Buddha nirvana

Very Rare LP Parn Rian Buddha Riding A Cock, B.E.2500 By LP Lek, Wat BangNomkho

Posted in Amulet,Buddhist monk by buddhanirvana on April 23, 2010

Dimensions: 2.0 X 3.2 cm
Material: Copper with gold plating

This is a very rare LP Parn, Wat BangNomkho rian, made and blessed by LP Lek, Wat BangNomkho, Ayuthaya, in B.E. 2500. Experiences as told by owners of such the rian, its efficacies are as high as LP Parn’s baked clay amulets. The reverse side of the rian is Lord Buddha sitting over a cock as appeared on LP Parn’s baked clay Phim Gai (cock).

It’s great for fortune, Metta and life protection.
LP Lek was a senior monk and the uncle of LP Luesie Lingdam. LP Lek was LP Parn’s close disciple and assistant. He was the deputy Abbot of Wat BangNomkho–the top position only second to LP Parn. Practically, he oversaw and governed Wat BangNomkho because LP Parn often left his temple to help many other temples on construction and renovation.

In B.E. 2478, LP Parn helped construct Wat KaoSapanNak, Lopburi province, the fund for construction mainly came from Mr Prayong TangTrongChit who became a millionaire by chanting LP Parn’s Rich Katha. In that year LP Parn initiated gift rians to reward donors who donated for the fund by assigning LP Lek to make a holy consecration for the rians.

Why LP Lek ??
Because LP Lek was a most senior monk in Wat BangNomkho at that time and also finished ultra Dhamma–to be able to purify his mind reaching to Nipphan (Niravan) state (as taught by LP Parn) which is the cleanest mind best for performing consecration. And It was LP Lek who had been assigned by LP Parn to bless his (LP Parn’s) Phayants (now so expensive) !! LP Parn often admired and refered to LP Lek’s ability to all of his disciples.

More than 20 years later in B.E. 2500, Wat KaoSaphanNak was in need for construction and renovation. LP Lek was requested to help make and bless the LP Parn rian (as seen above) once again.

LP Lek succeeded the Abbot seat after LP Parn passed away in B.E. 2481. LP Lek was the Abbot of Wat BangNomKho between B.E. 2481-2484. He was highly respected as a very able Guru monk of Ayuthaya and invited to join 3 most important national consecrations– (a) Wat RatchaBopit consecration ceremony, B.E. 2481 (b) Chinnaraj Indochine B.E. 2485 (c) 25 Sattawas Leela in B.E. 2500, at the time he was 83 years old
and had ordained as a Buddhist monk for 62 years.

Somdej Phra Phuttacharn (Toh Promarungsri)

Posted in Buddhist monk by buddhanirvana on April 18, 2010

Period: Rattankosin
Born: 1788 (B.E.2331)
Birthplace: Kamphaeng Phet province
(North of Thailand)
Ordained as novice: 1801 (B.E.2344) : 13 years
Ordained as monk: 1809 (B.E.2352) : 21 years
Pass Away: 1872 (B.E.2415)
From: Wat Rakhang Kositaram, Bangkok
and Wat Bangkonphrom, Bangkok
Miracles of Luang Somdej Phra Phuttacharn (Toh Promrungsri)
Somdej Phra Phuttacharn (Toh Promarungsri) or Somdej Toh studied Dharma and Pali language with several Buddhist masters. After becoming a well-known monk, he became the preceptor for Prince Mongkut, later King Rama IV.
King Rama IV built royal place named “Phra Nakhon Kiree” in Petchburi province and had a celebrated ceremony in May, 1862. When Somdej Toh came back to Bangkok, the sea had storm. He came out to stand in front of a boat and waved his hand. Then the sea becomes calm for a moment.
Once time had a “Kow Phra Chedi Sai (Build small sand pagoda) tradition” at Wat Rakhang Kositaram. That day was going to have a hardly rain. All people were afraid that it rains, then they informed Somdej Toh. He waved his hand and said “fall the elsewhere”. It’s miracle that the rain goes fall in the other place.
Somdej Toh was noted for the skill of his preaching and his use of Thai poetry to reflect the beauty of Buddhism. He is a top guru monks of Thailand who made “Phra Somdej” in Thailand. All amulets are blessed by himself and other top monks in Thailand. After few years Phra Buddhacharn Toh was shift to Wat Bangkonphrom.
Somdej Toh minister in every observance of precepts pilgrimages are eat in the monk’s alms-bowl, hold three clothes to go out the jungle, visit the graveyard, Meditation,
Walk back and forth (Thai Buddhist call “Jong Krom”) until he pass away at the age 84 years.
Real miracle experience from worshipper
Mr.Pleung JamSai worked at State Railway of Thailand. He was 25 years old. While he was checking the north train which just finished building at Amphur Baan Mae Pin, Phrae province. While the train was turn over, he slipped off from this rain. He failed at sidewalk. But he was safety. He said that he has only Phra Somdej which he worship with himself. He believed that he was safety because LP Toh Somdej helped him.

Luang Pu Thuad

Posted in Buddhist monk by buddhanirvana on April 18, 2010


Period: Ayutthaya
Born: 1582 (B.E.2125)
Birthplace: Suan Chan Village,
Sathing Phra in Songkla province
(Southern of Thailand)
Ordained as novice: 1597 (B.E.2140)
: 15 years
Ordained as monk: 1602 (B.E.2145)
: 20 years
Pass Away: Passing away was not certain
From: Wat Phra Khoh, Song Kla province
and Wat Chang Hai, Pattani Province
Miracles of Luang Pu Thuad
When Luang Pu Thuad was a baby, his mother saw a large snake curled.
around the child’s cradle. She was very frightened. However, with an old belief that this snake
might be the Buddha’s created vision, they prayed to the snake and offered flowers and rice.
To their surprise, the snake did not harm their child and spit out a crystal ball beside baby’s neck. In miracle, the baby was still asleep with a crystal ball that emits rainbow colors. Even today, the crystal ball is still installed as Wat Phra Kho in Songkla with many stories of its miracles.

Luang Pu Thuad was able to turn sea water into fresh water !!!

Three years of his monkhood, Bikkhu PU (formerly name of LP Thuad) wanted to further his studies of Buddhist scriptures in Ayutthaya. Three days after sailing off the sea, suddenly storm and rough sea starts to rock the boat. The boat had to be anchored till the sea becomes calm before proceeding with their journey again. During this hard times, they consumed all of the fresh water as well as foods. All crews blamed Bikkhu PU that he brought bad luck and wanted to expel him down from the ship. Then he dipped his foot into the sea to draw a circle and told the crews to fetch fresh drinking water from the sea from where he circled with his feet. The crews then perform what was told and tasted the water himself, after satisfying his doubts and found to be drinkable like normal fresh water. Soon after sufficient fresh water were collected and stored for the rest of the journey, they proceed with their interrupted journey. After realizing the ability of Bikkhu PU, all on board kneeled down to beg their pardon from him.
LP Thuad had spent his life spreading the Dhamma for benefiting the people without impartiality. Lastly, he took leave from Wat Phra Khoh along with a young novice to preach Dhamma and helped people at various places in the South up to Malaysia, Singapore and Sri Lanka. His second permanent residence was at Wat Changhai, Pattani. LP Thuad died in Malaysia but his date of passing away was not certain. His body was brought back to Wat Chang Hai. The annual festival to pay respect to his bone and ashes is in April. At Wat Chang Hai, visitors can pay respect during 8 a.m.-5 p.m. daily.

Real Miracle Experience From Worshipper

“My husband is a staff of State Railway of Thailand. He work with big machine every day. On June 10, 2002 he works at the factory which full of oil and sharp tools around there. While he was walking, he stumbled with rubber tube. He had fall down. His colleagues saw this event and afraid that he will prick by sharp tools. But it was very surprised. He was safety. Only his mouth and teeth was broken. His necklace was broken but all 3 amulets are safety. He saw LP Thuad’s trace on his breast. He felt that LP Thuad had helped him. When he came back and talked with his family, his family believed that LP Thuad help him.”

