Saturday, 28 July 2007

Golden Turtle ~~~ LP Liew

Golden Turtle from LP Liew
It's a limited edition and sorry NOT FOR SALE!
A very close friend of us got it from thailand when he was going thru his monkhood. He gave it to us many years ago and we have been offering it for many years. One of the sacred item which many friends wanted to have .

Friday, 27 July 2007

Monk shuns Jatukam

Despite the craze for Jatukam Ramathep amulets among Buddhists, revered monk Luang Phor Khoon Parisuttho yesterday reiterated that he would have nothing to do with the Hindu-based talismans.

"I have said and still insist that I will not produce or bless Jatukams. I have no reason to do so. I have never even had a notion to do so. To those who plan to ask me for sacred substances to make Jatukams, please give up the idea. I have nothing to give," Luangpor Khoon said while recovering at Maharat Korat Hospital.

Rumours have circulated among Jatukam fans that some versions of the talisman will include secret materials from Luang Phor Khoon's Ban Rai Temple. Sacred materials in talismans is a main factor in their popularity.
The Jatukam fad was worth Bt20 billion in May. Tawach Ruangrai, manager of Ban Rai Temple, said the temple had also tried to clarify its stance on Jatukam by putting up banners containing its message.
"But people still keep asking," he said. The abbot was hospitalised on Wednesday for symptoms of blood poisoning. His condition has visibly improved, and he should return to the temple on Monday, his doctor said.

Published on July 8, 2007
The Nation
Nakhon Ratchasima

Sunday, 22 July 2007

LP Hong & LP Key Sticker

This is one of the old item in the temple. A sticker of LP Hong & LP key. Suitable for car.
Sorry to say :

Friday, 20 July 2007

Luang Poo Liew

Luang Poo Liew (ex-Abbot at Wat Rai Tang Thong, Thung Luk Nok Sub District, KamPangSan District, Nakorn Pathom Province) studies about the turtle subject from Luang Por Yon, Wat Ban Kong Yai, Potharam District, Ratchaburi Province. The first batch of turtle amulet was made at Wat Rai Tang Thong in 1973.

His (common) name is Liew Tang, was born on Thursday the 7th December 1905 at Nong Or Village, Ban Singh Sub-District, Potharam District, Ratchaburi Province, was ordained at Pathasima Ubosot Wat Bot, Ban Luark Sub-District, Potharam District, Ratchaburi Province.

His Thai name: หลวงปู่หลิว ปณฺณโก
Temple: วัดไร่แตงทอง (Wat Rai Tang Thong) จ.นครปฐม (Nakorn Pathom Province).
There is nothing i can find in the web about him. There is alot in Thai script, unfortunately i can't read Thai. Currently i'm still trying to use the net Translator to do it word by word.. it's not a small project, guess it will take a while before i can complete my project.

Tuesday, 17 July 2007

Songkran - The Thai New Year

Songkran is the traditional Thai new year. A Sanskrit word meaning "move into", the name denotes the passage of the sun from Pisces into Aries, completing one 12-month cycle and marking the entry to a new solar year.
By ancient tradition, the holiday is observed as a time of thanksgiving for acts of kindness one has received, and as a reaffirmation of familial and communal bonds. It is also a time of spiritual renewal, a spring cleaning of the house and of one's soul, wiping clean the slate to begin the new year afresh.
The strength of these bonds is evident in the effort which Thais make to observe them. Many Thai laborers receive only one long holiday per year, the four days of Songkran. Public transportation is strained to the limits as city-based Thais rush home to their villages to share the holiday festivities with their families.
Six ancient values are celebrated at Songkran. "Thanksgiving" honors those who have shown one goodwill. One demonstrates his or her recognition of their kindness by pouring lustral (water blessed by Buddhist monks) on Buddha images, elders, and respected individuals.
For the second value, one honors the contributions of one's ancestors by performing good deeds towards others, "merit-making" as the Thais call it. Worshipers release fish into the rivers and ponds and free birds from cages as an act of merit-making.
One acknowledges the third cultural value of responsibility towards family and home, by thoroughly cleaning one's house.
"Respect for religion" is both for the roles of the Buddhist monks and for the community they serve. One joins with friends to clean the temples, donate food to monks, bathe Buddha images, sprinkle water over monks, and beautify the temple compound.
The fifth value involves acknowledging ones debt to friends for their good deeds. Friends exchange food and sprinkle water to cool each other. Finally, one celebrates the spirit of communal cooperation by participating in community activities, sharing the holiday with others, and spreading happiness and goodwill all around.
The central element of Songkran is water. As in most societies, water is a potent symbol of abundance, fertility, purity, and spiritual cleansing; ritualistic bathing figures in Thai rites of passage and ceremonies throughout his or her life.
Songkran celebrations run for three days
In the morning, Thais stand by the roadside to give alms to passing monks. In the afternoon, the town's principal Buddha images are carried in a grand procession through the streets while spectators toss small bowls of water on them to clean them.

