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.
Thursday, September 8, 2011
Sunday, July 24, 2011
Kuan Yin, a reflection
Kuan Yin, a Reflection.
1.0 Kuan Yin in Chinese Homes
Kuan Yin Nieang is the common traditional address by many Chinese in Malaysia. Most Chinese in Malaysia are inclined towards the Taoist practice that is pantheistic in nature and so they have incorporated Kuan Yin as one of their gods that offers protection against dangers and sicknesses, thus enshrining Kuan Yin as a protector. A statue of Kuan Yin is placed on the alter along with other gods or deities where offerings are made during special festivals or when favours are seeked.
To the more educated Chinese who have read the legend of “Monkey Goes West” which tells about the adventures of a monkey god whose duty was to protect the monk Tsuan Tsang who had embarked on a journey to seek Buddhist teachings from the west of China. In this legend Kuan Yin is seen to have great power which was used to tame the powerful monkey god as well as to help the monk in times of grave danger. Thus the educated Chinese will place Kuan Yin on a higher hierarchy among the other gods. This understanding could possibly be a reason why some Chinese homes have only Kuan Yin as their sole deity or protector.
To the Chinese who have learnt about Kuan Yin through Buddhism, Kuan Yin is a “pu sart” (bodhisattva) who has come to relieve the suffering of man. This is clearly stated in an often chanted sutra, “Pu Men Ping” which states that beings who are in danger will be able to escape from danger when they chant the name of Kuan Yin Pu Sart. Kuan Yin Pu Sart will also be able to fulfill the wishes of those who want a son or a daughter. So, the perception of Kuan Yin Pu Sart is still that of a protector and a wish-fulfilling deity.
2.0 Kuan Yin in my Home
I was brought by my maternal grandmother and there was no statue or image of Kuan Yin in my house until much later. We had an ancestral altar in my house and a medium told my mother that previously there was a Kuan Yin at the altar so my mother had to reinstall Kuan Yin on the altar.
It was a totally different story on the side of my paternal grandmother. My paternal grandmother was a medium who prescribe Chinese herbs through her séances. She was supposedly acting on behalf of Kuan Yin. In her house there was a big altar with a large painting of Kuan Yin sitting on a lotus accompanied by her two assistants. It was a beautiful painting that I admired it whenever I visited my grandmother during festivals and the Chinese New Year. What was remarkable about this painting was that the face of Kuan Yin still looked clean and bright although the other parts of the painting had become dull and brownish.
My grandmother became a medium since the age of seven. She was herding goats at the fringe of the jungle when she went into a trance and started chanting in a language that wa incomprehensible by the other villagers. This lasted for three days and it was only after an old man suggested setting up an alter for a certain deity that stopped her chanting. Since then she started her work as a medium who prescribed herbal medicine to treat the sick and the suffering. All these happened in China.
When she was in her twenties, she migrated to Malaya to look for her husband who had earlier come to work in the gold mine in Raub. Her husband died of TB, as most of the gold miners did, when she was still in her twenties. Being a medium was a calling that also provided her with a source of income to support her seven children.
She was a popular medium for patients came from far and near seeking remedies for illnesses and misfortunes. There was even a Punjabi who came to seek guidance to locate his lost cow which he eventually found. My grandmother must have been quite an effective medium of Kuan Yin as there was a string of about 20 credit-card size gold plates strung across the top part of the Kuan Yin painting. These gold plates were tokens of thanksgiving for illnesses cure.
My maternal grandmother told me that when I was young, I was sickly so I had to be the godson of Kuan Yin and I was offered to my paternal grandmother’s Kuan Yin as a godson. So Kuan Yin is like a fairy godmother to me.
3.0 Kuan Yin in my Heart
I stayed in Kota Baru, Kelantan for two and a half years when I was teaching in Sekolah Menengah Kedai Buluh, about six miles from Kota Baru. During my sojourn in Kota Baru, I used to go to the Kelantan Buddhist Association, KBA. One of the often-chanted sutras at this association was “Pu Men Ping” and the commonly-chanted “chou” (dharani) was “Ta Bei Chou” or the Great Compassionate Heart mantra. This mantra consists of the manifestations of Kuan Yin and is supposed to provide protection and has the power to heal. Most of the devotees had committed this mantra to memory and we would chant it repeatedly. Till today I can still remember this mantra and chant it occasionally.
At the time I was staying in Kota Baru, I taught in a school, SK Kedai Buluh, which was located about 5 miles away from my house. Every morning while riding my motorcycle to school I would chant the Great Compassion mantra, over and over again, until I reached the school. One night, after buying char koay teow, while I was crossing a road on my motorcycle, a speeding and huge motorcycle came from my left and rammed into my small motorcycle. I was flung off my motorcycle and landed on the road, unconscious. I was only aware of some people carrying me into the backseat of a car. When I regained consciousness, I was in hospital. I suffered no injuries, just a slight pain around my rib area. The front fork of my motorcycle was badly bent. I consider it a miraculous escape.
I have always had a soothing feeling when I chant Kuan Yin’s name, be it at the KBA or during the novitiate programme at Kek Lok Si temple. Somehow, I could not derive a similar feeling with the chanting of other Buddha’s names, not even Amitabha Buddha. In my later years I have leant to chant the six syllable mantra, Om Mani Padme Hum, and attended a few chen-re-zig empowerment ceremonies. Other than that I do not have much affinity with Kuan Yin except to view at her as a symbol of compassion. This is mainly because I have turned my focus to Theravadian Buddhism, my initial persuasion.