Luang Phor Kasem Kemagoh

Posted in Buddhist monk by buddhanirvana on April 17, 2010

Luang Phor Kasem Kemagoh ( Nov 28, 2455 – Jan 15, 2539 )
Luang Phor (= reverend father, venerable monk) Kasem was born as Kemagoh Pikku in a family of descendants of the Lampang King from the Lanna Period.
He became a novice monk in BE2468 after the death of his uncle, the abbot of Wat Bunyeun. In BE2470, he went to Bangkok, Wat Setuwan to study Pali language and after some time he returned back to the North to continue studies in Wat Seelom and Wat Bunyawaht.
After passing his exams in Pali in BE2476, he was ordained as a monk at Wat Bunyeun at the age of 21. His preceptor was Tahn Jow Koon Tammajindah.
He met Luang Phor Krubah Gaen, a very famous monk in North Thailand, a forest monk who had rich experience in meditation. Luang Phor Kasem became his disciple and started practising with him in forests and cemeteries.
When the abbot of Wat Bunyeun – Pra Dtomkum left his post and the temple (because of boredom), the villagers approached young Luang Phor Kasem (still deep in practicing meditation) to return to Lampang and fill the post of a new abbot.
Luang Phor Kasem continued his learning dhamma and practicing meditation even when he was the abbot. The more he trained, the more he realised how uncertain the life is. However his duties as an abbot kept him busy the way that was far away from his spiritual intentions more than he thought. Therefore, in BE2492 he left the Wat and settled at Susahn Sahlahwangthan, a cemetery surrounded by the jungle at Lampang suburbs (see the map). The area was looking very different to the well developed site we as can see it nowadays. Many people were scared to even go there since it was said to be haunted. LP Kasem was determined to keep practicing the highest meditation right there. He would sit in front of the crematory and watch the burning corpses. Whether in hot sun or raining, Luang Phor would just sit quietly and watched dead corpses being burned to ashes.
Luang Phor Kasem would sit deep in meditation for as long as 3 months, without any shelter under the hot sun or heavy rain. Even though his robes were wet of rain, or during the cold season when the cold wind blew, Luang Phor Kasem would just sit quietly without any complain or request. Also, he would stay without food for as long as 49 days. Since BE2514, he only had bathed once a year, but there was no strange or foul odour around him, despite the sweat was pouring down his body under the roasting sun. And more surprisingly, without a shelter or mosquito net, he never suffered from mosquito bites at the cemetery.
In his meditations he was often in touch with his friend Luang Phoo Doo from Wat Sakae, Ayuthaya.
Luang Phor Kasem would always point out that as a forest monk he does not require any property. The only things he owned were an alms bowl, his robe he was wearing and a piece of human bone to practice meditations. He did not even own any shoes or even pillow to sleep. To him, a pillow was a luxury. He used to sleep on the ground at the same spot where he was meditating. Whatever people gave to him, he would give away to the other monks. He was just completely determined to find the truth of life. He asked for nothing in life – although, as a descendant of the royal blood in Lampang, he could enjoy all the luxury.
Luang Phor Kasem passed away on Jan 15, 2539 (7:42 pm) at the Lampang hospital. He was 84. A memorial and mausoleum were built at the area by the cemetery and his dead body was placed in a glass coffin for reasons that make yet many local people upset. However he had reputedly never wished to be burned. Or … had he?

There is many amulets and objects LP Kasem designed and consecrated to protect people from all sorts of danger. I’ve bee told by the local people from Lampang that LP Kasem originally wasn’t completely keen on making any Buddha images or religious pendants – he was a devoted forest monk who was determined to to practice meditation at quiet, remote places. Nevertheless people started approaching him with polite demands for help and protection. At first, soldiers from around Lampang who were going to be send to the Cambodian or Burmese border were often visiting his site where they received bamboo leaves with protective spell written on them. Since it saved many of their lives, LP slowly become famous on the field of making protective pendants. Also his ‘rakang’ from BE2516 become famous over night during a big student riot in Bangkok – when police opened fire at them, those who wore the pendant simply weren’t injured by flying bullets.
Reputedly at about this time (~ BE 2520) LP Kasem’s infamous nephew comes into play with quite a terrible idea – to make fortune on his uncle’s popularity. He basically started pushing on poor LP to release more and more pendants while he was running all the business around it. This man started making serious money but also started gambling at casinos around Cambodian and Burmese border. People whisper the things got even worse … but i’m a bit shy to carry on writing about what i’ve heard. In the end LP Kasem’s body wasn’t even burned – on the contrary – it was placed into a glass coffin to … make money. Most of Lampang people were strongly against the idea but a few powerful individuals (led by his nephew) decided the other way. So it was the other way. It is quite interesting fact that the body has never begun decomposing – it simply dried out .
Shortly – serious collectors are interested just in LP Kasem amulets that were released before BE2520.
Here are a few examples of amulets i have:
• BE2516 MEDAL, so called "RAKANG" (it refers to the amulets shape – a bell). Probably the most popular of his medals.
This batch of rians was the last batch of Luang Por Kasem’s Banjahbahramee(prosperity) batch of amulets. They were created to raise fund for the building of a Sala at Susahn Dtailak and also for donations to charity in Lampang province. click to get a large picture
Story behind this amulet:
Besides, the reason of raising fund, Luang Por Kasem wanted very much to create this batch of rians because of a woman called Susahdah. Long time ago, there was a farm girl by the name of Susahdah who lived near Wat Pra Keow. She loved making merits at the temple and so every day without a rest, she would bring fruit from her plantation to the temple for the monks. However, one woman in the village was very jealous of her. She noticed that Susahdah would go to the temple and so she spread the loathly rumours that Susahdah had an affair with the monks inside. The villagers became furious when they heard the rumours and wanted to kill her. Susahdah pleaded her innocence, but no one in the village believed her. Before she was executed, she made a vow that her chastity was clean and she put a curse on the woman who spread the rumours. The curse which had lasted for generations and generations had it that the woman and her family would live in poverty, without any joy. Luang Por Kasem got known about the sad story and wanted to make merit for her to break the curse.

Before the medals were created, Luang Por Kasem’s disciples asked him what shape they should be like. Luang Por requested the medals to look like a bell. Since a bell makes loud sound (dang), he wanted these medals to be ‘Dang’ (which means popular in Thai). The person who wears it would become Dang (loud), meaning become popular and prospering.
Quantity and price:
A total of 84,000 pieces of Neua Torng Daeng Rum Dtum (Copper) and 200 pieces of Neua Ngern(Silver) were created and chanted in BE2516. They are very ‘Dang’ in Thailand, and although the large quantity had been created, they are always in demand because of the good reasons they were chanted for and many good experiences that were experienced by the people wearing them. There is also many fakes on amulet-markets. The price varies around 2000-3000B in Thailand. My my piece was for 500B. The original pieces in perfect condition have black paint and are being rented for about 5000B.
• BE2517 MEDAL (another very popular piece, this one is in great condition … the black lacquer on the surface)



Luang Poo Doo / หลวงปู่ดู่

Posted in Buddhist monk by buddhanirvana on April 17, 2010

May 10, 2447/1904 – Jan 17, 2533/1990
Luang Poo Doo (officially called “Pra Prompunyo”) was born on May 10, B.E.2447 in Uthai District (Ayuttaya Province). His parents Mr.Put and Mrs.Puang were farmers. It seemed like he was destined to be a famous monk since the day he was born was one of the most important Buddhist days, called “Visakha Bucha Day” – a day to commemorate the birth, enlightenment and death of Lord Buddha.
(note: It is recorded that Lord Buddha was born, enlightened and passed away on the full moon night of the sixth month according to the lunar calendar. Really a great miracle that all the three events occurred on the same date.)
Floating baby story
He was just a little baby when a strange thing happened on one rainy day. It was raining so hard that their house and all the surroundings were flooded. The parents was very poor and therefore aside from daily farming they were also making little snacks to sell at the downtown-market. On that day, while they were cooking, they suddenly heard the dogs barking loudly. When they came out to see what was going on they almost fainted because their little baby, Doo, was floating on the river, flushed away from the yard by the quickly growing stream. The baby was lying on a big pillow, which helped to save him from drowning and Mr. Put managed to bring the boy back home. However the incident made his parents believe that their baby had some magic power that had helped saving his life – otherwise he would have been killed by the wild river.
Poor orphan
Unfortunately Mr.Put and Mrs.Puang had no chance to see Luang Poo Doo ’s success in the priesthood as they both passed away around the time when Luang Poo Doo was just 4 years old. He had become a little poor orphan who was raised by his grand mother and sisters. They later sent him to be educated at Wat Pradoosong Dharma.
Luang Poo Doo had begun his education at Wat Pradoosong Dharma, where he was ordained as a novice. When he’s 21 years old (May 10, 2468), he was ordained as a Buddhist monk at Wat Sakae by another famous sacred monk named Luang Phor Klun, the abbot of Wat Pra Yatikaram (as well as Luang Poo Chai, the abbot of Wat Klang Klongsrabua and Luang Poo Dae, the abbot of Wat Srakae). After that he had moved to stay at Wat Sakae to continue learning higher levels of Lord Buddha’s Dharma as well as to spend the most of his life. Soon he started learnig Dhamma from many senior monks including Luang Phor Klun, Luang Phor Nueng, Luang Phor Chom, Luang Phor Rod and Luang Phor Pao. Particularly Luang Phor Klun had taught him about meditations, which was the most important science that would later helped him to become a famous magic-power expert, as well as Luang Por Pao, who was teaching him a lot of magic sciences which later helped to create sacred amulets to help protecting people from danger and evil.
Luang Phor Doo, just like other sacred monks, tried to learn various magic sciences. To get the right experience he set out for travel to the deep forests in Karnchanaburi and Supunburi Province. He also stayed at the very respected sacred shrine “Pra Tandongrung”. It was recorded that at the time he was very interested in sacred tattooing, and got tattooed on the most of his body. However later, when he grown older, he considered that sacred tattooing was just a magic science that does not really help people being truly unleashed from the circle of creatures (comprising the birth, aging,, being ill and dying). That’s why he had turned to be more interested in meditations, which was accepted as the best way to help developing the human soul to be purified and powerful enough to leave the circle.
(note: According to Lord Buddha’s teachings all creatures in this world must be reborn repeatedly until their souls are purified and void of sins, which had bounded them to the circle. By practicing meditations your mind gets more and more purified and powerful until you could get rid of all sins and leave the circle.)
Actually Luang Poo Doo was really lucky because of his teacher Luang Por Klun, who showed him how to practice meditation by controlling his breath by both, the inhalation and exhalation. By the way, when he inhaled he would say “Buddh” and when exhaled he would say “Dho”. By the practicing his mind, one becomes to be more and more purified and his soul would get closer and closer to Lord Buddha. For ordinary people it isn’t that simple because human hearts naturally lack the concentration. Sometimes you might be worried about your family, your children, your businesses etc, and therefore it is quite necessary to practice meditation at the right place and under a sacred control and help of monks. That’s the main reason for some people can be successful in meditation while others are not. All the people, who were led by Luang Poo Doo were really lucky because apart from the senior monk’s heartfelt dedications, his sacred power would also help to protect the peoples’ souls from spirits that might try to obstruct or disturb them while they are meditating.
A wonderful dream story
Around the year B.E.2500, LP Doo had a dream that he ate three stars. After he awakened he concluded that the three stars were the three main parts of Buddhism: Buddha (Lord Buddha), Dharma (Lord Buddha’s teachings) and Sangkha (monks). Therefore he decided to recite the sacred spell called Tra Saranakom:
Buddhung Saranung Kutchami,
Dharmung Saranung Kutchami,
Sangkhung Saranung Kutchami
A spell to get rid of thieves story
There was annoying period when Wat Srakae was often visited by thieves who kept regularly stealing various things. LP Doo was trying to find a way to get rid of them and he had found the name of “Archarn Choti”, a famous ancient monk, who used to have a special spell that could help tu push the thieves away.
(note: Acharn Choti, was an ancient Buddhist monk who is famous in the Thai history. Around 250 years ago, when the Burmese armies had invaded the Kingdom of Siam(Thailand), Archarn Choti led a group of people in Bang-rajun (Bang Rajan) Village, a group of villagers with almost no weapons to fight and kill Burmese invaders .)