Monday, 16 July 2007


1. Attha Borikhaan (Eight types of personal utensils or belongings) :There are a total of 8 necessary requisites of the Buddhist monk garments and utensils. These eight items originated with Lord Buddha. He was born a prince in a rich family but preferred a normal life.

1.1 Jeeworn (Mantle Robe) : In the ancient days, the monks collected pieces of cloth from graveyards. These pieces were supposed to cover the dead bodies. Once the dead bodies were cremated, the sheet covers were left over. Choosing the simple life, monks collected those sheet covers and later cleaned them with water. The size was insufficient, in the old days. Several different pieces had to be sewn together in one piece. This large piece was then dyed with some tree root extract or saffron (a common spice in the Himalayan region) to get a brownish-yellow color. As more and more men became followers, Lord Buddha rejected any patched-together "Jeeworn" that lacked neatness. One day he assigned Ananda, his cousin and one of the Buddha's ten great disciples, to create a neat design for the Jeeworn. Ananda looked out at the lowland rice fields in Makoth (Magadha) city and he was impressed by the neatness of chess board-like rice fields. Based on this idea, several pieces of material were cut and sewn into one piece. Once Lord Buddha inspected the whole piece, he deemed it appropriate and approved the design. Whenever a monk leaves his temple or monastery, the Jeeworn must cover the whole body. Meanwhile whenever he is at his temple, he wears the same Jeeworn but leaves the right shoulder uncovered. Any time the Jeeworn is seen now, it reminds us of the colours of the earthen dykes around the rice fields of Makoth city.
1.2 Sabong ( Sarong) : This is a simple, unadorned sarong of brownish-yellow color. The size of this Sabong is much smaller than the size of the Jeeworn. The Sabong is regarded as the most important garment of Buddhist monks because it must be worn 24 hours a day.
1.3 Prakod (Cotton Belt or Girdle) : This is not like an ordinary belt but is rather a wide thick brownish-yellow waist band. The main purpose of the Prakod is to secure the Sabong safely.
1.4 Sangkati (Shoulder Scarf): It is a long thick brownish-yellow scarf and regarded as a monk's multipurpose cloth. A monk can use this Sangkati as a blanket in winter. During a long trip or visit, this thick Sangkati can be folded and used as a cushion. In general, during a ceremony at the temple, one end of the Sangkati is on the floor and the other end is on the monk's shoulder whenever he bows to the floor in front of the Buddha image.
1.5 Bart (Black Alms Bowl) : This special bowl has a unique shape from a wide, slightly rounded base, its wall slants slightly inward to the top opening. Its cover looks something like a round single-layer, cake-baking pan turned upside down to cover the bowl. With this, Lord Buddha as did the other ascetics of his time collected offerings of food and ate only what he was given. An ascetic was not supposed to have money or any valuables whatsoever.
1.6 Meedgoan (Razor) : Thai Buddhist monks are supposed to shave their heads and eyebrows once a month, one day before the middle of the lunar month, Keun 14 Kaam (Waxing Moon). Mustache and beard must be shaved off, too.
1.7 Khem & Dai (Needle and Thread) : The simple brownish-yellow unadorned Jeeworn, Sabong, Sangkati or Prakod can be patched whenever they are worn or torn. Monks sew with Khem and Dai themselves.
1.8 Grabog Grong-Naam (Water-strainer) : The first of five basic precepts is refraining from killing or hurting animals and human beings. Therefore, drinking water should be freed from dirt and insects by filtering.