Then lately Kuan Yin seems to pop up in my life again. First, I met Khenpo Samdrup from Nyifuk monastery, Nepal, about three years ago and I was told that he had been holding the six syllable mantra for a few years, that means chanting it at least 10,000 times daily. That draws me near to him and since then I have met him every year he comes to Malaysia. Besides, I went to learn the San Lang qi gong and have been practicing it for the past nine months. One of the elements of this qi gong is calming the mind while listening to Tibetan Buddhist chants. One of the frequently used chants is the six syllable mantra. Finally my friend, Bee Leng, told me that she wish to sponsor the publication of a book related to Chinese deities and Kuan Yin, authored by a man who was inspired by Kuan Yin.
By Hoh Foo Kong
September 2010
p/s And now I meet a friend on Facebook, Mr Albert Canalizo, who invokes the blessings of Kuan Yin upon me. ....and also a Facebook friend with a profile name of Kuan Yin.
1.0 Kuan Yin in Chinese Homes
Kuan Yin Nieang is the common traditional address by many Chinese in Malaysia. Most Chinese in Malaysia are inclined towards the Taoist practice that is pantheistic in nature and so they have incorporated Kuan Yin as one of their gods that offers protection against dangers and sicknesses, thus enshrining Kuan Yin as a protector. A statue of Kuan Yin is placed on the alter along with other gods or deities where offerings are made during special festivals or when favours are seeked.
To the more educated Chinese who have read the legend of “Monkey Goes West” which tells about the adventures of a monkey god whose duty was to protect the monk Tsuan Tsang who had embarked on a journey to seek Buddhist teachings from the west of China. In this legend Kuan Yin is seen to have great power which was used to tame the powerful monkey god as well as to help the monk in times of grave danger. Thus the educated Chinese will place Kuan Yin on a higher hierarchy among the other gods. This understanding could possibly be a reason why some Chinese homes have only Kuan Yin as their sole deity or protector.
To the Chinese who have learnt about Kuan Yin through Buddhism, Kuan Yin is a “pu sart” (bodhisattva) who has come to relieve the suffering of man. This is clearly stated in an often chanted sutra, “Pu Men Ping” which states that beings who are in danger will be able to escape from danger when they chant the name of Kuan Yin Pu Sart. Kuan Yin Pu Sart will also be able to fulfill the wishes of those who want a son or a daughter. So, the perception of Kuan Yin Pu Sart is still that of a protector and a wish-fulfilling deity.
2.0 Kuan Yin in my Home
I was brought by my maternal grandmother and there was no statue or image of Kuan Yin in my house until much later. We had an ancestral altar in my house and a medium told my mother that previously there was a Kuan Yin at the altar so my mother had to reinstall Kuan Yin on the altar.
It was a totally different story on the side of my paternal grandmother. My paternal grandmother was a medium who prescribe Chinese herbs through her séances. She was supposedly acting on behalf of Kuan Yin. In her house there was a big altar with a large painting of Kuan Yin sitting on a lotus accompanied by her two assistants. It was a beautiful painting that I admired it whenever I visited my grandmother during festivals and the Chinese New Year. What was remarkable about this painting was that the face of Kuan Yin still looked clean and bright although the other parts of the painting had become dull and brownish.
My grandmother became a medium since the age of seven. She was herding goats at the fringe of the jungle when she went into a trance and started chanting in a language that wa incomprehensible by the other villagers. This lasted for three days and it was only after an old man suggested setting up an alter for a certain deity that stopped her chanting. Since then she started her work as a medium who prescribed herbal medicine to treat the sick and the suffering. All these happened in China.
When she was in her twenties, she migrated to Malaya to look for her husband who had earlier come to work in the gold mine in Raub. Her husband died of TB, as most of the gold miners did, when she was still in her twenties. Being a medium was a calling that also provided her with a source of income to support her seven children.
She was a popular medium for patients came from far and near seeking remedies for illnesses and misfortunes. There was even a Punjabi who came to seek guidance to locate his lost cow which he eventually found. My grandmother must have been quite an effective medium of Kuan Yin as there was a string of about 20 credit-card size gold plates strung across the top part of the Kuan Yin painting. These gold plates were tokens of thanksgiving for illnesses cure.
My maternal grandmother told me that when I was young, I was sickly so I had to be the godson of Kuan Yin and I was offered to my paternal grandmother’s Kuan Yin as a godson. So Kuan Yin is like a fairy godmother to me.
3.0 Kuan Yin in my Heart
I stayed in Kota Baru, Kelantan for two and a half years when I was teaching in Sekolah Menengah Kedai Buluh, about six miles from Kota Baru. During my sojourn in Kota Baru, I used to go to the Kelantan Buddhist Association, KBA. One of the often-chanted sutras at this association was “Pu Men Ping” and the commonly-chanted “chou” (dharani) was “Ta Bei Chou” or the Great Compassionate Heart mantra. This mantra consists of the manifestations of Kuan Yin and is supposed to provide protection and has the power to heal. Most of the devotees had committed this mantra to memory and we would chant it repeatedly. Till today I can still remember this mantra and chant it occasionally.
