Luang Phor Daeng Piyasilo, Koh Samui

LIFE HISTORY OF PHRA KHRU SAMATHAKITTIKHUN (LUANG PHOR DAENG PIYASILO)
Phra Khru Samathakittikhun (Luang Phor Daeng Piyasilo) was the son of Luang Pitak and Noi Heet Sa-ngarat in . He was born in Ban Ta-phau, Moo 5, Na Muang sub-district, amphur Koh Samui, changwat Surathani in 1894. His name was Daeng and his surname was Sichane. When he reached the age of 20, he was ordained as a novice monk at Wat Samwet , according to the Thai tradition that every man should be ordained at least once in his lifetime; he was a novice monkj for 2 phansa*. After leaving the monkhood, he married Khieu Thongthip in Ban Lamai, Maret sub-district, and subsequently they had six children from the marriage. He led a successful life as a layman; he was not only financially well to do but also well respected in the community
When living conditions were difficult during World War II, he did whatever was possible to help his neighbours such as donating clothing, medicine and other necessary items to them. After the war, Loung Por Daeng decided to dedicate the later part of his life to Buddhism and returned to the temple where he felt so at peace with. By then he was already fifty years old and his children were all grown up. He was ordained as a monk by Phra Khru Tipachan, the abbot of Wat Samret who was also the Chief Monk of Amphur Ko Samui, in 1944 (2487 B.E.).
At the beginning of the Buddhist Lent, he began to practise Samatha meditation in Yai Cave at the foothill of Khao Ma-ngaen under the guidance of his meditation teacher, Phra Khru Prayoon Thammasopit. He remained in Yai Cave for two years before moving to stay with Luang Pho Daeng Tisso at the monks’ abode at Hua Laem So. Luang Pho Daeng Tisso took him on a “Thu Dong” trip to seek the true Dhamma. This trip lasted for about a year and after that he took leave of Luang Pho Daeng Tisso. He returned to Wat Sila Ngu to develop it; this took 4-5 years., After that, he went on a thudong trip again and he found a very tranquil forest in Chaweng, so moved from Wat Sila-ngu to Chaweng wehere he built a small hut to practise samatha meditation for 3-4 years. Later he heard of Chao khun Phra Phimolatham of Wat Mahathat in Bangkok who had started a course in vipassana meditation. He went to Bangkok to become the disciple of Chao Khun Phra Phimolatham to study vipassana meditation until he was able to meditate and keep his mind in control for as long as 15 days without any physical movement. His body would then become as hard as wood.
In about a year of practising, Luang Pho Daeng became very learned and knowledgeable about vipassana meditation. His teachers agreed to allow him to disseminate Buddhism and a piece of land was bought in Bo-phut Sub-district, Ko Samui, for buiilding a wat for teaching vipassana meditation. This wat was called Wat Boontharikaram (Wat Phung Bua). Hence, the teaching of vipassana meditation was launched and it attracted a large number of followers comprising mainly of monks, novices and male and female lay devotees. Luang Pho Daeng resided at Wat Phung Bua for about 20 years and during the later part of his life he became seriously ill twice due to his aging body. Communication at Chawent at that time was very difficult. There was no doctor to treat him and when he became ill, his disciples would treat him in whatever way possible. Later, his disciples and his children implored him to move to Wat Khumaram (Khao Po) which was near his birth place.

Luang Pho Daeng, with his meditative ability, was able to foresee his time of death, so he ordered Nai Kaew and Nai Pet his attendants, to build an upright casket for him so that he could sit in meditation at the time when he was going to pass away so that he would not cause any problems to his children and disciples. No one took his instructions seriously because he appeared to be in good health in spite of his age. Five months later, Luang Pho Daeng gave Nai Kaew and Nai Pet another reminder to speed up with the building of his upright casket because the time for his passing away was imminent. They still refused to believe in his foreseeing of his own death, and so on thewaning moon of the fifth lunar month, he gave the final warning that he was going to pass away in the sixth lunar month. Again this warning fell on deaf ears as there had never been such a precedent phenomenon before. Everyone of his off-springs felt very sorry when he finally passed away on the date forewarned; they had not built the upright casket that was so much desired by him. He passed away on 6th of May, on the sixth day of the waning moon of the sixth lunar month of the year in the year of the ox, 2516 B.E. His total age was 79 years and 8 months.
Luang Pho Daeng had led an ascetic life for 29 years and 8 months. He was always true to his words, he was strict in his practice; he took only one meal a day and used only one container, his alms bowl, throughout his ascetic life from the first day of his ordination until the day he passed away.

His disciples remembered his teaching about comparing vipassana meditation to cleaning a mirror. When the mirror is polished and brushed daily, no dirt would taint it. Similarly, if a layman’s mind is empty and does not attach to anything, it, too, would remain clear like a polished mirror.

