Wat Kork Soong, Songkhla
B.E. 2519 / 1st Batch
*Sold*
Thursday, October 6, 2011
Somdej Toh & L.P. Tuad_Met Tang
L.P. Tuad of Wat Chang Hai, Pattani
Somdej Toh of Wat Rakang, Bangkok
By: Luang Phor Thong
Wat Samphaoche, Pattani
B.E. 2540 / *Sold*
Monday, October 3, 2011
Phra Jatukam_Pim Yai
*องค์พ่อจตุคามรามเทพ รุ่นเจ้าสัว วัดคอหงษ์ อ.หาดใหญ่ จ.สงขลา ปี 2548*
Nur Phong Prasom_Mai Takien
By: Phra Arjan Luang Nuii
Wat Kor Hong, Songkhla
B.E. 2548 / Roon_Chao Sua
*For Show*
Lay People Precepts
Anyone, of any religion or none, can appreciate these fundamental, practical guidelines about actions & speech suggested by the Buddha. When we are mindful enough to realize that we have a choice about our actions & speech, these Precepts are there to help answer questions of,"What should I do, what should I say?"
They are practical & down to earth without requiring one to promise first to believe in anything supernatural.
Like the lane makings on the highway, they help speed one on one's journey without colliding with any other travellers or going completely off the road.
The Precepts mark the straightforward way of living that harms or hurts no one, while offering one the choice to transform one's life through growing mindfulness into prefect virtue, wisdom & compassion.
The Five Precepts
The Five Precepts form one of the essential attributes of following the Lord Buddha's Way.Undertaking these Precepts (and 'Going for Refuge') are often the first formal affirmation of a new Buddhist.This is normally done by repeating after a monk these phrases ( in Pali):
"I undertake the training precept:
1) to abstain from taking life.
2) to abstain from taking what is not given.
3) to abstain from sexual misconduct.
4) to abstain from false speech.
5) to abstain from intoxicants causing heedlessness."
The Eight Precepts
The Five can then be refined into the Eight Precepts:
"I undertake the training precept...
1) to abstain from taking life.
2) to abstain from taking what is not given.
3) to abstain from unchastity.
4) to abstain from false speech.
5) to abstain from intoxicants causing heedlessness.
6) to abstains from untimely eating.
7) to abstain from dancing, singing, music & unseemly shows, from wearing garlands, smartening with scents, and beautifying with perfumes.
8) to abstain from the use of high & large luxurious couches."
Karaniya Metta Sutta
The discourse on Loving Kindness The Karaniya Metta Sutta or commonly known as the Metta Sutta (loving kindness) is part of the teachings left by Lord Buddha in the Pali canon.
What is this Sutta and the advantages from it?
During the time of Buddha,there was a group of monks who found a nice conducive sanctuary within the forest for them to practice and meditates.The guardian spirits of the forest at first welcome the virtuous monks to stay in the part of their forest.The monks then decided they will stay for another 3 months to pass their Pansa (rain retreat).
It was then to the awareness of these spirits and they are not so please with the monks overstaying.The spirit deities create all sort of menacing disturbances such as ghastly sounds,screams and fearful visions to frighten the monks every nights.
In the despair they pray to the Blessed One for guidance.Lord Buddha with his limitless awareness knows about this and through his psychic powers,he instructed the monks to start on no matter what as he foresees the monks will get enlightened if the push on their practice in the forest.He also teaches the monks the Karaniya Metta Sutta and ask them to chant in it in their every mindful moments.
Instead of contesting and challenging the master of domain,the monks use the pacifist approach of radiating great loving kindness energies with their sincere chanting of Karaniya Metta Sutta to the annoyed deity guardians.Gradually, these bothersome spirits were appeased by the peaceful and benevolence approach of the monks and the chanting thus they cease their disturbances.Instead of disturbing the monks,they came forward to help them in various ways.At the end of the Pansa,all the monks achieved arahantship as foresee by the Enlightened One.
This shows how Metta can be used to overcome all enmity.
As told by Lord Buddha himself,there are 11 advantages from practicing th Karaniya Metta Sutta;
"One sleeps easily,wakes easily,dreams no evil dreams. One is dear to human beings,dear to non-human beings. The devas protect one. Neither fire,poison,nor weapons can touch one. One's mind gains concentration quickly. One's complexion is bright. One dies unconfused and if fails to attain arahantship,shall headed for the Brahma worlds.