At the time I was staying in Kota Baru, I taught in a school, SK Kedai Buluh, which was located about 5 miles away from my house. Every morning while riding my motorcycle to school I would chant the Great Compassion mantra, over and over again, until I reached the school. One night, after buying char koay teow, while I was crossing a road on my motorcycle, a speeding and huge motorcycle came from my left and rammed into my small motorcycle. I was flung off my motorcycle and landed on the road, unconscious. I was only aware of some people carrying me into the backseat of a car. When I regained consciousness, I was in hospital. I suffered no injuries, just a slight pain around my rib area. The front fork of my motorcycle was badly bent. I consider it a miraculous escape.
I have always had a soothing feeling when I chant Kuan Yin’s name, be it at the KBA or during the novitiate programme at Kek Lok Si temple. Somehow, I could not derive a similar feeling with the chanting of other Buddha’s names, not even Amitabha Buddha. In my later years I have leant to chant the six syllable mantra, Om Mani Padme Hum, and attended a few chen-re-zig empowerment ceremonies. Other than that I do not have much affinity with Kuan Yin except to view at her as a symbol of compassion. This is mainly because I have turned my focus to Theravadian Buddhism, my initial persuasion.
Then lately Kuan Yin seems to pop up in my life again. First, I met Khenpo Samdrup from Nyifuk monastery, Nepal, about three years ago and I was told that he had been holding the six syllable mantra for a few years, that means chanting it at least 10,000 times daily. That draws me near to him and since then I have met him every year he comes to Malaysia. Besides, I went to learn the San Lang qi gong and have been practicing it for the past nine months. One of the elements of this qi gong is calming the mind while listening to Tibetan Buddhist chants. One of the frequently used chants is the six syllable mantra. Finally my friend, Bee Leng, told me that she wish to sponsor the publication of a book related to Chinese deities and Kuan Yin, authored by a man who was inspired by Kuan Yin.
By Hoh Foo Kong
September 2010
p/s And now I meet a friend on Facebook, Mr Albert Canalizo, who invokes the blessings of Kuan Yin upon me. ....and also a Facebook friend with a profile name of Kuan Yin.
Friday, June 10, 2011
Buddhism and Vegetarianism by Ven Vicittalankara on Thursday, May 26, 2011 at 6:17pm
Buddhism and Vegetarianism
by Ven Vicittalankara on Thursday, May 26, 2011 at 6:17pm
1. From John Kahila (talk.religion.buddhism newsgroup)
Are all Buddhists vegetarians?
No. The First Precept admonishes us to refrain from killing, but meat eating is not regarded as an instance of killing, and it is not forbidden in the scriptures. (We are speaking here mainly of the Pali scriptures. Some of the Mahayana scriptures, notably the Lankavatara Sutra, take a strong position in favor of vegetarianism. Also see Note below)
As recorded in the Pali scriptures, the Buddha did not prohibit consumption of meat, even by monks. In fact, he explicitly rejected a suggestion from Devadatta to do so. In modern Theravada societies, a bhikkhu who adheres to vegetarianism to impress others with his superior spirituality may be committing an infringement of the monastic rules.
On the other hand, the Buddha categorically prohibited consumption of the flesh of any animal that was "seen, heard or suspected" to have been killed specifically for the benefit of monks (Jivaka Sutta, Majjhima Nikaya 55). This rule technically applies only to monastics, but it can be used as a reasonable guide by devout lay people.
To understand this "middle path" approach to meat-eating, we have to remember that there were no "Buddhists" in Shakyamuni's time. There were only mendicants of various kinds (including the Buddha's disciples), plus lay people who gave them alms out of respect without necessarily worrying about the brand name of the teachings.
If meat was what a householder chose to offer, it was to be accepted without discrimination or aversion. To reject such an offering would be an offense against hospitality and would deprive the householder of an opportunity to gain merit -- and it could not benefit the animal, because it was already dead. Even the Jains may have had a similar outlook during the same period of history, despite the strict doctrine of ahimsa.
Vegetarianism could not become a source of serious controversy in the bhikkhu sangha until the rise of fixed-abode monastic communities in which the monks did not practice daily alms-round. Any meat provided to such a community by lay people would almost certainly have been killed specifically for the monks. That may be one reason for the difference in Mahayana and Theravada views on meat eating -- the development of monastic communities of this type occurred principally within Mahayana.
The issue of meat eating raises difficult ethical questions. Isn't the meat in a supermarket or restaurant killed "for" us? Doesn't meat eating entail killing by proxy?
Few of us are in a position to judge meat eaters or anyone else for "killing by proxy." Being part of the world economy entails "killing by proxy" in every act of consumption. The electricity that runs our computers comes from facilities that harm the environment. Books of Buddhist scriptures are printed on paper produced by an industry that destroys wildlife habitat. Worms, insects, rodents and other animals are routinely killed en masse in the course of producing the staples of a vegetarian diet. Welcome to samsara. It is impossible for most of us to free ourselves from this web; we can only strive to be mindful of entanglement in it. One way to do so is to reflect on how the suffering and death of sentient beings contributes to our comfort. This may help us to be less inclined to consume out of mere greed.
All of that having been said, it cannot be denied that the economic machine which produces meat also creates fear and suffering for a large number of animals. It is useful to bear this in mind even if one consumes meat, to resist developing a habit of callousness. Many Buddhists (especially Mahayanists) practice vegetarianism as a means of cultivating compassion.
The Jivaka Sutta hints that one could also make a good case for vegetarianism starting from any of the other brahmaviharas (loving-kindness, sympathetic joy, equanimity). Interestingly, it is loving-kindness rather than compassion that is mentioned first in the Jivaka Sutta.
If you are considering trying out vegetarianism for the first time, we suggest discussing it with someone who has experience. There are a few issues that ought to be considered regarding balanced diet, etc.
