The Mystery of Wat Phra Thong

The legend of the ancient Buddha image at Wat Phra Thong stretches back centuries — and is as intriguing today as it ever was. Protected by an ancient spell, the half-buried Buddha image has withstood man’s every attempt to remove it from the ground.

A young buffalo boy tied his animal’s lead to a hard, muddy object sticking up from a field in the north of Phuket – and suddenly died.

On this island it’s one of the best known of all legends. Like fables everywhere, it tells us much about the mores of its own society. Here a point very significant to Thai society - one to be remembered - comes from the special nature of the dirty, hard object sticking up from the rice field outside Thalang. It happened to be a part of an ancient, buried Buddha image, the spiral-like point rising from the top of an image’s head.
Why did the boy die? Thais consider the head the most elevated, most sacred part of the body, and that of a Buddha image is many times more holy. A lowly buffalo (despite the fact that Thais view these beasts of burden with a special affection, they’re considered the epitome of thick-headedness) being tied to so sacred an object is an insult of the most gross proportions.
Yet more, this Buddha image is widely believed to embody an ancient spell, and with it special spiritual powers. Today virtually every Thai visiting Phuket for the first time will make a pilgrimage here. Busloads of coarsely dressed villagers from distant provinces kneel before this image, alongside the country's refined elite, their Mercedes Benzes waiting outside.

In the hazy centuries of Phuket’s distant past, the famous young buffalo boy was laid to rest. The father cremated his son, and returned to fetch the buffalo. It, too, was dead. The father washed off the mysterious hard object to which the animal had been tied, and to his surprise found it resembled the tip of a Buddha image. The villagers reported the discovery to the ruling "Prince of the Province" at Bon Don on the coast.dig was ordered. As villagers put their tools to the object, hordes of angry wasps descended, driving off anyone who attempted to disturb whatever lay below the soil. Still they dug, revealing the face of Buddha cast from solid gold. But no matter what they tried, only the head could be bared. Eventually, their Prince ordered a shelter built right over it.
In the mid-1700s all of Thailand began to suffer the ravages of invading Burmese armies. Phuket was attacked, and eventually occupied. Gold, naturally, was one of the invaders’ passions. The Burmese general lusted for the gold Buddha.
Again, disaster befell any Burmese who attempted to dig at the image. A plague of ants arose in masses as thick as palms. Bitten, the Burmese died. But the general wouldn’t desist, and drove his men till hundreds were dead. Still, they could get only as deep as the golden image’s throat. Finally the Burmese armies were driven out with the Buddha still buried in a field outside Thalang township.
When the Burmese threatened Phuket in later years, the golden head and its protruding spiral-like tip were disguised by the construction of a much larger Buddha head directly over it. This large head and shoulders is the same one we can see today in the temple of Wat Phra Thong, The "Golden Buddha Temple", outside present-day Thalang.
Soon after the Burmese invasions a tudong monk, one of the those who wander endlessly without the comfort of a home monastery, arrived at the buried Buddha, and, feeling he could go no further, settled to build a temple over the image.

This founding abbot died, leaving a mystical riddle embodying a spell. In the form of a poem, this contained the three paradoxes involving the hierarchy of the spirits in the Phuket region and the Golden Buddha’s head.

Any future monk who wanted to remain abbot presiding over the temple of so powerful a Buddha image, the abbot said before dying, would have to first prove sufficient enlightenment to solve this riddle.

Thereafter, 13 monks successfully assumed the position of abbot at Wat Phra Thong. Then came a period – perhaps a low ebb in Buddhist learning – when no monk could answer the riddle. New abbots would die, go crazy or be driven from the monastery.
Finally in 1897, a foreign monk who was just 23 years of age, unravelled the riddle’s mystery.

This monk became the famous Luang Por Phra Kuwittatan, and presided over the monastery for 64 years.The influence that this buried Buddha image has over the people of Phuket and beyond is difficult to appreciate. But today one can readily visit the temple at Thalang and see the image, and once there, it is difficult not to be impressed. For the sense of mystery that surrounds this ancient image is just as strong today as it ever was.

Wat Prathong - Phuket

Wat Prathong (Wat Pra Phud) is famous for a half-buried golden Buddha statue called Luang Poh Prathong (Golden Buddha) in its grounds. The temple's other moniker, Wat Pra Phud, means 'Temple of the protruding Buddha'. It was built in the 1750s and received a visit from King Rama V in 1909, who gave it its name. Not a very big temple, but agreable to visit with its several buildings and colorful features.
Where is it ?
Wat Prathong is 20kms north of Phuket Town and is located near the Thalang District Office. On the way to airport, the street leading to the temple will be on the right hand side (you might have to do a U-turn if driving). Look for a small sign before reaching Thalang town. Once you enter the street, driving few kilometres will lead you to a large parking.
What to see?
The main attraction at Wat Prathong is the half-buried golden Buddha image which is said to be 'untouchable' in that every person who has tried to dig it out is reported to have been cursed. There is also a reclining gilded Buddha that is listed as one of the attractions in the Tourism Authority of Thailand's 'Unseen Thailand' programs. The current explanation as to why there is a half-buried Buddha image at Wat Prathong is that a canal changed direction and flooded the area, leaving it under a layer of silt.
The temple also houses a museum, founded by the current abbot. The museum features historical items donated by locals such as tin mining paraphernalia, a Chinese dowry basket, Chinese 'Teen-tuk' (feet reducing) shoes and many Javanese daggers.
Open: 00:08 - 17:30 Daily

Thai Superstition -The Unlucky Days

Certain days are unlucky, depending on which day you were born.

People born on:

Sunday, avoid doing anything auspicious on a Friday.

Monday, avoid doing anything auspicious on a Sunday.

Tuesday, avoid doing anything auspicious on a Monday.

Wednesday, avoid doing anything auspicious on a Tuesday.

Thursday, avoid doing anything auspicious on a Saturday.

Friday, avoid doing anything auspicious on a Wednesday.

Saturday, avoid doing anything auspicious on a Wednesday at nighttime.

There are taboos about days in Thai superstition. Doing something are forbidden in some days because they believe that it will not good. There have to be a chance in each situation.

