Blog dan isi kandungan blog ini hanya untuk layaran, perkongsian, dan bacaan pengunjung-pengunjung blog yang beragama BUDDHA dan BUKAN beragama ISLAM sahaja.

Kandungannya mungkin akan menimbulkan KETIDAKSELESAAN kepada sesetengah golongan. Sila TINGGALKAN laman ini sekiranya anda bukanlah daripada golongan seperti yang dinyatakan di atas.

Keprihatian dan kerjasama anda semua amat saya hargai.

Sekian, terima kasih.

This blog and it blogposts are strictly for NON-MUSLIM viewing purposes only. All articles / posts are strictly the writer's personal view per se. Writer does not necessarily endorse the views or opinions given by any third party content provider. TQVM

Monday, June 29, 2009

Wat Uttamaran New Released Tok Raja's Amulet

Than Boon's first batch. ( Temple code at top left ) Than Boon 2nd batch. ( Without temple code ) Tok's Loket made by Than Boon, small and average sizes( 2552 ) Tok's Loket made by Chau Khun Mit

Saturday, June 27, 2009

The Legendary Luang Phor Thuad of Wat Chang Hai


Luang Phor Thuad, Somdej Jao Pakora Wat Chang Hai Pattani. Legendary monk of Thaiand. Luang Phor Thuad's amulets are very famous and one best holy items from Thailand. Said that any amulets with image of Luang Phor Thuad bless strong protection against evil/darkness and protect wearer from all dangers. Wat Changhai is situated at Naparu, Koppo District, Pattani, Thailand. It was built over three hundred years ago. It was also the place where Luang Phor Thuad gained Enlightenment.  
Luang Phor Thuad was born 1582 in Suan Chan Village, Chumphol Dustrict, Sathing Phra in Songkla (Southern Thailand). His parent were Mr. Hu and Mdm. Chan, a poor couple living in the place of Shrentthi Pan, the wealthy landlord. His parents name their child as “PU” (meaning crab). 

One day his parent took PU ((Luang Phor Thuad) was less than 6 months old) out to the rice field and before going to the field the made a cradle by hanging a cloth between two trees for the child to sleep in. After sometime out in the field working, Chan turned around to check out her baby and to her surprise she saw a large snake curled up around the child’s cradle. Chan cried loudly in fright and those in the distance as well as Hu quickly rush to check out what was happening.


hey found out that a snake had curled up around their baby and was observed by others. To their surprise, the snake did not harm their child. With the old belief that this snake might be the Buddha’s created vision, they prayed to the snake and offered flowers and rice cake. The snake then uncurl itself, spit out a Crystal Translucent Gem and left the child. In astonishment, the baby was still asleep with a crystal gem that emits rainbow colors beside his neck. 

The crystal gem was properly kept and given back to PU when he was grown up. Even today, the crystal ball is still installed as Wat Phra Kho in Songkla with many stories of its miracles. When PU(Luang Phor Thuad) was seven years old, he was send to stay with Abbot Chuang, his Bikkhu uncle, at Wat Kudi Luang and further his primary school studies there. Then at 15 he was ordained as a novice monk and lived with Phra Khru Saddhammarangsi at Wat Sri Ku-Yang (at present in Ranod, Songkla). 

At the age of 20, he was ordained as a monk by same as his preceptor. “Samiramo” the Buddhist name (Chaya) was given to the new monk. Three years of his monkhood under the guidance of Phra Khru Ka Derm, he studied Dhamma and bali Language till its basic introductory is completed. Later on, he wanted to further his studies of Buddhist scriptures in Ayudhya. After obtaining permission to leave from his preceptor, accompanied by Mr. Inn the passenger ship owner and they left for Ayudhya. 

Three days after sailing off the open 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’d consumes all of the fresh water as well as foods. Out of anger and frustration, other passengers on board including the owner vented their anger by blaming and cursing Bikkhu PU and exclaimed that he’d brought to them bad luck and wanted to expel him down from the ship. Then Bikkhu PU rose and others look on, he dipped his foot into the sea to draw a circle. 

Then he told the sailor to fetch fresh drinking water from the sea from where he’d circled with his feet. The sailor 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, and the owner invited him to use the boat again on his next trip. 

When arrived to Ayudhya, Mr. In took Bikkhu PU to reside in Wat Khae and offered Nai Chan, his servant to follow Bikkhu PU as his close assistant. After business is done by Mr. In, he left and sailed back to where he’d came from. In Ayudhya while Bhikkhu PU had studied Buddhist scriptures at Wat Lumbalinavas. During that time the King of Sri Lanka are challenging with the King of Siam to translate all of the golden alphabets into the Buddhist Scriptures to the correct order within seven days. 

If all the requested be met and finished in time, the King of Sri Lanka would then give all of the treasures transported in seven boats to the King of Siam as prize. Otherwise the King of Siam will have to pay to the king of Sri Lanka he failed. The King then summoned those learned monks and persons within the capital city a Ayudhya, no one could meet with this challenge. Six days of anxiety of the King had passed. 

At last it was known that a young Bhikkhu named PU or Samiramo with great abilities, and was summoned to translate all of the golden alphabets into the Buddhist Scriptures to the correct order. The young monk went to the assembly, paying his respect to Maha Sangha and King, then encountered with seven Brahmins from Sri Lanka. 


Bhikkhu PU (Luang Phor Thuad) started to rearrange the golden seeds into the Dhamma according to Buddhist texts with no difficulties. The 84,000 units of the golden seeds were all used up except seven seeds left missing. They were Sarn (Dhamma-sangani), Vi (Vibhanga), Dha (Dhatukotha), Pu (PUggala-pannatti), Ka (Kathavatthu), Ya (Yamaka) and Pa (Patthana) which are the heart of the seven scriptures of Abhidhamma Pitako. 

The young monk turned to the seven Brahmins and asked if they had kept the missing golden seeds. When they were given, the complete rearrangement of golden seeds into Buddhist scripture of Abhidhamma was finished on the 7th day, the Brahmins as the Ambassadors of King Sri Lanka had then given all the treasures of 7 boats to the young monk but he turned everything away and gave them all to the King. Being favorite to King Ekadasaroth of Ayudhya with his knowledge and wisdom, Bhikkhu PU had been bestowed upon the Sangha title of "Somdej Phra Rajamuni Samiramagunupamacarya" the most higher rank ever given to any other wondering monk before in the country. 

Somdej Phra Rajamuni Samiramagunupamacarya or Luang Pu Thuat had stayed in Ayudhya to have advised to the King many ways till his old age and then asked for permission from the King to go back his home town. The King had permitted with a promise to give all the supports requested by Luang Pu Thuat in turns of his virtuous deeds. 

When Luang Phor Thuad was back to Wat Phra Khoh, he found the Wat mostly ruined and thus sent a message requesting the support to restore the temple to the King. King Ekadasaroth was pleased to respond to Luang Phor Thuad needs, he gave all supports to the said monastery and graciously issued the Royal Degree on Dedication of Land and People of about 250 families nearby Wat Phra Khoh as beneficial temple. 

The Royal Decree was later successive to Wat Khian possession and given to prince Damrong Rajanubhab in 1913. At present the document was kept in the National Library in Bangkok. Luang Phor 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. His date of passing away was not certain. Through his supernatural power and miraculous virtues, Luang Pu Thuad manifest through vision and dream seeking to produce the first amulet of him initiated in Wat Changhai 1954. 

Amulets of Luang Phor Thuad have shown many miracles to individuals carrying it. From there onwards, many batches of his amulet pendants were produced. The popular one’s have been documented in the book titled "Luang Pu Thuat: The Story of His Life and Amulets". I

nfo Adapted & Adopted From Other Net Forums.