Note (by Binh Anson):
The Lankavatara Sutra, although recorded the Buddha's teaching in Lanka (Sri Lanka), is essentially a product of later Mahayana development. According to H. Nakamura (Indian Buddhism, 1987), there are several versions of this sutra, one fairly different in content from the other. Most scholars concluded that this sutra was likely compiled in 350-400 CE. In addition, according the the popular Zen master D.T. Suzuki (The Lankavatara Sutra - A Mahayana Text, 1931), the chapter dealing with meat eating was indeed added much later in subsequent versions. He also agreed that this sutra was not the authentic words by the Buddha, but was compiled much later by unknown authors following Mahayana's philosophy.
2. From Ven. S. Dhammika (Australian BuddhaNet):
Vegetarianism
There are differences of opinion between Buddhists on this issue so we will attempt to present the arguments of those who believe that vegetarianism is necessary for Buddhists and those who do not.
Vegetarianism was not a part of the early Buddhist tradition and the Buddha himself was not a vegetarian. The Buddha got his food either by going on alms rounds or by being invited to the houses of his supporters and in both cases he ate what he was given. Before his enlightenment he had experimented with various diets including a meatless diet, but he eventually abandoned them believing that they did not contribute to spiritual development.
The Nipata Sutta underlines this point when it says that it is immorality that makes one impure (morally and spiritually), not the eating of meat. The Buddha is often described as eating meat, he recommended meat broth as a cure for certain types of illness and advised monks for practical reasons, to avoid certain types of meat, implying that other types were quite acceptable.
However, Buddhists gradually came to feel uncomfortable about meat eating. In 257 BC King Asoka said that in contrast to before, only two peacocks and a deer were killed to provide food in the royal kitchens and that in time even this would be stopped. By the beginning of the Christian era meat eating had become unacceptable, particularly amongst the followers of the Mahayana although the polemics against it in works like the Lankavatara Sutra indicates that it was still widespread or a least a point of controversy (see footnote in the previous section). Tantric text dating from the 7th and 8th centuries onward, frequently recommend both drinking alcohol and eating meat and both are considered fit to offer to gods. This was probably as much an expression of the freedom from convention which Tantra taught as it was a protest against Mahayanists to whom practices like abstaining from drink and meat had become a substitute for genuine spiritual change.
Today it is often said that Mahayanists are vegetarian and Theravadins are not. However the situation is a little more complex than that. Generally Theravadins have no dietary restrictions although it is not uncommon to find monks and lay people in Sri Lanka who are strict vegetarians. Others abstain from meat while eating fish. Chinese and Vietnamese monks and nuns are strictly vegetarian and the lay community try to follow their example although many do not. Amongst Tibetans and Japanese Buddhists, vegetarianism is rare.
Buddhists who insist on vegetarianism have a simple and compelling argument to support their case. Eating meat encourages an industry that causes cruelty and death to millions of animals and a truly compassionate person would wish to mitigate all this suffering. By refusing to eat meat one can do just that.
Those who believe that vegetarianism is not necessary for Buddhists have equally compelling although more complex arguments to support their view: (1) If the Buddha had felt that a meatless diet was in accordance with the Precepts he would have said so and in the Pali Tipitaka at least, he did not. (2) Unless one actually kills an animal oneself (which seldom happens today) by eating meat one is not directly responsible for the animal's death and in this sense the non- vegetarian is no different from the vegetarian. The latter can only eat his vegetables because the farmer has ploughed his fields (thus killing many creatures) and sprayed the crop (again killing many creatures). (3) While the vegetarian will not eat meat he does use numerous other products that lead to animals being killed (soap, leather, serum, silk etc.) Why abstain from one while using the others? (4) Good qualities like understanding, patience, generosity and honesty and bad qualities like ignorance, pride, hypocrisy, jealousy and indifference do not depend on what one eats and therefore diet is not a significant factor in spiritual development.
Some will accept one point of view and some another. Each person has to make up his or her own mind.
REFERENCES:
(1) Ruegg, D.S. "Ahimsa and Vegetarianism in the History of Buddhism" in Buddhist Studies in Honour of Walpola Rahula. S. Balasooriya,(et.al) London, 1980;
(2) P. Kapleau, To Cherish All Life, London, 1982.
3. From Samanera Kumara Liew
Is there something spiritually wholesome about being a vegetarian?
I'm aware there are some people whom are vegetarians here. Being somewhat health conscious myself, I'm almost one too. However, I can see that there are some seem to hold a view that I think they might like to reconsider -- i.e. the view that there is something spiritually wholesome about being a vegetarian.
