阿姜曼尊者早期的弟子,繼尊者阿姜曼之後為泰國公認的阿羅漢。
與阿姜查尊者,為阿姜曼尊者成就最大的兩個弟子。
隆波敦尊者 佛歷2431年10月4日出生於泰國素輦府鄉村,早年曾是府城劇院,22歲出家。
六年後對於無知見的城市比丘生活感到失望, 便宜前往烏汶府一所經經寺修修數年,
在烏汶府結交了阿薑辛 – 堪提迦摩,於於法宗派重新受戒,不久兩人遇見了阿姜曼當時Ajahn Mun多年遊方之後剛回泰東北,
在附近一所所寺院裡度雨安居。兩人前去聽他說法,深受其教導與舉止的影響,於是放下經典研習,成了Ajahn Mun最早的兩位弟子,
在他指導下游方梵行。在泰國與高棉的山林行行19年後,Ajahn Dune接到僧團上座的指示,領導素輦府一座研經與禪修並重的寺院。
因為當時阿姜曼已極其有名,很多人去拜見他,請教他,但他雨安居留住的偏僻寺院往往交通不便。
因此,隆波敦尊者在佛歷2477年接受了這個座落於市中心的笏Buraparam住持職務,便在那裡直到佛歷2526年圓寂。
尊者唯一流傳下來的開示被整理成冊,書名“法語微言”:
‘’ 我要你們大家仔細審查喜樂,看一看究竟什麼時候是你一生當中最喜樂的。
你真正對著它看的時候,就會知道,它不過如此,跟你經歷過的其它東西相比,沒多大差別。
為什麼沒多大差別?因為世間本身不過如此。它能給的就是那麼多。
一次次重複,就是這些東西。生,老,病,死,一次又一次。怎麼也得有一種喜樂,
比它更超越,比它更殊勝,比它更安穩,
這就是為什麼聖弟子放棄了有限的喜樂,尋找一種來自身寂止,心寂止,雜染寂止的喜樂。
那是安穩的喜樂,無可相比‘’
轉載自:
台灣四念住學會
https://satipatthana.org.tw/%E9%9A%86%E6%B3%A2%E6%95%A6%E5%B0%8A%E8%80%85/
注釋:他是隆波帕默尊者修四念住的啓蒙導師
有一次發生了一件事,那時有兩位沙彌在結束對巴利佛典的學習之後,坐在寮房前的樹下休息,他們正在辯論課堂上學到的有關阿羅漢的功德。年長的沙彌解釋說:
“阿羅漢已經徹底斷除煩惱,不再感知任何事物,不參與任何事務,完全沒有執著。”
年幼的沙彌立刻反駁說:
“師兄所說的阿羅漢真令人可憐,像一根柱子、一塊石頭,就算發生洪水火災也毫不知情,恐怕只會白白死去,簡直是個毫無用處的人。”
當這場辯論逐漸偏離主題時,寮房內傳來一聲咳嗽,兩位沙彌便立刻團結一致地逃跑了。當這件事傳到隆普耳中,他說道:
“雖然他們在爭論中意圖勝出,但這也是一個值得深思的觀察點。”
於是隆普解釋道:
“心的本質是感知情境(所緣)的狀態,只要還有心,感知情境就是自然而然的事,毫無疑問。因此,普通人如何感知情境,阿羅漢也同樣感知情境。阿羅漢的感知甚至應比普通人更好,因為他們的心沒有被稱為煩惱的烏雲所遮蔽,而煩惱會削弱感知力。”
因此,說阿羅漢毫無感知、毫不參與,這是絕對不正確的。而所謂“徹底沒有執著”,意思是說,甚至連“無執著”這種觀念本身都不存在於他們心中。
也就是說,阿羅漢既沒有執著,也沒有“不執著”的概念;既無對任何事物的喜愛,也無任何厭惡。唯有如此,才稱得上是“徹底”。他們的心超然於一切吸引與排斥,自由自在,永恆安住。
隆普指示我們如何思考:
“不要根據自己的感受主觀臆斷聖者(無論是哪個階位)與普通人有何不同。事實上,聖者無論在身或心方面,都與普通人無異;或者說,正確來說,他們才是‘真正的普通’,而是凡夫因為被煩惱與欲望所驅動,才顯得不正常,才有了痛苦的根源。
阿羅漢是正常的、自然的,遠離了造作(行),所以才得以無苦地存在。
而較低階的聖者,其存在中仍帶有程度不同的苦,他們正在邁向無苦的存在。要知道,這種‘無苦的存在’正是一切眾生的最高願望。
如今所有眾生每天奔波勞碌,其實都是為了一个目標——止息自己的痛苦,僅此而已。例如:飢餓就尋找食物,生病就尋求藥物治療,等等。”
---隆波敦
Once, an incident occurred when two novice monks finished studying the Pali scriptures and were resting under a tree in front of their hut. They were debating the merits of an arahant learned in class. The older novice explained:
“The arahant has completely eliminated defilements, no longer perceives anything, does not participate in any affairs, and has no attachments.”