Hakikat Yang Hakiki

Apabila kita bercakap tentang kemujaraban, keampuhan dan keajaiban sesuatu TANGKAI atau AZIMAT yang dihasilkan oleh para sami siam dan mahaguru atau bomoh( Amulets ). Kita sering cenderung untuk mencari dan mendengar cerita-cerita pelik, ajaib dan sukar diterima oleh akal fikiran untuk dinilai dan diangkat sebagai satu petanda bahawa sesuatu azimat atau tangkal itu benar-benar hebat, mujarab, dan ajaib ! 

Tangkal atau azimat yang dihasilkan oleh seorang mahaguru yang hebat tetapi tidak ada sebarang berita yang digembar-gemburkan sering dianggap kurang hebat atau tidak mujarab. Kita sanggup membelanjakan ratusan malahan ribuan ringgit untuk MEMBELI atau MEMILIKI tangkal atau azimat terbabit tanpa berfikir panjang ! Pada tanggapan kita, cerita-cerita yang dibawa bersama-sama tangkal terbabit adalah benar dan merupakan satu petanda atau bukti kehebatan sami atau mahaguru terbabit. 

Beberapa keratan akhbar yang dipotong dan disunting lalu dimuatkan ke dalam majalah himpunam azimat serta tangkal menyemarakkan lagi proses PENJUALAN dan secara langsung atau tidak membantu MELARISKAN penjualan azimat serta tangkal terbabit. Sebenarnya kita alpa bahawa sesetengah daripada wacana @ artikel yang disunting dan dimuatkan itu hanyalah gimik semata-mata. Sesetengah daripada kita jahil dan tandus..... terlalu mudah untuk mempercayai berita-berita serta cerita-cerita yang kononnya memaparkan kehebatan azimat/tangkal mahupun seseorang sami terbabit. Kita sering lupa bahawa, sesungguh dan sebenarnya keratan-keratan suntingan akhbar terbabit merupakan keratan atau suntingan daripada beberapa majalah PICISAN tentang azimat/tangkal/sami atau wat siam yang membanjiri pasaran negara jiran kita. 

Kandungan yang terpesong serta menggembar-gemburkan sesuatu cerita sebeginilah yang menyebabkab ianya dipandang enteng oleh pengumpul-pengumpul sejati azimat dan tangkal. Malah adalah tidak keterlaluan jika dinyatakan bahawa di negara jiran..... akhbar-akhbar serta majalah sebegitu sudah wujud sejak berabad yang lalu dan memang tidak mendapat tempat dalam kalangan pengumpul-pengumpul azimat yang sejati ! "Tin Kosong Biasanya Kuat Berbunyi ", " Kokok Berderai-derai Ekor Bergelumang Dengan Tahi " dan " Diam Ubi Berisi " merupakan peribahasa yang tepat untuk menggambarkan situasi di atas. Sebagai salah seorang pengumpul azimat / tangkal siam yang masih baru dan setahun jagung dalam dunia azimat siam ini ( Thai Amulets World ).

Ingatan saya pada pengumpul, peminat, dan pencinta azimat yang baru ingin berjinak-jinak dengan dunia azimat serta tangkal siam. Elakkan daripada terpengaruh dengan cerita-cerita dongeng, tidak masuk akal dan bombastik apabila mengumpul azimat. Beberapa perkara yang harus diambil berat semasa proses pengumpulan azimat adalah : 1. Ketahuilah siapa penciptanya / pembuatnya ? 2. Siapakah sami / mahaguru terbabit ? 3. Apakah objektif penghasilan azimat / tangkal terbabit ? Pastikan ianya bukan dihasilkan oleh orang luar yang menggunakan nama sami terbabit. Seelok-eloknya mestilah azimat yang dihasilkan dan dikeluarkan oleh wat. ***** teruskan bersama saya untuk ulasan yang lebih mendalam berserta contoh2 keratan akhbar dan cerita2 yang digembar-genburkan demi tujuan mengaut keuntungan dan cerita2 disebalik kejahilan yang memakan diri sendiri.

Friday, June 26, 2009

Thursday, June 25, 2009

Luang Phor Kalong Qiew Qaew - Meed Mor

A beautiful example of LP Kalong's Meed Mor, 1st batch, all hand carved. This meed mor was consecrated by Luang Phor Kalong for almost two years, through seven blessing ceremonies beginning in BE 2548 and culminating at Wat Suthat at the end of BE 2549.

Na mo tad sa, Pa ka wa toa, A ra ha toa, Sam ma sam put tad sa (3times)
Ta toa a pa rae na vi cha yang, 
Na put tha sam ma jak kra wut thang
Mo go na da ma no, 
Sam ma jak kra wut thang, 
Gat sa pa put tho 
Ar wut tho jak kra wut thang, 
Koa ta mo ro ha hi toa, 
Sam put tho jak kra Wut thang, 
Met tri yo sam put tho na wa ar wut tho 
Sam put tho jak kra wut thang
Pa sa cha a pa ra ou a pa toa ta sa ta, 
Put toa ta toa Sa ma hae su ra tad sa ma,
ta sa pa ka wa ta sa ie ga wi ti sa ma tad sa tae ta 
Luang Phor Kalong tells us of various applications for the Meed Mor. 

1. Discard the effects of black magic 

2. Enhance leadership and Metta (love & kindness), protection from accidents and personal injury. 

3. Exorcise any resident evil spirits. 

4. Place blade tip in water to make holy and can be used to prevent bad dreams and repel bad luck and used to repel water to repel bad luck or bad dreaming. 

5. Protect against the influence of other powerful talismans.

6. Protection from animal bites. 

7. If kept at home will give the worshipper prior warning of impending danger such as fire or theft. 

8. Whilst traveling into remote areas such as jungles or forest you should apologise to mother earth by using the Mit Mor to cut a circle into the earth around yourself. The circle will become an invisible barrier against malevolent spirits and wild animals. 

9. Hold Meed Mor between your teeth whilst transversing any water. Protection from animal bites and water spirits. 

10. If you have an abscess, use this Mit Mor to lightly draw a circle around the infection whilst praying with the katha. The abscess will diminish. For serious cases, use this Meed Mor to draw an X mark in the air over the infection, within a few days, the abscess will heal within days. 

11. As a cure for poisoning. Dip the blade tip in water whilst reciting the katha. Administer the water orally. 

12. If inflicted by black magic which manifests as localized bodily swelling, use the Meed Mor to gently touch the affected areas, chasing the afflicted areas to the extremities of the body. 

13. To exorcise evil spirits that use the human vessel. Apply the blade of the Meed Mor directly to the patients head, or nape of neck, whilst reciting the khata. Also can be used in conjunction with holy water. 

14. During pregnancy, use the Meed Mor to make holy water, administer orally. Child birth will be less painful.  

Another Facts 

• Don’t show off to others by making them aware you own a magic weapon. 
• Don’t help others with its powers unless requested. 
• Don’t use the Meed Mor to make money for yourself. 
• Don’t use this Meed Mor kill anything 
• Don’t use this Meed Mor to harm another person 
• Don’t commit adultery. 
• Don’t take this Meed Mor into houses of ill-repute 

Adapted & Adopted from Thai Amulets.

Luang Phor Kalong Qiew Qaew - Tiger Authentic


Biography of The Reverend Father Kalong Kiew Kaew Luang Phor Kalong is recognised as one of Thailand's true Guru monks, practised in the arts of meditation, telepathy and magical incantations. He was born on a Saturday in the second lunar month of 1919 at Klong 7, Pathumthani Province. 