As the suttas (discourses) clearly shows, the Buddha himself -- with his great wisdom -- did not ask his disciples, renunciate or lay, to be vegetarians. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian.The Buddha himself was not a vegetarian. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian.Some may argue that somewhere along the line someone might have modified the suttas. It would seem quite unlikely, as the Suttas (of the Theravada tradition at least) are brought to the present by a very large group of monks, not individuals. As such they can check each other for deviations. One person can't change anything without the agreement from others. For about 500 years the purity of the suttas was maintained by the oral tradition by large groups of chanting monks. When it eventually had to be put into writing in the first century due to wars, the monks who have such faith and respect for the Buddha would certainly have made much effort to ensure accuracy.Assuming that despite all that, some people did attempt to modify the suttas, it wound have been quite impossible as there's *not* even a *single* trace in the voluminous Tipitika (the Vinaya, Sutta, and Abhidhamma Pitakas) which even suggests that the Buddha advised on being vegetarians. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian.Even if the above cannot convince you, try asking yourself this: "Why do I consider being a vegetarian to be spiritually wholesome?" You may say that "If I eat meat, I would be indirectly encouraging killing of animals"; or that, "If I eat meat, I would be indirectly a killer"; or that "If I'm a vegetarian, it would mean that less animals will be killed."Noble considerations, I must admit. But let's examine this further to gain a better perspective. Try asking yourself this: "Where do my vegetables come from?" "From farms," you might say. To prepare the soil for cultivation, wouldn't it have to be tilled? And when the plants are grown, wouldn't pesticides have to be sprayed? Wouldn't all that kill lots of animals, though they may be smaller and seem insignificant to humans? Don't they suffer too?
Some may still continue to argue that one should get one's vegetables from hydroponic farms. A good argument, I must admit. But let's examine this further to gain a better perspective. Such farms use much water -- for the sake of the plants, for the sake of washing things, for the sake of keeping the place clean, and others. Wouldn't such use of water kill lots of animals too, though they may be smaller and seem insignificant to humans? Don't they suffer too?
And let's consider the boxes and pipes in which such farming is so dependent upon, and also the materials to built the green houses. They need to be manufactured. And so indirectly factories are needed; and so lands need to be cleared. Wouldn't all that kill lots of animals too, though they may be smaller and seem insignificant to humans? Don't they suffer too?The machines and equipment needed by the factories too needs to be manufactured. And so indirectly more factories are needed; and so more lands need to be cleared. Wouldn't all that kill lots of animals too, though they may be smaller and seem insignificant to humans? Don't they suffer too?
Let's also further consider the supply of electricity, water, telecommunication services, and other infrastructures. Just consider all that needs to be done to supply those things. Wouldn't all that kill lots of animals too, though they may be smaller and seem insignificant to humans? Don't they suffer too?
And consider all those transporting this and that here and there that goes about to set up the factories and the factories for the factories, the infrastructures for all those factories, so that materials can be supplied to them, so that the boxes and pipes and the material to build the green houses can be made for the hydroponic farms, and that they may be sent to the farms, so that hydroponic vegetables can be cultivated, so that you may buy and eat them. Wouldn't all that kill even lots more animals, though they may be smaller and seem insignificant to humans? Don't they suffer too?
Wouldn't it then be proper to consider that "If I eat only vegetables I too would be indirectly encouraging killing of animals;" or that, "If I don't eat meat, I would be indirectly a killer too;" or that "If don't eat meat, it wouldn't mean that less animals will be killed. And in fact perhaps more are killed."
I could go on and on, but I should assume that you should get the message by now. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian. We must understand: We live in 'samsara'; and it's not called 'samsara' for no reason. In this world, there IS suffering. That the Buddha has declared. Its cause too has been declared. So has its end. And so has the way to the end of sufferings.
Having drawn such reasonable arguments, some may *still* insist on arguing further that eating meat may reduce our craving (tanha), and so there must be something spiritually wholesome about being a vegetarian. I'd ask: "Who says meat tastes better than vegetables?" Have you tasted meat without any additives before? A raw carrot would taste much better. I myself can easily have more craving for chocolates than meat. I'd say durian (a local fruit) tastes much better. So it would not be proper to say that eating meat may reduce our craving. Besides, having aversion over a neutral thing such as meat seems quite unnecessary and even obstructive to one's spiritual progress. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian.
Consider what the Buddha said: "Action (kamma) is intention (cetana)." When we eat meat we do not think: "Oh, may they kill more animals so that I may have more meat to eat. Never mind if being have to suffer and die." When we eat vegetables, fruits and other non-meat food, we do not think: "Oh, may they plant more of such food. Never mind if beings have to suffer and die." When we eat, our intention is to eat.
However, we may try practicing a few things:
-We may be moderate with our intake. Not indulge more than what we really need. That's what the Buddha advised, and there is something spiritually wholesome about this; and not simply not eat meat.
- We may choose to eat only "at the right time" (dawn to noon). This is encouraged even for lay people on certain days. That's what the Buddha advised, and there is something spiritually wholesome about this; and not simply not eat meat.
- When we eat we may eat mindfully, chew mindfully, taste mindfully and swallow mindfully. This would then help us eat without craving and strengthen our mindfulness. That's what the Buddha advised, and there is something spiritually wholesome about this; and not simply not eat meat.
If you choose to be a vegetarian, well go ahead. Do check with other knowledgeable vegetarians about having a balanced vegetarian diet. You need to make sure that you have adequate protein, B12, and zinc.
But for your own sake, do not hold to that view that there is something spiritually wholesome about being a vegetarian. Also, it would certainly not be wise to think oneself superior due to one's choice of food. Check yourself whenever you see others eat meat. Furthermore, it would be definitely improper to impose such wrong view upon others.
This message has been written to inform, and not criticize or offend. Hope it has been regarded in proper light.
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Bandana Sharma we Indians were not vegetarians ,to begin with.We killed animals for food ,pleasure and religious purposes.But such was the influence of The Buddha and Mahavira that we turned vegetarian in a HUGE way.Do you think my ancestors would have stopped eating meat had The Buddha had an ambiguous stand on eating meat?The vast majority of Indians are staunch vegetarians becauseThe Buddha aroused such compassion in them .
May 26 at 6:52pm · LikeUnlike · 6 peopleLoading...