1. Borikhaan Yookmai (Modern-Day Utensils) : Additional Borikhaan utensils are required nowadays for Buddhist monks who stay at their temples whether they are located in the cities, suburbs, up-country, or in isolated areas.
There are 3 more pieces worn for convenience, (a) Angsa (Vest) is a brownish-yellow undershirt hanging over the left shoulder, but leaving the right shoulder bare. (b) Pha Abnaam (Bathing Robe) is a brownish-yellow loincloth for bathing. (c) Pha Shed Tua (Bath Towel) is an ordinary towel but is brownish-yellow in color.
2.2 Bedding Facilities : The natural environment has slowly changed since the years of Lord Buddha. Additional Borikhaan have been considered and added to included luxurious items, i.e. Zua (Grass Mattress), Mawn (Brownish-yellow Pillow), Pha Hom (Brownish-yellow Blanket), Moong (Brownish-yellow Mosquito Nets), Asana (Personal Brownish -yellow Sitting Cushion).
2.3 Traveling Necessities : Buddhist monks are supposed to behave properly in public. On the other hand, citizens would not expect Buddhist monks to suffer in a new environment. (a) Pha shed Nah (Brownish-yellow Handkerchief) (b) Yaam (Brownish-yellow Hand Bag), (e) Muag ­ (Knitted Brownish-yellow Slough Hat), (d) Talapaad (Ceremonial Fan made of palm leaves), (e) Rohm (umbrella), (f) Rong Thao(Sandals).
2.4 Food Utensils : Buddhist monks are supposed to maintain their health by using proper and hygienic utensils (a) Jaan (Dish), (b) Chaam (Bowl), (c) Chon-Zom (Spoon & Fork), (d) Pha Ched-Mue (Hand Towel), (e) Sum-Rub (A set of Food Trays containing plates and bowls), (f) Pinto (Tiffin Carrier).
2.5 Hygienic Tools : Drinking water must be cleansed of dirt and germs. (a) Tao (Stove), (b) Ga (Water boiling pot), (c) Touy Naam Ron (Hot water Cup), (d) Gaew Naam Yen (Water Glass), (e) Yeug (Water Jug), (f) Paan (Tea Pot), (g) Gratig Naam Khaeng / Gratig Naam Ron / (Thermos for ice cubes or hot water).
2.6 Toiletries : Buddhist monks should be clean and have pleasant personalities. They need some necessary objects, the same as average people (a) Khaan naam (Water Container), (b) Saboo (Soap), (c) Glong Saboo (Soap Container), (d) Praeng See-Fun (Tooth Brush), (e) Ya See Fun (Tooth Paste), (f) Pha Shed Tua (Body Towel), (g) Ga-Daad Shamra (Tissues), (h) Grathon (spittoon), (i) Ya (Medicine Shelf ).
2.7 Residence Utensils : These items should be available to help monks in case of emergency. (a) Kome Fai (Lantern or Lamp), (b) Fai Shye (Flash Light), (e) Nariga Ploog (Alarm Clock).
2. Asana Sohng or Jong-Saang (Monks' Long Seat) :
All the monks in any temple are supposed to sit in one long row. The abbot or the most senior monk will sit at the head of the row. All the rest of the monks will sit according to their seniority based on the length of their stay in the monkhood. The last to sit will be the monk or novice who has least seniority. A long seat or chair is built with wood next to the wall of the ceremonial hall. This long Asana Sohng (Sangha) has a width of about 1.20 meters (but the length depends on the number of monks of that temple) and is 70 centimeters above the floor. All monks sit in one row while all male and female Buddhist lay worshippers sit on the floor in the ceremonial hall. Jong is the Thai Yai word meaning residence hall of the monks ( The majority of Thai Yai people live in the Shan state, northwest of northern Thailand). Therefore, the word Jong Sangha means a very long bed which could be installed in a Buddha hall, shrine hall or ceremonial hall, i.e. a multipurpose building. (Monks' Long Seat) : All the monks in any temple are supposed to sit in one long row. The abbot or the most senior monk will sit at the head of the row. All the rest of the monks will sit according to their seniority based on the length of their stay in the monkhood. The last to sit will be the monk or novice who has least seniority. A long seat or chair is built with wood next to the wall of the ceremonial hall. This long Asana Sohng (Sangha) has a width of about 1.20 meters (but the length depends on the number of monks of that temple) and is 70 centimeters above the floor. All monks sit in one row while all male and female Buddhist lay worshippers sit on the floor in the ceremonial hall. Jong is the Thai Yai word meaning residence hall of the monks ( The majority of Thai Yai people live in the Shan state, northwest of northern Thailand). Therefore, the word Jong Sangha means a very long bed which could be installed in a Buddha hall, shrine hall or ceremonial hall, i.e. a multipurpose building.