Due to certain inexplicable reasons, his body had not decayed after his death. Thus his off-springs and disciples seated his corpse in an upright casket that had been hastily made right after his death as he had wanted. His corpse was placed at the Sala at Wat Khumaram (Khao Po) in the “Nirvarna Room” according to his final instructions which he had written in advance.
He had written his final instruction as follows:
“Dated 27th September, 2515 B.E. , Wednesday, the fifth day of the waning moon in the year of the rat.
After I passed away, the casket for my corpse should be an upright one. If my off-springs and disciples want to carry out a merit-making and chanting of the 7 scriptures ceremony, let them do so. After everything has been completed, my corpse should be placed in the “Nirvana Room”. If it decays, it should be cremated and the ash collected. Chuan and Chamnong should hire Mani from Hua Thanon to build a stupa, not a monument for it is not as good as a stupa. Not too big but it should be durable and long lasting to serve as a pillar for Buddhism. I might disintegrate in terms of the 4 primary elements, but my mind and spirit still remains intact as a symbol of worship, for thee future generations so that they can follow the footsteps of Buddha’s teaching and attain final release from all suffering, the pathway to the ultimate nirvana, where there will be no rebirth, no aging, no sickness and no death- the final destination……….. However, if my corpse does not decay, the whole casket could be kept as such, but it should be placed in the Nirvana Room but leave a wide space in front. ………………………………..”

Posted by fkhoh at 3:25 AM 0 comments

Thursday, November 11, 2010

Watching the Waves

MONSOON HISTORY !!! Once I worked in Kelantan and my friends and I used to go to the seaside every Thursday evening to swim in the sea. The beach that we used to go to was Beach of Passionate Love (Pantai Cinta Berahi). However, during the monsoon season (Nov. to February) we could not swim in the sea as it was too rough and dangerous. Instead we would explore the beach during this time. On one occasion we saw some local villagers watching the waves breaking on the beach and then ran towards the sand to pick up coins washed up by the waves. Curious, I too tried to pick up the coins, however, I failed to pick any because the moment the waves recede, they wash the sand downwards and the sand would cover the coins. So, unless our eyes were very sharp, alert and vigilant, only then can we pick up the coins. This required skill and training. This activity of the villagers has remained vividly in my memory.

The First Sermon of the Buddha

THE FIRST DISCOURSE OF THE BUDDHA ( Dhammacakkapavattana Sutta) By the Adipati Sayadaw

by Ven Vicittalankara on Friday, July 15, 2011 at 11:32am

Precisely two months after his Enlightenment at Buddhagaya on the full – moon day of Asalhi (July), the Buddha delivered the first discourse to group of five ascetics who had been His disciples previously.

This discourse was expounded by the Buddha, while He was residing at Deer Park in Isipatana, near Baranasi. The Intellectual five monks were closely associated with Buddha for six years in Uruvela forest before his enlightenment.

They were the only human beings that were present to hear the first sermon. Many other invisible beings such as devas and brahmas also were present on that great occasion. They took advantage of the golden opportunity of listening to the first sermon. The Buddha directly addressed His sermon to the five ascetics and the discourse was intended mainly for them.

Dhammacakka is the name given to this first discourse of the Buddha. Here in ‘dhamma’ means wisdom or knowledge and ‘cakka’ means founding or establishment. Therefore, Dhammacakka means the ‘Founding of Wisdom, or the Establishment of Wisdom’. Dhammacakkapavattana means the Exposition of the Establishment of Wisdom. Dhamma may also be interpreted as Truth and cakka as wheel. Therefore, Dhammacakkapavattana would mean the Turning of the wheel of Truth.

Two Extremes

In this most important discourse He cautioned His old disciples to avoid two extremes. His actual words were: “There two extremes which should not be resorted to by a recluse who has renounced the world”.

 

The Buddha described this extreme as base, vulgar, worldly, ignoble and profit less. This extreme of self-indulgence retards spiritual progress of meditators.

       Another extreme was self-motification which weakens the intellect. This extreme is not practised by the ordinary man. The Buddha remarked that it is painful, ignoble, and profitless. Unlike the first extreme this is not described as base, worldly, and vulgar. The Buddha had painful experience of this profitless course, described it as useless. It only multiplies suffering instead of diminishing it.

Ariya means Noble Ones who are free from passions. Attha means the Ultimate Good. For a Buddhist this is Nibbana, the complete emancipation from suffering. Therefore, ‘anatthasamhita’ may be interpreted as not conducive to ultimate good.

The Buddha said that by realizing the mistake of both these two extremes, He followed a middle path. He discovered this new path by Himself. The Buddha termed His new system “Majjhima patipada”, the “Middle Path”.

Unlike the two diametrically opposite extremes he rejected, this middle path produces spiritual insight and intellectual wisdom to see things as they truly are. When insight is clarified and the intellect is sharpened, everything is seen in its true perspective.

Furthermore, the Middle Path leads to the subjugation of passions and the multiplying of wisdom and peace. Above all it leads to the attainment of the four supramundane Path Knowledges of Sainthood, to the understanding of the Four Noble Truths and finally to the realization of the Ultimate Goal, Nibbana.

The Middle Path

Now, What is the Middle Path?