His mother was from Supanburi Province– she was Luang Phor Niam's younger sister, making Luang Phor Kalong the nephew of Luang Phor Niam of Wat Noi Temple, who incidentally was a senior master of Supanburi Province. Before his birth, Bang, an old man living opposite was fishing in the night.

He saw a Reusi holding a young child's hand who walked into the house. When the Reverend Father Kalong grew older, he became very interested in studying magical incantations. He entered priesthood when he was 20 years old at Nabun Temple (Wat Nabun) Klong 7 District, Pathumthani Province.

The Reverend Father Niam officiated in his ordination. After that, the Luang Phor Kalong studied meditation and magical incantations from many senior masters, for example, Luang Phor Niam of Nabun Temple, Klong 7 in Pathumthani Province, Luang Phor Chang of Kien Kate Temple in Pathumthani Province, Luang Phor Auad of Klang Temple, Klong 4 in Pathumthani, Luang Phor Chaem of Takong Temple in Nakhornpathom, Luang Phor of Natangnok Temple in Ayudhaya, Luang Phor Thongsook of Tanoadluang in Petchaburi, Luang Phor Jan of Nangnoo Temple in Lopburi, the Lord Abbot Indrasamacharn (Ngern) of Indrawiharn Temple, Bangkhunprom, Bangkok and Luang Phor Somchai of Khao Sukim Temple in Chantaburi He practiced the same way as Luang Phor Sook of Pakklong Makhamthao Temple in Chainat. 

In fact he became the Reverend Father Sook's disciple at the same time as Khun Klaklangpachon, a close subordinate of His Royal Chumporn. Regarding Suthatthepwararam Temple, the Reverend Father Kalong followed Luang Phor Niam of Nabun Temple to attend a sacred ceremony to celebrate the Buddha image "Prabuddhachinnarat Indo-China" at Wat Suthat in 1942. It was there that he had a chance to meet the Patriarch Pae of Suthat Temple. 

Afterwards, he studied the art of smelting metals and how to to smelt new metals. He also studied the scriptures and the sacred art of creating the Phra Kring amulet from the Lord Mongkonmuni (Sonthi). He studied with the Reverend Father Chamlong (passed away in 1997) Luang Phor Kalong was the best disciple and a confidant of the Lord Wisuthacharn or the Lord Pae, (passed away in 2001) who was the direct disciple of the Patriarch Pae. The 

Reverend Pae had said that he studied meditation and perceived many things from many masters while meditating, for example, the hermit Poochaosamingprai (the one who led him down to earth), Maha Brahma Chinapanchara, and other masters who have passed away. There are also many masters who have co-operated with Luang Phor Kalong – some are still living, whilst other have now passed away. An interesting story is that of Luang Phor Toh of Pradoochimplee Temple with whom he meditated with on many occasions. 

They originally met at Wat Indrawiharn, Bangkhunbrom. Luang Phor Toh had pointed at Luang Phor Kalong while asking Luang Phor Chaem of Nuannoradit Temple who this monk was, and from where he came. He had said that he had never met a monk with such strong powers of telepathy 

Tuesday, June 23, 2009

Petch Phayarthorn (Thep Sanaha Version)

Wat Ban Huaytuey ( Luang Phor Da Juntadharmmo ) This is a very powerful amulet indeed, blessed by Luang Phor Da, disciple of Phra Ajahn Mun Puritando. These were made by special order for devotees only. They were not mass produced or released to the general public and as such you will not find these for sale in amulet shops anywhere. We are very fortunate to own this single example, and we believe it to be exclusive to Petch Phayarthorn (Thep Sanaha Version) amulets are highly respected by devotees for the power to attract females along with success in love. Amulet features on the front a glazed porcelain Thevada (an angel in Sanskrit) Posed in ethereal grace, being idolatrized by two semi naked consorts. A thevada is an angelic being that lives in the lower heavens of Buddhist cosmology. Actually the name of the amulet, Thep, is synonym for thevada The reverse of this unique amulet is made from soil collected from seven temple cemetries around Thailand, many auspicious herbs (Nua Wahn) and embedded with sacred objects, associated with love and protection. Three takruts, genuine 24K gold, Sterling Silver and copper, a genuine fresh water pearl, uncut semi precious stones including genuine ruby, a section of holy robes worn by LP Da himself, Dokmai Ruk Sorn ( a flower respected for love attraction) ,and a silver plate with unique code (code 196 of 199 amulets) Luang Phor Da said that prior to asking for help from this amulet the following ceremony should be performed. He also said that in doing so, the worshipper should respect Lord Buddha third sil (taboo) prohibiting adultery. Sacred ceremony The ceremony should be organized on Monday night before or on the full moon only. The worshippers must prepare nine incense sticks along with the following: 1. Five kinds of fruits (one of them should be young coconut) 2. A bottle of liquor 3. Foods and desserts 4. Nine pink roses (without thorns) At the beginning of the ceremony the worshipper must respectfully think of the virtues of Lord Buddha, Dharma, and Sangkha (monks), their parents, teachers, and Luang Phor Da Juntadharmmo of Wat Ban Huaytuey, Karasin. The worshipper must then invite the sacred souls that protect the auspicious materials used in the creation of the Petch Phayatorn) amulets to bless them and help them succeed in their desires We are in the process of preparing a lot more information about this amulet, which will be posted within the next week or so The following khata should be chanted to activate the amulet. Khata Ohm Pra Pettayathorn sadej john yoo bon veha Ku ja riak hai mueng ma Ku jashchaihaimueg paisuhong……….. (Name of the worshipper’s lover ) Ku Jachai Hai Mueng Pai Somjornkubduay(Name of the worshipper’s lover) Ti Kumlung Lubsanit Nitra Mao Mua Nimit Kidwa Gu Masomsooduay Jong Ribpai Kamhuay Kamnong Kamklong Kamta Kamdin Kammahasamutsaisin Kamsirinmon Kampapayont La Artun Pai Terdpor Chaiya Prasittimae Ohm Jittung Ma-reso So-ma-re Arkujchahi Ittiwut Tubpho Arkujchahi Ohm Theprumluek Mahathep Rumluek Truengjit Truengjai Trueng Nai Pratai (Name of the worshipper’( over) Hai Sadoong Yun Roong Yun Kum Yalub Yanon Bonfook Bonmon Rumluek Truektueng Rumpuengjuengma Nungta Koitom Koichomtair ngao Nungbab Krungklao Piromchomchuey Prapai Jao Uey Jong Mapudduangjit (Name of the worshipper’s lover) Ma Soo Duangjit Gu Pud Ao Duangjit Gu Pai Soo Duang Jit (Name of the worshipper’s lover) Na Pookjit Mo Pookjai Buddha Pook Alai Tar Hai Krumkruan Yahai Runjuan Puanjit Puanpun Tueng Gu Yu Ruenmidai Rong hai Mahagu Ahi Jittung Piyung Mama Ohm Sitti Sawahom Adapted & Adopted from Thai Amulet.Com