Sunday, 15 July 2007

The White Cord used during special Occasion

Some devotees whom attended our Vesak Day and Rahu Birthday celebration asked this question " Why did you coil the white string around the temple and the buddhas as well as all the amulet"?

Let me briefly answer their question here.

The sacred white cord called sai sin keeps out evil spirits and protects everyone and everything inside it, so it must be draped round the entire outer wall of the compound.
The sai sin is passed into the room where the ceremony will be held, draped across the Buddha image's right hand, and then passed out again and on round until the premises are completely encircled. Then it is brought back into the room again, to the Buddha image and from there the spool is placed on the abbot's mat.
The abbot passes the reel of sai sin cord to the monk sitting next to him, and from there it passes from hand to hand until all the monks are holding the white thread. The abbot then lights a white candle and fixes it firmly across the rim of the bowl. As the melted wax drips into the bowl during the chanting, the water inside becomes consecrated. This holy water is called nam mon. The Pali chanting begins with the abbot reciting a few short passages Then the rest of the monk take up the chanting, which continues, deep and sonorous, for 30 to 40 minutes, while devotees sit with palms joined in a wai.
Finally, the abbot blesses everyone, including the temple / house itself, by splashing holy water from the bowl.

Saturday, 14 July 2007

Studies of the Rahu belief

This thesis studies the Rahu belief which has persisted in the Lao Wiang community of Srisathong for nearly bicentennial. It illustrated that the Rahu’s sacredness that was linked to a natural psychologically affecting people since the distant past. The dynamics in terms of meanings and functions of the Rahu belief in this community can be divide into three following periods:
In the early period, the Rahu belief was first represented symbolically in the amulet form. This sacred object, owed to the local belief in its spiritual power, served the community to establish its solidarity and allowed it to pursue several social and economic crises, i.e. side effects of the war between Siam and Laos during the Thonburi and early Rattanakosin periods, the strict regulations of the siam government, and the physical environment of the community which was hard for living.
In the revival time, the production of Rahu amulet was promoted under the economic pressure as community needed resources for renovating the temple and establishing the elementary school. Its claimed spiritual power also suited the psychological need of middle class people during the dramatic social and economic changes in the period from 6th to the 8th reigns.
Finally, during the globalization era, the Rahu tradition of Wat Srisathong has again been reinvented under the discourse to suit the wide belief of the Rahu God promoted via various forms of media in the Thai social sphere. The tradition of Rahu at Wat Srisathong; however, claimed for its authenticity and originality in contrast to the Rahu believes and traditions at other places.
The study illustrated that the Rahu “invented tradition” of Wat Srisathong had changing meaning and function parallel to the social and cultural changes of the community.