"These are the eleven benefits that can be expected for one whose awareness release through good will is cultivated,developed,pursued,handed the reins and taken as a basis,given grounding,steadied,consolidated,and well undertaken."
One should and practice the Karaniya Metta Sutta and it will come especially useful when faced with great hostility and resentment. Practicing it will resolve and dissipate and enmity and will turn foes into friends and friends into supporters.
Practice it with the mindfulness of the mind,speech and body and may harmony be with all sentinel beings.
Tod Kartin (Ork Phansa)
Tod Kratin - lasts for 30 days,from Ork Phansa through to the full month of the twelfth month of the Buddhist lunar year. During this time most Buddhists take part in ceremonies,either directly or indirectly. Robes & other necessities of temple life are offered ceremoniously to the monks on an appointed day. Each temple may hold a Tod Kartin ceremony once each year. Originally,in the time of the Lord Buddha,this ceremony was meant to teach monks humility & show them how to cut,sew, & dye the robes for themselves. The finished robes were then offered to the members of the company deemed most suitable. Today,however,the ritual has evolved dramatically into a grand celebration where hundreds & thousands of people join in the merit making. It is also an important occasion for the temple to raise funds. The sequence of events for each of the above three religious days goes something like this: Early in the morning,people begin to arrive at the temple wearing their best clothes. They carry food prepared at home,usually in highly decorative gold or silver bowls,& offer it to the monks. After this breakfast,the people are blessed by the monks & many return to their homes. The more devoted may choose to remain at the temple &,later in the morning,take a vow with the monks to keep either five or eight precepts throughout the entire day. After taking this vow,they split their time between praying,listening to the monks' preachings & doing meditation. In the evening,the monks lead a candlelit procession,making three complete circuits of the main temple building. This event signifies the end of the celebrations.
The Buddhist Calendar
Visakha Puja - falls on the full moon of the sixth month of the lunar year (around the middle of May on the international calendar). It is one of the most important days for Buddhists because on this day the Lord Buddha was born, attained enlightenment, and died. All three of these significant events fell on the same day. Visakha Puja is usually celebrated with a public sermon during the day and a candle lit procession to pay respect to the Lord Buddha during the night.
Magha Puja - falls on the full moon of the third lunar month ( February). It was on this day that 1,250 enlightened monks converged to pay respect to the Lord Buddha without any prior appointment. The day is celebrated in a similar fashion to Visakha Puja day.Asalha Puja - falls on the full moon of the eighth lunar month (July) and is also very important. It was on this day that the Lord Buddha preached His sermon to followers after attaining enlightenment. The day is usually celebrated by merit making, listening to a monk’s sermon, and joining a candle lit procession during the night.
Khao Phansa - falls on the first day after the full moon of the eighth lunar month (July) and marks the beginning of the three-month Buddhist ‘lent’ period. At this time, all monks and novices must remain in their temples. They should not venture out or spend the night in any other place except in cases of extreme emergency and, even then, their time away must not exceed seven consecutive nights. This is a time for serious contemplation and meditation for both monks and laymen alike. Traditionally, it is also important for laymen to ordain their sons into the monkhood on this day to get maximum benefit from the Buddhist teachings.
Ork Phansa - marks the end of the Buddhist lent and falls on the full moon of the eleventh lunar month (October). This is a day of joyful celebration and merit-making. For many families, it is also the day they welcome a son back into the home and celebrate his successful completion of a term in the temple.
Tod Kratin - lasts for 30 days, from Oak Phansa through to the full moon of the twelfth lunar month. During this time most Buddhists take part in ceremonies, either directly or indirectly. Robes and other necessities of temple life are offered ceremoniously to the monks on an appointed day. Each temple may hold a Tod Kratin ceremony once each year. Originally, in the time of the Lord Buddha, this ceremony was meant to teach monks humility and show them how to cut, sew, and dye the robes for themselves. The finished robes were then offered to the members of the company deemed most suitable. Today, however, the ritual has evolved dramatically into a grand celebration where hundreds and thousands of people join in the merit making. It is also an important occasion for the temple to raise funds.The sequ
ence of events for each of the above three religious days goes something like this: Early in the morning, people begin to arrive at the temple wearing their best clothes. They carry food prepared at home, usually in highly decorative gold or silver bowls, and offer it to the monks. After this breakfast, the people are blessed by the monks and many return to their homes. The more devoted may choose to remain at the temple and, later in the morning, take a vow with the monks to keep either five or eight precepts throughout the entire day. After taking this vow, they split their time between praying, listening to the monks’ preachings and doing meditation. In the evening, the monks lead a candle lit procession, making three complete circuits of the main temple building. This event signifies the end of the celebrations.