Thus, LP Doo kept praying and asking Archarn Choti in his dreams for the spell, but there was no responses until several years after, when Luang Poo Doo almost forgot about the issue:
A young man visited Wat Sakae and was ordained a Buddhist monk by LP Doo, who had also helped teaching him to practice meditations. After some time this young monk approached LP Doo with an amazing question.
“Have you ever known Archarn Choti?” The question really surprised LP Doo since he had been waiting for many years for any response from the ancient sacred monk.
“Yes, I have.”, replied Luang Poo Doo.
“Archarn Choti had come to me in my meditations and wished to tell you that you should be interested in that sacred spell because these spells are black magic and it would hinder you from your future enlightement.”, said the young monk.
A lot of witnesses were present and could hear their conversation. They could also hear Luang Poo Doo saying: “Actually, I almost forgot about the spell already because too many years had passed. But eventually Archarn Choti gave me the answer through you.”
(note: It was believed that the persons, who had succeeded in practicing meditations would be able to contact the spirits and souls of dead people.)
“Kumarn Hoo-tum” story
Luang Poo Doo was very famous for his simple way of teaching Lord Buddha’s Dharma. He would always tell an easygoing story that could be easily understood by the rustic local people to help them find the true instructions of Lord Buddha. One of his most famous story was called “Kumarn Hoo-tum”. The story was about a millionaire, who was mean and never wanted to pay money in any way even when his son named “Kumarn Hoo-tum” got seriously ill and needed some help. Eventually the boy died. Because of the mercy of Lord Buddha, before he had seen a miraculous light, caused by Lord Buddha’s sacred power. He recognised that the light Lord Buddha’s mercy for all creatures. At that moment the boy fell to respect to Lord Buddha and after his soul had left his body he was born in heaven and was renamed to “Mutta Khuntasi Dhepbutra”, and blessed to stay in heaven forever.
Mercy for all
Luang Poo Doo was famous for his mercy for all creatures and everyone, who visited the temple, would be allowed to touch his mercy. LP Doo would never refuse welcoming them despite being very tired, after working hard all day.
“Just only thinking of Lord Buddha’s mercy could cause you a lot of virtues. Therefore if you often remind yourselves of Lord Buddha, Dharma and Sangkha you would surely gain lots of virtues that would lead you to heaven after you have passed away.”, used to say LP Doo.
“If you want to be successful you must begin to do something, not just only waiting for miracle to help you. Lord Buddha is the best example, he went through everything – he suffered from various tortures before he could be enlightened and so should do all the creatures, if they want to follow Lord Buddha’s way. Just begin today, and success will be waiting for you indeed – sooner or later, it just depends how hard you’ve tried. ”.
In around B.E.2527 Luang Poo Doo ’s health became worse. He had to visit the hospital several times, and was found to have a serious heart disease. Although it was suggested to him to stay at the hospital for many times until his heart becomes better, he refused and stayed at the Wat. He was simply felt so responsible for the Buddhism activities and all of his followers at the temple. LP Doo kept on hard working until the year B.E.2532. Lots of people were visiting the temple to listen to his teachings, without realising that the old monk was seriously ill. LP Doo never complained about his weakened health, he had just kept on teaching Lord Buddha’s Dharma to all visitors.
In the morning of January 16, B.E.2533, Luang Poo Doo welcomed the visitors with his face smiling as usual. No one seemed to be alerted that this famous monk would leave his body tomorrow. In the next morning ( January 17, B.E.2533, at 05.00 a.m.) the monks and novices in the temple found Luang Poo Doo passed away. He was 85 years and 8 months old. His body was buried during the official funeral under the King’s patronage on April 20, B.E.2534. He had served Buddhism for 65 years.
Although LP Doo has been away for more than 16 years, lots of people keep visiting Wat Sakae every year to organize a Buddhism ceremony dedicated to him and his work that helped to lead many people to successful ways of lives.
Due to his reputation in possessing supernatural powers and mastering magic sciences, many people seek his amulets. Many stories about his amulets’ supernatural power are circulating among Thai people (the amulets saved many lives and some of them also helped poor people to win lottery prices). Because of their brilliant reputation it is quite hard to get a genuine amulet by Luang Poo Doo. Besides the fact that there is always a huge lot of fakes at Thai amulet market, Luang Poo Doo made so many series of amulets that it is really difficult to remember and distinguish between the true and fake amulets.
The most famous of his amulets are probably the silver rings. They were made of 12.6 – gram gold and called Prohmpun-yo rings.
Luang Phor Thuad
Luang Poo Doo highly respected Luang Phor Thuad of Wat Chang Hai, and he would always teach all of his followers to give respect to this sacred monk. “Luang Phor Thuad is a high-level Dharma practitioner, who would definitely succeed in his enlightenment as Lord Buddha in the future.”, used to say LP Doo. The local people from Ayuttaya are ensured that LP Doo was a reincarnation of LP Thuad himself. LP Doo used to contact LP Thuad during meditations and LP Thuad reputedly helped him to make particular amulets.
Also, one of LP Doo ’s most famous series of sacred amulets was called “Rian Perdloke (= Open The World)” – a sacred coin with the portrait of Luang Phor Tuad embossed on the front side and on the sacred endorsement and the name of Luang Poo Doo of Wat Sa-kae on back, together with the Thai number identified B.E.2532 (which was the year that this series of amulets was made). The followers of Luang Poo Doo revealed that Luang Poo Doo would tell them them that while he was reciting the sacred spells to create the Rian Perdloke his mind could touch a miracle light that had penetrated into the three worlds.
(note: “The three worlds” hereby means the world of human – beings, the hell, and the heaven.)
Though Luang Poo Doo had confirmed about his amulets’ sacred power, he had also warned people to avoid sinful deeds because his amulets would be ultimately sacred when they were hanged on the necks of good people only.

Luang Phoo Song / หลวงปู่สงฆ์ (also Luang Phor Song / หลวงพ่อสงฆ)

Posted in Buddhist monk by buddhanirvana on April 17, 2010

Apr 30, B.E.2433(1890) – Aug 2, 2526(1983)
Luang Phoo (= reverend grandfather) Song Chanthasaro was born on Apr 30, B.E. 2433(1890) under the sign of Tiger in Chumphon. Although his family name is not known, his father was Mr. Daeng and his mother Mrs. Nui. They were a poor peasant family. As a young boy he admired art, dance and shadow-plays. When he was 18 he entered a temple for 2 years, studying Buddhist disciplines but had to leave after 2 years to help his family at the farm. Shortly afterwards he entered the temple again and spent there one rainy season. As he was practicing meditation, he started realising that jungle is a far better place to carry on the Dhamma practice than the temple. In the end he left the temple and stayed in the jungle avoiding all the harm from wild animals, malaria and other dangers. He was travelling around the province without a real destination, practicing meditation in search for the eternal truth. In the end he spend 7 years wandering in the jungle. His hair and beard had grown long and his robe got worn out. His pilgrimage lead him to Phuket, Burmese border by Pratchup Kiri Khan, Kanchanaburi and Suphanburi. After that he decided to go back home and settled next to the current Wat Sala Loi location. He was decided to continue his search for satisfaction here.
In B.E.2462(1919) he was invited by local villagers to stay in a "kuti" – a small monk-dwelling house the villagers built in the jungle. He agreed and decided to enlarge and rebuild the "kuti" into a real temple which was named Wat Chao Fa Sala Loi(shortly Wat Sala Loi). Nobody but a few novices was let into the temple as well as no money was allowed to be kept there.
Luang Phoo Song had spent all his life teaching in the temple, searching for the truth and speaking the truth. His words always came true and they were believed to be holy. He kept refusing any titles even to be called the Abbot.
Luang Phoo Song passed away quietly at Wat Sala Loi on Aug 2, B.E. 2526 at about 10:00am. He was then 94 years old. The glass coffin with his corpse has been accommodated at Wat Sala Loi. The corpse has never decomposed, it just dried up to have stayed at the same condition ever since. Surprisingly, his nails and hair are still growing on his dead corpse and have to be cut from time to time.