      The Buddha replied: It is the Noble Eightfold Path.

Then He elaborated the eight factors of this Noble Path.

1. The first factor is Right Understanding. This is the key-note of Buddhism. The Buddha started with Right Understanding in order to clear the doubts of the group of five monks, and guided them on the right way.

Right Understanding deals with knowledge of oneself as one really is. It is explained as the knowledge the four Noble Truths also. These Truths are concerned with this “one-fathom long body of man”. Right understanding of the first Noble Truth leads to the eradication of the second Noble Truth which is the origin of the first Noble Truth.

One who searches for supramundane happiness and final liberation must understand that the first Noble Truth is to be penetrated, the Second Noble Truth to be eradicated, the Third Noble Truth is to be realized and the Fourth Noble Truth is to be followed. This is the brief meaning of Right Understanding. The key-note of Buddhism is this Right Understanding.

2. Clear vision leads to clear thinking. The second factor of the Noble Eightfold Path, therefore, is Right Thinking. This mental state may be called “initial application”. This important mental state eliminates wrong ideas or emotions and helps the other moral adjuncts to be directed towards Nibbana.

Samma Sankappa serves the double purpose of eliminating evil thoughts and developing pure thoughts. In this particular connection, Right Thought is three-fold.

I. Nekkhamma Sankappa – The Thought of Renunciation of worldly pleasures or the thought of selflessness. This is opposed to attachment, selfishness, and self-possessiveness.

II. Abyapada Sankappa – The thought of loving-kindness or benevolence which is opposed to hatred, ill-will, or aversion.

III. Avihimsa Sankappa – The thought of harmlessness or compassion, which is opposed to cruelty and callousness.

These evil and good forces are latent in all mankind. As long as we are worldlings, these evil forces rise to the surface at unexpected moments in disconcerting strength. When once they are totally eradicated on attaining full enlightenment, ones stream of consciousness becomes perfectly purified.

He whose mind is free from selfish desires, hatred and cruelty, and is saturated with spirit of selflessness, loving-kindness, and harmlessness, lives in perfect peace. He is indeed a blessing to himself and others.

3. Right Thought leads to Right Speech, the third factor. It deals with refraining from false speech, slandering, harsh words and frivolous talk.

People should be truthful and trustworthy and should ever seeks the good and beautiful in others, instead of deceiving, defaming, denouncing, or disuniting of others. A harmless mind generated by loving-kindness can not give vent to harsh speech which first defaces the speaker and then hurts another. Whatever his utterance is not only true, but it must also be sweet and pleasant, useful, fruitful, beneficial and acceptable by others.

4. Right Action follows after Right Speech, Right Action entails refraining from killing, stealing, and sexual misconduct. These three evil deeds are caused by craving and anger, associated with ignorance. By the gradual eliminating of these causes from the mind, blameworthy actions will find no expression. Being pure in mind, a person will lead a pure life.

5. Right Livelihood: Purifying view, thoughts, words, and deeds at the outset, the spiritual pilgrim tries to purify his livelihood by refraining from the five kinds of trade which are for bidden to lay disciples. They are trading in I) weapons, 2) humans, 3) the slaughter of animals and 4) intoxicating drink and drugs. To show an appreciation for the beauty of life, all people should abstain from these five kinds of improper trade.

6. Right Effort is fourfold, namely:

I. The endeavour to prevent the arising of evils not yet arisen.

II. The endeavour to discard evil that has already arisen.

III. The endeavour to cultivate good not yet arisen.

IV. The endeavour to develop the good which has already arisen.

Right Effort plays a very important part in the Noble Eightfold Path. It is by ones own effort that deliverance is obtained; not by seeking refuge in others or by offering prayers.

Both a rubbish-heap of evil and a store-house of virtue are found in men. By Right Effort one removes the rubbish-heap and cultivates the seeds of latent virtues.

7. Right Effort is closely associated with Right Mindfulness. It is constant mindfulness with regard to body, feelings, thoughts and mind objects.

Mindfulness on these four objects tends to eradicate misconceptions with regard to desirability, so-called happiness, permanence and an immortal soul.

8. Right Effort and Right Mindfulness lead to Right Concentration, which is one-pointedness of mind. A concentrated mind acts a powerful aid to see things as they truly are by means of penetrative insight.

Of these eight factors of the Noble Eightfold Path, the, first two are grouped under Wisdom, the second three under morality, and the last three under concentration.

According to the order of development, Sila=morality, Samadhi=Concentration, and Panna=Wisdom are the three stages of the Noble Path.

All these factors denote the mental attitude of the aspirant who is striving to gain Deliverance.

Having prefaced the discourse with a description of the two extremes and His newly discovered Middle Path, the Buddha expounded the Four Noble Truths in detail.

“Sacca”

Sacca is the Pali term for Truth which means what really is. Its Sanskrit equivalent is Satya which denotes an incontrovertible fact. The Buddha expressed definitely four such Truths, the foundations of His teaching, which are associated with the so-called being. Hence, His doctrine is homo-centric, in contrast to theo-centric religions. His teaching is inward looking rather than outward looking. Whether a Buddha arises or not, these Truths always exist. It is the Buddha who reveals these to the deluded world. Nobody can change them with time, space, or person, because they are Ultimate Truths. The Buddha did not depend upon anyone for His realization of the Noble Truths.

