，這就整齊了

去到哪裡，我都很簡單很方便，那樣去到哪裡清洗時都會變得很簡單、 很方便，不需要洗衣粉、 洗潔精，不用太多的水。

關於花瓶，有許多水，滋生許多蚊蟲，這個都是屬於惡業。

在寺院我們不用花去裝飾得那麼漂亮

我問，那你為什麼供養花？ 他們就回答為了漂亮、 為了美化

我就說，如果是為了漂亮、 為了美化；那麼就應該美化這個心

怎樣美化？就是透過覺知呼吸的出入去美化這個心，讓這個心漂亮

所以我想讓大家明白，要漂亮就美化自己的心，來到寺院就美化自己的心

願大家持戒、有慈心、觀察呼吸出入，行善，願以三寶威德力讓大家繁榮！

我就是簡單地祝福你們，願你們成就道果涅槃。我就不會祝福你們富有、越來越漂亮，就不會

有許多人無論是新年還是什麼，他們都會接受祝福。給了你們的祝福，究竟你們有沒有接受到這個福？

這個福就是無論回到家都覺知呼吸出入，這個就是福。

不是給了祝福你們後，你們就去飲酒、做其他東西

----Luang ta thongin

《Things to Note When Visiting a Temple》

When visiting a temple, one should understand the importance of respect and reverence towards the Triple Gem. This is an act of good karma.

When sitting, it is acceptable to sit cross-legged, like the heavenly beings. Those with foot pain or discomfort may need to sit on a chair. However, in Thailand, those without foot pain often sit on sofas, which does not reflect the act of reverence.

Coming to the temple is meant for doing good deeds and cultivating merit, yet some leave having committed bad kamma instead. In Thailand, when offering food to monks, people prepare proper vessels, like beautiful plates. However, the Buddha did not specifically mention these; he only spoke of alms bowls.

Men often send women to the temple to cultivate merit. When others have left, a woman’s husband asks why she is so late. She replies, “I’m helping to wash the dishes for the monk.” He becomes upset, questioning why she needs to help wash dishes. Husbands worry when their wives are late to return home.

Thus, when we go to the temple to cultivate merit, we must also consider our partners.

Food from outside nourishes the body, while the food for the mind is the awareness of our breath. We must cultivate this mind-nourishing practice.

As long as we maintain awareness of our breathing and follow the Buddha’s teachings, we can attain the path, the fruit and nibanna. We are born with merits, we must also plant merits now. Cultivating merit means being mindful of our breath; when we observe our breath, the mind becomes a source of merit, akin to the heavenly realm.

Some tedious tasks, like decorating, applying makeup, or doing nails, are not things Luang Pu would involve you in. No matter how much we beautify ourselves, this body will continue to age and decay, ultimately leading to death. After death, no one will pay even a cent for it.

We may sell animals'  meat for profit after death, but our bodies will not fetch any price.

We exist because of merit and are born human; we should live within the realm of merit, not within the realm of bad kamma. Encountering Buddhism and the Dhamma is about seeking to do good and practice. In fact, merit is about being aware of the in-and-out breath.

Some rituals, including alms-giving, can be cumbersome.

People often ask me about my health, whether I feel comfortable ; too many seek me out, making me hard to feel comfortable. 

Wherever I go, monks and laypeople may not favor me, as all the food I receive is mixed together in my bowl, leaving laypeople unable to properly offer food, and monks unable to eat well.

When ordaining, one must inquire whether they have an alms bowl. There are four ways for monks to sustain their lives:

1.Using an alms bowl for sustenance.

2.Living under trees.

3.Urine as medicine.

4.Cloth for cleaning.

Laypeople should also help monks uphold their precepts and support Buddhism, assisting the monastic community in maintaining a pure mind.

Some laypeople may kill flies in the temple; thus, coming to the temple does not always result in merit but can instead lead to bad kamma.

We should not be too harsh on flies; instead, we can give them a little food.They will not take much

In the past, food was hard for monks to obtain, but now the offerings to the monastic community are increasingly abundant.