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Ven Vicittalankara Thanks for comment.I like it very much because I am in India and prefer Vegetable.
May 26 at 7:56pm · LikeUnlike · 5 peopleLoading...
o
Hoh Foo Kong If you are a meat eater, do not scorn the vegetarians. Similkarly, if you are a vegetarian, do not scorn the meat eaters. Either views develop sefj-righteousness that leads to aversion, be it gross or subtle, which creates akusala kamma. This will drag us deeper into samsara and its endless rounds of rebirth.
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by Ven Vicittalankara on Thursday, May 26, 2011 at 6:17pm
1. From John Kahila (talk.religion.buddhism newsgroup)
Are all Buddhists vegetarians?
No. The First Precept admonishes us to refrain from killing, but meat eating is not regarded as an instance of killing, and it is not forbidden in the scriptures. (We are speaking here mainly of the Pali scriptures. Some of the Mahayana scriptures, notably the Lankavatara Sutra, take a strong position in favor of vegetarianism. Also see Note below)
As recorded in the Pali scriptures, the Buddha did not prohibit consumption of meat, even by monks. In fact, he explicitly rejected a suggestion from Devadatta to do so. In modern Theravada societies, a bhikkhu who adheres to vegetarianism to impress others with his superior spirituality may be committing an infringement of the monastic rules.
On the other hand, the Buddha categorically prohibited consumption of the flesh of any animal that was "seen, heard or suspected" to have been killed specifically for the benefit of monks (Jivaka Sutta, Majjhima Nikaya 55). This rule technically applies only to monastics, but it can be used as a reasonable guide by devout lay people.
To understand this "middle path" approach to meat-eating, we have to remember that there were no "Buddhists" in Shakyamuni's time. There were only mendicants of various kinds (including the Buddha's disciples), plus lay people who gave them alms out of respect without necessarily worrying about the brand name of the teachings.
If meat was what a householder chose to offer, it was to be accepted without discrimination or aversion. To reject such an offering would be an offense against hospitality and would deprive the householder of an opportunity to gain merit -- and it could not benefit the animal, because it was already dead. Even the Jains may have had a similar outlook during the same period of history, despite the strict doctrine of ahimsa.
Vegetarianism could not become a source of serious controversy in the bhikkhu sangha until the rise of fixed-abode monastic communities in which the monks did not practice daily alms-round. Any meat provided to such a community by lay people would almost certainly have been killed specifically for the monks. That may be one reason for the difference in Mahayana and Theravada views on meat eating -- the development of monastic communities of this type occurred principally within Mahayana.
The issue of meat eating raises difficult ethical questions. Isn't the meat in a supermarket or restaurant killed "for" us? Doesn't meat eating entail killing by proxy?
Few of us are in a position to judge meat eaters or anyone else for "killing by proxy." Being part of the world economy entails "killing by proxy" in every act of consumption. The electricity that runs our computers comes from facilities that harm the environment. Books of Buddhist scriptures are printed on paper produced by an industry that destroys wildlife habitat. Worms, insects, rodents and other animals are routinely killed en masse in the course of producing the staples of a vegetarian diet. Welcome to samsara. It is impossible for most of us to free ourselves from this web; we can only strive to be mindful of entanglement in it. One way to do so is to reflect on how the suffering and death of sentient beings contributes to our comfort. This may help us to be less inclined to consume out of mere greed.
All of that having been said, it cannot be denied that the economic machine which produces meat also creates fear and suffering for a large number of animals. It is useful to bear this in mind even if one consumes meat, to resist developing a habit of callousness. Many Buddhists (especially Mahayanists) practice vegetarianism as a means of cultivating compassion.
The Jivaka Sutta hints that one could also make a good case for vegetarianism starting from any of the other brahmaviharas (loving-kindness, sympathetic joy, equanimity). Interestingly, it is loving-kindness rather than compassion that is mentioned first in the Jivaka Sutta.
If you are considering trying out vegetarianism for the first time, we suggest discussing it with someone who has experience. There are a few issues that ought to be considered regarding balanced diet, etc.
Note (by Binh Anson):
The Lankavatara Sutra, although recorded the Buddha's teaching in Lanka (Sri Lanka), is essentially a product of later Mahayana development. According to H. Nakamura (Indian Buddhism, 1987), there are several versions of this sutra, one fairly different in content from the other. Most scholars concluded that this sutra was likely compiled in 350-400 CE. In addition, according the the popular Zen master D.T. Suzuki (The Lankavatara Sutra - A Mahayana Text, 1931), the chapter dealing with meat eating was indeed added much later in subsequent versions. He also agreed that this sutra was not the authentic words by the Buddha, but was compiled much later by unknown authors following Mahayana's philosophy.
2. From Ven. S. Dhammika (Australian BuddhaNet):
Vegetarianism
There are differences of opinion between Buddhists on this issue so we will attempt to present the arguments of those who believe that vegetarianism is necessary for Buddhists and those who do not.
Vegetarianism was not a part of the early Buddhist tradition and the Buddha himself was not a vegetarian. The Buddha got his food either by going on alms rounds or by being invited to the houses of his supporters and in both cases he ate what he was given. Before his enlightenment he had experimented with various diets including a meatless diet, but he eventually abandoned them believing that they did not contribute to spiritual development.
The Nipata Sutta underlines this point when it says that it is immorality that makes one impure (morally and spiritually), not the eating of meat. The Buddha is often described as eating meat, he recommended meat broth as a cure for certain types of illness and advised monks for practical reasons, to avoid certain types of meat, implying that other types were quite acceptable.