He Himself said in this discourse; – With regard to this Dhamma unheard before, there arose in me the eye; the knowledge, the wisdom, the insight and the light. These ‘words are very significant, because they testify to the originality of His new teaching.

In Pali these truths are called Ariya Saccani. These were discovered by Ariya who is far removed from passions. Therefore, they are so- called Ariya Saccani=The Noble Truths.

The First Noble Truth

The First Noble Truth deals with dukkha which means suffering or misery. Here, “du” means emptiness and “kha” means feeling. Dukkha therefore means feeling of emptiness. Average men are only surface-seers.. An Ariya sees things as they truly are.

To an Ariya all life is suffering and he finds no real happiness in this world which otherwise deceives mankind with illusory pleasures. Material happiness is merely the gratification of some desire.

All beings are subject to birth (jati), decay (jara), disease (byadhi), and finally to death (marana). No one is exempt from these four causes of suffering.

In the discourse the Buddha said “Birth is suffering, decay is suffering, disease is suffering, death is suffering”.

Unfulfilled wishes are also suffering. As a rule, every body wishes to be associated either with beloved persons or pleasant things. No body wishes to be associated with hated persons or unpleasant things. We always wish to be associated with persons or things we like. However, our cherished desires are not always gratified. At times what we least expect or least desire is thrust on us. Sometimes, such unexpected unpleasant circumstances become so intolerable and painful that weak ignorant people are compelled to commit suicide; as if such an act would solve the problems of life.

Real happiness is found within and it is not defined in terms of wealth, power, honours, or conquests. If such worldly possessions are forcibly or unjustly obtained or are misdirected or even viewed with attachment, they become a source of misery and sorrow for the possessors.

Normally the enjoyment of sensual pleasures is the highest and only happiness for average people. There is no doubt some momentary happiness in the anticipation, gratification, and retrospection of such fleeting material pleasure, but this is illusory and temporary. According to the Buddha, non – attachment (viraga) to material pleasure, or transcending material pleasure is a greater bliss. In brief, this composite body of clinging is itself a great heap of manifold suffering.

The Second Noble Truth

It is said in the text, “It is this craving which produces rebirth, accompanied by passionate clinging, delight now here this life, then there that life. It is the craving for sensual pleasures, craving for existence , and craving for non-existence”.

There are three kinds of craving. The first is the grossest form of craving, which is simple attachment to all sensual pleasures (kamatanha). The second is attachment to existence (bhavatanha). The third is attachment to non-existence (vibhava tanha). Of the three, the second craving is attachment to sensual pleasures connected with the belief in eternalism (sassataditthi), and the third craving is attachment to sensual pleasures connected with the belief in nihilism. (ecchedaditthi).

Bhavatanha may also be interpreted as attachment to the realms of form and vibhavatanha as attachment to the formless realms. (rupatanha and arupatanha)

Craving is a powerful mental force latent in all beings. It is the chief cause of most of the miseries of life. This craving, gross or subtle, leads to repeated births in cycle of continuity of suffering. This craving makes beings cling to all forms of life.

Right Understanding of the first Noble Truth leads to the eradication of craving.

“The Third Noble Truth”

This is said in the discourse. “Now, 0 Bhikkhus, this is the Noble Truth of the cessation of suffering. It is the complete separation from, and destruction of, this very craving; its forsaking, renunciation, libration therefrom, and non-attachment thereto.

The Third Noble Truth states thatthere is a complete cessation of suffering which is Nibbana, the ultimate goal of Buddhists.

Nibbana can be achieved in this very life by the total eradication of all forms of craving. This Nibbana is to be realized by the eye of enlightenment by renouncing all attachment to the internal body and external world.

This First Truth of suffering which depends on this so-called being and various aspects of life, is to be carefully examined, analysed, and understood. This examination leads to a proper understanding of oneself as one really is.

The cause of this suffering is craving or attachment. It is stated in the Dhammapada; –

“From craving springs grief; from craving springs fear; for him who is wholly free from craving, there is no grief, much less fear.” (v.216)

Craving leads to repeated births. This second Truth indirectly deals with past, present and future births.

This second Truth of craving which produces rebirth and which is original cause of suffering, is to be totally eradicated, uprooted and destroyed without exception.

This Third Truth of the cessation of suffering is to be realized by developing the Noble Eight Fold Path.

When a person develops properly the Noble Eight Fold Path, he can eradicate craving which is cause of suffering. When he eradicates craving, he can stop completely the continuous cycle of suffering. When this craving and this suffering are removed completely, one can realize Nibbana. This is the power of the Noble Eight Fold Path. This unique path is the only straight way to Nibbana. This Fourth Noble Truth is to be developed.