Friday, June 19, 2009

Buddha as viewed by other religions

Hinduism Buddhism is a dharmic religion. The systems of Buddhism and Hinduism, some say, must not be considered to be either contradictory to one another or completely self contained. Coomaraswamy wrote: "The more superficially one studies Buddhism, the more it seems to differ from Brahmanism in which it originated; the more profound our study, the more difficult it becomes to distinguish Buddhism from Brahmanism, or to say in what respects, if any, Buddhism is really unorthodox." Buddhist scholar Rahula Vipola wrote that the Buddha was trying to shed the true meaning of the Vedas. Buddha is said to be a knower of the Veda (vedajña) or of the Vedanta (vedântajña) (Sa.myutta, i. 168) and (Sutta Nipâta, 463). Hinduism and Buddhism share many common features including Sanskrit, yoga, karma and dharma. Taoism, Confucianism and Shintoism The arrival of Buddhism caused Taoism to renew and restructure itself and address existential questions raised by Buddhism. Buddhism was seen as a kind of foreign Taoism and its scriptures were translated into Chinese with Taoist vocabulary. Chan (Seon, Thien, or Zen) Buddhism in particular holds many beliefs in common with philosophical Taoism. Some early Chinese Taoist-Buddhists thought Buddha to be a reincarnation of Lao Tzu born in the land of barbarians. Buddhism shares many commonalities with Neo-Confucianism , which is Confucianism with more religious elements. In fact, the ritual of ancestor worship normally practiced by Confucianists, has been adapted to Chinese Buddhist beliefs. In the Japanese religion of Shinto, the long coexistence of Buddhism and Shintoism resulted in the merging of Shintoism and Buddhism. Gods in Shintoism were given a position similar to the Hindu gods in Buddhism. Moreover, because one of Mahayana Buddha's (Dainichi Nyorai) symbols was the sun, many equated Amaterasu, the Sun Goddess, as the previous reincarnation (bodhisattva) of Dainichi Nyorai. However, the Tokugawa Shogunate era saw a revival movement within Shinto. Some Shinto scholars started to argue that Buddhas were previous incarnations of Shinto gods, thus turning the position of Shintoism and Buddhism upside down. Shinto and Buddhism were officially separated after the Meiji Restoration. Islam If you desire to see the most noble of mankind, look at the king in beggar's clothing; it is he whose sanctity is great among men. —Abdul Atahiya, Arab Poet. The Buddhist monastic class flowed into what came to be called Islamic monasticism — Sufism — which has given many poets and scientists to both Islam and the world. The Qalandariyah Sufi Order, a Muslim mystical movement, attracted many Buddhist monks. This order arose in 9th century as a result of the Malamatiyya, and became established in Khorasan (Eastern Persia) as early in the 11th century. Ascetic practices within the Sufi philosophy are associated with Buddhism. The notion of purification (cleaning one' s soul from all evil things and trying to reach Nirvana and to become immortal in Nirvana) plays an important role in Buddhism. The same idea shows itself in the belief of vuslat (communion with God) in Sufi philosophy. The mission of the Buddha was quite unique in its character, and therefore it stands quite apart from the many other religions of the world. His mission was to bring the birds of idealism flying in the air nearer to the earth, because the food for their bodies belonged to the earth. —Hazrat Inayat Khan. The Indian scholar Maulana Abul Kalam Azad proposed in a commentary on the Qur'an that Siddhartha Gautama is the prophet of Islam Dhū'l-Kifl referred to in Sura 21 and Sura 38 of the Qur'an together with the Biblical characters Ishmael, Idris (Enoch), and Elisha. Azad suggested that the Kifl in Dhū'l-Kifl (Ar: "possessor of a double portion") is an Arabic pronunciation of Kapilavastu, where the Buddha spent his early life.[15] Azad did not, however, provide direct historical evidence to support his speculation. According to other ancient Muslim scholars Dhū'l-Kifl was either a righteous man and not a prophet, or he was the prophet called Ezekiel in the Bible. Christianity and Judaism The Greek legend of "Barlaam and Ioasaph", sometimes mistakenly attributed to the 7th century John of Damascus but actually written by the Georgian monk Euthymios in the 11th century, was ultimately derived, through a variety of intermediate versions (Arabic and Georgian) from the life story of the Buddha. The king-turned-monk Ioasaph (Georgian Iodasaph, Arabic Yūdhasaf or Būdhasaf) ultimately derives his name from the Sanskrit Bodhisattva, the name used in Buddhist accounts for Gautama before he became a Buddha. Barlaam and Ioasaph were placed in the Greek calendar of saints on 26 August, and in the West they were canonized (as "Barlaam and Josaphat") in the Roman Martyrology on the date of 27 November. The story was translated into Hebrew in the Middle Ages as "Ben-Hamelekh Vehanazir" ("The Prince and the Nazirite"), and is widely read by Jews to this day.

Gautama Buddha

Siddhārtha Gautama (Sanskrit Pali Gotama Buddha) was a spiritual teacher from ancient India and the historical founder of Buddhism. He is universally recognized by Buddhists as the Supreme Buddha of our age. The time of his birth and death are uncertain; most modern historians date his lifetime from 563 BCE to 483 BCE, though some have suggested a date about a century later than this. 

Gautama, also known as Sakyamuni or Shakyamuni (“sage of the Shakyas”), is the key figure in Buddhism, and accounts of his life, discourses, and monastic rules were summarized after his death and memorized by the saṅgha. Passed down by oral tradition, the Tripiṭaka, the collection of discourses attributed to Gautama, was committed to writing about 400 years later.  

Buddha's life 

As few of the details of the Buddha's life can be independently verified, it is difficult to gauge the historical accuracy of these accounts. The main sources of information on Siddhārtha Gautama's life are the earliest available Buddhist texts. The following is a summary of those narratives. 
Conception and birth 

According to tradition, Siddhārtha was born more than 200 years before the reign of the Maurya king Aśoka (273–232 BCE). Siddhartha was born in Lumbini in modern day Nepal. His father was Suddhodana, the chief of the Shakya nation, one of several ancient tribes on the growing state of Kosala; Gautama was the family name. 

His mother was Queen Maya (Māyādevī), King Sudhodhana's wife, who was a Koliyan princess. On the night Siddhartha was conceived, Queen Maya dreamt that a white elephant entered her right side, and ten lunar months later Siddhartha was born from her right side (see image right). As was the Shakya tradition, when his mother Queen Maya fell pregnant, she returned to her father's kingdom to give birth, but after leaving Kapilavastu, she gave birth along the way at Lumbini in a garden beneath a sala tree. 

The day of the Buddha's birth is widely celebrated in Buddhist countries as Vesak. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhatta), meaning “he who achieves his aim”. During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that this baby would either become a great king (chakravartin) or a great holy man. 

This occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodarna held a naming ceremony on the fifth day, and invited eight brahmin scholars to read the future. 

All gave a dual prediction that the baby would either become a great king or a great holy man. Kondanna, the youngest, and later to be the first arahant, was the only one who unequivocally predicted that Siddhartha would become a Buddha. While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Solar Dynasty of Ikṣvāku (Pāli: Okkāka), many scholars believe that Śuddhodana was the elected chief of a tribal confederacy.  

Early life and marriage 

Siddhartha, destined to a luxurious life as a prince, had three palaces (one for each season) especially built for him. His father, King Śuddhodana, wishing for Siddhartha to be a great king, shielded his son from religious teachings or knowledge of human suffering. Siddhartha was brought up by his mother's younger sister, Maha Pajapati. As the boy reached the age of 16, his father arranged his marriage to Yaśodharā (Pāli: Yasodharā), a cousin of the same age. I

n time, she gave birth to a son, Rahula. Siddhartha spent 29 years as a Prince in Kapilavastu, a place now situated in Nepal. Although his father ensured that Siddhartha was provided with everything he could want or need, Siddhartha felt that material wealth was not the ultimate goal of life.  

The Great Departure 

The Four Heavenly Messengers At the age of 29, however, the young prince left his palace for a short excursion. While venturing outside of his palace, and despite his father's effort to remove the sick, aged and suffering, Siddhartha was said to have seen an old man . Disturbed by this, and the fact that all people would eventually grow old, the prince went on further trips where he encountered, variously, a crippled man, a diseased man, a decaying corpse, and an ascetic. 