When we come to the temple, we must first understand the rituals of reverence towards the Triple Gem; this is true merit. Reverence does not necessarily require offering flowers; simply placing our hands together in respect suffices.

When a master invited Luang Pu to Indonesia, I saw a Buddha statue and asked them to remove the flower pot, which made it neater.

Wherever I go, I follow simplicity and convenience, making cleanup easy without needing too much water or detergent.

Regarding vases filled with water that breed insects, this is related to bad deeds.

In the temple, we do not need to decorate with flowers to make it beautiful.

I asked, “Why do you offer flowers?” They answered, “For beauty, to beautify.” I said, “If it’s for beauty, then we should beautify our hearts.”

How to beautify? By being aware of the in-and-out breath, we can beautify our hearts, making them lovely.

Therefore, I want everyone to understand that to be beautiful, we must beautify our hearts when visiting the temple.

May everyone uphold precepts, cultivate loving kindness, observe your breath, and do good deeds. May the power of the Triple Gem bring you prosperity!

I simply bless you, wishing for your attainment of the path, the fruit or nibanna. I do not bless you to be wealthy or more beautiful.

Many people, whether during New Year or other occasions, seek blessings. After receiving a blessing, did you truly accept this blessing? This blessing/ merit is about being aware of your breath at home; that is true merit. It is not about receiving blessings and then turn around  engaging in drinking or other activities.

---- Luang Ta Thongin

29-4-2025

Video and photo credit to 泰國佛堂วัดพุทธธรรมาราม Wat Buddhadhamaram HK

https://www.facebook.com/100086916877036/videos/1015284350172897/?__cft__[0]=AZVIwbrKm6LHOaOop5_QH8IZOGDkMsYwvfyDahZyqX2YQjomJ6mcBflXb2nlwCOI0eC52kQCa1b9H7WUoNMJJrWHeER-ZUfCTLC19J4FKuDKG6Lr6_tCg4N8wS1oPrcf95hp9i-HiLLDcBvgkrn1GAmVgnafYYcLX156NOX1I3rtkXbIGPQafKpAoHPn3KBbpRcFCM_N7mSYegpHhDsxwvPt&__tn__=%2CO-R

《Making merits is not just offering food》

Luang ta Thongin The food on the table  is the food for the body. 

Making merits is the food for the mind.

Most of the people have misunderstanding, thinking that making merits is just offering food or material posessions to the monks. Making merits can also be training the mind, cultivating the feeling of peace. 

If you never practice meditation, never experience stillness and peacefulness, you will never understand. Merits are not just offering food to monks

Because of wrong understanding, you only try to find merits by offering material things; like clothes, food, dwelling places, medicine;  they are just all for the body. 

How many times and how long do you meditate a day? (asking a devotee)

Devotee: 2 times a day, 5 minutes each.

Luang ta Thongin: Then how many times you eat, how long you spend for eating or beautifying your body, like hairs, nails?

you spend time on these much more than meditation!

Have you gone to the funeral, where the same body has no breathing?  (your body will be the same later)

In thailand, there are temples at every corner of street. But most of the monks never emphasize on practicing meditation, they only request for material things. Constructions like umbrella halls. 

As they have never experienced the peaceful mind before, so they never tell the people to practice stillness and meditation.

So I ask everyone of you to practice meditation; it is the way to cultivate peacefulness. 

Without  peacefulness, you cannot understand things from hearing, seeing...

If you open your eyes, you expereince something you don't like, you will suffer.

So you have to cultivate stillness.

If you close your eyes and ears, nothing come to annoy you.

But when you open your eyes, open your ears; everything comes to you.

If you have never practice meditation , no wisdom to understand them, you cannot get away from sufferings.

People always emphasize on body.

Many people would like to cause difficulties to the monks by  bringing a lot of material things to the monks. 

They can actually leave everything behind. In the past, monks can get the cloths from the shroud， or from the ones people have abandoned. 

.......

The merits is the feeling in mind. Just like you finish eating, you feel full; that is the feeling .

Making merits is the same, it is done by sacrificing something from your mind.....

Offering food is supporting the monks' body for their practice. If you try to spoil the monk , it is unwholesome.