Daily Life of a Monk
The Sangha World in Thailand consists of about 200,000 monks and 85,000 novices at most times of the year. However, these numbers increase during the Buddhist ‘lent’ to 300,000 and 100,000 novices. Young boys may become novices at any age, but a man cannot become a monk until he reaches the age of twenty. He can then remain a monk for as long as he wishes, even for just one day. Three months is more usual, although some choose to remain in monkhood for the rest of their lives.
There are over 29,000 temples in Thailand and the daily routine of the monks in all of them is pretty much the same...
4.00 am - The monks wake up and meditate for one hour, followed by one hour of chanting.
6.00 am - The monks walk barefoot around the neighbourhood while the local people make merit by offering them food.
8.00 am - Returning to the temple, the monks sit together to eat breakfast, then make a blessing for world peace.Before 12.00 noon - Some monks choose to eat a light lunch at this time. This is the last solid food they are allowed to consume until sunrise the following morning.
1.00 pm - Classes in Buddhist teaching begin. Some monks may attend school outside the temple.
6.00 pm - A two-hour session of meditation and prayer begins.
8.00 pm - The monks retire to do homework.
Besides these duties, all monks are given specific roles to play in the day-to-day running and maintenance of the temple and its surroundings.After being in the monkhood for several years and demonstrating extreme dedication to both social work and spiritual study, a monk can be promoted gradually until he reaches the Sangha Supreme Council, the governing body presided over by the Supreme Patriach.
All monks must follow 227 strict precepts or rules of conduct, many of which concern his relations with members of the opposite sex. When a monk is ordained he is said to be reborn into a new life and the past no longer counts - not even if he was married. Women are, of course, forbidden to touch monks and should not even stay alone in the same room as a monk. If a woman wishes to offer an object to a monk, it must pass through a third medium, such as a piece of cloth. In fact, monks always carry a piece of cloth for this purpose. The monk will lay the cloth on the ground or table, holding on to one end. The woman places the offering on the cloth and the monk then draws it away.
Thai monks can be seen wearing various shades of robes, from dark brown to the familiar brilliant saffron. There are no rules, but the darker shades are preferred by monks in the Dharmmayuth sect and Thu-dong or forest monks.
Friday, September 30, 2011
Luang Phor Wiliyang of Wat Tham Mongkhun_Part 1/2
For Phra Viriyang Sirintharo, Lord Abbot of Wat Dhammamongkol, the journey towards enlightenment began more than sixty years ago in the north-eastern village of Nakhorn Rachasima when, as a boy of 13, he witnessed a miraculous event that would change his life forever.
The day was much like any other, filled with hard work and household chores, beginning at dawn with the collecting of watermelons in the fields. After taking them to the market, the young boy would have to wait until they were all sold. As usual, he would not return home until after dark, but the day’s work was not yet over. All the water jars were empty. The nearest stream was about 500 metres from the house and it would take him many trips, returning each time with two fully laden buckets, before the jars were filled.
Although very tired and ready for his bed, Viriyang was allowed only a short break for dinner before being sent out again, this time to fill the rice buckets which were also empty. In those days, mechanical rice mills were unheard of in the rural areas and each family had to husk the paddy for themselves. This was done by pounding the paddy in a large wooden mortar and pestle, a rather primitive device operated by vigorously stamping on a wooden lever.That evening, Viriyang took up his position to begin the rhythmic pounding. Harder and harder he worked, gradually becoming oblivious to his exhausted state and quite unaware of the late hour. Then, suddenly, everything went black and the boy collapsed.
He remained unconscious for about an hour, but when he eventually came to, he was shocked to find himself unable to move a single muscle. He was totally paralysed.
For about one month, Viriyang lay stricken while his parents tried in vain to find someone with the ability to restore his health. Secretly, the boy made a vow to devote the rest of his life to Buddhism should he be completely cured of his paralysis.
Seven days later, a stranger appeared in the village; a white-robed ascetic who went directly to Viriyang’s house and told his father that he had come to cure his son. The man whispered in the boy’s ear, saying that he knew of his secret promise of eternal devotion and, after making him repeat the vow aloud, he proceeded to bring him back to health.