Expounding the four Noble Truths in various ways the Buddha concluded the discourse with the forcible words; “0 Bhikkhu, As long as the absolute true intuitive knowledge regarding these four Noble Truths under their three aspects, and twelve modes, was not perfectly clear to me, so long did I not acknowledge that I had gained incomparable Supreme Enlightenment.”

“When the absolute true intuitive knowledge regarding these Four Noble Truths become perfectly clear to me, then only did I acknowledge that I had gained incomparable Supreme Enlightenment.”

“There arose in me the knowledge and insight; ‘Unshakable is the deliverance of my mind, this is my last birth, and now there is no existence again.”‘

At the end of the discourse Kondanna, the senior of the five disciples, understood the Dhamma and attained the first stage of Sainthood whereby he realized that whatever is subject to origination all that is subject to cessation – Yam kinci samudaya dhammam sabbarm tam nirodha dhammam.

When the Buddha expounded the discourse of the Dhammacakka, the earth-bound deities exclaimed: “This excellent Dhammacakka, which could not be expounded by any ascetic, priest, god, Mara or Brahma in this world, has been expounded by the Exalted One at the Deer Park, in Isipatana, near Baranasi.”

Hearing this, Devas and Brahmas of all the other planes also shouted the same in joyous chorus.

A radiant light, surpassing the light of gods, appeared in the world.

The light of the Dhamma illumined the whole world, and brought peace and happiness to all beings.

What the Best is?

“The best of paths is the Eightfold Path. The best of truths are the Four Noble Truth. The best of states is non-attachment. The best of bipeds is the Seeing One.” (Dhammapada)

 

Luang Pu Thuad

Venerable Luang Pu Thuad, The Story of His Life by
By Khun Songvit Kaeosri,
Chief of International Serials Data System Regional Centre for Southeast Asia, National Library, Bangkok, Thailand

The following story of Luang Pu Thuad is based on the historical document called ” Phra Tamra Borom Rajudis phue Kalpana” (Royal Decree to Dedicate all Benefits from Lands and People to the Specific Temples). It was a royal command of King Ekadasaroth of Ayudhya in 2153 B.E. ( 1610 A.D.) This document was discovered by Prince Damrong Rajanubhab, the Father of History of Thailand, then the Minister of Interior Affairs, in 2456 B.E. (1913 A.D.)  from Wat Khian in Amphoe Sathing Phra, Songkhla. The document described the temples under royal patronage for restoration and dedication of lands and population nearby for the sake of the temples. It is fortunate that in this document, the life and roles of Luang Pu Thuad had been given from the beginning of his childhood upto the time he was bestowed the title of the rank “Somdej Phra Rajamuni Samiramagunupamacarya”  in favour of
ng Ekadasaroth.

Luang Pu Thuad was born in 1582CE. in Suan Chan Village, Chumphol Dustrict, Sathing Phra in Songkla (Southern Thailand). His parents were Khun Hu and Mae Chan, a poor couple living in the place own by Shrentthi Pan, the wealthy landlord. His parents name their child “Pu” (meaning crab).

One day his parents took Pu (still a new born baby) to the rice field and before going to the field they made a cradle by hanging a piece of cloth between two trees for the child to sleep in. After working for some time in the field, Chan turned around to check out her baby and to her surprise she saw a large snake curled around the child’s cradle. Chan cried loudly in fright and those in the distance as well as Hu quickly rushed to check what was happening. They found out that a snake had curled around their baby and this was observed by others, too. To their surprise, the snake did not harm their child. Adhering to a traditional belief that this snake might be the Buddha’s created vision, they prayed to the snake and offered flowers and rice cake to it. The snake then uncurled itself, spat out a translucent crystal gem and left the child. It was an astonishing sight as the baby was still asleep with the crystal gem that was emitting 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 at Wat Phra Kho in Songkla with many stories of its miracles pertaining to it.

When Pu was seven years old, he was sent to stay with Luang Phor 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 the same bhiku who acted as his preceptor. The Buddhist name (Chaya) “Samiramo” was given to the new monk.

He spent three years of his monkshood under the guidance of Phra Khru Ka Derm. He studied the Dhamma and Pali Language and completed the basic introductory level. Later, he wanted to further his studies in the Buddhist scriptures in Ayutthaya. After obtaining permission to leave from his preceptor, he was accompanied by Khun Inn, a passenger ship owner, and they left for Ayutthaya. After three days of sailing in the open sea, suddenly a storm broke out and the rough sea started to rock the boat. The boat had to be anchored until the sea became calm again before proceeding with their journey. During these hard times, they had consumed all the fresh water as well as food. Out of anger and frustration, the other passengers on board including the owner vented their anger by blaming and cursing Bikkhu Pu and exclaimed that he had brought bad luck to them and wanted to expel him from the ship. Then Bikkhu Pu rose and the others looked on; he dipped his foot into the sea and drew a circle. Then he told the sailors to draw fresh drinking water from the area in the sea where he had circled with his feet. The sailor then did as he was told and tasted the water himself; his doubts were banished when he found that the seas water was drinkable, just like normal fresh water. After sufficient fresh water was collected and stored for the rest of the journey, they proceeded with their interrupted journey. After realizing the ability of Bikkhu Pu, all the passengers and the boatman on the boat kneeled down to beg for forgiveness from him and the owner invited him to use the boat again on his next trip. When they arrived at Ayutthaya, Khun In took Bikkhu Pu to reside in Wat Khae and assigned his servant, Nai Chan, to follow Bikkhu Pu and be  his close assistant. After finishing his business Khun In left Ayudha and sailed back to where he came from.