我以前常去的庙在入口处左右摆设佛牌的橱上面放着18尊罗汉, 原本已经准备把印有罗汉名字的牌子放上去,结果才发现自己太多事了,不是每个人都喜欢外人自作主张,所以我把他们都扔掉. 今天我就大概的介绍一下他们的名称:
  1. 降龙罗汉 庆友尊者,传说曾降伏恶龙。

  2. 坐鹿罗汉宾罗跋罗多尊者,曾乘鹿入皇宫劝喻国王学佛修行。

  3. 举钵罗汉迦诺迦跋厘隋阁,是一位托化缘的行者。

  4. 过江罗汉跋陀罗尊者,过江似蜻蜓点水。

  5. 伏虎罗汉宾头卢尊者,曾降伏过猛虎。

  6. 静坐罗汉诺距罗尊者,又为大力罗汉,因过去乃武士出身,故力大无穷。

  7. 长眉罗汉阿氏多尊者,传说出生时就有两条长眉。

  8. 布袋罗汉因揭陀尊者,常背一布袋笑口常开。

  9. 看门罗汉注茶半托迦尊者,为人尽忠职守。

  10. 探手罗汉半托迦尊者,因打坐完常只手举起伸懒腰,而得此名。

  11. 沉思罗汉罗怙罗尊者,佛陀十大弟子中,以密行居首。

  12. 骑象罗汉迦理迦尊者,本是一名驯象师。

  13. 欢喜罗汉迦诺伐蹉尊者,原是古印度一位雄辩家。

  14. 笑狮罗汉罗弗多尊者,原为猎人,因学佛不再杀生,狮子来谢,故有此名。

  15. 开心罗汉戍博迦尊者,曾袒露其心,使人觉知佛于心中。

  16. 托塔罗汉苏频陀,是佛陀所收最后一名弟子,他因怀念佛陀而常手托佛塔。

  17. 芭蕉罗汉伐那婆斯尊者,出家后常在芭蕉树下修行用功。

  18. 挖耳罗汉那迦犀那尊者,以论"耳根清净"闻名故称挖耳罗汉。


Friday, 13 July 2007

Tradition of making merit

Making merit means doing good things as mentioned in religious doctrine
Thais believe they ought to regularly make and gain merit which would bring them happiness, peaceful life and other good things. Gaining merit will strengthen them to overcome any obstacles or misfortune they are suffering. They intend to gain more merit because they also believe their accumulated merit would help them to be in heaven or a peaceful place after their death. Even more merit they gained would help them to reach nirvana (divine peace beyond this world).

The concept is as stated in a Thai proverb “if you do good you will receive good; if you do evil you will receive evil ”. It means the result of Karma which represents the evaluation of all life events, that is, you will receive the outcome of what you have already initiated.
A common rule in making merit is to prepare one’s mind and thoughts.The mind has to be purified and ready. Gaining merit, however, must not bring any trouble or worry to oneself or others.
There are three ways of making and gaining merit. They are
1) to give alms
2) to maintain religious commandment, and
3) to pray
If all of these are perfectly met, it represents a great merit making. But most of people see that making merit is to give alms. That is partly true because it is the first step of a fully-gained merit. On this occasion only alms giving will be expressed as it is a very common Thais’ way of life.
This tradition means putting food into the monks’ bowl. Monks receive alms from people who believe they are gaining merit by giving..
Foods offered to monks are well prepared. Newly cooked rice, various kinds of savory, sweet and fruits. Some people may prepare flowers, joss sticks and candles. When the monk arrive, people will ask them to stop then they will place foods into the bowl monks are carrying. Flowers, joss sticks and candles are put on the metal lid of the bowl or into monks’ bag. Then they will get blessed. While monks are blessing, one should pour water which shows that they wish to devote the merits they gained with their relatives who have already passed away. This step concludes the rite of making merit by giving alms.
Making merit by giving alms has been part of Thais’ lifestyle for thousands of years. It is mentioned in two parts of Buddha history. First, when Buddha just became enlightened, he went to stay at a milky tree. Merchants named Tabussah and Palikah passed by and deeply admired the prestige of Buddha. They gave their provision to Buddha. Buddha used his bowl to receive food offered. Second, when Buddha went to the forest of mango trees, Anupiya district, province of Makadha. He went about with a bowl to receive food. When he passed King Pimpisana’s city of Rajgrah. The people in the city saw him doing this for the first time, So they brought food and put it into Buddha’s bowl. It became tradition until present.