However, Buddhists gradually came to feel uncomfortable about meat eating. In 257 BC King Asoka said that in contrast to before, only two peacocks and a deer were killed to provide food in the royal kitchens and that in time even this would be stopped. By the beginning of the Christian era meat eating had become unacceptable, particularly amongst the followers of the Mahayana although the polemics against it in works like the Lankavatara Sutra indicates that it was still widespread or a least a point of controversy (see footnote in the previous section). Tantric text dating from the 7th and 8th centuries onward, frequently recommend both drinking alcohol and eating meat and both are considered fit to offer to gods. This was probably as much an expression of the freedom from convention which Tantra taught as it was a protest against Mahayanists to whom practices like abstaining from drink and meat had become a substitute for genuine spiritual change.
Today it is often said that Mahayanists are vegetarian and Theravadins are not. However the situation is a little more complex than that. Generally Theravadins have no dietary restrictions although it is not uncommon to find monks and lay people in Sri Lanka who are strict vegetarians. Others abstain from meat while eating fish. Chinese and Vietnamese monks and nuns are strictly vegetarian and the lay community try to follow their example although many do not. Amongst Tibetans and Japanese Buddhists, vegetarianism is rare.
Buddhists who insist on vegetarianism have a simple and compelling argument to support their case. Eating meat encourages an industry that causes cruelty and death to millions of animals and a truly compassionate person would wish to mitigate all this suffering. By refusing to eat meat one can do just that.
Those who believe that vegetarianism is not necessary for Buddhists have equally compelling although more complex arguments to support their view: (1) If the Buddha had felt that a meatless diet was in accordance with the Precepts he would have said so and in the Pali Tipitaka at least, he did not. (2) Unless one actually kills an animal oneself (which seldom happens today) by eating meat one is not directly responsible for the animal's death and in this sense the non- vegetarian is no different from the vegetarian. The latter can only eat his vegetables because the farmer has ploughed his fields (thus killing many creatures) and sprayed the crop (again killing many creatures). (3) While the vegetarian will not eat meat he does use numerous other products that lead to animals being killed (soap, leather, serum, silk etc.) Why abstain from one while using the others? (4) Good qualities like understanding, patience, generosity and honesty and bad qualities like ignorance, pride, hypocrisy, jealousy and indifference do not depend on what one eats and therefore diet is not a significant factor in spiritual development.
Some will accept one point of view and some another. Each person has to make up his or her own mind.
REFERENCES:
(1) Ruegg, D.S. "Ahimsa and Vegetarianism in the History of Buddhism" in Buddhist Studies in Honour of Walpola Rahula. S. Balasooriya,(et.al) London, 1980;
(2) P. Kapleau, To Cherish All Life, London, 1982.
3. From Samanera Kumara Liew
Is there something spiritually wholesome about being a vegetarian?
I'm aware there are some people whom are vegetarians here. Being somewhat health conscious myself, I'm almost one too. However, I can see that there are some seem to hold a view that I think they might like to reconsider -- i.e. the view that there is something spiritually wholesome about being a vegetarian.
As the suttas (discourses) clearly shows, the Buddha himself -- with his great wisdom -- did not ask his disciples, renunciate or lay, to be vegetarians. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian.The Buddha himself was not a vegetarian. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian.Some may argue that somewhere along the line someone might have modified the suttas. It would seem quite unlikely, as the Suttas (of the Theravada tradition at least) are brought to the present by a very large group of monks, not individuals. As such they can check each other for deviations. One person can't change anything without the agreement from others. For about 500 years the purity of the suttas was maintained by the oral tradition by large groups of chanting monks. When it eventually had to be put into writing in the first century due to wars, the monks who have such faith and respect for the Buddha would certainly have made much effort to ensure accuracy.Assuming that despite all that, some people did attempt to modify the suttas, it wound have been quite impossible as there's *not* even a *single* trace in the voluminous Tipitika (the Vinaya, Sutta, and Abhidhamma Pitakas) which even suggests that the Buddha advised on being vegetarians. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian.Even if the above cannot convince you, try asking yourself this: "Why do I consider being a vegetarian to be spiritually wholesome?" You may say that "If I eat meat, I would be indirectly encouraging killing of animals"; or that, "If I eat meat, I would be indirectly a killer"; or that "If I'm a vegetarian, it would mean that less animals will be killed."Noble considerations, I must admit. But let's examine this further to gain a better perspective. Try asking yourself this: "Where do my vegetables come from?" "From farms," you might say. To prepare the soil for cultivation, wouldn't it have to be tilled? And when the plants are grown, wouldn't pesticides have to be sprayed? Wouldn't all that kill lots of animals, though they may be smaller and seem insignificant to humans? Don't they suffer too?
Some may still continue to argue that one should get one's vegetables from hydroponic farms. A good argument, I must admit. But let's examine this further to gain a better perspective. Such farms use much water -- for the sake of the plants, for the sake of washing things, for the sake of keeping the place clean, and others. Wouldn't such use of water kill lots of animals too, though they may be smaller and seem insignificant to humans? Don't they suffer too?
And let's consider the boxes and pipes in which such farming is so dependent upon, and also the materials to built the green houses. They need to be manufactured. And so indirectly factories are needed; and so lands need to be cleared. Wouldn't all that kill lots of animals too, though they may be smaller and seem insignificant to humans? Don't they suffer too?The machines and equipment needed by the factories too needs to be manufactured. And so indirectly more factories are needed; and so more lands need to be cleared. Wouldn't all that kill lots of animals too, though they may be smaller and seem insignificant to humans? Don't they suffer too?