While Bikkhu Pu was studying Buddhist scriptures at Wat Lumbalinavas in Ayudha, the King of Sri Lanka challenged the King of Siam to translate all of the golden alphabets into the Buddhist Scriptures in the correct order within seven days. If the challenge can be fulfilled and the task can be completed in time, the King of Sri Lanka would then give all the treasures transported in seven boats to the King of Siam as a prize. However, if the task could not be accomplished, the King of Siam will have to pay a tribute to the king of Sri Lanka.

The King then summoned all the learned monks and lay people in the capital city of Ayutthaya to complete this task; however, no one could accomplish the task. Six days had passed and the king was deeply anxious. At last it was known that there was a young Bhikkhu named Pu or Samiramo who possess great abilities and he was summoned to translate all of the golden alphabets into the Buddhist Scriptures in the correct order. The young monk went to the assembly, paying his respect to the Maha Sangha and King, he then met seven Brahmins from Sri Lanka.

Bikkhu Pu started to rearrange the golden seeds into the Dhamma according to the Buddhist texts without any difficulties. The 84,000 units of the golden seeds were all used up but seven seeds were 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 the Abhidhamma Pitako. The young monk turned to the seven Brahmins and asked them whether they had kept the missing golden seeds. When they were given to him, the complete rearrangement of the golden seeds into the Buddhist scriptures of the Abhidhamma was completed on the 7th day. The Brahmins, as the Ambassadors of the King of Sri Lanka, gave all the treasures from the 7 boats to the young monk but he declined the offer and gave all the treasures to the King.

Bhiku Pu became the favourite monk of King Ekadasaroth of Ayudhya because of his knowledge and wisdom. Bhikkhu Pu was bestowed the Sangha title of “Somdej Phra Rajamuni Samiramagunupamacarya,” the highest rank ever given to any wandering monk in the country.

Somdej Phra Rajamuni Samiramagunupamacarya or Luang Pu Thuad stayed in Ayutthaya to advise the King in many matters till his old age and then he asked for permission from the King to go back to his home town. The King permitted him to do so and promised to support Luang Pu Thuad’s work that was related to his virtuous deeds. When Luang Pu Thuad went back to Wat Phra Khoh, he found that the wat was in ruins and thus he sent a message to the King requesting for support to restore the temple.

King Ekadasaroth was pleased to respond to Luang Pu Thuad’s needs. He gave all the support that the monastery needed and graciously issued the Royal Degree on Dedication of Land and People to about 250 families near Wat Phra Khoh that is  beneficial to the temple. The Royal Decree later became a possession of Wat Khian and was given to Prince Damrong Rajanubhab in 1913. At present the document is kept in the National Library in Bangkok.

Luang Pu Thuad had spent his life spreading the Dhamma to benefit the people without any discrimination. Eventually, he left 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. It was not certain where and when he passed away.

Through his supernatural power and miraculous virtuous acts, Luang Pu Thuad manifested himself in visions and dreams seeking to produce the first amulet of him initiated at Wat Changhai in 1954. Amulets of Luang Pu Thuad have shown many miracles to individuals carrying them. Since then, many batches of his amulet pendants have been produced. The popular ones have been documented in the book entitled “Luang Pu Thuad: The Story of His Life and Amulets”.

There is another story related to to how Luang Pu Thuad became famous during the 16th century; it tells about how he had saved the people suffering from a draught. There was a  time when there was not enough drinking water and the weather deteriorated day after day. According to an account related by villagers, a monk was sighted in a small boat which was moving along the river. He was in deep meditation and prayer. After he had finished chanting, he lowered one of his legs into the river and after a short while, the river was filled with clear and clean drinking water. A miracle had happened. This piece of good news spread throughout the province and to other parts of Thailand. The monk was none other than Luong Pu Thuad himself. The people highly respected him and graciously revered him from then on.

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Labels: For Rent, Information
Edited by: Hoh Foo Kong

Self Righteousness breeds aversion

Recently I heard a talk by Sayalay Susila from an internet website. She talked about karma and rebirth, how karma can influence our last thought moments before death and how this can determine the realm that we are going to be born into. Sayalay used to illustrate her points with stories from the suttas and also0 personal account from meditators at Pak Auk monastery. There is an example she related that really struck me.