These four scenes are referred to as the four sights, or the four heavenly messengers (Pali: devaduta). Deeply depressed by these sights, he sought to overcome old age, illness, and death by living the life of an ascetic. Siddhartha soon left his palace, his possessions, and his entire family at age 29, to take up the lonely life of a wandering monk. 

Abandoning his inheritance, he is then said to have dedicated his life to learning how to overcome suffering. He meditated with two hermits, and, although he achieved high levels of meditative consciousness, he was still not satisfied with his path. Siddhartha then chose the robes of a mendicant monk and headed to Magadha in what is today Bihar in India. 

He began his training in the ascetic life and practicing vigorous techniques of physical and mental austerity. Gautama proved quite adept at these practices, and surpassed even his teachers. However, he found no answer to his questions regarding freedom from sufferings. Leaving behind his caring teachers, he and a small group of close companions set out to take their austerities even further.

Gautama tried to find enlightenment through near total deprivation of worldly goods, including food, practicing self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day (some sources claim that he nearly drowned), Gautama began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's plowing, and he had fallen into a naturally concentrated and focused state that was blissful and refreshing.
The Great Enlightenment 

After asceticism and concentrating on meditation or Anapana-sati (awareness of breathing in and out), Gautama is said to have discovered what Buddhists call the Middle Way—a path of moderation away from the extremes of self-indulgence and self-mortification. He accepted a little milk rice pudding from a village girl named Sujata. Then, sitting under a pipal tree, now known as the Bodhi tree in Bodh Gaya, he vowed never to arise until he had found the Truth. 

Kaundinya and the other five companions, believing that he had abandoned his search and become indisciplined, left. At the age of 35, he attained Enlightenment; according to some traditions, this occurred approximately in May, and according to others in December. Gautama, from then on, was known as the Buddha or "Awakened One". Oftentimes, he is referred to in Buddhism as Shakyamuni Buddha or "The Awakened One of the Skakya Clan." At this point, he is believed to have stated that he had realized complete awakening and insight into the nature and cause of human suffering which was ignorance, along with steps necessary to eliminate it. 

These truths were then categorized into the Four Noble Truths; the state of supreme liberation—possible for any being—was called Nirvana. He then came to possess the Nine Characteristics, which are said to belong to every Buddha. According to one of the stories in the Āyācana Sutta (Samyutta Nikaya VI.1), a scripture found in the Pāli and other canons, immediately after his Enlightenment, the Buddha was wondering whether or not he should teach the Dharma to human beings. 

He was concerned that, as human beings were overpowered by greed, hatred and delusion, they would not be able to see the true dharma, which was subtle, deep and hard to understand. However, a divine spirit, Brahmā Sahampati, interceded and asked that he teach the dharma to the world, as "there will be those who will understand the Dharma". With his great compassion to all beings in the universe, the Buddha agreed to become a teacher. Painting of the first sermon depicted at Wat Chedi Liem in Thailand. 

At the Deer Park near Vārāṇasī (Benares) in northern India, he set in motion the Wheel of Dharma by delivering his first sermon to the group of five companions with whom he had previously sought enlightenment. They, together with the Buddha, formed the first saṅgha, the company of Buddhist monks, and hence, the first formation of Triple Gem (Buddha, Dharma and Sangha) was completed, with Kaundinya becoming the first arahant. 

According to tradition, the Buddha emphasized ethics and correct understanding. He questioned the average person's notions of divinity and salvation. He stated that there is no intermediary between mankind and the divine; distant gods are subjected to karma themselves in decaying heavens; and the Buddha is solely a guide and teacher for the sentient beings who must tread the path of Nirvāṇa (Pāli: Nibbāna) themselves to attain the spiritual awakening called bodhi and see truth and reality as it is. 

The Buddhist system of insight, thought, and meditation practice is not believed to have been revealed divinely, but by the understanding of the true nature of the mind, which could be discovered by anybody. For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain of Northeastern India and Southern Nepal, teaching his doctrine and discipline to an extremely diverse range of people— from nobles to outcaste street sweepers, including many adherents of rival philosophies and religions. 

The Buddha founded the community of Buddhist monks and nuns (the Sangha) to continue the dispensation after his Parinirvāna (Pāli: Parinibbāna) or "complete Nirvāna", and made thousands of converts. 

His religion was open to all races and classes and had no caste structure. On the other hand, Buddhist texts record that he was reluctant to ordain women as nuns: he eventually accepted them on the grounds that their capacity for enlightenment was equal to that of men (and the Lotus Sutra, in Chapter 12, contains a description of the dragon king's daughter attaining enlightenment in her present body), but he gave them certain additional rules (Vinaya) to follow.  

The Great Passing 

Buddha's entry into Parinirvana. According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon enter Parinirvana or the final deathless state abandoning the earthly body. 

After this, the Buddha ate his last meal, which, according to different translations, was either a mushroom delicacy or soft pork, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the much-needed energy for the Buddha. 

Ananda protested Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (Pāli: Kusināra) of the Mallas. Buddha, however, reminded Ananda how Kushinara was a land once ruled by a righteous king that resounded with joy: 44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds -- the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!" 

The sharing of the relics of the Buddha. Buddha then asked all the attendant Bhikshus to clarify any doubts or questions they had. They had none. He then finally entered Parinirvana. The Buddha's final words were, "All composite things pass away. Strive for your own salvation with diligence." The Buddha's body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. 

For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where the right tooth relic of Buddha is kept at present. According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Aśoka (Pāli: Asoka) is 218 years after the death of Buddha. According to one Mahayana record in Chinese (十八部論 and 部執異論), the coronation of Aśoka is 116 years after the death of Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. 

However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 543 BCE, because the reign of Aśoka was traditionally reckoned to be about 60 years earlier than current estimates (based on Aśoka's own inscriptions, and therefore among the soundest dates in early Indian history). Physical characteristics Buddha is perhaps one of the few sages for whom we have mention of his rather impressive physical characteristics. 

He was at least six feet tall and had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man". Although the Buddha was not represented in human form until around the 1st century CE (see Buddhist art), his physical characteristics are described in one of the central texts of the traditional Pali canon, the Digha Nikaya. 

They help define the global aspect of the historical Buddha, his physical appearance is described by Prince Siddhartha's wife to his son Rahula upon Buddha's return in the scripture of the "Lion of Men". 

Based on descriptions of him having been a Kshatriya, he was probably of Indo-Aryan ethnic heritage and had the physical characteristics most common to the Aryan warrior castes of south-central Asia, typically found among the Vedic Aryans, Scythians and Persians. Teachings While there is disagreement amongst various Buddhist sects over more esoteric aspects of Buddha's teachings and over disciplinary rules for monks, there is generally agreement over these points: 

• The Four Noble Truths: that suffering is an inherent part of existence; that the origin of suffering is ignorance and the main symptoms of that ignorance are attachment and craving; that attachment and craving can be ceased; and that following the Noble Eightfold Path will lead to the cessation of attachment and craving and therefore suffering. 

• The Noble Eightfold Path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

• The concept of dependent origination: that any phenomenon 'exists' only because of the ‘existence’ of other phenomena in a complex web of cause and effect covering time past, present and future. Because all things are thus conditioned and transient (anicca), they have no real independent identity (anatta). 

• Rejection of the infallibility of accepted scripture: Teachings should not be accepted unless they are borne out by our experience and are praised by the wise. See the Kalama Sutta for details. 

• Anicca (Sanskrit: anitya): That all things are impermanent. 

• Anatta (Sanskrit: anātman): That the perception of a constant "self" is an illusion. 