Let's also further consider the supply of electricity, water, telecommunication services, and other infrastructures. Just consider all that needs to be done to supply those things. Wouldn't all that kill lots of animals too, though they may be smaller and seem insignificant to humans? Don't they suffer too?
And consider all those transporting this and that here and there that goes about to set up the factories and the factories for the factories, the infrastructures for all those factories, so that materials can be supplied to them, so that the boxes and pipes and the material to build the green houses can be made for the hydroponic farms, and that they may be sent to the farms, so that hydroponic vegetables can be cultivated, so that you may buy and eat them. Wouldn't all that kill even lots more animals, though they may be smaller and seem insignificant to humans? Don't they suffer too?
Wouldn't it then be proper to consider that "If I eat only vegetables I too would be indirectly encouraging killing of animals;" or that, "If I don't eat meat, I would be indirectly a killer too;" or that "If don't eat meat, it wouldn't mean that less animals will be killed. And in fact perhaps more are killed."
I could go on and on, but I should assume that you should get the message by now. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian. We must understand: We live in 'samsara'; and it's not called 'samsara' for no reason. In this world, there IS suffering. That the Buddha has declared. Its cause too has been declared. So has its end. And so has the way to the end of sufferings.
Having drawn such reasonable arguments, some may *still* insist on arguing further that eating meat may reduce our craving (tanha), and so there must be something spiritually wholesome about being a vegetarian. I'd ask: "Who says meat tastes better than vegetables?" Have you tasted meat without any additives before? A raw carrot would taste much better. I myself can easily have more craving for chocolates than meat. I'd say durian (a local fruit) tastes much better. So it would not be proper to say that eating meat may reduce our craving. Besides, having aversion over a neutral thing such as meat seems quite unnecessary and even obstructive to one's spiritual progress. And so, you might like to reconsider that view that there is something spiritually wholesome about being a vegetarian.
Consider what the Buddha said: "Action (kamma) is intention (cetana)." When we eat meat we do not think: "Oh, may they kill more animals so that I may have more meat to eat. Never mind if being have to suffer and die." When we eat vegetables, fruits and other non-meat food, we do not think: "Oh, may they plant more of such food. Never mind if beings have to suffer and die." When we eat, our intention is to eat.
However, we may try practicing a few things:
-We may be moderate with our intake. Not indulge more than what we really need. That's what the Buddha advised, and there is something spiritually wholesome about this; and not simply not eat meat.
- We may choose to eat only "at the right time" (dawn to noon). This is encouraged even for lay people on certain days. That's what the Buddha advised, and there is something spiritually wholesome about this; and not simply not eat meat.
- When we eat we may eat mindfully, chew mindfully, taste mindfully and swallow mindfully. This would then help us eat without craving and strengthen our mindfulness. That's what the Buddha advised, and there is something spiritually wholesome about this; and not simply not eat meat.
If you choose to be a vegetarian, well go ahead. Do check with other knowledgeable vegetarians about having a balanced vegetarian diet. You need to make sure that you have adequate protein, B12, and zinc.
But for your own sake, do not hold to that view that there is something spiritually wholesome about being a vegetarian. Also, it would certainly not be wise to think oneself superior due to one's choice of food. Check yourself whenever you see others eat meat. Furthermore, it would be definitely improper to impose such wrong view upon others.
This message has been written to inform, and not criticize or offend. Hope it has been regarded in proper light.
LikeUnlike · · Share
*
*
Like this item
21 people like this.
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Bandana Sharma we Indians were not vegetarians ,to begin with.We killed animals for food ,pleasure and religious purposes.But such was the influence of The Buddha and Mahavira that we turned vegetarian in a HUGE way.Do you think my ancestors would have stopped eating meat had The Buddha had an ambiguous stand on eating meat?The vast majority of Indians are staunch vegetarians becauseThe Buddha aroused such compassion in them .
May 26 at 6:52pm · LikeUnlike · 6 peopleLoading...
o
Ven Vicittalankara Thanks for comment.I like it very much because I am in India and prefer Vegetable.
May 26 at 7:56pm · LikeUnlike · 5 peopleLoading...
o
Hoh Foo Kong If you are a meat eater, do not scorn the vegetarians. Similkarly, if you are a vegetarian, do not scorn the meat eaters. Either views develop sefj-righteousness that leads to aversion, be it gross or subtle, which creates akusala kamma. This will drag us deeper into samsara and its endless rounds of rebirth.
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Monday, May 23, 2011
Venerable Luang Pu Thuad, The Story of His Life by By Khun Songvit Kaeosri,
Luang Por Thuad (Official version, edited)
by Hoh Foo Kong on Thursday, April 14, 2011 at 5:27pm
Luang Pu Thuad
By fkhoh88
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.
Posted by ZapMonster
Labels: For Rent, Information
Edited by: Hoh Foo Kong
by Hoh Foo Kong on Thursday, April 14, 2011 at 5:27pm
Luang Pu Thuad
By fkhoh88
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.
Posted by ZapMonster
Labels: For Rent, Information
Edited by: Hoh Foo Kong
Sunday, April 17, 2011
Luang Phor Daeng Piyasilo, Koh Samui (Mummified Monk)
>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. ......................................”
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. ......................................”
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