If you can make the monk disgusted of eating, you make the monks practice better (laugh) 

Monks view things in different perspetives. 

You see things as beautiful, but they think that they are ugly. So helping monks to practice is the way.

(summarized translated verion cred. to a Bhante)

《功德不僅是供養食物》

龍達通因尊者（Luang Ta Thong-in）開示：

桌上的食物是滋養身體的，

而功德則是滋養心靈的。

多數人誤解了功德，以為只是供養僧人物質，如食物或財物。

但功德也可以是修心，培養內心的平靜。

若你從未禪修，從未體驗過寧靜與平和，就永遠無法理解——

功德不僅是供養僧眾食物。

因錯誤的認知，人們只透過物質供養（如衣物、食物、住所、藥物）來求功德，

但這些都只是滋養身體。

（尊者問一位信徒：）

「你一天禪修幾次？每次多久？」

信徒答：「每天兩次，每次五分鐘。」

龍達通因尊者：

「那你一天吃幾餐？花多少時間吃飯、打扮身體（如整理頭髮、指甲）？

你在這些事上花的時間，遠比禪修多得多！」

「你可曾參加過葬禮？那具身體已不再呼吸（你的身體終將如此）。」

在泰國，寺廟隨處可見，

但多數僧人從不強調禪修，只索取物質供養，

比如興建涼亭等建築。

正因他們從未體驗過內心的平靜，

所以從不教導人們禪修。

因此，我勸誡各位實踐禪修——

這才是培養平靜之道。

若無平靜之心，你無法真正理解所見所聞……

睜眼見到不喜之事，便會受苦，

所以必須修習定力。

若你閉上眼耳，外境便無法干擾你；

但一旦睜眼開耳，一切紛擾便湧來。

若從未禪修，缺乏智慧去理解這些，

就無法脫離痛苦。

世人總執著於身體，

許多人甚至刻意為僧人製造困難，

帶大量物質供養給僧眾。

其實，僧侶本可捨棄一切——

過去僧人衣物取自裹屍布或他人丟棄的布料，

....

功德的真諦是內心的感受，

如同吃完飯後的飽足感，

那是「感受」。

積累功德亦然，

關鍵在於心靈的捨離……

供養食物是護持僧眾修行的身體所需，

但若「寵壞」僧人，反為不善。

（尊者笑言：）

「若能讓僧人對飲食生厭離，反而是助他們修行！」

僧人看待事物的角度與世人不同：

你認為美麗的，他們視為污穢。

因此，真正的護持是幫助僧人修行。

（英譯摘要由一位比丘提供，內容經簡化整理）

26-4-2025

信徒:可以請 luang ta 開示一下怎樣達證涅槃嗎?

Luang ta thongin : 你心中有什麼， 全都放下了， 就可以涅槃了。例如你喜歡美的東西，喜歡的東西， 執著的東西。

你有什麼方法可以放下所有的東西呢？就是專注呼吸了。

所有福德， 你的業都在你心裡。完全離開你的不善業， 只剩下善業， 就可以涅槃了。 不要心裡貪嗔癡的東西， 執著的東西， 只是觀呼吸， 就可以涅槃了。

每個人都業力都不一樣。有些人身體沒病， 有些人身體有病。如果本身我們的病醫治不到的，就用法去醫治。注意呼吸

盡量多些打坐， 注意觀呼吸。 以這個功德不斷迴向給冤親債主。 這樣就可以將業力由重變為越來越輕。 這樣就可以幫助到

信徒：我現在看著喉嚨這裡的呼吸出入， 怎樣可以進到禪那呢？有些什麼比較容易的方法？

Luang ta thongin : 只是看著出入。 看著怎樣出， 怎樣入。 效果怎樣是沒問題的， 只是看怎樣出， 怎樣入就已經可以了。

你可以練到每次可以平靜， 就已經是功德了。

你的心不夠平靜。 玩太多手機了。

要看到自己的心。 觀呼吸的時候多些看， 你就會看到。 你要不斷練多些。

手機玩得多就下地獄，觀呼吸多就上天堂。

你自己練多些....