In the beginning, the people of the land enjoyed bountiful harvests, there was rice aplenty in the fields and fish filled the waters. Life was good. In reaping the bountiful of the Gods, the people of the land took the bounties for granted and no longer paid tribute to the Gods. The rain God decided to punish the people of the land and decreed that no rain shall fall from the heaven for seven years, seven months and seven days. As the river and rice field dried up, death and devastation took its toll upon the people, decimating the population. In desperation, the people took their suffering to the court of the King of the Toads. Phrayanark was then a young member of the court and upon hearing of the sufferings that the people had endured: he went to war with the Rain God. However his skills were no match for a God and he returned in defeat, himself near death as a result of the many wounds he received. Taking pity upon his impulsive but well meaning Phrayanark , the King of the Toads transformed his multitude of wounds into invincible scales and granted him special powers, matching that of a God. With his wounds healed and together with an army of scorpion, centipedes and ants, Phrayanark defeated the Rain God.

In victory he sought three conditions from his vanquished enemy: that the rains were to fall freely upon the lands of the people once more, that when the people of the land needed rain, they should fire rockets into the heavens and the Rain God on seeing this will shower the land with rain and when enough rain had fallen, the people should imitate the sound of croaking toads for the rains to stop. Once again, the lakes and rivers were filled with water and the rice fields brought forth-bountiful harvests. Life was good once again.

Phrayanark with his new powers, reigned as God of Waterways of the Underworld rejoiced with the people but he still felt unfulfilled. Deep down inside, Phrayanark longed for only one thing, to be ordained a monk. This however was impossible as the Lord Buddha had decreed that only humans can be ordained monks and Phrayanark although a ruler of the Waterways of the Underworld, was still a serpent! In desperation, Phrayanark hid his scales and transformed himself into a human seeking monkshood. However his powers were not strong enough to maintain his human form and he was exposed.

Upon hearing of this the Lord Buddha summoned Phrayanark and forbade him to ever walk among humans again. Greatly saddened, Phrayanark asked for one wish to be granted in return for his giving up his desire, that all novice monks before attaining full monk status be known as Nark. Lord Buddha agreed and to this present day, all novice monks are called Nark.
The Phrayanark ( or Naga) Fireball is an annual Phenomenon in Thailand that has been taking place for longer than the locals care to remember. Every year, on the last day of the Buddhist Lent in October, glowing balls of light mysteriously appear out the Mekong River in the district of Phon Pisai of Nong Khai province.

Sculptures of Phrayanark are commonly found at the entrance of temples of “wats” as they are believed to ward off evils. Locals have reported seeing hundreds of these balls disappearing skyward throughout the night. Legend has it that the fiery balls are Phrayanark’s ( Serpent Lord of the Waterways of the Underworld) of paying tribute to the Lord Buddha on the last day of the Buddhist Lent.