• On Monday, one could cut cloth for shirts, blouses. Sarongs but not cut wood for the building of one’s house.
• On Tuesday, one could cut one’s hair and make knives and swords but one had to be careful not to show off one’s belongings ones riches. Tuesday, as well as Saturday, were good days for washing one’s hair, but Monday and Wednesday were deemed inauspicious.
• On Wednesday, one was supposed to change the bedding. Wednesday was thought to be an unlucky day to settle a conflict by seeking a judgement from elders, headmen or a court of law. Alas, the court calendar does not allow for such reservations as to the best day to have a deposition taken.
• Thursday was an auspicious day for the ritual tying of sacred thread on one’s wrists binding one’s ‘living essence’ to one’s body. However, it was a day to avoid venturing into the forest where misfortune was likely to occur. One might be attacked by a tiger or struck by a falling tree.
• On Friday, one should not get involved with friends and should avoid recreation and play. On the other hand, it was a good day to work assiduously in one’s garden and fields.
• On Saturday, new clothed should not be worn and one should not cut clothes. Alas, tailors and dressmakers would be hard pressed to follow these Brahmin ritualistic injunctions. Their impatient customers would not be pleased with the excuse their dresses and suits were not ready because it was unlucky to make clothes on certain days.

Phutthamonthon

Phutthamonthon (พุทธมณฑล, also often called Buddha Monthon) is a Buddhist park in the Phutthamonthon district, Nakhon Pathom Province of Thailand, west of Bangkok.

It is highlighted by a 15.87 m (52 ft) high Buddha statue, which is considered to be the highest free-standing Buddha statue of the world. The park was created in 1957 (which was the year 2500 in the Thai Buddhist Era) on the basis of an idea of Thailand's prime minister, Phibunsongkhram.

The park covers an area of about 400 hectares, which in traditional Thai units is 2500 rai. Construction started on July 29, 1955, and the park was inaugurated on the Vaisakh Bucha day (May 13) in 1957. After a long pause construction on the park resumed in 1976; notably, the main Buddha statue was built after that time. Already designed in 1955 by art professor Silpa Bhirasri, the statue was cast in 1981. Given the name Phra Si Sakkaya Thotsaphonlayan Prathan Phutthamonthon Suthat by King Bhumibol Adulyadej,which 15.875 m high and located at the centre of the park.

Around the statue are sites memorialising the four main stations in the life of Buddha: his birth symbolized by seven lotus flowers, his Enlightenment under the Bodhi tree, his first sermon and his death. Another important building is the marble viharn, which contains the entire Buddhist canon engraved in 1418 marble stelas.
Source - Wikipedia

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Wat Phumin

Wat Phumin in Nan Province is an artistic temple that showcases the great faith of Buddhist people from ancient times.

Located in the heart of the province, the temple is famous for its unique architecture and murals, particularly among art lovers who come regularly and spend long hours admiring them. Built in 1596 by the ruling king of Nan, the temple is unique for the four-sided entrance to its chapel which concurrently serves three other purposes, namely as ubosoth or the ordination hall, vihara or the shrine hall, and as pagoda. Guarding the chapel's entrance along the north-south axis are a pair of naga serpents, with heads held high and their tails going a long way back, extending to the temple's four arched gates making it the only one of its kind in the entire nation.
In the middle of the chapel are four Buddha statues - their backs fused - facing in different directions.

The chapel houses beautiful murals. The last time they received a retouch was over a hundred years ago. The murals mirror the lifestyle and beliefs of Nan people in the old days.
Wat Phumin is one of the several Buddhist temples in the downtown area that combine an amazing blend of Sukhothai and Lanna arts and other cultures. Just across the road from the temple is Nan National Museum where you can learn more about the province's history and ethnic groups.

The flowered altar resting in the center of the bôt supports four Buddhas of Sukhothai style in the Bhûmisparsha-Mudrâ' ("Buddha Invoking Mother-Earth, Bhumi to be His Witness " or "victory over Mara" - the hand pointed down to the earth with the fingers touching the ground), facing the four directions. The shape of their ears and of their nose shows a Lao influence.

Aside to the altar, sits a splendid thammdat (a dhamma seat used by teaching monks).

GETTING THERE
Wat Phumin is located downtown. Nan is 668 kilometres north of Bangkok. Buses to Nan leave from Bangkok's Northern Bus Terminal every day. Sombat Tour (02-570-9030, http://www.sombattour.com) operates air-conditioned coaches on the route. For more information, call the Tourism Authority of Thailand's local office at 053-717-433, 053-744-674/5.

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Chiangmai Festival and Tradition

Inthakin Ceremony (May or June)
A unique ceremony held in Chiang Mai every year, visitors are welcome to join in and observe. The annual rites connected with the sao inthakhin or pillar of Chiang Mai City, begin on the 13th day of the waning moon in the eighth Northern lunar moon and continue until the second day of the waxing moon of the ninth month (It is difficult to find anyone who can tell you the exact dates but it is usually sometime in June).
What is this famous Chiang Mai ceremony all about and what are its origins?
Old chronicles and modern experts have differing views. Some maintain that the lak muang or city pillar is a form of lingam and that the ceremony is a rite of fertility and rejuvenation as the rainy season begins. Others deny any phallic connotation and say that the lak muang - and many other regional Thai cities also have them - represents the centre of power of the local ruler.

The suwan kham daeng legend relates the story of the original city of Chiang Mai, which was founded by Lawa people before the birth of the Lord Buddha. At that time the city was in dead trouble, beset by demons. A certain hermit asked for help from the god Indra who gave them a protecting stone pillar and also much wealth for he knew that Chiang Mai was to become a great centre of Buddhist learning. In the course of time, however, the people came to break the taboos and the guardian kumphan demons took the pillar away whereupon disaster struck.

Again Indra was asked to help and he agreed to replace the pillar. This was the one that King Mengrai found amongst the ruins when he came to build his capital in 1296. He found out from the Lawa prince what the pillar was and how it should be propitiated. This, much altered no doubt, is the ceremony that we see today. The inthakhin is kept in a pavilion which no women are allowed to enter, in the grounds of wat chedi luang although it was not always there. If, and only if, the pillar is treated with due respect, Chiang Mai and all who live in her, will be prosperous, happy and safe.