The younger novice immediately countered:
“What my senior says about the arahant is truly pitiable, like a pillar or a stone. Even if floods or fires happen, they would be unaware and might die in vain; they are simply useless.”
As the debate began to stray off-topic, a cough came from inside the hut, prompting the two novices to unite and flee immediately. When this matter reached Luang Pu, he said:
“Although they intended to win in their argument, this is also a point worth deep reflection.”
Thus, Luang Pu explained:
“The essence of the mind is the state of perceiving conditions (the object of focus). As long as there is a mind, perceiving conditions is a natural occurrence, without a doubt. Therefore, just as ordinary people perceive conditions, arahants also perceive conditions. The perception of an arahant should even be better than that of ordinary people because their minds are not obscured by the clouds of defilements, which weaken perception.”
Thus, to say that arahants have no perception and do not participate is absolutely incorrect. The term “completely without attachment” means that even the notion of “non-attachment” does not exist in their minds.
In other words, arahants have neither attachments nor the concept of “non-attachment”; they have no likes for anything and no dislikes. Only in this way can they be called “complete.” Their minds are transcendent of all attraction and repulsion, free and at ease, eternally settled.
Luang Pu instructs us on how to think:
“Do not subjectively infer the differences between saints (regardless of rank) and ordinary people based on your feelings. In fact, saints are no different from ordinary people in body or mind; or rather, to be precise, they are the ‘truly ordinary,’ while ordinary people appear abnormal because they are driven by defilements and desires, which are the roots of suffering.
Arahants are normal, natural, and have distanced themselves from fabrication (sankhara), thus they can exist without suffering.
Lower-ranked saints still carry varying degrees of suffering in their existence; they are moving toward a state of existence without suffering. This ‘existence without suffering’ is indeed the highest aspiration of all beings.
Today, all beings toil and labor daily for one goal—to cease their suffering, and nothing more. For example, when hungry, they seek food; when ill, they seek medical treatment, and so on.”
---Luang Pu Dune
cred. to Judge
有一次,隆普前往Wat Pa Yothaprasit寺休養,許多比丘和沙彌前來頂禮參拜,聆聽教誨。其中有一位出家人,他雖然年紀大了才剃度,但持戒謹慎。他向隆普訴說自己的煩惱:
「我出家已有一段時間了,但仍然無法割捨對過去的牽掛。無論如何努力,總是會在不經意間陷入回憶。我希望能得到其他的方法,以便繼續在這條修行道路上前行。」
隆普回答道:
「不要讓心隨外境流轉。如果一時疏忽迷失了,一旦覺察到,就要立刻收回,不讓它執著於任何情緒。不論是好是壞,是樂是苦,都不要隨之起舞,也不要強行壓制。」
Once, Luang Pu went to Wat Pa Yothaprasit temple for a retreat, where many monks and novices came to pay their respects and listen to teachings. Among them was a monk who, although he had only ordained at an older age, was careful in observing the precepts. He expressed his troubles to Luang Pu:
"I have been a monk for some time now, but I still cannot let go of my attachments to the past. No matter how hard I try, I always find myself slipping into memories unintentionally. I hope to find other methods to continue moving forward on this path of practice."
Luang Pu replied:
"Do not let your mind flow with external circumstances. If you lose your way for a moment, as soon as you notice it, immediately bring it back, and do not let it cling to any emotions. Whether good or bad, joyful or painful, do not dance along with them, nor forcefully suppress them."
Luang Pu Dune
“…..修習靜坐冥想,
即使心不安定,也不應讓它遠離。
要用正念回到這個身體,
觀察到無常、苦、無我,
看到身體的污穢,無法找到實質。
當心清晰地看到這些,
就會產生悲傷與l憐憫,
產生厭倦與放下的感覺,
自然也能斷除對五蘊的執著……
“…..In practicing meditation,
even if the mind is not calm, it should not be let stray far.
Use mindfulness to focus on this body,
to see impermanence, suffering, and non-self,
to recognize the body's impurity, unable to find any essence.
Once the mind sees clearly,
it will feel sorrow and compassion,
leading to detachment and dispassion,
which will naturally cut the attachment to the aggregates….”