The next morning, the ascetic returned and made Viriyang repeat the vow once more, then instructed the boy to meet him at the local temple later that afternoon. Arriving there at the appointed hour, Viriyang found the stranger waiting under a tamarind tree. After asking the boy to repeat his vow yet again, he led him to a wooded area beyond the temple where they found a buffalo. Quite unexpectedly, the ascetic took a knife from his bag and, with one swift stroke, severed the buffalo’s tail. Then, while reciting a prayer, he rejoined the tail as good as new, without seeming to hurt the beast in any way.The strange man went on to teach Viriyang a prayer and made him promise to recite it daily for the next 10 years. Naturally, the boy agreed to do as he was instructed and, with this, the mysterious stranger turned and walked away, never to be seen again. It was this dramatic encounter that set Phra Viriyang on the road to enlightenment. At 15 he was enrolled as a novice in the same local temple and became a monk at the age of 20.
Luang Phor Wiliyang of Wat Tham Mongkhun_Part 2/2
In 1963, after more than 20 years as a forest monk, Phra Viriyang began to feel that his Buddhist studies were of benefit only to himself. Something was urging him to share what he had learned and help others whose needs were greater than his own. In fact, he had a vision that compelled him to leave his woodland retreat and make the long, arduous journey to Bangkok. On reaching the capital, he settled in a thatched hut on the flat, swampy area alongside Sukhumvit, soi 101, where his only neighbours were snakes. Traditionally, temples have been built near water as Buddhists believe that monks should always be ordained on or near water. Phra Viriyang had chosen this waterlogged spot to realize his dream and, with steady perseverance, he began to raise funds to build a temple. This, of course was long before Thailand’s
economic boom and he could only expect to receive donations of 10 or 20 baht from his devotees but, slowly, the temple complex began to take shape.On March 4, 1979, The Nation newspaper ran a photograph of Premier Kriangsak Chomanan handing over a casket to Phra Viriyang at Don Muang airport. The golden casket contained five Buddha relics and strands of Buddha’s hair, a gift to Wat Dhammamongkol from the Supreme Patriach of Bangladesh.
Meanwhile, the construction work continued and, in 1985, the impressive 95-metre-high chedi was completed to house the precious relics; a modern version of the famous Bodhgaya Chedi on the site of the Lord Buddha’s enlightenment in India.
Phra Viriyang has never been content to sit back and admire his handiwork. Since the completion of the chedi, he has continued to raise funds and has built 12 more temples in Thailand, a hospital in Chiang Mai, and has established numerous day care centres around the country to provide free pre-school nurseries for the poor.
The abbot’s influence has now spread well beyond the borders of Thailand, and Buddhist temples have been built under his guidance in five Canadian cities.
Jade Buddha of Wat Tham Mongkhun
The Jade Buddha Phra Viriyang’s connections with Canada began, once again, with a dramatic vision. It was in 1987 that he first dreamed of building a giant Buddha image from the strongest, most lasting material possible - jade - although the chances of finding a suitable block of sufficient size were remote to say the least.
Properly known as nephrite, jade was once considered more valuable than gold by the Chinese who refined the carving of it into a major art form during the Ming dynasty. Today, Canada is one of the few places left on earth where good quality nephrite can still be found and it was here that Phra Viriyang directed his search. He visited the country several times himself and urged his contacts there to continue looking for a solid piece large enough to create his Buddha statue. Despite their vigilance, nothing was found.
Then, on an auspicious day in November, 1991, as he was meditating, Phra Viriyang had another vision. This time, he saw an enormous jade boulder. Immediately, he informed one of his Canadian friends who in turn contacted Kirk Makepeace, president of Jade West Resources Ltd., the largest jade mining outfit in British Columbia. On a date coinciding with Phra Viriyang’s vision, a massive 32-ton jade block had been discovered more or less where he had pictured it - 10 metres below the waters of a river, 70 kilometres away from the nearest jade mine.Within a week, Phra Viriyang accompanied by his disciple Chaiyot Sombuntham, set off for Canada where they inspected the jade boulder. Happily, they found it to be ideally suited to their purposes. Anxious to begin work on the sculpture, Phra Viriyang considered flying the boulder home to Thailand, but of course, due to its enormous size and weight, this was impossible and he had to settle for the more time-consuming sea voyage.