Today the ceremony is organised by the Municipal Council together with many other groups and the Buddhist elements are stressed together with respect for authority, but nor are ancestors and the spirits of the city forgotten. An associated ceremony, pithee suab jata muang, is performed at the four city corners, the five city gates and at the Three Kings Monument, to ensure the continued long life of Chiang Mai.

Pu Sae - Ya Sae Ceremony (June)


A particularly gruesome animist ceremony still performed by some in Chiang Mai.

According to tradition, Pu Sae and Ya Sae are the guardian spirits of Chiang Mai, who now roam the slopes of Doi Suthep. The original inhabitants of this area were the Lawa who in early days are thought to have been cannibals and this is closely bound up with the Pu Sae - Ya Sae ritual as it is practised today.

Legend has it that the Lord Buddha visited Chiang Mai. These two, brother and sister, followed him with the intention of killing and eating him. The Buddha stopped and spoke to them and managed to persuade them to give up their cannibalistic ways. They pleaded with him to be allowed to eat buffalo flesh instead, even if only once a year. So it is that once a year at the beginning of the rainy season, usually in May, a buffalo is ritually sacrificed.

Formerly the Prince of Chiang Mai presided over the ceremony, which was also attended by Buddhist monks. This very ancient occasion now seems to be an attempt to bring together Shamanism and Buddhism and also to unite the Lawa people, some of whom still live in the area, and the Thais who replaced them. In the words of the Pu Sae - Ya Sae invocation, 'Let not the rice of the Lawa die in their swiddens; let not the rice of the Thai wither and die in their paddies.'
Clearly the association between Lawa and Northern Thai is both long and close.

Info & Pictures from -
http://www.chiangmainews.com/aboutchiangmai/details.php?id=21

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Letting Go - Dhamma teaching of Phrarajbhavanavisudh

When we begin to meditate, before we can bring our mind to a standstill position, we must train our minds to stop thinking of all tasks and worries, such as business, school, family and so forth.

We must clear our minds and leave these thoughts behind. Imagine that you are alone in this world and have never experienced any of those things before. We need to practice letting go of our thoughts gradually. It could be very difficult at the beginning, but we'll be able to do it through a consistent effort. Because meditation is the practice of emptying the mind of all distracting thought, it is the way to purify and keep the stillness of one's mind in order to attain Dhammakaya in oneself.

Thus, we must let go all the worries which obstruct meditation. We must practice letting them go and empty our minds of all thoughts. This will benefit us when we are to leave this world. Everyone will die, sooner or later. We cannot choose the time and place of our death. The moment of dying is important because we can not transform to the realm of happiness if our minds are worried about the house, family, properties, work, or business. These issues will bring us unhappiness and lead us to the realm of suffering.

It is crucial for us to learn and practice letting go and how to empty/free/clear our minds of all worrying. Nobody else can help us when we are to leave this world. The others can only watch us dying; we need to help ourselves. All people, materials, families, and work can not help us at all. We need to let go of them. Indeed, they belong to us only temporarily during our life time.

When we were born, we brought nothing with us but we begin to accumulate things as we grow up. If we consider our lives carefully, we see that they are temporary belongings. We should not count on them as permanent. They are only possessions that accommodate our living. We should think of it this way during meditation. In our daily lives, we have to work to support our living and deal with many problems and obstacles that enter our mind. When we do that, we forget these truths about life. If we remind ourselves of these truths, we will be cheerful and detached from all worldly things. Thus, the result of this feeling will help our mind to focus quickly and steadily. It will be easier for us to attain dhammakaya, where true happiness awaits everyone, in ourselves.

Source - Dhamma Foundation

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Respectfulness- Dhamma teaching of Phramongkolthepmuni

What the Buddha respected?

After attaining enlightment, every Buddha accepts the customary practice of only respecting the Dhamma, or the Truth of life.

Why does a child respect his or her parents?

When we were children, our need for food, clothes, love, and a proper environment to learn in were provided by our parents. We were dependent on them for our physical and emotional needs. As we matured we returned love and respect to our parents, which they gave so freely to us. If we are adopted by others, we learned to respect and love them as if they were our biological father and mother. As we travel through life we are often confronted with obstacles and problems, and we think of the advice or guidance our parents can provide for us. Our parents provided our needs and we continue to love and respect them. We respect our parents because of their concern and love for us. When we started school, our parents provided the necessary tuition and fees to support our education. After we graduated, planned for marriage, and began our own family, again, our parents continued to support us.

Children show love towards their parents to ensure and satisfy the child's material and emotional needs. A child's love to a parent is love without wisdom, because it is a love that does not lead one to the Truth of life or the Dhamma. The love that children have towards their parents is different from the love that Buddhists show toward the Dhamma. As a Buddhist adult, one learns to respect others.

For example, a husband and wife respect each other resulting in a household filled with peace and happiness. Regardless of the difficulties or obstacles they are confronted with they continue to support and love each other. If a couple is unwilling to respect and help one another, their marriage would probably consist of many arguments that ultimately lead to divorce.

In conclusion, friendships and alliances can still be established and maintained through respect. Mankind can achieve a far greater sense of happiness when humanity learns to respect each other, regardless of differences in skin color, religious beliefs, or nationality.

Benefits one will gain from respecting the Dhamma.

Every Buddhist believes and respects the Dhamma. Often it takes many lifetimes before a person to understand and come to respect the Dhamma. When a person loves and respects the Dhamma, he or she will develop more self-control and compassion towards others than the one who doesn't respect the Dhamma. That is, when one reaches the level of seeing the Dhamma sphere in one's own body, one will show a greater sense of compassion towards others. The people receiving the kindness and compassion are more likely to accept it and return the same kind of love and compassion towards others.

When one gives good to others, they will always receive good in return, it may be in the near future or the distance future, but good is always returned to the giver. This can also be interpreted as a person having power over another. In the Buddhist sense, power over another should not be looked at in a negative manner as one person having physical control over another, it should be looked at as a spiritual control, where goodness to others returns goodness to oneself.