Thursday, 12 July 2007


The robes come in different sizes and nowadays are usually made of cotton, silk, nylon or some other man-made fabric, but they are always cut to the same pattern and design. They are actually made from many pieces of cloth sewn together in, according to legend, the pattern of the paddy fields of Magadha in Northern India. They are made in many pieces to recall the days when monks made their own robes from bits of cloth found in charnel grounds. The size and way of wearing the outer robe has changed since the Buddha's time and may vary a little from country to country, but however it is worn, the monk should always look neat and his body should be well covered.
In Thailand the jivorn is large and is generally wrapped around the body with the two ends rolled together. This roll is taken over the left shoulder and under the left arm so that its end can be held in the left hand or pressed firmly between the arm and the body. Inside the temple the robe is worn so that the right shoulder is exposed, but outside the temple both shoulders and arms are covered. The colour of the robes varies from monastery to monasteryIn modern times, the monk's wardrobe consists of his outer robe civara (jivorn) and an under-robe antaravassaka (sabong) that is worn around the waist, covering the navel and falling to just below the knees. The sabong is held up by a fold and a tuck and a cord belt. On the top part of his body, under the jivorn, is worn a sort of sleeveless one-shouldered waistcoat (ungsa) which is joined together on the left side by tying tags. For religious services inside the monastery, the monk also wears an additional robe (sanghati) which is folded in a very particular way into a long rectangle and hung over the left shoulder. The monk may or may not wear sandals, depending on the tradition of his particular monastery, though most do. He may carry a soft bag, called a yarm, which is like a shoulder bag but which is carried in the crook of the arm and should never be worn on the shoulder or slung over the back.

7 Days Buddha

Wednesday, 11 July 2007

Thai Custom

There are a number of Thai customs relating to the special status of monks in Thai society. Because of their religious discipline, Thai monks are forbidden physical contact with women. greetmonks with the famous Thai Wai (Thai way of greeting: fold your open hands together and hold them shortly in front of your face so that the finger tops touch your nose).
Women are therefore expected to make way for passing monks to ensure that accidental contact does not occur. A variety of methods are employed to ensure that no incidental contact (or the appearance of such contact) between women and monks occurs.
Women making offerings to monks place their donation at the feet of the monk, or on a cloth laid on the ground or a table.
Powders or ungents intended to carry a blessing are applied to Thai women by monks using the end of a candle or stick.
Lay people are expected to sit or stand with their heads at a lower level than that of a monk.
Within a temple, monks may sit on a raised platform during ceremonies to make this easier to achieve.
Also women should cover shoulders and wear long skirts/pants before entering a temple. This of course doesn't mean that the male part can jump around with no shirt and shorts.

Pra Buddha Chinnarat - 成功佛

Phra Buddha Chinarat is acclaimed to be the most beautiful Buddha image anywhere. It is one of the most revered Buddha images in Thailand, only second to the Emerald Buddha. It is in the attitude of subduing evil. It was created during the reign of Phra MahaThammaRacha I (Phra Li Thai) in the style of Sukhothai. Actually, King Li Thai wanted three new Buddha images for his new temple. As a result, three artisans from Sawankhalok and Chiangsaen offered to cast three high-quality Buddha images for him. The first two, which were Phra Buddha Chinasri and Phra Buddha Satsada respectively, were cast very well and currently are housed in Wat Bavornives in Bangkok. However, the last failed many times. Eventually, an old man appeared mysteriously and created a Buddha image with a flaming halo, which ends in nagas on both sides of the Buddha and then the old man disappeared mysteriously.
King Li Thai was so impressed and named that Buddha image as Phra Buddha Chinarat, which meant the Victorious King Buddha image.


Many People give alms or donations to monks with a belief that the boon (merit) will reserve us a place in heaven and bestow on us happiness, success, and luck in the present lifetime.
Many time we have forgotten that :

"True giving must be free from expectations of anything in return. If you expect to get even a word of appreciation like 'thank you' from receivers, then it is not a free giving, but an exchange."

Gratitude must be voluntary, so must an act of giving. We live and feed on the "free and unconditional" giving of Nature _ the sun, water, wind, trees, rocks, animals and our fellow beings.