Posted in Buddhist monk by buddhanirvana on April 16, 2010

Today I would like to talk about my life story and relate some of my experiences in the practice of Dhamma for your edification, as requested by my inviter.
My birth name is Jaran, my family name Janyaraks. His Majesty Phra Mongkutklao conferred this family name of my grandmother. I am a student of life, I have searched for knowledge on both worldly and the religious planes. I studied in primary school and secondary school and entered the Police Academy, but I never thought I would ordain as a monk because I was not a religious man from childhood.
In addition to the above, I also studied as a mechanic with Ajahn Leuan Pongsobhon and studied music with Luang Pradit Pairoh, and I was a friend of the late Dr, Utit Nagasavat. I had lived in monasteries, but not out of faith. I lived in them in order to pursue my studies, I used them as a second home. Eventually I made my way to Bangkok. By nature I was not particularly inspired by monks, I am of stubborn temperament. I didn’t like bowing or “wai”ing to monks, I only did so out of compulsion so that I could live in the monasteries. This is what I was like.
As time went of I finished my worldly studies, but I had not yet make any studies of the Dhamma. I was almost twenty years old, and my father and my mother wanted me to ordain as a monk in the Buddhist religion. Whenever they brought up the subject I would just shake my head, I wasn’t at all interested in ordaining as a monk. But I had to agree to it because my parents believed that all sons should ordain for at least some time in accordance with the ancient Thai tradition. My parents loved their children like their own eyes. These two eyes, everyone knows them, and everyone knows how precious they are.
Thinking carefully about the matter, I realized that if I refused to ordain as a Buddhist monk I would be an ungrateful son, blind to virtues of my esteemed parents, so I agreed to ordain. I didn’t become a novice first, I became a monk straight away at the age of 20. I intended to ordain for three months and ten days, or four months, 120 days, at the most. After that I wanted to disrobe and go back to the home life, to continue my studies or get a job in the world, in order to make a living.
Having made up my mind, I became ordained in the Consecration ground (baddhasima) of Wat Promburi, Amphur Promburi, Singburi Province. My hometown was in the area of the border of Lopburi and Singburi. The reason I ordained at Wat Promburi was because my family had moved to the Pak Bang market to get away from the thieves and bandits in our hometown. In accordance with the wishes of my father and mother, I followed them to live in the market, where they engaged in buying and selling. But I never helped my parents in their business because from an early age I had been intent on studying. By the time I had finished as much studies as I wanted I was 20 years old. I didn’t get a degree, but I finished the study of mechanics and, like I said, I also studied music.
To keep the matter brief, let it be said that I ordained as a Buddhist monk in 1948, and have been a monk now for 34, 35 years of uninterrupted time. In the first Rains Retreat I memorized all the teachings, and intended to disrobe after the end of the Rains, and the offering of the kathina robe. I got everything ready for disrobing on that day.
But a very unusual thing happened. A strange sound arose in my ears, and I became very sleepy. That sound was very loud: “You’ve ordained now that’s very good. It doesn’t matter if you disrobe, but you haven’t got the namo yet. You should memorize the namo first and then disrobe.” I thought about it: “Eh? Namotassa, I’ve memorized it already. Bhagavato…. I could chant all that from when I was a small child, I had learned them in school.” But still I couldn’t say for sure what the “namo” was. This miraculous sound has arisen: “You haven’t got the namo yet, and you’re going to disrobe. What a shame!” I was filled with trepidation and uncertainly. Where was the sound coming from? On top of it all, I was extremely sleepy. The sound arose again: “Sure, you can disrobe, it’s nothing. Disrobing is easy to do, what’s so difficult about that? But let me ask you, have you got the Buddhaguna (the virtues of the Buddha) yet? Have you got the Dhammaguna (the virtues of the Dhamma) yet? Have you got the Sanghaguna (the virtues of the Sangha) yet?”
I was furious. “What’s this crazy sound, where is it coming from? I’ve got the Buddhaguna, I can chant ‘itipi so’ fluently. But may be it’s not yet fluent in my heart?” This is what the sound was telling me. At time same time I was feeling very uncomfortable. I thought of the old saying, “If your mind is in a bad state, don’t disrobe. If you do you will be like someone who is only ‘half-there’, you won’t be able to make a success of anything. You’ll go crazy.” This is what they say. So I postponed the time of my disrobing from the eleventh month to the twelfth month, I got everything ready. I had never intended to live the celibate life all my life. I figured I definitely had to disrobe, because I had work waiting for me, I was going to join the civil service. There were many things I could do because I had the education, what was there to worry about? That was how I thought. I’m reminded of the words of Sunthorn Phu, “With knowledge you can stand on your own feet, you don’t have to depend on others.” I had memorized these words since I was a child:
“What makes me free, that do I love.
Even though I may lose honor and influence,
They only desert me, after all, they do not stay,
But knowledge with stay by me to my last breath.”
Having reached this point I would like to give you this piece of
advice: if you have both sons and daughters, who should you give more attention to? You should give more attention to your daughter than your son. You should give more attention to your daughter than your son. You should train her, make her proficient, because if your daughter is not proficient in home care her husband is going to kick up a storm. I’ve seen it before: at four or five in the morning he sends her flying off the veranda. He didn’t have any conscience at all. That’s why I say to make your daughter proficient in her housework … you never hit your daughter, but if you saw her being beaten right in front of your eyes, wouldn’t you be furious? Even if you weren’t furious you certainly wouldn’t be pleased with your son-in-law.
At that time I thought to myself, “Eh? I haven’t got the namo yet … It’s true. Before, I refused to admit it, like a husband arguing with his wife: he never gives in. There was no pliancy, no submission. I was a stubborn and willful fellow. When you argue with your elders there is no song of namo in your heart. I realized then, “Oh, in ordaining I have to get the song of namo, is that it?”
Later on I translated the “song of namo” into such simple words that children could understand and remember it:
“Humble, obedient, gentle speech, gentle body, gentle hands, respectful and grateful, upholding order and discipline, pay attention to your studies, this will lead you from suffering and to eternal happiness. This is the great principle.”
So this is the namo? I’d been ignorant for so long. This is the song of namo. I’d only realized it over the last couple of years. Before I wouldn’t let anyone look me in the eye. If anyone dared to look at me I’d give them a punch in the face. That’s how stubborn I was, I didn’t have the namo.


Having come to this understanding, I washed my robes and prepared myself for traveling through the forest. I met Luang Poh Derm, Phra Khru Nivasdhammakhan. At that time he was 105 years old. I stayed with him for six months and asked to study with him. The first thing he taught me was the study of Victory in War, which I gradually learned. He was skilled in the sword songs and the club songs. He was the fifth teacher of the Generals of Ayudhya. In 1767 many generals fled the sacking of Ayudhya by boat, making their way down to Nakornswan and all ordaining as monks.
I stayed at Wat Nong Pho in Nakornswan Province with Luang Poh. I thought I’d learn the Great Popularity Verse (gathamahaniyom) so that when I left the monkhood and began to make a living I would have lots of admirers and friends. But it turned out that he gave me techniques of elephant raising instead. I didn’t want that, but Luang Poh Derm said I should learn it: “Son, learn it, it will be useful in the future.” So I had to learn the technique of raising elephants, rounding up wild elephants, and how to handle elephants that were in rut. Later on I really did use this knowledge, with a nun who had been an elephant in the previous life at Phu Phan Mountain. It was only a few years ago. After interrogating her, and having some knowledge of elephants, I realized that she must have been an elephant in her previous life in Phu Phan Mountain, in the Northeast during the time of Luang Poo Mun (Bhuridatto) and Tong Dee the hunter, who used to round up elephants. I won’t go into the story in detail, but I mention it to point out how all learning is valuable, and you should take it all on. How did I study the Victory in War text? The text was at the Wat. The learning involved studying about swords and clubs.
In the ancient past our country was able to maintain its independence because the Thai people were trained as soldiers of the Buddha primarily, and secondarily as soldiers of the King. They studied the songs of sword and the club in the Wats. You must understand this, in the past there was always a “royal person” skilled in many branches of learning.
1. The “royal person” was skilled in what these days we might call political science, administration of self and others. This was the “royal person” in the Wat.
2. Law, customs and regulations were learned from the monastery, and they were incorporated into the Dhamma. Accounting, livelihood and work were all learned in the Wat. The Wat was the institute of learning, and the text was the Tipitaka. There were also teachings on pharmacy and medicine, the ways to grind and apply herbs. Fifty years ago all this was learned in the monastery.
Apart from these branches of learning, there were also the arts, handicrafts, architecture, the texts. All sciences were learned from the Wat, and so were the arts and crafts. The Wats have now handed these over to the Arts Department. Where did all the ornate artwork at the Temple of the Emerald Buddha come from? Didn’t it come from the Wat? Not only that, but even music, stringed and wind instruments, the text of Victory in War, the songs of swords and the songs of the clubs, came from the Wats, everything was there. The Wat was the institute for developing virtues, livelihood and society all rolled into one.