Meanwhile, there was still the problem of finding someone to carve the block once it had reached its final resting place. Upon his return to Bangkok, Phra Viriyang contracted his friend Professor Amnuay, a faculty member at Silpakorn University, to assist him in finding a qualified sculptor. As there was little hope of finding someone in Thailand, Professor Amnuay suggested travelling to Italy and approaching the University of Carrara, a city famed for its marble sculptors.
Three days later, accompanied by Professor Amnuay, Mrs Rattana, and Mr. Ronachai Sombuntham, Phra Viriyang was in Carrara, but unfortunately the university was closed for a holiday and they were unable to find the sculptors who had been recommended to them. Then, on the day before their planned return to Thailand, the pair were walking through the local market when, by pure chance, they ran into Mr. Troufix, an old friend, who took them to meet two of the top sculptors in Carrara, Ismail Zizi and Paolo Viaggi. The next day both of them were commissioned by Phra Viriyang to carry out this historical work.At first, the sight of two muscular farangs labouring over an object so intrinsically Asian must have raised a few eyebrows among the curious visitors to the Wat Dhammamongkol workshops. Yet, strangely enough, the very first humanistic images of Lord Buddha, dating from the 2nd century A.D., are thought to have been created by artisans of Greaco-Roman descent under the patronage of King Kaniska I. When Alexander the Great, unable to stand the heat, withdrew his legions from north-western India, some of his artists had elected to stay behind and their influence is clearly visible in the earliest Buddha figures.
Zizi and Viaggi felt sure their experience in carving marble would hold them in good stead, but, once the daunting task was begun, they soon realized the cutting equipment brought from Italy was not strong enough to carve jade. Thankfully, the Royal Thai Marble Factory was able to supply a stronger device, reducing the time of the initial rough cutting from about one year to just three days.
The magnificent jade Buddha was completed in 1994 and installed, along with a smaller sculpture of Guanyin, the Chinese goddess of mercy, carved from a remaining section of the jade block, in a specially designed building within the temple grounds.Surely, the jade Buddha of Wat Dhammamongkol is one of the great wonders of the world, but, as Phra Viriyang says, "The true value of the Buddha image is to remind us of the Lord Buddha’s teachings."
Luang Phor Phrom of Wat Chong Kair, Nakorn Sawan
Luang Phor Phrom Wat Chong Kair passed away on 30th January BE 2518 at the age 96 years old.Luang Phor Phrom was born in Ayutthaya Province on 20th April BE 2427. He was ordained as monk at Wat Pahk Kong Yang on 15th April BE 2447 at the age of 20 years old. Before Luang Phor Phrom was ordained as a monk, he already learned magical chant from Arjan Puang.
After he became a monk, Arjan Puang brought Luang Phor Phrom to learn Dhamma under Luang Phor Dam. After 4 years,Luang Phor Phrom went to become the disciple of Arjan Pu Won. Arjan Pu Won taught all the magical chants that he knows to Luang Phor Phrom. After Arjan Pu Won passed away,Luang Phor Phrom stopped learning from any teachers.
The 3 teachers that Luang Phor Phrom has learned from, were the best teachers during that time. The first teacher, Arjan Puang was the disciple of Luang Pu Mah of Wat Bahng Muang; who is also the teacher of Phraj Chao Taksin Maharak (King of Thailand before Rattanakosin period). As for Arjan Pu Won, he was the disciple of Luang Pu Nin of Wat Keow Pah Sak. Luang Pu Nin was the brother of Luang Pu Saeng, who was the teacher of Somdej Phra Putha Jantoh Promarangsri.
Luang Phor Phrom went forest dwelling(Tudong) at BE 2457. He tudong around the Chong Kair mountains in Nakorn Sawan Province. When he first arrived at foot-hill in Chong Kair, there was a heavy thunderstorm. The villagers asked him to shelter inside a cave.
The first night when Luang Phor Phrom was staying in the cave, he fell asleep after the long journey. Luang Phor dreamed of a human image in his dream; guiding him how to follow the path of Buddha's teachings. Luang Phor Phrom decided stay in that cave as his dwelling place, because on the first night he had already have such a dream.
Luang Phor Phrom quickly returned to Ayutthaya Province to sell off all his farmland, which was passed down by his parents. In BE 2458,Luang Phor Phrom went back to Chong Kair village. With the help of the villagers and the money he has, he built a temple which was named as Wat Chong Kair. Luang Phor Phrom stayed in Wat Chong Kair for 60 years, until he passed away on 30th January BE2518 at the age 96 years old and as a monk for 71 Phansa.