"Giving is indeed a duty in nature. Without giving, there would be no living, we should give as we are given to. Giving should be free and unconditional.
In giving freely, as Nature does, we learn to let go of our possession and selfishness and to be detached from expectations.

Tuesday, 10 July 2007


关公是民间家喻户晓的英雄豪杰 ,也是佛法当中的护法神 ──伽蓝菩萨。


Praying to Rahu

Praying to Rahu
When you are in Good Luck, Praying to RAHU will ENHANCE your luck
When you are in any Misfortune
Praying to RAHU will MINIMIZE your misfortunes.

  1. For Good Business
  2. For courage in taking Risk or investment
  3. For Patience and intelligence
  4. For Progress
  5. For Wealth
  6. For Good Luck
  7. For Success
  8. For Successful contact or Errands

拜祭 RAHU 的原因
当您在行好运的时候,拜RAHU 将提高您的运气

  1. 生意兴隆
  2. 面对风险或投资的勇气
  3. 耐性与智慧
  4. 进展
  5. 财富
  6. 好运
  7. 成功
  8. 人缘

New Item from Wat Srisathong

New Item from Wat Srisathong
Blessed Rahu Crystal Ball.. suitable to be place in the car to protect us for a safe journey.

Monday, 9 July 2007

Nine Sacred Temples of Ubon Ratchathani

Nine is considered to be an auspicious number in Thai culture. A merit-making pilgrimage to the following nine sacred sites will bring good luck and individuals who complete the journey will earn much merit.
  1. Wat Sri Ubon Ratanaram
  2. Wat Supat Wanaram
  3. Wat Luang
  4. Wat Tai
  5. Wat Burapa
  6. Wat Maha Wananaram or Wat Paa Yai
  7. Wat Chaeng
  8. Wat Maneewanaram or Wat Paa Noi
  9. Wat Thung Sri Muang


Buddha Yodfa Chulaloke (Rama I)
20.03.1737 -07.09.1809 age 72
Reign 6 April 1782 - 7 Sept 1809

Buddha Loetla Nabhalai (Rama II)
24.02.1767 - 21.07.1824 age 57
Reign 1809-1824

Jessadabodindra (Rama III)
31.03.1788 - 02.04.1851 age 63
Reign 21.07.1824 - 02.04.1851

Mongkut (Rama IV)
18.10.1804 - 01.10.1868 age 63
Reign 02.04.1851 - 01.10.1868

Chualongkorn ( Rama V)
20.09.1853 - 23.10.1910 age 57
Reign 01.10.1868 - 23.10.1910

Vajiravudh (Rama VI)
01.01.1881 - 25.11.1925 age 44
Reign 23.10.1910 - 25.11.1925

Prajadhipok (Rama VII)
08.11.1893 - 30.05.1941 age 47
Reign 25.11.1925 - 02.03.1935

Ananda Mahidol (Rama VIII)
20.09.1925 - 09.06.1946 age 20
Reign 02.03.1935 - 09.06.1946

King Bhumibol Adulyadej (Rama IX)
Coronation 05.05.1950
Reign 09.06.1946 - present

Saturday, 7 July 2007







Friday, 6 July 2007


啦胡廟 วัดศีรษะทอง(瓦喜撒通)
成為一個村莊,當地也開始逐漸發展,逐漸的成名 成为全泰国最闻名的啦胡庙,

大家普遍認識的高僧หลวงพ่อน้อย(龍波 noi)是第6個住持,
大半應該是屬於第6任住持高僧หลวงพ่อน้อย(龍波 noi)之功勞,
因為從前龍波 noi年紀輕輕的時候,道行就已經相當的高深,

人们长说单眼椰壳,其实是非常不容易寻获的,因为每3-5千粒椰子当中,可能就那么1粒,确实非常罕见.所以如果我们能有幸得到,是多么不容易的事. 要是再加上师傅的加持,那么其辟邪的功力将无法形容. 的确是要好好的珍惜.

Thursday, 5 July 2007

RAHU 的故事


eckhart tolle