The Dhamma Sphere is at the seventh base or the center of the body, in every sentient being. On the contrary, when one's mind wanders from the Dhamma Sphere, one can also become less fortunate. As one's mind wanders from the center, we begin thinking about worldly affairs that are less pure, our balance starts to shift and we become weak. We are no longer as productive or efficient because we have surrendered some of our purity to worldly desires.

From Luang Pu Wat Paknam's meditation experience, he assured that every sentient being has the Dhamma substance in a spherical shape at the center of one's body. A person will become more energetic and prosperous if the Dhamma Sphere is bright and clear, indicating pureness of the mind. It manifests that one's mind is pure and clear because it doesn't attach itself to worldly things or desires. By keeping your mind clear and pure and it is much easier to successfully complete any task at hand.

How to pay respect to the Dhamma?

According to the Buddha, to respect the Dhamma, is to rest your mind at the center of your body until your mind comes to a complete stand still. The seventh base or the center of the body is the location of Dhammakaya, the body of enlightenment, that gives us the needed wisdom to understand the Truth of life.Naturally, a person's mind always wanders away from the seventh base and this results in thoughts about worldly materials. For example, as you read this message, your mind may be wandering around to different places such as home, entertainment, work place, school, or any other worldly place. As one's mind begins to wander it must be brought back by shifting your thoughts to the Dhamma Sphere located at the center of the body, or the seventh base. People with wisdom understand the importance of maintaining one's mind at the center of the body. In this manner of maintaining purity one is showing respect to the Buddha by accepting and practicing the teachings of the Dhamma.

Source - Dhamma Foundation

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Giving - Dhamma teaching of Phramongkolthepmuni

Giving had not been an aspect of Buddhism only.

Even before Buddha's time, giving existed.
For husbands and wives to stay together, giving is a critical element of the relationship. They have to give happiness, clothing, and other things. They have to share. Otherwise, they couldn't stay together. Giving is absolutely essential. Giving is very important for the success of givers.
Knowing this, whatever occupation one has, one should not overlook giving.

In the family, the husband must give to the wife and vice versa. When a child is born, the mother has to feed milk to the child. Even milk is considered as the parents' money. It is a byproduct of their money. The mother eats. The food is transformed into milk for her child. As the child grows, the parents have to find the food for the child; to find the toys for the child's play. Giving is critical. Whatever the child needs, the parents will find and give to the child. If the parents do not give to the child, the child will die.

It is because of the parents' giving that children live. Knowing this, we should give continuously. If someone is angry with us, we should find a way to make that person understand us by giving good words and some gifts. To one who criticizes his own parents, we should give first and share our thoughts later. When he receives what we have to give, increasingly this will lead him to believe in, and have faith in us.

The foundation of Buddhism is giving. Giving is crucially important because everyone lives by giving and being given to.
According to records (Buddhist Canons), giving a meal symbolizes giving these five things to the receivers : -Life, Freshness of complexity and health Happiness, Power of these three qualities : physical, intellectual, spiritual Wisdom
These five qualities everyone wants.
It is not only giving, but also three other actions that will help us live happily in society.
The other three actions are :
Use good words : When we have many friends, we have to speak gentle words. We have to have good manners. We must not bother others with our words. This is very important.
Help others : We should help others. Do not care only for ourselves. When we have children, we have to allow them to study until they can work and support themselves.
Do not disturb other people :Wherever we go, we will not bother people with our actions, words, or thoughts. Moreover, we should adjust ourselves to their lives/living and make them as comfortable with us as if we were their family.
The world will be peaceful if we do these four things :give, use good words, help others, and not disturb people.
If we don't do these four things, parents will not receive respect from or be respected by their children. The wise considered this carefully and agreed on this philosophy.

Source - Dhamma Foundation

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Wat Phra Dhammakaya and Dhammakaya Foundation

The Dhammakaya tradition in our era started in 1916 when the Great Abbot of Wat Paknam (Phra Monkolthepmuni) strove with a determination to the degree he was prepared to devote his entire life, to rediscovering through meditation the knowledge known to the Buddhas.

Meditation, previously considered nothing more than a mental exercise or spiritual austerity, became popular through this master’s dedication to teaching and research in the Dhammakaya tradition he has discovered.

The Great Abbot’s most gifted disciple was a nun Khun Yay Ubasika Chandra Khonnokyoong. Wat Phra Dhammakaya was founded by Khun Yay in 1970 after the Great Abbot’s death when her own dwelling at Wat Paknam in Bangkok became too small to accommodate all those coming to study meditation there. Khun Yay and her students led by Ven. Dhammajayo Bhikkhu and Ven. Dattajivo Bhikkhu wanted to see the continual growth of the Dhammakaya Tradition and established the temple with vision of a sanctuary for peaceful spiritual practice a refuge in the midst of a turbulent world.

The temple was to be a centre for international meditation study. The temple was established on Magha Puja Day, 20 February 1970, on an eighty-acre plot of land donated by lady Prayat Phaetayapongsa – Visudhathibodi.

On Magha Puja Day, March 25, 1994, hundred-thousand of disciples under the leadership of Ven. Phra Dhammajayo Bhikkhu, the present Abbot of Wat Phra Dhammakaya, gave the deep gratitude to Luang Pu Wat Paknam by creating an image of Luang Pu Wat Paknam - Phra Mongkolthepmuni in solid gold as an object of veneration and symbol of the teachings of Vijja Dhammkaya led by Khun Yay Upasika Chandra Khonnok-yoong.

The Golden Image of Luang Pu Wat Paknam, is believed to be the largest image in the world to be built out of pure gold. MISSION - Spread the universal teachings of Lord Buddha to enable every humankind attain the Inner Peace

Dhammakaya Foundation & Wat Phra Dhammakayaare
located at :Khlong 3, Khlong Luang, Pathumthani 12120, Thailand
Tel. (662) 524-0257 to 63
http://www.dhammakaya.net/index.php

Driving from Bangkok takes approximately one hour. The Temple is about 20 km north of the Donmuang (old) Airport.

Every Sunday and on Buddhist holidays, chartered buses depart from Sanam Luang (near the main gate of Thammasart University), from Jatujak Park (opposite the Northern Bus Terminal) and from the Victory Monument (in front of the TV 5 Building). Look for passengers dressed in white. Buses leave for the temple from 07.00-08.00 H.