• Dukkha (Sanskrit: duḥkha): That all beings suffer from all situations due to unclear mind.  

Language It is unknown what language the Buddha spoke, and no conclusive documentation has been made at this point. However, modern scholars, primarily philologists, believe it is most likely that the Buddha spoke an East-Indian popular language, Mâgadhî Prakrit.

Wednesday, June 17, 2009

LP Cham Long

Penang Ghost king........ha ha ha !

Untukmu Ibu - Mok Mudo

Untukmu Ibu Keringat menitis satu satu Terik mentari menggigit setiap inci kulitmu Namun kau tetap di situ Meneruskan usahamu Agar dapat menghidupi anak-anakmu Tanpa ragu-ragu Kau membuang darjatmu Tanganmu yang suatu ketika dulu lembut, halus & terjaga Kini kering, keras dan tak bermaya Hidupmu yang dulu manja dikelilingi kemewahan dan hilai tawa Berganti kepayahan, keperitan dan titisan air mata Namun demi harga diri Kau tak pernah meminta-minta Kau tempuhi segalanya dengan keringat dan belikatmu sendiri Agar kami anak-anakmu dapat kau suapi Dari rezeki halal yang walaupun jarang mencukupi tapi dari titik peluh suci dari kasih sayang murni Pintamu agar Kami rajin menimba ilmu tabah menghadapi segala sesuatu Jangan sesekali lupakanNya, pesanmu Kerana katamu tanpa mengingatiNya akan hilang harga diri akan terbang nilai murni akan terabai jiwa suci Dan hari ini Kau boleh berbangga dengan kami kerana dari jerih-payahmu kami bangkit berdiri penuh harga diri Berkat kasihmu, berkat doamu Terima kasih IBU!

Khata 01

Nak Mor Phut Thak Yakh, 
Nak Makh Phak Thak,
Chakh Phak Kha Sakh 

Chakh Phak Kha Sakh is a common khata chanted by many Teachers. It may be chanted for many purposes, may it be for luck or protection. It all depends on what you wish and how firm and strong your mind on such purpose. Chanted by many but little does people knows what does it represents. 

This khata came about when one day, Ven. Sariputra seek upon Buddha concerning future generations’ faith on the Dharma. Ven. Sariputra ask the Buddha what if the future generations cannot grasp the Traibidok. Buddha then taught Ven. Sariputra the essence of The Dharma on noble living, called Hua Jai Korani.  

Chakh - ChaJaThutYaNangBangSakGang. It means; • Don’t mix with unwholesome people. • Don’t mix with people with ill-wills or destructive thoughts. • Don’t mix with lazy people. We are habitual creatures. Like it or not, we usually conform to the enviroment that we live in…subconciously. Habits die hard, therefore Buddha advised us to abstain from people stated above. 
Phak - BhaYaSadhuSaMaGaTang. It means, • Mix with wholesome people. • Associate with intelligent people. • Associate with people whom are productive in their lives with positive thoughts. • Mix with wise people. • Be with people whom cares about the welfares of others sincerely. Only when associating with such people mentioned above, can one think out of the box in their daily life. Surround ourselves with good people above will enrich our lives.
Kha - KaRaPunYaMaHoRatThang. It means, do good day and night. Do good doesn’t mean donating money all the times. Taking care of our parent, the Arahants in our home, carrying out our duties as children is a very good deed. Taking care well of our spouse and our children is another good example. Or we can start from; Thinking good, then we will do good. Doing good will produce good results. With good results, we will feel good. When we feel good, we will automatically think good. It is a cycle. Sometimes the best deed is to start doing good to the people around us.
Sakh -SaRaNitChaMaNicchaThang. It means we should contemplate on Impermanence at all times. Because of the fact that we held strongly to a certain idea, people, things or events, we became attached to it. And when circumstances changed we cannot let go or choose not to let go, suffering arises. We shall share about Dhu Sa Ni Ma, a very popular katha later. Generally, if you wear good prak/amulet and practise noble living with ChaBhaKaSa, you would experience good living.

adapted / adopted from SaengThai.

Luangpor Parn WatBarngnomko

Wat Bangnomko builded in Aryuttaya era, in that time thai people call "Wat Nomko" Nom(milk), Ko(cow), as many people around have cow-buffalo more than any other villages. During the war time when Aryuttaya lost to Burma, many of Burma's troops visit here and take cow-buffalo to their army for food supply. Later on after war, people start to raising cow-buffalo again and call this temple Wat Bangnomko. ( Bang mean less ) 

An abbot of Wat Bangnomko, in history we're not sure who is the first abbot of this temple, but with evidence this is the list start from : 
1. Jao Artigarn Krai or Por Tarn Krai 
2. Phra Artigarn Yen Soonthornwong (pass away B.E.2478) 
3. Tarn PhraKru Viharn Gittjanugarn (Luangpor Parn) Sonuntho, ( become an abbot at B.E.2478, he been in an abbot position for 2 years then pass away in 26 July 2480 ) 
4. Phra Artigarn Lek Getsaro 
5. Phra Artigarn Jerm Getsaro 
6. Phra Mahaveera Tarvaro (Rorsi Lingdum) 
7. Phra Archan Aumpai Auppasayno
8. Phra Kru Sunkaruk Aurai 9. Phra Kru Viharn Gitjarnuyutt ( Aurai Gittisarro ) 

Story of Luangpor Parn : Luangpor Parn born at 16 July 2418 , have all 7 brothers/sisters. Father name " Artj Suttawong", Mother name " Aim Suttawong ". Their family work as thai farmer. His parent give him name "Parn"(red scar come since birth) because he have this red scar on the whole little finger at his left hand. 

He born at Moo.5 Tumbon.Bangnomko Aumper.Senar PhraNakhonSreeAyuttaya Province. He become a monk when he's 21 years old, his father took him to visit Luangpu Krai an abbot of Wat Bangnomko in that time. For him to study the Buddha ceremony, how to become a monk and to learn how this treadition work and keep go on to later generation. Luangpor Parn become a senior monk at 1st April 2438 by Luangpor Soon is his Phra Auppatcha (To become a monk, thai man need senior monk to do ceremony for him call "Phra Auppatcha"). 

After become a monk, Luangpor Parn had follow Luangpor Soon around thailand as he do interest in "Magic" and to heal any others. One day, Luangpor Soon see something in his disciple, it is the type to become a good teacher. 

He told Luangpor Parn "In future, when you "buatch"(become a monk) don't become the slave of "Giret Tunha"(things that we fall for.. in this world by the teaching of Buddha), do not stay with world's dharma 8 commandments, do drop them all. (That's what Lp.Soon said to Lp.Parn)

1. Want to be Rich/Wealth , want luck, happy with wealth and keep gathering. 
2. If all wealth gone then sad/upset. 
3. Want Honor/Good place position, satisfy with honor. 
4. If honor/good place position gone then sad/upset. 
5. When listen to gossip/disrespect words then sad/upset. 
6. When listen to admire/respect words then happy/welcome. 
7. Happy and enjoy in sexual. 8. Have sorrow then unconstant mind. All these things are Giret/Tunha, when you are monk don't wish to get wealth, if you are rich then you're not a monk. You'll have to rich with "Zeenladhum"(commandments of the Buddha), rich with good karma. Money you receive have to spend for the other, keep only enough for your ownself needs. Don't fall for rank, or to stand on one's dignity. Rank,Luck,Respect,Sex are "Giret" it's all impermanent. If you do satisfy in these four, you're not a monk even how long you stay in the monk's hood, you are not. 