—Luang Pu Dune Atulo
cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
“…..真正的修行者
不必考慮來世、後世或任何地獄天堂,
只需專心修行,堅持持戒、禪定、智慧,
這樣就足夠了。如果天界和梵界真的存在,
根據經典有26層,那麼修行善的人
將會逐步提升自己的地位。
或者即使沒有涅槃的天界,
現今修行善的人也不會毫無意義,
他們仍能享受幸福,成為上等的人。
從他人那裡聽來的,或是從經典中查找的,
無法解決疑問,必須努力修行,
讓觀照的智慧明亮,
疑惑自然會徹底消失…..”
“…..A true practitioner
need not concern themselves with future lives,
afterlives, or any hells and heavens.
Just focus on practicing correctly with morality, concentration, and wisdom,
and that is enough. If heavenly realms and Brahmaloka truly exist,
with 26 levels according to the scriptures, then a good practitioner
will gradually elevate their own status.
Or even if there is no heavenly Nirvana at all,
a good practitioner in the present will not be without benefit,
but will live happily as a superior human being.
Listening to others and researching texts
cannot resolve doubts; one must diligently practice,
cultivating insight until clarity arises,
and doubts will completely vanish on their own…..”
………………………………………………………………….
Teachings
Phra Rajavudhacharn (Luang Pu Dune Atulo)
Burapharam Temple, Muang District, Surin Province
业是区分的标志
“有些人具备智慧的资本,但很少行布施,他们智慧超群,但生活相对贫困。有些人生活富足,每位师父的情况都不同。
龙普敦拥有极大的智慧,非常聪明,不仅能自己解脱,还教导了众多弟子。龙普曼曾赞叹,龙普敦智慧非凡,善于教导弟子。但他本人生活清贫,饮食方面也相当困难,因为当时素林府的村民们生活贫困。我过去常去拜见他,坐在他脚边,看到他的袈裟多次缝补。每位师父的情况各不相同。
有些师父的生活如同国王,他们不求什么,也不贪图什么,但有许多人前来供养。他们并不执着,但所用的饮食和物品都是最好的。
这种差异是什么造成的呢?他们都达到了清净的境界,但仍有差别。业是区分的标志,业是区分众生的标志。有些人注重智慧,不关心布施,有些人专注布施,却不修智慧,有些人既行布施,又修智慧。每个人都不同。”
隆波帕默
Judge翻译泰语
"Karma as a Distinction Marker"
"Some people possess the capital of wisdom but rarely engage in giving. They are exceptionally wise, yet their lives are relatively poor. Others live abundantly, and each teacher's situation is different.
Luang Pu Dune has great wisdom and is very intelligent; he not only attained liberation himself but also taught numerous disciples. Luang Pu Mun once praised Luang Pu Dune for his extraordinary wisdom and ability to teach. However, he lived a frugal life, facing considerable difficulties in terms of food, as the villagers in the area were poor at that time. I used to visit him often, sitting at his feet, and I noticed that his robe had been mended many times. Each teacher's circumstances vary.
Some teachers live like kings; they seek nothing and are not greedy, yet many come to offer them support. They are not attached, but the food and items they use are of the best quality.
What causes this difference? They have all reached a pure state, yet there are still distinctions. Karma is the mark of distinction; it differentiates beings. Some people focus on wisdom and do not care about giving, while others focus on giving but do not cultivate wisdom. Some engage in both giving and cultivating wisdom. Everyone is different."
— Luang Por Pramote
“….I encourage you all to examine happiness:
where do you find the greatest joy in life?
Upon reflection, it’s just that—
only what we have known and experienced before.
Why is there not more than that? There is nothing beyond that.
This world contains just that—
a repetitive cycle of birth, aging, sickness, and death.
Thus, there should be a kind of happiness
that is special, more sublime, and safer than this.
The Noble Ones, recognizing this,
renounced that small happiness
to seek the happiness that arises from peace:
the peace of body, the peace of mind, the peace from defilements.
It is a happiness that is complete and safe,
beyond comparison with anything else….”
“….我鼓勵大家檢視一下快樂:
在人生中,你們認為最大的快樂在哪裡?
反思之後,發現也僅僅如此——
只是我們曾經了解和經歷過的。
為什麼沒有比這更多的呢?沒有超過這的?
這個世界就只有這樣——
不斷循環的生、老、病、死。
因此,應該存在一種
比這更特別、更崇高、更安全的快樂。
聖者們認識到這一點,
因此放棄了那小小的幸福,
以追求來自寧靜的幸福:
身體的安寧、心靈的安寧、煩惱的安寧。
這是一種圓滿而安全的幸福,
無法與任何事物相比較……”
——————————————————————
Teachings of Luang Pu Dune Atulo
Wat Buraparam, Mueang District, Surin Province