Luang Phor Phrom's body is housed in a glass coffin in Wat Chong Kair. His body remains in good condition, and there are no sign of decay. In fact, his finger nails and body hair still growing, as if Luang Phor Phrom just fell asleep and not passed away. Some people said that, this is the level of Arahang, where the body will never be decayed.
Beliefs & Legend of Phayanak
Mekong River
Thai people in the northeast, especially in the provinces on Mekong riverbank, have believed for generations that Mekong River was the route of the Naga named "Pu Chao Sri Sutho" who crawled around the mountains, differently from the other Nagas who crawled straight through the mountains. The route therefore became such winding and was called Lum Nam Kod (winding river), which then became slightly out of tone to Lum Nam Kong or "Kong river"The Legend of Bang Fai Phayank
When the Lord Buddha was in his Bodhisatta Phaya Kan Kark incarnation, he incarnated in Sida's belly. When he grew up and practice his pray, Lord Indra made him a very good-looking person and also gave Udorn Kurutaweeb to be his wife. The couple regularly studied Dhama and gave sermon to all kinds of beings.
Both human and other beings admired and greatly had faith on the sermons of Lord Bodhisatta Phaya Kan Kark. They then forgot to dedicate offerings to Phaya Tan, the God who created the beings and rainfall for the earth.
Phaya Tan then became very angry because he did not receive any offerings from human and beings. Moreover, all the angels who are usually around him had gone to attend the sermon peformed by Phaya Kan Kark.
The angry Phaya Tan then condemned all of the beings by not making any rainfall for the total period of seven years, seven months, and seven days. The drought then spread to the whole earth. Human beings then urged to Lord Bodhisatta and asked for his help.
Phaya Kan Kark then realized, by his sight, and told the human that Phaya Tan did not receive offerings and became angry, hence resulting in not making rainfall for seven years. When Phaya Nagi, a mythical serpent and the king of the underworld, who was attending the sermon knew the cause, he then took his troops to attack Phaya Tan who lived in heaven, despite the advice against from Lord Bodhisatta Phaya Kan Kark.
But Phaya Nagi lost to Phaya Tan and was heavily wounded. Lord Bodhisatta Phaya Kan Kark felt sympathize and he considered that Phaya Nagi did all for the happiness of mankind. He then blessed Phaya Nagi and the followers.
"May your wound get fully cured and becomes beautiful pattern as if crystal scales. Your crest shall become beautiful silvery crystal.Your pain shall be wholly eliminated. You shall be happy and become a truly representative of such a happy place".
Since then, Phaya Nagi dedicated himself as a servant to Lord Bodhisatta in every reincarnation. However, the drought remained. Lord Bodhisatta Phaya Kan Kark planned to attack the heaven. The termite king built an anthill to reach the heaven. Kings of Mang Ngod, Mang Ngao (king scorpion) transformed themselves and catch on Phaya Tan's clothes. Phaya Nagi transformed himself as a small centipede and hid in Phaya Tan's shoe. When Lord Bodhisatta Phaya Kan Kark gave the signal, all of them bit and poisoned Phaya Tan.
Phaya Tan then lost and begged Lord Bodhisatta Phaya Kan Kark to release him. Lord Bodhisatta Phaya Kan Kark asked Phaya Tan to give three blesses in return, which are
One…Let the rainfall become regular in each season, and the mankind shall offer the fireballs as a propitiation for Phaya Tan.
Two…After the rain, there must be frogs available in the paddy field.
Three…When it reaches the harvest season, Phaya Kan Kark shall give signal that the rice or farming products are truly rich
When Phaya Tan heard so, he agreed to grant these three blesses. Since then, at the middle of the sixth month, the northeasterners make the streak fireballs, parade them around the village, and fire them to worship Phaya Tan.
When the Lord Buddha had enlightened, he traveled to propagate Buddhism around the Indian subcontinent. Phaya Nagi who followed him as a servant knew by his sight that the Lord Buddha was previously Phaya Kan Kark. He then transformed himself as a human and asked for becoming a Buddhist monk.
In one night, Phaya Nagi was asleep and mistakenly returned to his original figure. All the monks were frightened. When the Lord Buddha knew what happened, he asked Phaya Nagi to give up the monkshood because the beast is not allowed to be a Buddhist monk.