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佛说

慈悲为本，为善心安
慈悲是佛道之根本，慈爱众生并给与快乐，称为慈；同感其苦，怜悯众生，并拔除其苦，称为悲。二者合称为慈悲。有慈悲心的人，才能普度众生，才能成佛；佛说，自作善恶，自受其报。一念慈悲即是天堂，一念恶心即陷地狱；心存善念，即是福源：多行善事，必得善缘，怀慈悲行善，人安心安。
诸恶莫作，无恶心安
佛说，诸恶莫作，众善奉行，善有善报，恶有恶报，恶人虽能一时得志，但罪恶会陪伴他的一生，还要受到自己良心的责罚和别人的责罚，这便是恶报，不做亏心事，不怕鬼敲门，做了亏心事，自然心难安稳，佛说，不必非要把恶事做出来才是恶，只要起心起恶也是恶，无愧于心，心自安.
放下诸多事，心中自然安
佛说，放下才能得到解脱。困扰我们的是我们的心灵，而不是当下的生活，如果以一颗平常心去对待生活中的一切，就会祛除心中的杂念，享受一种自在安宁的人生。在现实生活中，我们不断的得到，不断的失去，无论得到还是失去都应坦然接受，不要以得到为喜，更不要以失去为悲，记住：放下诸多事，心中自然安。
无求则无敌，无敌则心安
佛说，是你的，终归是你的；不是你的，你怎么都得不到。现实生活中我们常常会有太多的奢求，没有的总想有，得到的还盼望，最后是索求的越多所得的越少，怀有一种无欲无求的心态，就不会为物质所累，也不会在现实生活中与人纷争，树立敌人，当一个人放下一切私欲时，就会达到“无求则无敌，无敌则心安”的境界。
平常心是道，道在心自安
佛说，平常心是道，道不用修，但莫污染。平常心即是无造作，无是非，无取舍，无断常，无凡无圣。凡尘俗世间，若万事以平常心去对待，就会达到这样的境界；无事时，心能澄然；有事时，心能断然；得意时，心能淡然；失意时，心能泰然。平常心并不是要人不思进取，坐以待毙。世事无常，在各种磨难面前，在各种诱惑面前，我们都不要屈服，在物欲横流的世界中保持一颗平常心，用平常心看待世间万物，自会获得心灵的安稳。
超然洒脱，豁达心安
佛说，超然是豁达，也是一种理解，一种尊重，一种激励，更是一盏智慧的灯，它轻易地就能照亮千年烦恼的暗室，超然所展现的不是小聪明，而是大智慧，是大彻大悟-洞悉过去、现在和未来。只有超然了，方可以坦荡了，可以无拘无束了，更加无尘无染了，更加安然自在了，当然，超然并不是无原则地放纵。佛说，要用超然之心，忍人所不能忍，行人所不能行，容人所不能容，处人所不能处，活在凡尘俗世要看得开，放得下，悟得透，握得住，才能超然洒脱，才能豁然心安。
宽容即是福，度大心自安
佛说，宽恕别人，就是善待自己，是一种福分，别人的伤害如果是满满一杯的苦水，你心如是那杯，虽能容之，却会让你满心痛苦；你心如是那盆，痛苦便不再满心；你心如是那佛，如是那海，苦便不再是苦，而是一种超度，用宽容与胸怀超度了苦，化成了甘。海纳百川，有容乃大，世界上最宽阔的是海洋，比海洋更宽阔的是天空，比天空更宽阔的是人的胸怀，做人要有宽容之心，要有度量，宽容即是福，度大心自安。
常怀感恩情，心中自然安
佛说，感恩是一种善行，我们要感恩一切善待自己的人，感恩世间万物，并且要知恩图报，感恩是一种生活态度，是一种品德，更是一种大智慧，一个人只有心怀感恩，才会懂得珍惜，懂得尊重，懂得付出，才会感受到人生的美好，常怀感恩之情，必得善念之恩泽，心境自然安宁。
看透释然，自在心安
佛说，看透才能获自在，得解脱；人生说起来或许真的很沉重，成败，荣辱，福祸，得失……面对挫折和苦难，一路生活，一路坎坷；若将自己沉缅于悲忧低落的圈套中，再美丽的生活也会黯然失色，在纷纷扰扰的尘世间，心灵当似高山不动，在滚滚的红尘中要有一双看透尘世慧眼。把一些事看开看透，就会释然，就会平抚浮躁，心自然就得安宁。
随缘而行，随遇而安
佛说，若想让心安宁，就要一切随缘而行，随遇而安；随缘不是得过且过，因循苟且，而是尽人事，听天命，“随”不是跟随，是顺其自然、不怨怼、不躁进、不过度、不强求；“随”不是随便，是把握机遇，不悲观、不刻板、不慌乱、不忘形.
握紧拳头，你的手里是空的；伸开手掌，你拥有全世界。

Quotes by Buddha

All that we are is the result of what we have thought. If a man speaks or acts with an evil thought, pain follows him. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.

Good men and bad men differ radically. Bad men never appreciate kindness shown them, but wise men appreciate and are grateful. Wise men try to express their appreciation and gratitude by some return of kindness, not only to their benefactor, but to everyone else.

Wherever there is light, there is shadow; wherever there is length, there is shortness; wherever there is white, there is black. Just like these, as the self-nature of things can not exist alone, they are called non-substantial.

Buddha: Siddhartha Gautama, Indian Hindu Prince and founder of Buddhism. Born 563 B.C. Died 483 B.C.

Story of Rahu - Hindu Version

Rahu (Hindu) Rahu, also known as Abhra-pisacha, the 'demon of the sky,' was a great prince of the Daityas, a race of gigantic demons who warred against the gods. His father was Viprachitta who was king of the Daityas and his mother was Sinhika who was a flesh-eating fiend who could seize the shadow of the object she wanted to devour and so drag her prey into her jaws.

Rahu had four arms, and sometimes the lower part of his body ended in a dragon's tail. He is best known for his attempt to interrupt the regular gods and has the reputation of a cunning and mischievous demon. By churning the ocean, the gods had produced Amrita, the elixir of immortality.