One of the meditators (not known whether male or female because the talk was in mandarin) at Pak Auk monastery recalled one of his past lives in which he was born as a cow. He also recalled his life prior to the cow’s. In the previous life, he was a yogi who was practising vegetarianism. As a vegetarian, he used to criticize  meat eaters especially beef eaters. As a result of his aversion towards beef eaters, he was born as a cow. As a cow, it used to shed tears as it regretted its past actions that had created  unwholesome karma that lead to its rebirth into a woeful realm.

Sayalay said that being a vegetarian is good, too, but they should not criticize those who are not vegetarians. In doing so, they are creating aversion and even hatred in their hearts, which is actually the root of unwholesome karma.

This story struck me because of the dogmatic views held by some vegetarians and vegans who believe that being vegetarian is  an obligatory Buddhist practice. If you do not subscribe to this view, you lack true compassion as you directly or indirectly caused the death of animals. The Buddha did not mention that we must be vegetarians. This is  especially relevant for Buddhist monks who go on pindapat or alms round. They have to eat whatever food that has been placed into their alms bowl. They can’t be choosy or demand specific food from the devotees.

In Mongolia, the main diet is bread and meat. So if you are a vegetarian and when you are in Mongolia, you will only have plain bread for your meals. This was what happened when a Buddhist conference was held in Mongolia. Some of the vegetarian monks ate only bread;  fortunately nit was only for a few days.

Being a vegetarian has its advantages but it should not lead to aversion towards the non-vegetarians

Buddist Friends Reunion

This reunion has to  wait for33 years for it to materialise. We are a group of friends who attended Buddhist activities at the Brickfields Budhist temple in the years of 1976 and 1977. Ven. K. Sri Dhammananda was our first Dhamma teacher and later on some of us learnt meditation under the guidance of  Rev. Javana Panno. These are  some of the common factors that bound us. Besides, some of them had stayed in the same apartment, of varying durations.

The person responsible for  bringing us back together again is Vinita. The other members of the group  who got together for a reunion dinner at a seafood restaurant at Old Klang Road are Bro. Koh, Quek from Malacca, Gary, Tek Chin, Teik Seng, Linda Loraine, Kong and I (Hoh). Who  are they?

1. Bro. Koh  was the volantary worker at BMS and has devoted a great part of his life to missionary work. At 69, he still looks strong and healthy . Nowadays, he enjoys staying at the various meditation centres in peninsular Malaysia. He has been to almost everyone of them.

2. Brother Quek is now a retiree. His last post was the Timbalan Pengarah of the Malacca Income Tax department. Now he is taking life easy, singing and playing the guitar in the Evergreen Band. He participates in the  activities of Sek Keah EE temple in Malacca. He has 3 children: his first son is a lawyer in the UK, second child is a daughter, graduated from UMS and currently working as a nutritionist. His third child, a son, is still studying in MMU.

3. Vinita is currently dispensing Viagra to dirty old English men in London. He has already got his UK PR. His daughter is going to graduate as apharmasist soon. His wife, Jane, used to join us in Buddhist activities too.

4. Gary has now become a qi gong master selling herbal drinks that will keep you young; his appearance will testify to that. He has three children.

5. Kong has retired from Telecoms where he had worked as an engineer. Now he has become a part-time dog trainer. He has a son who is till in college. His wife, Yap, once stayed in the same apartment as Vinita.

6. Teik Chin is with a industrial glue company. He is going to retire next year and like Bro Koh, he is still single.

7. Teik Seng is married not too long ago and has 2 children, a 6-year old son and a 1 year old daughter. He is running a pharmaceutical company. His wife is from Chiang Mai.

8. Linda has retired and is now helping Teik Seng.

9. Lorraine is still with Nestle.

10. Hoh, that’s me, is now residing in Sg Petani, still teachibng and will retire in 2 years time. I have 2 daughters; my first daughter is now working as a pharmacist while my second daughter is still studying pharmacy, in her second year.

That’s just a brief description of us.

Meeting Chooi Again

MEETING CHOOI AGAIN. 

March, 2010

             I was at the Brickfields Maha Vihara when I met Bro. Koh who pointed out a semi-bald headed man to me and introduced him as Chooi. I could not remember exactly when, it could be in late 2008 or early 2009 but it was the time before the demise of his wife; his wife was then campaigning to raise funds to aid of an orphanage in Dharamsala.

             When I first saw him I did not recognize him but when Bro. Koh mentioned his name, memories of this character came flooding back. I personally felt a little strange at the ability to remember him. I have not seen him for 32 yeas and in all these years I have not remembered nor thought of him at all but when I saw him I could retrieve an image of hi that has been stored in some corner of my memory. I remembered that he had shoulder length straight hair and he had a sharp, gauntly looking face. I remembered that he was studying at a private college called Bedford, I was wrong on that for it was actually FIT, and he was doing an engineering course. I also remembered that he was going to the University of Portsmouth in England to further his studies. After he left for England, I had no contact with him at all. That was in 1976 and the next time I met him, it was in 2009. However, he could not remember me.

             I think one of the reasons that I could remember him well was that he was one of the first few young members that I met at the Buddhist Maha Vihara or the Brickfields temple, as we used t call it. I used to see him wandering alone in the temple so I talked to him; he was not a young man of many words.