Phaya Nagi accepted the Lord Buddha's request, but he asked in return that all the persons who wish to become Buddhist monk must be called "Nagi", for the pride of Phaya Nagi, before they enter the Buddhist monastery. Since then, the persons who are going to be a monk is called "Naga"
Later on, the Lord Buddha traveled to perform a sermon, during the Buddhist Lent, in the second heaven for Buddha mothers and the angels. When the Buddhist Lent ended, Phaya Nagi and his followers prepared offerings and performed fireballs for the Lord Buddha as he returned to the earth.
Since then, on the full moon night of 11th lunar month, there has been phenomenon that the fireballs rise from Mekong up to the air until present. People call this natural phenomenon "Bang Fai Phayanak"
Pu Naen Kampiro_Biography
When he was 9 years, he became a novice for learning in magic from Thailand, Burma, Laos & Cambodia. His teacher were Luang Pu Kampan Kosak Panyo (also Pu Naen's Upatcha) of Wat Phra-that Maha Chai @ Roi-et, Luang Pu Phromma Khemajaro of Wat Hin Suan Ha Nang Koi @ Ubon Ratchathani, Phra Arjarn Kam Tammak Waro @ Pu-kao Kwaai in Laos, Phra Arjan Cheay Dor of Burma, ( Kalawat ) Arjan Mong of Cambodia, Luang Phor Hing Pa of Wat Nong Dar Ngoo @ Nakorn Sawan, Luang Phor Lersi Ling-dam of Wat Tah Soong @ Uthai Thani, Luang Phor Yit of Wat Nong Jork @ Prachua Kirikan, Luang Phor Bhra Mun of Wat Sutthawat @ Krung Thep, Luang Phor Kam Ban of Wat Ba Nong Sawan @ Roi-et, Luang Phor Jaeng Ko Sagho of Wat Uttaram @ Khon Kaen, Luang Pu Lorm of Wat Ba Mit Tah Tam @ Roi-et & many more famous masters . . . He used to learn meditation from Luang Phor Jarun of Wat Ampawan, He learn Wicha 'Nok Khum' (Khum Bird) from Luang Phor Hing Pha of Wat Nong Dar Ngoo @ Nakorn Sawan. Wicha of making 'Salika' & 'Hun Pha-yong' from Arjarn Mong of Cambodia & Phra Arjan Cheay Dor of Burma. Learn 'Sak Yant' from Wat Baan Phra @ Nakorn Pathom,temple of Luang Phor Pern Tita Kuno. Learn 'Wicha' of blowing gold foil into forehead from Luang Phor Sawai of Wat Preedaram @ Nakorn Pathom & many more famous masters . . .
Friday, September 23, 2011
Luang Phor Kong (Roop Lor)
Underneath with Lek Lai
By: Arjan Chum
B.E. 2515 / *Sold*
In year B.E. 2496 L.P. Kong's spirit has came through the Medium (Through Trancing) and tell the ancient text books to Arjan Chum Chaikiri for create sacred powder amulet called Phra Phong Thep Nimit, and while doing the ceremony, L.P. Kong's spirit also came through the Medium and helped consecrate for 3 months.
After that some of disciples asked Arjan Chum to create some more. So Arjan Chum likely to gather money to build the Ubosoth of Wat Baan Suan @ Patthalung province as to dedicated merit to L.P. Kong's Spirit and to share amulets to military and policemen that work as national protection at the same time.
This ceremony was to created L.P. Kong Statue, also Nawa_Loha mixed with gold with Lek Lai tablet inside. This time, 9 of Great Southern Top Monks were invited to put Lek Lai inside ceremony.
After of the ceremony, some of Amulets has put as His Majesty the King's gift, in order to share to the Royal Military Police and public by the royal command.
The intention of Great Keji Monks from the South, which has L.P. Kong of Wat Baan Suan as Leader, together with a group of middle part Top Monks that good for blessing Luck and Wealth with reputable names that has Luang Phor Ngern of Wat Don Yai Hom as Leader, they let Arjan Chum Chaikiri and disciples as director of ceremony at Wat Cham Nihat Thakarn (Wat Sam Ngarm, Bangkok) from February 25th to February 28th year B.E. 2515 for 3 days and 3 nights. This ceremony also create Phra Sivali and Thao Maha Phrom (Maha Brahma).
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