After that I wanted to seek out a monk in the forest just past Khon Kaen in an area that is now flooded. I wanted to go and study the art of “stretching medallions” into three lottery numbers, which was the subject of much talk. I got excited along with everybody else and wanted to go and study the art of “stretching medallions.”
I met a man who was the village head, 84 years old, and stayed at his house. While there I asked the village head where the monk who could stretch medallions was staying, and could he take me there? That man told me, “Every year this monk comes to stay at a large banyan tree. He stays for only one month each time, then He disappears. From the time I was a child running around naked, taking the cows out with my father, I have eaten the leftovers of his alms food. Now I am 84 years old. He is still alive, but I don’t know how old he is.” I asked the man to take me there. We had to walk a long way. In the morning he would go for alms round from the banyan tree to the village, a distance of about 4-5 kilometers. He stayed under a branch of the big banyan tree. You can’t go there now because the area is flooded by the big dam just north of Khon Kaen.
The 84 years old village head told me that he had a tobacco box. It was made of brass and had handles for threading a rope and tying around the waist. It had a lid and inside were cigarettes already rolled, a cigarette lighter—that is, a flint and a piece of metal for striking it and making a fire. It had been around from the time his father had been the kamnan or sub-district head—they used to call them dignitaries (khun bandasak). But there was a medallion that had been at the bottom of the tobacco case from the time he had asked for it from his father. He had forgotten all about it. It wasn’t a coin, like a baht coin, that people like to hold onto, it was a medallion conferred by the King, probably the fourth or fifth Reign. I can’t remember because there was no date on it.
This monk usually didn’t talk. But that day he spoke. He said, “you have something of value in your tobacco case, you shouldn’t just throw it away.” The man had forgotten al about it because it was just lying in the bottom of his case. Whenever the tobacco was finished he would just top it up without a second thought. He didn’t look at medallion. This Luang Poh said, “Take the medallion and revere it, your children and grandchildren will live comfortably. It’s royally conferred.” It was a medallion given to village heads of kamnans who had performed there duties well, looking after the people and maintaining peace and order in the village, as a gift on there retirement. That was how he had got the medal. It had three digits on it. Eventually the man told his children and grandchildren, “Oh, today Luang Poh said something! Usually he doesn’t say a word, he just sits in meditation under the banyan tree for a month and then goes away.”
When I went to that man’s house I asked to look at the medallion. It had a date, with three digits on it. And I went to meet the monk. When I met him I bowed to him. He was sitting with eyes closed, he didn’t say a word. From his appearance he looked about seventy years old. He still had all his teeth and hair wasn’t the slightest bit grey, it was black. His body was dark skinned and was very well built, not flabby, but well proportioned. I went to pay respects to him around 1954.
When I had paid respects I said to him, “Luang Poh, why don’t you talk? What monastery do you stay at? Luang Poh, I have traveled a long way, all the way from Singburi Province, to come to this banyan tree. I have to stay at the house of the village head. I’ve gone to a lot of trouble to get there. I want to learn the art of stretching medallions so that I get three lottery numbers. I am only a young monk, I’m still very much attached to the world, I want to learn this art of stretching medallions so that I can help my relatives to be rich and get the right lottery numbers.” This was my real intention.
But he didn’t say a word. He just sat there in meditation at the banyan tree. I looked at the belongings he had: just one bowl, a robe and a sanghati (outer robe), which he placed over his shoulder at all times. He had a glot (umbrella) hanging from a branch of the tree … and what else? He had a water kettle and a mug which he used for a drinking glass. The scooper was polished and shiny like a glass. That was all he had, nothing else. I paid respects to him, but he didn’t seem to be the slightest bit interested in me. He didn’t even open his eyes.
I changed my approach. I said, “Most Venerable Sir, whom I revere most highly, I am a new monk, I have only been ordained three years. I want to come and study the Dhamma.” This was my new approach. “I am still a new monk, I do not know the way of Dhamma or the practices for developing meditation. I want to come and learn this from the Most Reverend Luang Poh. Please instruct me.” He moved his eyes a little. I had been speaking for a long time but he had not even opened his eyes, but once I said that I wanted to study the Dhamma and seek instruction, he opened his eyes: but still he didn’t smile, his face was very stern.
He said, “It’s admirable that you’ve made such an effort to come and study the Dhamma.” Since he had agreed to speak, I asked him, “What instructions do you have?” He spoke so little that it was difficult to see what he was getting at. He said, “Do you know what the Buddha taught? If you don’t know what have you ordained for? What have you been striving for?” I told him I had studied the Navakovada, studied the Dhamma and the Vinaya. “You have studied too much, you know so much I think you will be impossible to teach.” This was his teaching. “If you know too much, you probably won’t get anywhere in the practice. Don’t forget what the Buddha taught. The Buddha taught about suffering and the way to quench suffering. This was his teaching. What else did he teach, do you know?” “I don’t know, sir.” “He taught not to harm yourself and not to harm others, not to make others suffer. Look for the source of suffering. Study this point within yourself. What is there? There is suffering. Look for its source and begin the practice of quenching it. And what is the practice? It is morality, concentration and wisdom.”
So now I had it. Was that all? “I’ve already learned that,” I thought to myself, “is this all there is to his teaching? I thought there would be more psychic wonders than this. I’ve heard about morality, concentration and wisdom before.” No sooner had these thoughts gone through my mind when the old monk pointed at me and said:


“It’s because you’re like this that you’ve learned everything but you know nothing. You’ve been looking for useless things, but you haven’t put your knowledge into practice. You don’t take what you already have, you only want something else. You don’t want the truth, you want what’s false.” I remember his words very clearly because he spoke them very often. “You don’t like what is true, you look for what it false. What you already have you don’t want, so you look for what you don’t have. He really laid into me. I was chagrined that day, hurt inside. I went back to sleep but I was ill at ease. I didn’t really sleep. This monk in the forest was really sharp. I could see that he was right on the ball, sharp as a razor. He pointed out many things to me.
By that time it was getting dark, so I had told the village head that he didn’t have to wait for me, I would be sleeping there. I wanted to see whether during the night he would say more than this. During the day he didn’t talk much, may be he would talk at night. That’s what I thought. So I went to him again and said, “Most Revered Sir, I would like to offer myself as a disciple.” He opened his eyes, “Thank you very much for offering yourself as a disciple. You have to really offer yourself, you know.” On this day he pointed straight at me, “The mystic power of the teacher has turned on the disciple and deranged him, that is, you.” He pointed right at my face. How humiliating, he really knew how to abuse someone so it hurt. He said I was deranged, that upset me. He spoke sharp. I looked at him: he lived alone in the forest, yet he could say such sharp and profound things. I can still remember that his speech had three kinds of sharpness. It was razor sharp, in that if I asked anything that was off the beam he would just sit quietly and say nothing. It was neat in that he could turn my words around and hit me with them. And it was blade-sharp in that his words were certain. He had taken an axe and pounded me with it, he didn’t use knife to drive in this nail. So I say that he was razor sharp, neat and blade sharp.
I thought for a while and said, “I would like to stay here.” He wouldn’t have it. It was getting dark by that time, about six o’clock in the evening. The sun was going down and darkness was setting in. It would take me a good time to walk back to the layman’s house, about three or four kilometers away. He wouldn’t let me stay, so I said, “If you won’t let me stay, I would like to offer myself as an apprentice to your most Revered Sir. I wanted to come and learn the art of stretching medallions, but I haven’t realized my wish, so I would like to offer myself as a student of the Dhamma, and make a declaration to follow in your footsteps. Will you accept me? Please have pity on me.”
He sat quietly for a while, and then opened his eyes and said, “You should wait until you are 45 years old, then come and see me again. You are still very young, you are not yet stable. How can I accept you when you are so sloppy? I can only accept one disciple, no more. Do you have sincerity, goodwill and harmony yet? If you don’t yet have sincerity how can goodwill arise? If you don’t have goodwill, how can harmony of body and mind arise, how can you see mentality and materiality?” He really spoke sharp, going right to my heart. He told me to come back when I was 45 years old, and he gave three special techniques for getting to meet him. However, I can’t reveal them here.
I went back to stay at the village head’s house, and the children and grandchildren talked all about their medallion until daybreak. They would say, “Here, I got the lottery three times. Before my fields were only twenty rai—now I have 400, 500 rai of land—through paying reverence to the medallion and chanting as Luang Poh instructed I’ve got the lottery three times.” It seems this was the least intelligent of the children: he went to buy the lotteries at random, and managed to win three times with those three digits. I wasn’t too interested about that but I was worried about this other thing. Think about it, I went to learn the art of stretching medallions but instead I got the Dhamma. At first I was searching for the false Dhamma, but I ended up finding the real thing. He pointed out the way for me, to practice morality, concentration and wisdom, to develop insight meditation. But he didn’t tell me how to do it. He just said to practice morality, meditation and wisdom and pointed out what the Buddha taught. The Buddha taught about suffering, he didn’t teach about fun. He taught the way to quench suffering. This was how the monk taught me, very brief.
I went back to my monastery and devoted myself to studying the Dhamma. I traveled around to learn meditation with this and that Ajahn. I went to study with Luang Poh Lee of Wat Asokaram before he had built Wat Bahng Ping. When he went wandering to Chantaburi and Lopburi I went with him. I followed him to the Northeast and up north. These days I haven’t kept in touch and I don’t know anybody at his monasteries. He’s passed away many years now. I practiced meditation: “Bud” on the in-breath and “dho” on the out-breath, according to the technique. And I met another monk who was very skilled with the kasina meditation. He could fix his mind on a flame and expand it. I met another monk who had developed the manomayiddhi (astral traveling), he could talk with the devas. That sounded like a lot of fun. And he could go and talk with the Hell realms.
I went and met the Lord of Death (yomabahl), I said I was coming to pay a bribe in return for letting my relatives out of Hell. The Lord of Death said “Venerable sir, how do you think you can help your relatives? I can’t even help my own mother-in-law. I really can’t. My wife asked me to help her mother, she felt sorry for her. Her mother had killed a lot of ducks, chickens and pigs, she was ruthless and cruel. She killed them to eat. My wife asked me to help her.” This is what the Lord of Death told me. He wanted to help his mother-in-law out a little, but there were so many plaintiffs, the geese were squawking, the ducks were quacking, the pigs were squealing. They said “Lord of Death, you can’t help her, she caused us a lot of suffering.” The Lord of Death saw that the situation was getting ugly so he gave up in his attempts. He couldn’t help her.
I tried out manomayiddhi and everything else but it was all wrong. I couldn’t find the true path which would really be of used to me. I tried find the true path which would really be of use to me. I tried everything: manomayiddhi, did it have any use? Did it really help me? No it didn’t. Could it help to be free of suffering? No it couldn’t. I tried it out already. I’m a monk, I wouldn’t lie to you.