One day they were waiting in line for the beverage to be passed out. Rahu, wearing a disguise, insinuated himself among the gods and hid between Soma, the moon, and Surya, the sun. By the time these two gods discovered the fraud and called out to Vishnu, Rahu had already sipped the divine liquid. Vishnu turned towards the demon in rage, and with his discus cut Rahu's body in half. But the Amrita had already had time to take effect, and both parts of Rahu lived on.

Rahu never forgave the sun and moon for informing Vishnu of him, and his bodiless head has been pursuing his enemies ever since, occasionally swallowing them. Lacking a body, he can't retain them, and they reappear for a short time. He is thus the source of eclipses.

Rahu is sometimes shown riding an owl or reclining on a divan. His name means 'to abandon' or 'void,' hence blackness or having no body, links him to the astronomers' 'umbra.'

He is associated with a star in the northern sky, in the constellation of Draco, which is sometimes referred to as the Crooked Serpent.

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Inspiration by Buddha

佛说：忘记并不等于从未存在，一切自在来源于选择，而不是刻意。不如放手，放下的越多，越觉得拥有的更多。 放下了，就拥有了每个人所见所遇到的都早有安排，一切都是缘。缘起缘尽，缘聚缘散.

我问佛，这个世界什么最大？佛说人心。
我问佛，人心有多大？佛说无穷无尽。
我问佛，我为什么会有烦恼？ 佛说那是因为你有欲念。

Let us rise up and be thankful; for if we didn't learn a lot today, at least we learned a little, and if we didn't learn a little, at least we didn't get sick, and if we got sick, at least we didn't die; so, let us all be thankful.

There is only one time when it is essential to awaken. That time is now.

This Vesak day is a fruitful one. A day for Him to realise that it's time to give up what he has always been clinging onto. A day for him to give up his hopes for people who are not worth his effort, a day for him to wake up from his dream of trying to change the surrounding and people around him.

He said ~~ it's a failure, it's a disappointment! I'm sure tonight gonna be a sleepless night, but it's also a blessing in disguise as Rahu and GOD wants him to know that it's time he should wake up. I went through that 2 years ago and i know the feeling, it's not easy, but it's ok. Life goes on! Enough is enough, it's time to leave that circus, leave those clowns, but Rahu will always be in our heart.

Pictures of Rahu

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Rahu - Wat Khun Chan วัดขุนจันทร์

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HAPPY VESAK DAY

"Naddi Santi Parang Sukhung"

No Happiness greater than Serenity of the Mind - The Lord Buddha

Monk's Funeral

Thais, particularly Mon, attend a funeral of Phra Pubang Panyatepoh, former abbot of Wat Samosorn in Nonthaburi on Sunday. The late abbot was wellknown among Thai Mons.

** So this is how a Monk's Funeral looks like.

The Story of the Buddhist Saga Vessantara Jataka

The light and sound display tells the story of the Buddhist saga about Prince Vessantara, who practiced Dhamma (Buddhist teachings) and followed the precepts of Buddha, which emphasize charity and giving.

The story tells and profoundly praises the prince’s good example of making donations and sacrifices and compares such goodness with the endless unlimited craving and yearning of the professional beggar named Jujaka.

According to the synopsis of the story, Prince Vessantara realized the importance of charity and liked making donations until he was eventually expelled from his home city. He took his family and went to live his life as a religious pilgrim in the forest. One day when his wife, Princess Matsi, was out gathering fruits to feed her children, Jujaka, the beggar, came up and begged Prince Vessantara to give him his children, Kanha and Chali. Prince Vessantara asked Jujaka to wait for Princess Matsi to come back first, but Jujaka said he could not wait (because he knew the nature of women is sympathetic and she would never give her children to him). So Prince Vessantara gave his children to Jujaka and told him to go to the palace of the King of Sanchai to receive a valuable treasure.

When Jujaka received the children, he beat them in front of Prince Vessantara. Prince Vessantara suddenly got angry and wanted to kill Jujaka, but eventually he regained calm and thought about the great merit of giving. This allowed his anger to die. So Jujaka led the two children away into the forest, beating them continuously. Then one day, Jujaka stumbled across the royal platform of the King Sanchai. The king saw the children and recognized them as the children of Prince Vessantara. Then, the King reclaimed them from Jujaka in exchange for a plethora of valuable treasures and an abundance of food and drink. Jujaka was so greedy that he overstuffed his stomach until he couldn’t take it anymore and he died.

That is the result of the endless greed of human beings.

Source - Siam Cultural Park.

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佛誕節活動5月2-8日在皇家田舉行

【本報訊】曼谷市政府副常務次長他威薩昨天透露，市政府與宗教廳、泰國弘揚佛教協會等部門合作，於5月2-8日在皇家田廣場舉行本年度佛誕節弘揚佛教周活動。 由於5月8日是佛誕節，曼谷市政府與各有關部門合作，按慣例於下月2-8日舉行本年度佛誕節弘揚佛教周活動，目前有關部門已在皇家田周圍搭建帳篷，作為各佛教團體或者佛寺舉行弘揚佛教展覽會的場所，市政府還將迎請神聖舍利子和佛像供奉在皇家田廣場中央，讓佛教善信舉行巡燭禮。 據悉，詩琳通公主殿下將於5月8日佛誕節當天下午5時駕臨皇家田廣場，賜主持巡燭禮和禮佛法會。由於佛誕節已被聯合國定為世界的重要節日，有關部門將盛大舉辦本年度佛誕節活動，並號召佛教善信到皇家田廣場參加禮佛、齋僧布施、從屠宰廠贖回水牛和黃牛、誦經禪座以及聆聽高僧宣講道法。僧王法駕昨天發表佛誕節講話表示，佛誕節是全球佛教善信的重要節日，同時也是紀念釋迦牟尼佛祖誕生、悟道、涅槃的同一個日子，佛祖是人類至德、至智、至誠的代表，因此佛教善信應感念佛祖的恩惠，加強自身心境修行，以佛教道德作為日常行為準則。
本文引用地址：http://www.udnbkk.com/article/2009/0429/article_52994.html