You would fall to "Abaiyaphoom"(one place of hell). Only think and remind yourself of "We become a monk to seek Nibban success" as we speaked first time when we "buatch" enter the monk hoods "Ni-pa-nus-sa Sud-shi-gi-ri-yar-ya A-tung Gar-sar-wung-ka Hay-ta-wa" mean " we wish to receive monk's hood to lighten us to Nibban" do remember this my disciple.( Nibban is the success of all Phra Arrahun, as Buddha teach us to become Buddha himself. 

Those who success in class of yarn will visit "Buddhaphoom"(one place of heaven) after life, in Dharma we called Nibban the place of all Arrahun ) Once Luangpor Parn receive the way of Dhamma from Lp.Soon, Lp.Soon give him the book of how to become a monk to Lp.Parn to read and order him to practice chanting katha, also include katha of 4 elements "Na Ma Pa Ta" (Later on this katha become very famous for amulets collectors, as this kahta will wake the power inside the amulets). 

Lp.Soon told Lp.Parn to chant this kahta backward then chant the keylock until it's unlock. When you can chant this katha to unlock this keylock, come and tell me, then i'll give you everything of my good stuffs, everything, nothing left. Lp.Parn do agree. Lp.Soon arrange the place for Lp.Parn to stay, later on Lp.Parn chant Nark perfectly (Nark is katha to say when become a monk) also any chant katha books, he do remember all. And also chant "Na Ma Pa Ta" to unlock the key too. ( Luangpor Parn said that for 1 months, the key never unlock until the white ash all cover up become a white keylock ) 

Later day, Lp.Parn relax his mind, just after wake up he try again. "Na Ma Pa Ta", the key just unlock! Try other one, it just unlock!. Lock it again then try, it just unlock! very easy he said, try for 1 months never unlock. Later then he don't have to chant, only touch with his hand the keylock just unlock... At the end he bough 30-40 keylocks, Lock them all together, Lp.Parn only touch them, they're all unlock, even the chinese keylock. 

Lp.Parn have success about unlock the key, this is the way of Luangpor Soon on how to practice meditation because Luangpor Soon have "Rith"(power), such miracle can happen which need mindfulness most important. This is the basic meditation story of Luangpor Parn, that have been taught by Luangpor Soon Wat Bangphramor. Luangpor Soon have fortune teller about Luangpor Parn said that : " Parn, you will have to remember son. You'll be in the monk's hood for the rest of your life, you'll never have a chance to quit. 

You have a lot of good karma and you wish to go to Buddhaphoom, you been conducted good karma a lot, this life will be your last life to conduct good karma. In future time if you will be born again, will be said by Lord Buddha only." Luangpor Soon have taught Luangpor Parn how to "VipassanaGummatarn" (way of meditation). 

All of his knowledge, he gave to Lp.Parn. Luangpor Parn is a workhard person type, with wisdom and mindfulness. He have success every knowledge. Luangpor Soon teach him with mindfulness to complete everything, ex. fill the water with mindfulness, He's only sit inside the temple, but he can fill the water inside the jar outside. ( Luangpu Buddha one of the great monk i know can do this the same, just a glass of water, then water just come out inside the cup fill the whole glass. )

To make the rain fall, anywhere, anytime, how long, how big. Can make the body untouch by the rain.. anything is possible. Can walk on the water, or on the air. Light up the dark, can burn any place. Be able the use the 4 elements in anything possible for good purpose. ( In old time Luangpor Soon very famous in "Rith" way which is magic, something with "Rith" is to use the power of elements. ) 

After Luangpor Soon have show each skill to Luangpor Parn, with his ability, he did learn and understand them all. then Luangpor Soon said "To use"Rith"(magic), you have complete it son. but remember, don't show to anyone around. If those people see will be a bad karma as Lord Buddha said" ( why it is bad karma as Lord Buddha said, because once we have told them or show them this miracle story and they don't believe, they'll complain/discuss/, they'll say such thing as most of human did, and that happen to them as they conduct bad karma themself. 

Most of Phra Arrahun can see people though first anyway and they know which level will he talk to.) Luangpor Soon know that Luangpor Parn interest to be a doctor, to heal people. He taught "As doctor, you can't stop people from dead, you only stop their pain and sorrow. Do remember that if people visit to ask you for help, you'll have to check what happen to him. If you wonder, then make his body to a thin air, to have gap. Then pray in mind that the cause will show.

Make your mind light and can see this cause clearly, where's it happen, how? this's call "TipayaJukkuyarn"(eye vision to solve problem) He taught to know about "ArGarSarnunJaryarTana" which mean in this world have nothing, all will dissapear and empty even glass, tree, mountain, house and all life that are born. In the end, they're just like air, empty image. If someplace don't have a clear air, we can make it clear. Even wall,box,case, we can see though them all by "ArgardGasin". Only with mindfulness and make them become an air that we can see though things inside by "ArlokGasin". 

Even inside your own body, your bone, your heart everything. (These all knowledge "ArgardGasin" "ArlokGasin" "TipayaJukkuyarn" all this skill are from yarns practice, you can see.ghost/spirit, god, phrom, hell people and everything.) Luangpor Soon have taught all type of "Gasin" etc. to Luangpor Parn, and Lp.Parn also learned/receive them all. Only by his first punsa (1 years), in story of "Apinya6", "Vicha3" (class of yarn meditation) he can do it all, because when he do thing, he do for serious and with his strong mindfulness. 

Once "Aork Punsa" ("Kao Punsa" it is time that monk will have to stay inside temple for 3 month, "Aork Punsa" is time when monk will have to travel for knowledge outside for 3 month. These happen all once per years. ex, if one man been a monk for 5 punsa, is 5 years) Luangpor Soon tell Luangpor Parn to Tudong(monk's journey) alone. In that time many monk alway tudong to visit Phrajeenburee province which have the Bo-Tree(the bo tree under which the Buddha attained yarn then enlighten) 

After tudong, Lp.Parn have been study magic with many monk such as Phra Archan Jeen WatJaojet, Luangpor Pun WatPigoonSogun, Archan Jern WatSraket, Tarn Archan Jang, Luangpor Noi Suparnburee and many monks, after Lp.Parn success learning magic/dharma for 3 years. He think of his father, then he travel back to Wat Bangnomko with all the knowledge he have gained, 

He use all these knowledge to help the villagers, to heal anyone with "Buddhakhun" and bless/chant water for drink etc. Later on when Lp.Parn pass away, he's become legend which his story and amulets are very famous among thai people. Luangpor Parn's amulets bless wealth fortune and successful in life purpose.
( The information base on 100years book of Luangpor Parn )

Tuesday, June 16, 2009

Luang Phor Sakorn


The Holy Instructor Manunthammawat or Luang Phor Sakorn is the most admired disciple and inheritor of Buddhist supernatural powers from the Venerable Grandfather Tim Isariko. An expert in supernatural and ancient medicine since childhood, he was formerly known as Sakorn Paisalee, born to farming parents on Tuesday, 3rd February, 1938, or the ninth waning day of the third lunar month. 

His birth occurred in direct accordance with the ancient proverb that says that a person born on that day will possess exceptional abilities and meet with great success if he chooses to follow those abilities and, if evil, will possess incomparable wickedness. It also said that a person born under this sign would have an interest in supernatural powers of a spiritual kind. His father’s name was Mr. Ku and his mother’s name was Mrs. Nid. The Venerable Father Sakorn was born at Ban Thai Thung, Mu 2, Tambon Nong Krab, Amper Ban Khai (Ban Thai Thung is also the birthplace of the Venerable Grandfather Tim). 