As time went on I reached the age of forty-five and made up my mind to try to meet the Luang Poh from the forest. I chanted and meditated according to the method and went to meet him at Khao Yai Mountain. I had to travel there on foot and go to a big tree. It was a little past Khao Yai Mountain, between Nakorn Rachasima and Saraburi. The foreast there was called “Forest of the Fire-King” (dong phra-yah fai) King Chulalongkorn changed the name of that forest to “Forest of the Cool-King” (dong phra-yah-yen).
I met him there and stayed with him for one night. He talked about Dhamma to me from 10 at night till 4 in the morning, instructing me about everything. The Luang Poh in the forest taught according to the scriptures. He said, “Now all that you’ve done is good, it can lead to vipassana, insight, but listen, you must turn around. What help has it been to you? Can it help to extinguish suffering? No it can’t”. He immediately began telling me this path. “Don’t forget the Four Foundations of Mindfulness.” That’s what he said. He said, “It isn’t that going to learn about manomayiddhi wasn’t good, but it cannot help you, it cannot quench suffering. You’ve just increased your suffering. You’ve gone to talk with the Lord of Death. Do you understand? Through the power of exceptionally strong rapture and faith, adhering to one-pointedness, you can immediately perform the psychic wonder of manomayiddhi. I’ve done it before.” He said that I should take the Path that leads to the transcendence of suffering, developing the Four Foundations of Mindfulness.
He began teaching as follows: Stand like this, wit right hand holding the left hand. Just stand for one hour without moving. Now I was really in trouble. I had never stood still for one hour. This is the wonder that happened on that night. I stood for one hour: right hand grasping the left hand behind me, the weight of both hands coming to balance at the waist. Standing for one hour was really difficult, may arms were getting stiff. “Don’t put your hands in front of your chest, you won’t be able to breathe normally and it may lead to lung diseases.” He gave really detailed teachings.
Then he taught “Kesa, loma, nakha, danta, taco, taco, danta, nakha, loma kesa” (hair of the head, hair of the body, nails, teeth, skin; skin, teeth, nails, hair of body, hair of the head). Bringing the mind together, establishing mindfulness from the tips of the hair on downward, upwards from the tips of the toes up to the tips of the hair, downward from the tip of the hair to the tips of the toes. This is where I began to enter into the Buddha’s teaching, the point at which I became really “gone forth” in the most complete sense. I stood for one hour. After forty minutes my legs were shaking, things were starting to happen. He said just to look at it, to stand mindfully sweeping from the head to the feet and then count “one;” from the feet up to the head, “two;” surveying the body with mindfulness from the head down to the feet, “three.” “Bring up your mindfulness. Didn’t your preceptor teach you on the day of your ordination? From the lower part up to the upper part, from the upper part down to the lower part. You’ve learned too much. You have too much knowledge, you have gone beyond the practice of the Buddha, that’s why you haven’t gotten anywhere”
I stood observing, direction my mindfulness to a mirror image of myself standing for one hour. I knew that I was standing with mindfulness. Oh, standing with mindfulness, I could read myself, I could see myself, I could use my self. I could show the psychic power of standing by standing gracefully, with full mindfulness in the act of standing. Kayanupassanasatipatthana (mindfulness on the body), the base upon which the mind shows its power by having full awareness, thinking with wisdom. Standing this way is really useful. This is what I obtained from the forest, I stood with mindfulness. “Oh, that’s it. This is how (reflecting on) kesa, loma, nakha, danta, taco leads to benefit.” Standing, walking, sitting, reclining, the four postures. Any of the four foundations of mindfulness. Standing with mindfulness. Seeing a person walking towards us, watching them from the head down to the feet, we know immediately what their mind is like. These things are related, we can know them only through the wisdom-eye. This is really a useful thing.
Second stage: he taught to walk with mindfulness, stepping out with the foot, having mindfulness in every movement. This is the teaching he gave at Khao Yai Mountain when I was 45 years old. It was very appropriate as I had already developed calm meditation, I had already developed samadhi. I used this to upturn the world, establishing mindfulness on the material form adhered to by convention as meditation object. Doing so, convention disappeared and immediately became instead the five aggregates (Khand has).
Then he continued his teaching. He said to me, “Do you know what your mind state is like?” “I don’t know, Luang Poh.” “Remember your meditation object. When you wake up in the morning, what is your meditation object? Be skilled in entering and leaving (the meditation object). When you get some money, or lose some money, the memory lingers. What happens then? It’s like we’re businessmen.” This is how the forest monk taught, really practical. I can clearly remember his words. “Do you know your meditation object? It is the short breaths and long breaths. The natural function of the mind is to read mental states, it can record mental states for a long period of time, like a tape recorder. You can’t touch the mind, it doesn’t have any material form, it’s an abstract condition (namadhamma). And what kind of mental state is it holding onto? If the mood is anger or fury, it is like a businessman making a transaction. It’s useless. And remember this mental state. Make contact with you mental states from the people that approach you. Experience the mental states, the stream of mental states that allow you to live. If our mindfulness is fully developed we will know how light, subtle or heavy is the stream of thinking of other people.
Then he taught to know the sense bases. Where are they studied? They are studied at ourselves. This is how he said it. He taught really briefly and simply. When the eye sees form, is there moral restraint (sila) at the eye? When the ear hears sound, is there moral restraint at the ears? When the nose experiences a smell is there moral restraint at the nose? When the tongue tastes a flavor is there moral restraint at the tongue? When the body experiences feelings at heat, cold, hardness, and softness is there moral restraint? I listened to him talking. “When you see forms is there mindfulness?” “Yes there is, Luang Poh.” “That’s right, mindfulness. Morality has to have an abode to live in,” he said, “You have to live in a hut, right? The householders have to have a house, a place to live. They can’t just sit under the sun and rain. They must have a place to live. There must be a place to live—when eye sees form, have mindfulness.
Then he said, “Wherever you go the eyes and ears are most important. Don’t give the importance to your mouth. Your mouth is only a small teacher, it is not the big teacher. Mostly we give importance to our mouths. The eyes see, the ears hear, the mind creates and begins to work, speech comes afterwards.” Here, his teaching was really good. I got a lot from this teaching. He said when the eyes have morality wealth will follow. When you hear others abusing you, if your ears do not have morality, when you lose mindfulness for a moment, you have a problem. The abuse us once, we abuse them twice. We let our mouths lead us. This is our ears having no morality. Set up mindfulness. When the ears have mindfulness the ears will have wealth because they will have morality. When you speak in the present moment you mouth has morality. You speech is silver and gold. Wealth comes, your speech is silver and gold, through the power of mindfulness.
Remember this. What color car is the best, what model is the best? This color really crashes well. Good color which has good luck, which doesn’t crash, doesn’t exist. Don’t forget. It’s all in the heart. The car leaves all the care and its fate into the hands of its owner. If the owner has bad luck, what does the car know about it? The car meets utter ruin because of its owner. You don’t have to choose a color, just take the one you like, you don’t have to go looking for a fortune. Whatever color is appealing, take that one. If the fortune teller tells you to get a red one, but you like green, don’t force yourself. You buy a red one but after you have it repaired you won’t feel so good. You can give up believing the fortune tellers. Just believe in what is comfortable for you.
Sunakkhattam sumangalam supabhatam….Is it convenient? The auspicious time is the auspicious occasion. Auspicious time is free time. If you are not free the time is not good. Before you can conduct your work the tools have to be in order. When everything is in order, that is the right time. These days, you can’t even be free on Saturdays or Sundays, you have to find other work to do. Just go ahead. When everything is in order, just go ahead and do it, and it is done quickly and properly, everything in order. Remember, if the fortune teller tells you to get red but you like green, if a read color is not pleasing to you, why should you buy it? Isn’t it better to choose the color that pleases you? This is the teaching of the Buddha.