慶祝佛誕節 80國逾千高僧聚首

【本報訊】來自80個國家的1000多位高僧齊集佛統府佛教城，慶祝「佛誕節」，努力用佛教道義來促使各國共同努力建設和諧世界，讓世界人民安居樂業，共促和平。 佛誕節紀念活動4-6日在佛統府的佛教城隆重進行，來自80個國家的1000多位高僧將齊集佛教城舉行盛大的誦經傳道活動，曼谷金山寺高僧將擔任此次活動的主席。國內外佛教信善也將齊聚集到佛教城參與這個難得的佛教盛事。 朱拉佛教學院長戈薩章僧人透露，今年佛誕節除了來自外國的1300多位高僧以外，國內僧人也有1200多位前來參加法會，紀念佛祖創建佛教和悟道的重要日子，共同祈福人類永無貧窮、和平。據悉，今年的佛誕節紀念活動於4至6日進行，5日的分組研討會分別在佛統府佛教城、朱拉佛教學院和大城府等3地進行，而6日下午4時各國高僧與泰國高僧代表將齊集佛教城共同進行盛大的佛事。

本文引用地址：http://www.udnbkk.com/article/2009/0505/article_53227.html

來興民眾拜橄欖樹 求彩票號

【本報訊】來興府1棵橄欖樹最近火了起來，這株巨大的橄欖樹被當地人稱為橄欖娘娘，人們相信拜過橄欖娘娘後會獲得彩票的開獎號碼。昨天（1日）許多人帶著香燭等物來拜，求神保佑中獎。一些賣彩票和飲食的商販也來擺攤銷售，生意特別紅火。 來興府美素縣美巴鎮3鄉下331號民居大院內有一顆橄欖樹，這株橄欖樹曾因暴風而倒下，但又漸漸長直起來，當地便傳出該橄欖樹是妖精的化身，還稱其為橄欖娘娘。因為相信橄欖娘娘具有神力，於是越來越多的人帶著香燭、花朵來拜，並求彩票開獎號碼。 許多民眾開著車子來，將車輛停在附近的公路，造成交通堵塞。不過也有一些聰明的飲食和彩票商販隨著人流而來，生意居然還比往時要紅火了許多。 不過這樣也給屋主帶來困擾，由於來拜橄欖娘娘求彩票號碼的人太多，導致他不得不在門口立了一塊牌子，禁止求開獎號碼的人進入，只歡迎普通的信徒。

本文引用地址：http://www.udnbkk.com/article/2009/0502/article_53118.html

**人类的通病，什么神也好，什么东西也好，只要拜了会发达中奖就一定很多人争着去！管它是什么妖魔鬼怪也不怕。

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Monk’s Living Quarters from Four Regions - Pt 3

Northeastern Region Monk’s Living Quarters

Phra Arjarn Mun Phurithatto Wat Pa Suthavas, Sakon Nakhon

He was born into the "Kaen Kaeo" family on January 20, 1870 at Baan Khambong, Khong Jeam District, Ubon Ratchathani, a province in northeastern Thailand. First ordained as a novice monk when he was 15 at Wat Khambong, he later had to leave the temple to help his family’s business. But when he turned 22, he was ordained as a monk again and learned Dhamma, meditation, and spiritual contemplation with Phra Arjarn Sao Kantasrilo, one of the most renowned and respected monks in the northeastern region who specialized in meditation and contemplation.

Phra Arjarn Mun Phurithatto is one of the most highly respected monks of the country. His disciples who are well known to most Thai people include Luangpu Dul Atalo, Luangpu Wan Sujinno, and Luangpu Fun Arjaro. Phra Arjarn Mun Phurithatto was dubbed by his student as "Arjarn Yai", meaning the head teacher or guru. Incomparably, Phra Arjarn Mun Phurithatto is the ideal prototype of a good monk who provided solace for Thai people whenever they faced problems or trouble in life. He lived his life as a monk for 56 years and passed away at the age of 79 on November 11, 1949 at Wat Pa Sutthavas.

Luangpu Rhean Woralapho Wat Arunbanphot, Sri Chiang Mai, Nong Khai

He was born on January 8, 1912 at Baan Mho, Sri Chiang Mai, Nong Khai, a province in northeastern Thailand. His former name was Rhean Jaikhan Samanasak. He bid goodbye to his parents and was ordained as a monk on January 1932 when he was 20 years old. He lived as a monk at Wat Baan Hong Thong, Tha Bo District, Nong Khai.

Luangpu Rhean Woraphapho had a very profound faith in Buddhism. He traveled to many places in the north, south, and Isaan region to practice meditation. He also met with many gurus such as Phra Arjarn Mun Phurithatto and Luangpu Tes Tesrangsi. Luangpu Rhean Woralapho ardently adopted their suggestions and advice about Buddhism. He also preached and helped disseminate Dhamma to general Thai Buddhists until he passed away at the age of 93.

Southern Region Monk’s Living Quarters

Phra Ratchamunee Sameeram Khunupamajarn (Luangpu Thuad)Wat Chang Hai, Pattani.

According to the history gazette, he was born in 1582 at Suan Jan Village, Sathing Phra City. The time was the late era of King Phra Maha Dhamma Racha of the Ayuthaya period. The exact time when he was first ordained is not indicated. He had the Buddhist name "Ramo Dhammamiko", but usually people called him "Chao Sameeram" or "Chao Sameeramo."He studied at many temples and sacred places before eventually journeying by boat to further his studies at the capital of the Ayuthaya Kingdom.

He stayed at Wat Kae and studied at Wat Lumpini Nawad and then stayed at the temple of Somdej Phra Sangkharaj (His Holy Highness the Supreme Patriarch). When he was dexterous enough in Dhamma and Buddhism, he journeyed to Wat Rachanuwad to practice Dhamma during the Khao Phansa or rains retreat period. The King Somdej Phra Ekathossarod promoted and appointed him as "Somdej Phra Rachamunee Sameeram Khunupamajarn" when he took the gauntlet from abroad and won in the competition of Buddha Riddles and Script Decoding. He also journeyed in many places to spread Dhamma and preach to people. Wherever he stayed, that site would be the centre of Buddhism for people of all classes to learn.