The Venerable Father Sakorn’s siblings consisted of his sister and himself: Luang Phor Sakorn began primary education at Grade 1 when he was five years of age at Wat Nong Krab School and attended there until he completed Grade 4. In 1947, he left school to help his father and mother with rice farming. In his free time, he would go to Ban Lahaan Rai in order to study the supernatural with Mr. Lor and Mr. Thad, both considered experts on the subject at that time. He also regularly served the Venerable Grandfather Tim and was counted upon as a young disciple to whom the Venerable Grandfather Tim showed kindness whenever calling upon him for his service, due to his personality and interest in the supernatural from childhood. 

As he grew into a young man, he gained possession of supernatural powers, which he never used to destroy others, but always to help his peers. At the age of 20 years, his mother and other relatives joined in arranging his ordination ceremony into the monkhood at Wat Nong Krab on Wednesday, 4th June, 1958, with the Holy Instructor Jantharothai (the Venerable Father Ding) presiding over the ceremony and performing the ordination ceremony. Wat Pai Lom was the place of his instruction and where he received the name of “Manunyo.” 

Once ordained for the monkhood, he travelled to Wat Lahaan Rai for the Buddhist Lent, where he became a disciple of the Venerable Grandfather Tim in order to dedicate himself to learning holy disciplines and Buddhist supernatural powers from the Venerable Grandfather Tim. He received instruction in various chants in their entirety from the Venerable Grandfather Tim who held nothing back, fully instructing him in all aspects. He studied until he had developed a clear understanding of these matters and was adept at performing them. 

Once he had developed expertise in the supernatural matters that he had studied, a love of these aspects led him to seek instruction from the Venerable Father Peng Sasano at Wat Lahaan Yai, who had formerly served as a royal guard for Krom Luang Chumphorn Khet Udomsak and studied in the powers of the supernatural with the Venerable Grandfather Suk at Wat Pak Klong Makham Tao. Possessing the power of invulnerability, he would demonstrate this by writing one single letter of ancient script on a lead slate for someone to attempt to shoot, whereby the bullet would never leave the gun. 

When Luang Phor Sakorn had sufficiently been instructed by the Venerable Father Peng, he received advice from the Venerable Grandfather Tim to go and study with the Venerable Grandfather Hin at Wat Nong Sanom, during which time he was blessed by the Venerable Grandfather Hin’s imparting of his knowledge. After his study of the supernatural with the Venerable Grandfather Hin, the Luang Phor Sakorn travelled to study with the Venerable Grandfather Som at Wat Ban Chong, Amper Phan Thong, Chonburi Province, who was yet another monk possessing supernatural powers in the eastern region. 

Luang Phor Sakorn studied until he had completed a regimen of courses, his curiosity and interest leading the Luang Phor Sakorn to receive instruction from many and various other great masters of the supernatural as follows: 1960 A.D. Travelled to study with Professor Chiang Kham in Rangoon, Burma 1963 A.D Studied with Professor Sin at Wat Na Wang, Amper Bang Lamung, 1975 A.D Travelled to study with Professor Supot in Cambodia. 1980 A.D Studied with the Holy Professor Sumon Kham Siang in Sri Saket 1982 A.D

Studied with the Venerable Father Bunyen at Wat Chang Nok, Nakorn Ratchasima 1983 A.D Studied with the Venerable Father Khun at Wat Ban Rai, Amper Dan Khun Thot, Nakorn Ratchasima 1984 A.D Studied with the Venerable Father Akhom at Wat Dao Nimit, Petchaboon 1985 A.D Studied with the Venerable Father Beum at Wat Prasartkin, Prachinburi Luang Phor Sakorn further studied with various and many other great masters in the use of supernatural powers including both monks and laymen. 

Adapted & Adopted from Thai Amulets. 

  Khun Paen Pong Plaai Guman - Pim Yai Luang Phor Sakorn Manun-yo, sacred monk of Wat Nongklub, Bankai District, Rayong Province, was a close disciple of Luang Phor Tim Isarigo, the famous sacred monk of Wat Laharnrai, Rayong Province. He has recently launched a new series of amulets, which are without doubt the most eagerly anticipated series of this year. These amulets like most amulets released by Ajahn Sackorn will all disappear from the market very quickly indeed as they are all snapped up by collectors and devotees of the temple. Indeed many of these amulets were no longer available months before the launch. 

Those that possess amulets blessed by Luang Phor Sackorn cherish them because of the untold number of personal experiences, bringing about great faith in this extraordinary monk. This new series is called Trimas 51, which comprises of Phra Khun Paen Pong Plaai Guman (last version), Takrut 4 Klur, and Look-om Pong Plaai Guman amulets. We are proud to be able to present a number of amulets from the Khun Paen family, including this beautiful amulet made from white Plaai Guman Powder and studded with real gems on the reverse. A special copper code has also been added to prevent fakes. Amulet is supplied in the original temple box along with a katha. 

All these amulets are superb for those worshippers that wish to call upon better fortune into their lives, and particularly those who are facing economic problems. Apart from that these amulets are also powerful talismans with which to increase charm and attractiveness. Other than Luang Poo Tim, Luang Phor Sakorn also learned many sacred sciences from Luang Poo Peng, another sacred monk of Wat Lahanrai, who was very famous for his sacred spell, "Na” that could protect all worshippers from bullets and many other kinds of dangerous weapon.

Even Luang Poo Tim used to tell his worshippers that if they were unable to find Phra Khun Paen amulets blessed by himself, they should use those that were blessed by Ajahn Sackorn as they were equal in power.Sacred Materials - Khun Paen Plaai Guman. Phra Khun Paen Pong Plaai Guman (last version) are made of many kinds of sacred materials such as Luang Poo Tim 's famous Pong Plaai Guman powder, Wan Dokmaitong, Wan Saboolerd, Klur-taolong, Pong Mahasaneh 108, sacred pollens,Wankalong-rung, Din 7 Parchar(soils collected from seven graveyards),etc. 

Apart from the sacred materials, Luang Phor Sakorn also used many kinds of sacred spells to increase the sacred power of the amulets such as Rachwatra, Chutratong, and Trinisinghe, and even the day on which the sacred amulets were pressed was Monday16th of June B.E.2551, Monday is believed to be one of the days associated with charm. Objectives To renovate the temple. 

To build new monks’ houses. To renovate many other buildings at the temple. Luang Phor Sakorn revealed that he used special sacred incantations and sacred sciences of Luang Poo Tim and Luang Poo Peng, both who had told him that these amulets should be created when the world was facing an economic crisis. Takrut Mahajone Trimas 50
  Luang Phor Sakorn of Wat Nongkrub and Luang Phor Sin of Wat Laharnrai, both disciples of LP Tim, the famous sacred monk of Wat Laharnrai, joined to create a sacred series of Takrut amulets known as "Takrut Mahajone Trimas 50 ", created strictly according to the sacred sciences of LP Tim. Sacred Materials 

Takrut Mahajone Trimas 50 amulets are made of several kinds of sacred constituents as follows: LP Tim's Pong khun Paen charming powder Pong Prai Guman Powder(red and black) Wan 108 sacred powder Changpasomklong charming oil Wan Dokmaitong charming powder Wan Taolong charming powder Rukson charming powder Takrut Mahajone Trimas 50 amulets are respected for the sacred power that could help worshippers succeed in love and businesses, whilst at the same time offer protection from danger. 

These amulets were blessed by a number of sacred monks including Luang Phor Sakorn and Luang Phor Sin, namely; Luang Phor Tone of Wat Khaonoi Kiriwun Luang Por Joi of Wat Nongnumkiaw Luang Por Charn of Wat Bangbor All worshippers agree that the power of these takruts is identical to those created by Luang Phor Tim.