Being such, I would like to leave this with all of you. Developing insight meditation, concentration meditation, generosity, morality and meditation, you must know the proper method. When making offerings, you must have intention. You all know what I mean without me having to explain it. Look at you intention before doing it. When you’ve done it you feel good. If you’ve done it for a long time you feel even better. Take this principle when you make merit. Making merit until your purses are worn out, do you get any merit for it? Here is another way to make merit in which you don’t have to give up you work or you money, but you have to give up time. Just practicing meditation regularly you can solve the problems that arise before you without having to use any money—but you have to give up some time. You can do it at all moments. When you leave you house problems may arise, but you can solve them on the way. You solve problems at the eyes, the nose, the tongue, the body and the mind. When a problem arises you solve it straight away. When you go into your house a problem may arise, when you arrive at you destination a problem may arise, when a businessman reaches his office a problems may arise. Problems can always arise, but if we have good mindfulness and wisdom we will not create problems but work to rectify them the minute they arise, in the present moment. If you have nay kind of problem, if you can’t solve it but keep making more problems and making more trouble, how can you be said to have mindfulness and concentration?
You don’t have to think in terms of going to the Wat. Go to your own Wat. If you don’t have time to go to the Wat that is a building, a place, go to your own Wat, measure (wat) yourself. Measure yourself whenever you stand, walk, sit or lie down, whenever you are going to pick up something or sell something, establish mindfulness and you will always have good sales. Remember this. Can you remember the Buddha’s teaching of the Four Foundations of Mindfulness? The one path, what is it called, what is the city? It is the city of the body (kayanagara). It’s there within us. For whoever has mindfulness and clear comprehension fully developed from practicing the Four Foundations of Mindfulness, money will flow. That is if your mindfulness is fully developed. Only if the mindfulness is fully developed can it be said that one has the Four Foundations of Mindfulness. Such a person is fully developed. If he is a merchant he will be rich through his perfect mindfulness. He sells with mindfulness and has wisdom, he knows what will lead to profit and what will lead to loss. And he knows it in advance. That is having perfectly developed mindfulness.
It all comes down to these Four Foundations of Mindfulness, developing them to perfection, having perfect mindfulness. When mindfulness is good, money follows. Without mindfulness, your money will only disappear, it will surely go away. Viradayo viragonayam: you chant this verse for bringing in the money, but does the money come? If the Westerners ask what you are doing, don’t tell them that you are chanting to get rich. Why are you chanting? If you chant and the money doesn’t come they will just ridicule you. You chant to bring the mind to fruition. When the mind comes to function, money comes to fruition. If your chanting just makes the mind shrink, your money will shrink also. It’s not that you just chant and money will com. One the mind comes to fruition, it sends out branches of shade of the wisdom tree, and then money will shrink also, you food supplies will shrink, everything shrinks. Thus I say that viradayo viragonayam is chanted to raise the mind up. When the mind is at ease and replete within itself, when mindfulness is perfected, you will get your money. Just think of money and it will come streaming in.
Remember this. You chant to make the mind grow. If all of you make your minds grow, I guarantee that you will succeed in all your undertakings. If you mind shrinks, your battery runs flat, how will your car run? If you don’t look after the battery your mind will run out of energy. If you don’t use a battery, if you don’t run the engine, the battery run flat. Eventually it gets ruined. When the cells are ruined what do you do? You have to throw the battery out and buy a new one, and that costs money. That is what I mean by the mind running out of energy. If you boost your mental power by developing mindfulness in all your activities, that is all you need to do. Increase your mindfulness, increase your charge, then your battery will be recharged.
Just have mindfulness. The Buddha taught 84,000 sections of Dhamma, but in brief it is just morality (sila) concentration (samadhi) and wisdom (panna). This is what the monk in the forest taught me, very pithy teachings. To put it even more briefly, it is just mindfulness and clear comprehension. Even two is too many. Have only one: the apex of the cetiya is heedfulness. Have mindfulness, morality. Clear comprehension. Even two is too many. Have only one: the apex of the cetiya is heedfulness. Have mindfulness, morality. Clear comprehension (sampajanna) is concentration. You know yourself, your mind is clearly established, you are possessed on concentration. When your mind is thus well established, what follows is wisdom. When that arises all that is left is the one condition of heedfulness in all activities. There is only one thing left in the practice. If you think there is too much to Dhamma practice, just remember not to be neurotic and not to he heedless. But you can’t just walk that way, you must begin at the beginning, with morality, concentration and wisdom. From there leave only two, mindfulness and clear comprehension, knowing yourself in all situations and not being heedless. When heedfulness arises there is just this one factor. This is how the monk taught.
I caught the gist of his teaching, and returned to my monastery, I understood his teaching and obtained a lot of other tricks in the practice. If you want to get these tricks, if you want to know about them, you must come and ask me about them personally. For today I will just give this brief description, my meeting with a certain Luang Poh in the forest. I don’t know what his name was, but form his appearance I would say he was about 70 years old, but he must have been older because the village headman had seen him since he was a youngster running around naked until he was 84 years old. That headman has died now. If that headman was still alive—don’t forget, in 1950 this man was 84 years old—then he would now be over a hundred. He must be dead by now. As for me, I am now almost 60.

Biography of phra rajsuddhinanamonkol

Posted in Buddhist monk by buddhanirvana on April 16, 2010

Venerable Phra Rajsuddhinanamongkol (Jaran Thitadhammo) took on the position of acting Abbot of Wat Ambhavan in B.E. 2500 (1957), and has steadily conducted a program of developments and improvements, both internally and externally, bringing the monastery to greater and greater prosperity. He was given the title Phra Rajsuddhinanamongkol in honor of the celebrations of Her Majesty the Queen’s birthday on August 12, 1992. His life and works are objects of faith and inspiration for people everywhere.
Phra Rajsuddhinanamongkol was born in the reign of King Rama VII the seventh reign of the Ratanakosin Dynasty) on August 15, 1928 at 5.10 P.M. in Tambol Muangmoo, Amphur Mueng, Changwat (Province) Singburi. He was the fifth of ten children born to this mother, Jerm and father, Pae Janyaraks.
The Venerable was ordained on 15 July 1948 at 2.00 P.M. at Wat Promburi, in Singburi Province, with Chao Khun Promnagaracariya as preceptor and Phra Khru Thavornviriyakhun of Wat Buddharama as kammavacariya, chanter of the ceremony.
The Venerable was educated in both worldly and religious matters and was especially gifted in both areas. His education can be summarized as follows:
He received secular education from various places:
• Wat Saddhabhirom public school
• Singhavidhayon School
• Singburi Province School
• Sirisuddho School
• Suvitdaramas School
He finished fourth year of secondary school education in 1944.
He studied Thai music, such as the Mon flute, brass and stringed instruments and lyric composition from his father and Khun Luang Dhara.
Later on, his grandfather, Colonel Luang Dhara introduced him to General Phibulsongkram, Prime Minister of Thailand, in order to have him enter the Police Academy.
The Venerable studied there for about a month, but left as that study did not suit him.
The Venerable began to take an interest in the guiles of human behavior but when he had gained some understanding of them he became fed up with it and did not use his knowledge for the benefit of others. At that time, as he had reached the age of twenty, he forsook the household life and entered the shade of the saffron robe, where he has stayed ever since.
• 1948 : studied the Dhamma (Teachings) and Vinaya (Discipline) at the Promburi Centre.
• 1949 : passed the second grade of Dhamma Examinations at Wat Chaeng Promnakorn.
• 1950 : studied meditation with Phra Khru Nivasdhammakhan (Luang Poh Derm), Amphur Nong Pho, Nakornswan Province.
• 1951 : studied meditation with Luang Poh Lee and Venerable Chao Khun Ariyagunadhara in Khonkaen Province.
• 1952 : studied making power objects and holy water with Luang Poh Jong, Wat Nah Tahng, Ayudhya Province and Phra Khru Vinitsutagun, Luang Poh Sanun, at Wat Saotongtorng, Ang-tong Province, and Luang Poh Jaht, Wat Bahn Sahng, Prajinburi Province.
• 1953 : studied calm and insight meditation with Phra Bhavanakosol Thera (Sot Candasaro), otherwise known as Luang Poh Wat Pahk Nam, at Wat Pahk Nam, Amphur Phasricharoen, Thonburi Province.
• 1954 : studied and practiced insight meditation with Chao Khun Acariya Phra Rajsiddhimuni and Wat Mahadhatu, in Bangkok.
• 1955 : studied Abhidhamma with Ajahn Tejin (a Burmese monk) at Wat Rakang, Thonburi Province and studied fortune telling with His Holiness the Sangharaja at Wat Srakes, in Bangkok.
He studied and exchanged ideas about psychology with Ajahn Colonel Chom Sugandharat. He went wandering in search of seclusion and suitable places to develop meditation practice among the forests and mountains of Northern Thailand.
1. Acting Abbot Wat Ambhavan, Tambol Ban Paeng, Amphur Promburi, Singburi Province, in 1957.
2. Conferred the title Phra Khru Palat Jaran, Thitadhammo Thananugrom (assistant) of Chao Khun Sundaradhamma Praputh, Ecclesiastical Governor of Roy-Et Province (while living in his own monastery of Wat Ambhavan) in July, 1958.
3. Conferred the title of Phra Khru (sannabat) “Phra Khru Bhavanavisuddhi”, Abbot of Wat Ambhavan, on December 5, 1968.
4. Appointed as Ecclesiastical Head of Amphur Promburi in 1957.
5. Conferred the title of “Phra Khru Bhavanavisuddiguna,” on December 5, 1988.
6. Conferred the title of “Phra Rajsuddhinanamongkol on August 12, 1992.
From the time the Venerable began to function as acting Abbot of Wat Ambhavan in 1957 until he received the title and official position of Abbot on December 5, 1968, a period of eleven years, Venarable Phra Rajsuddhinanamongkol did not use his time idly but tried in every possible way to bring prosperity to the monastery and to help other monasteries by providing them with the proper conveniences. Venerable Phra Rajsuddhinanamonkol is a gifted speaker, whose teachings inspire and rouse his listeners, a daring builder who goes ahead with a project even without the funds at hand, a philanthropist who gives what he has for meritorious causes and to help his monastery attendants. The Venerable Phra Rajsuddhinanamongkol is also a problem solver, meeting problems that arose in the course of building by inviting a foreign monk to give sermons at the monastery and using the offerings that resulted to pay the stoneworks and hardware stores. When this was not sufficient to solve the problem he has borrowed the money from his mother and relatives. Because the Venerable Phra Rajsuddhinanamongkol is such a developer, as gifted speaker and meditation teacher all in one, his achievements each year are many, and they have been recognized on many occasions, such as:
• In 1973 he received an honorary award as the Social Developer of the Year (in the field of voluntary social welfare, religious activities).
• In 1975 he received an award from Her Highness Princess Sirindhorn at Wat Mahadhatuyuvarachrangsit in Bangkok on Tuesday 28 May, 1975 for his great contribution to Buddhism in the field of encouraging sincere practice of the Dhamma.
• In 1976 he was awarded an Honorary Pin as an outstanding developer in the Paen Din Tham Paen Din Thorng project from His Excellency General Prem Tinasulanon, the Prime Minister, at Government House on May 6, 1976.
Thus it can said that Venerable Phra Rajsuddhinanamongkol has dedicated his life to the development of society and he has long been a major refuge for Buddhists, both locally and at large.