             After meeting him again at the Brickfields temple, he sent me back to my sister-in-law’s house at OUG.

             Then I heard of him again in 2009. It as not actually about him but about his wife, GG Tan, who passed away in an accident while on the way to Ladakh. This was related to me by Mrs. Chuan, an active member of SMG, who had gone to visit Borobudur before her demise. There was genuine grief at her passing away among the Buddhist community because of her work at the Buddhist Missionary Society and more importantly, her tireless involvement in raising funds for temples and the needy.

             When I met him again in March, 2010, he seemed to have accepted the fate of his wife and moved on, especially with his practice. I found out that he was a loyal disciple of Rev. Javana Panno as he had been in constant contact with Bhante. He makes it appoint to visit Bhante’s temple in Kelantan every year.  His only complaint now is that he has less freedom now as he is solely responsible for taking care of his two children, age 13 and 14.  It was through him that I got to meet Bhante again.

             I wish him all the best in his future undertakings and may he progress in his meditation. May our karmic bond prevail, to.

The Ten Beauties

The Teaching of Bhante Javana Panno

             The Ten Beauties

When the eyes do not simply look,

            The eyes will be beautiful;

When the ears do not simply listen,

            The ears will be beautiful;

When the nose does not simply smell,

            The nose will be beautiful;

When the tongue does not simply taste,

            The tongue will be beautiful;

When the mouth does not simply eat,

            One’s health will be beautiful;

When the mouth does not simply talk,

            One’s family will be beautiful;

When the hands do not simply touch,

            The hands will be beautiful;

When the legs do not simply walk,

            The legs will be beautiful;

When the skin does not simply feel,

            The world will be beautiful;

When the mind does not simply think,

            One’s life will be beautiful.

                      (Translated from Mandarin, as I heard it, March 2010)

Meeting Rev. Javana

Premonition:  For 3 nights before I met Rev. Javana, I practised the meditation method he taught, rising-falling method. Before I started, I would say mentally that I am practising this method in rememberance and respect for my first meditation teacher, Rev. Javana.

Significance: I had not seen my meditation teacher for 33 years. I learnt meditation from him for 3 months in 1977  when he first came to the west coast to teach meditation.  I had made two attempts to find him in Kelantan but failed. The first time I was mistakenly lead to Ajahn Sooks temple near Pasir Mas but he was not there at that time. The second time I managed to find Bhante’s temple in Temangan but Bhante had gone to Canada to teach meditation.

I had not made any serious attempt to meet up with Bhante because I have not been meditating so I felt ashamed as I have nothing to ask about meditation. Besides I was busy with work and family life. Bhante is interested in teaching meditation more than anything else. Trivial or frivolous conversation is unwholesome and unbeneficial, especially so when we perceive Bhante as a strict practitioner.

Night before meeting:  I met up with Vinita, who has come back from London for a vacation. Then we met Teik Seng, his wife, children, brother Teik Seng and sister Linda and had dinner together. (Teik Seng’s sister Loraine had gone to Nepal for a religious course).  After dinner we went to Teik Seng’s house and chit chatted. One of the topics concerns not having seen Rev. Javana for a long time. I haven’t seen him since I left Brickfields temple. The I mentioned that how nice it would be if we can have some sort of a reunion with Javana.

The Next Day:    The next day I received a call from Chooi (read about my meeting him in my next blog) telling me that he was sending Bro Koh to the Brickfields temple and that Vinita can see him at the temple. After he had relayed all this info to me, I asked him where was Rev. Javana because I heard that he had contact with Bhante. He told me thta Bhante was staying at a temple near Peele road and that he and Bro Koh had just gone to perform dana in the morning.  Later I told Bro Koh that I would like to meet Bhante amd he said he would wait for me at the Brickfields temple. I went to Brickfields temple at about 5 and then we took a bus to the temple which was actually very near to Cochrane school.

Meeting Bhante: I met Bhante at about seven and we talked for some time, then he asked me to meditate as by then the meditators who had gone to learn meditaiton from Bhante had started their meditation practice. Bhante,s teaching method was still basically the same: walking for an hour, sitting for an hour , then interview and finally some Dhamma talk.

Bhante is still very focussed on teaching meditation and has not wavered at all. This is the joy of a student or a disciple ; to see his master still in robes, still as earnest in his effort to teach meditation. Some monks have disrobed even after becoming a monk for many years. It would be disheartening and discouraging for a disciple to see that his master has disrobed. So my heart was filled with joy and happiness to see Bhante again. I talked a lot although I know Bhante doesn’t like such little talk especially about the problems of a layman’s life.

A meditation, on the other hand, would like to see how well his disciple has progressed in meditation or about his spiritual progress. I knew that I am a disappointment to Bhante but  I told Bhante that I was grateful for what he had taught me as I still remember some of his teachings after so many years. Bhante seemed more interested in living in the present and not reminiscing the past. Bhante would like to see us meditate more than anything else. Bhante is a great teacher.

SADHU1 SADHU1 SADHU1

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