The great guru monk, Luang Phor Doem, Wat NongPho temple

Posted in Buddhist monk by buddhanirvana on April 16, 2010

Luang Phor Doem (B.E.2403-2494),Wat Nong Pho temple, NakornSawan province, is one of the greatest guru monk of Thailand. His very well-known amulets are various kinds of ivory-tusk carved pieces including Singharajs, a few batches of statuettes of his own, and many sizes of magic knives. Because of his amulets carrying great properties on impenetrability, so they are best for "real men" who want to fight the bad. His magic knives are so terrible that magic-tattooed hooligans are scared of. Even the small-type knife is only 2-3 inches long but it could destroy enemies’ invulnerability. The knife will easily penetrate into any magically invulnerable guy, and the wound is terribly incurable. His foot-prints are also popular amulets, its properties are comprehensively for self protection as same as his magic knives.
As elephant being a carrier in the old times, Luang Phor Doem kept many elephants. He cast a spell on every elephant’s legs and sometimes fed them with blessed grass. As a preceptor, Luang Phor Doem was often invited to many temples to preside over the ordain ceremony. When he was getting old, he reached the destination temples by elephant. All his elephants were very tamed. After reaching the temple, Luang Phor Doem just let the elephant go freely to feed itself by eating grass in the nearby area. Amazingly, when the ceremony going to end with some chanting chapter, the elephant would go back by itself and kneeled down in front of the Bosth(main chanting hall for all Buddhistic rituals) to pick him up and bring him back to Wat NongPho. Luang Phor Doem loved all of his elephants, he had special knowledges(Yana) to detect elephants’ mind and to communicate them. When Luang Phor Doem passed away, his elephants cried with grief and some of them refused to eat anything.
Luang Phor Doem was a great builder. He helped build more than 30 temples in Nakornsawan and nearby provinces, such as Phichit, Pitsanulok and Chainat. His benevolence was so great, he cared about the water in temple’s pond which was the main blood vessel for all monks in the temple. He was very happy if the pond was full of water. When the pond was shallow in the dry season, he was worried and going to the Bosth to meditate and beg for rain. The day he passed away, his monk disciples had told him that the water level was very low, it’s nearly run out. If there was no rain in a few days, the pond would dry up. Luang Phor Doem nodded his head while he was lying ill on the floor.
" My sons I’m going to leave this world, I wish you all be good monks and be happy forever, so don’t worry about the water in the pond", said he. A few minutes later, he passed away. Suddenly, the lightning flashed in the sky and a clap of thunder striked, a very heavy rain poured!! Only one hour later the pond was full of water again. The great monk often miraculously passed away in this manner.
The Mantra is also good for everybody even he has none of Luang Phor Doem’s amulets. The Mantra incantation prays for the Triple Gems, Buddhang, Dhammang and Sangkhang to protect the prayer and to conquer all enemies. The Mantra is as follow:
SitthiKijjang SitthiKammang SitthiLapho ChayoNijjang AsangWiSuLoPuSaPhuPha
NaMoBudhThaYa UttangHareja NaMaPhaTha
PhraBuddhangRaksa PhraDhammangRaksa PhraSangKhangRaksa
SattruMaBeetha WinasSanti AyuWannoSukkhangPhalang

Luang Phor Doem’s amulets are rather expensive because they are very popular among Thai veteran collectors and users. But for the novices, they may know only his name but know not much about his amulets’ great properties. Once his amulets appear on anyone’s neck , it’s something like a sign to show that you are a real man and tough guy.

Luang Phor Chong (Wat NaTangNok)

Posted in Buddhist monk by buddhanirvana on April 16, 2010

Luang Phor Chong (Wat NaTangNok) – Looplor 247x-248x
One of the top 10 great Guru monks of Thailand was undoubtedly Luang Phor Chong of Wat NaTangNok Temple, BangSai district, Ayuthaya province.
He passed away on the Buddhist important MaKhaBuCha day of February 17th, B.E.2508, at the age of 93.
Luang Phor Chong and Luang Phor Parn of Wat BangNomKho were close friends and respected each others high Dhamma pratice.. They had the same teachers viz LP Soon of Wat BangPlaMoh and LP Paan of Wat PikulSokant.
Even though Luang Phor Parn reached extremely high miraculous knowledges of "Apinya" and "Wipassana", he still admired Luang Phor Chong and recognised him as a great monk.
Once in the evening Luang Phor Chong was taking a rest at the pier in front of his temple, a small group of men rowed across the canal. After tying a boat robe to a pier hook, one said unrespectably to Luang Phor Chong,"Luang Phor, would you guard my boat because I was told that tjhere are many thieves around here."
The old Luang Phor Chong said slowly and mercifully to that man," Alright, I’ll guard your boat as mine…don’t worry." The group of men came back to the pier at around midnight, they saw Luang Phor Chong still sat alone at the pier. "Wow, how great it is, you’re still sitting here for so many hours, I thank you for guarding my boat," said a man. "You ordered me to guard your boat, I did as you said," Luang Phor Chong said slowly to the man.
But at the evening of the next day, the men came to Luang Phor Chong’s Kuti(monk’s house) with flowers, incenses and candles on their hands. They had paid obeisance to Luang Phor Chong and said " I come here to apologize for ordering you to guard my boat, I have been told that the you are Luang Phor Chong, so please apologize all of us for doing a great sin, please grant us your apology." " Huh,huh…alright…you ordered me and I did it for you …it’s no sin …..from now on remind yourself do not order any monk as your servant," said Luang Phor Chong.
He also taught them a short brief of Buddha’s Dhamma. All the men listened quietly and wept, then they pay obeisance with full respect to Luang Phor Chong’s legs.
Luang Phor Chong was a great donor. Any temple troubled with lacking of Kutis, he would order his monk disciples dismantle them and brought to the lacking temple. Even thiefs came into his temple to steal some thing that’s difficult to get, Luang Phor Chong knew that and called them to get it.Yes, he gave stuffs to thiefs but never forgot to taught them that stealing monk’s stuffs was a great sin.
Many thiefs gave up stealing by his teachings. Luang Phor Parn of Wat BangNomKho admired Luang Phor Chong to all his disciples that he was like a gold monk statue, and that a monk of this kind one should never beg anything from him because he would give everything that was begged for.
Whenever Laung Phor Parn performed any religious ritual at his temple, he would invite Luang Phor Chong to join. Once Luang Phor Parn urged his close monk disciple to go by a motor boat to invite Luang Phor Chong to join a ritual , but Luang Phor Chong told the monk to go back in advance and he would go by himself later. As soon as the monk had come back and reported to Luang Phor Parn that Luang Phor Chong would come later, Luang Phor Parn laughed mildly and pointed to Luang Phor Chong who was sitting right there!! How did he come with a short time? It’s many miles distance between the two temples, if going by walking it would take a few hours.
It was recorded that Luang Phor Chong reached the highest knowledge of "PatiSamPhiThaYan" which covered highest ability to perform miracle of all kinds. Whoever reaches this state will have comprehensive knowledges over all Tri Pitaka automatically and could rush to anywhere in a short time.
Luang Phor Chong created many kinds of amulets since the WW II, such as medals, small statues, ivory-tusk Rajasihas, metal Ta Pian fish , sacred jackets, etc. His amulets are very good for warding off dangers of all kinds, while his Ta Pian fish is good for fortune fetching.
Ayudhaya, an ancient city of Thailand was established around 700 years ago, and just like other provinces of the country experienced the devastation of World War II that destroyed the lives and property of countless people.
Anyway, Ayudhaya seemed luckier than many provinces because it was said that some senior holy monks used their magic power as protectin against the bombs.
It was well known amongst the locals of Ayudhaya that during World War II, Luang Phor Chong had tried to protect the province and the lives of the innocent by sprinkling his sacred sand from a plane onto the land below. After which many miracles were recorded particularly the unusually high proportion of unexploded bombs.
Luang Phor Chong was a senior monk at Wat Natangnok who was quite prominent in creating various kinds of sacred things, apart from the sacred sands, he also created Takruts, Prapong, clothed amulets, etc., and all of his amulets were famous for protecting people from bullets, bombs, accidents and other kinds of danger.
Though Luang Phor Chong has passed away for several years many locals of Ayudhaya still recall his virtues and dedication to the province during the war. It is for this reason that his amulets attract premium prices which continually rise.
Mr.Berm Bangsai, an amulet expert of Ayudhaya province said that although Luang Por Jong was an expert in supernatural power, he had never told any one else
"Everyday he would peacefully remain in his temple and scarcely talk to others, but people knew of his great power after wearing his scared amulets for protection. His amulet were in great demand by experts and worshippers alike especially for protection from bullets.
Many of Luang Por Jong’s amulets have become very famous such as Rian Na Yai amulets which are currently priced around 100,000 baht /each.
The last series of his amulets was called Rian Mangklayu which Luang Phor Chong had accumulated all of his magic power for the last time to create before he passed away, and nowadays they also priced at around 100,000 baht.
About the series of Rian Mangklayu amulets, Mr.Berm had reiterated that he believed that this series was the best of Luang Por Jong’s amulets.
"Because he took so long time to recite his magic spells in order to transfer all of his magic power into the amulets.", he said.
Apart from that Luang Phor Chong also created this series when he was quite old and had amassed a great wealth of experiences in creating sacred amulets.

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