Phra Guru Visaisophon (Phra Arjarn Tim Dhamma Tharo)Wat Chang Hai, Pattani

Phra Arjarn Tim Dhamma Tharo, formerly known as Thim Phompradu, was born on August 21, 1912 at Baan Na Pradu, Khok Pho District, Pattani. He was ordained as a novice at the age of 18 before defrocking himself to help his parents on their farm. When he was 20, he was ordained as a monk at Wat Na Pradu and stayed there for two years before moving to Wat Mudjalin Thawapee Vihan to study Buddhist scripture and Dhamma. In 1941, he became abbot of the ancient Wat Rat Burana (Wat Chang Hai). The temple was very old and had been left unattended for so long he had to wholly redevelop and renovate all the facilities of the temple so that it would be more convenient for people to go there to make merit. He had to journey to and fro between Wat Chang Hai and Wat Pradu at the time since he was a monk student and at the same time he was also abbot.Phra Arjarn Tim Dhamma Tharo kept to the Buddhist path very stringently and was revered by both Thai Buddhists and foreigners. He eventually succumbed to digestive tract cancer and peacefully passed away on November 30, 1969.

Siam Cultural Park
Location : Bang Phae County, Ratchaburi Province (100 km west of Bangkok)
Information-Tel. 0 3238 1401-2
Duration of visit -About half day
Open -Daily, 08.00 - 17.00 hrs.
Accessibility-Daily coach service from Southern Bus Terminal and train service from Hua Lamphong and Bangkok Noi Stations

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Monk’s Living Quarters from Four Regions - Pt 2

Northern Region Monk’s Living Quarters

Guru Ba Srivijaya SirivichyoWat Bang Pang, Lee District, Lamphun
Guru Ba Srivijaya was regarded as the ideal "Saint" of Thai Lanna. "Fuan" or "In-Fuan" was his former name since there was heavy rain and thunder during the time he was born on June 11, 1878 at Pang Village, Mae Tuen Sub-district, Lee District, Lamphun.

He was ordained as a novice at the age of 18 and then became monk in 1898 at Wat Ban Hong Luang, Bang Hong District, Lampoon. While in the monkshood, he was given the Buddhist name "Siri Vichyo Phikhu" and learnt spiritual contemplation with Phra Guru Ba U-Pala at Wat Doi Kae, Mae Tha District, Lamphun.

Guru Ba Srivijaya was very stringent in his practice of Buddhism. This made Thai Buddhists very devoted to him and they had strong faith in him until they were inspired to build a special road up to Doi Suthep, Chiang Mai, in his honor. The special road was first started on November 9, 1934 and finished on April 30, 1935.He was also the main force in rearranging the Thai Lanna Tripitaka (book of holy scriptures) and took part in the development and renovation of many temples. It is not surprising that he is called the "Saint" of Thai Lanna or "Phra Guru Ba Sri Dhamma Chao" as he noticeably did many things beneficial to Buddhism.

Luangpu Wan SujinnoWat Doi Mae Pang, Phrao District, Chiang Mai

Luangpu Wan Sujinno was regarded as "Phra Ariyasong", an enlightened one. He was born on January 16, 1887 at Ban Pong District, Muang District, Loei. His mother faced a severe illness when Luangpu Wan was only 5 years old. Before she died, she asked him to live his whole life as a monk. He was ordained as a novice at the age of 9 at Wat Pho Ban Pong, Loei Province, and then moved to Wat Sang Tho Nok, Ubon Ratchathani Province, to study Buddhism.

He then became a full monk and lived at the temple until he was 20 years old. Luangpu Wan traveled to Sakon Nakhon Province in the Northeastern part of Thailand to be a disciple of Phra Arjarn Man Phurithat Toh before moving to Wat Phra Boromniwas in Bangkok to meet with Phra U Ba Lee Khu Nuu Pa Jarn (Siri Chantho), who once learnt Dhamma under the Venerable Phra Arjarn Man Phurithat To. He was also the monk that Phra Arjarn Man Phurithat Toh had praised and admired about his good morality and Dhamma. Then, Luangpu Wan returned to the north on a pilgrimage during the lunar month in 1962 and stayed to live at Wat Doi Mae Pang. He passed away on July 2, 1985, when he was 98 years old. He had lived his life as a monk for 78 years.

Source - Siam Cultural Park

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Pictures of Amma taken at the Airport

Amma at T1

While on her way to the departure hall, she starts her darshan! I got it and I'm really HAPPY!

A better view of Amma

This uncle is my colleague! So lucky of him. He missed the 3 day event but he still gets Amma's darshan at the Airport!

Hmm... I don't know this lady, but can see from her face, She is ALL Smiles!

(p.s. if anybody happens to know her, you may want to contact me and i'll send you the photo, drop me a mail!)

Sorry for the delay! And i kept my promise, I put the pictures up!

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A very meaningful Buddha's Day

Messy Messy busy packing Waiting to be organised

Here we go! canned food,noodle,biscuit etc busy counting Loads of RICE

Today is Buddha's day and i think it's also a very meaningful day for me. I went to help out a charity Group to pack the Goodies Bag for the old folks who are staying at those rental flat at Toa Payoh & also at Owen road.

There were total of 2200 bags to be pack ( each packet consist of 12 items like canned food, cereal, coffee,oil, biscuit, cakes,soya milk,etc... ) and our target is to get everything ready for distribution tomorrow. It's very tiring packing and arranging those packets of rice. Apart from that we have to put all the goodies and arrange them in an order.

I am sure those ah gongs and ah ma will like the bag and best of all during this "bad time" they can feel the warmth and care of people who cares for them. It's not very expensive stuff but it's the thought that counts. And the organization is trying to help as much as we can. From 1000 bags last year, they are giving 2200 this year, hopefully more people will benefit from this act.

Happy Vesak Day!

Monk’s Living Quarters from Four Regions - Part 1

Central Region Monk’s Living Quarters

Somdej Phra Puttajarn (Toh Prommarangsri) Wat Rakhang Khositaram Worawiharn, Bangkok .

Most Thai people recognize him by the short name "Somdej Toh." Somdej Phra Puttajarn (Toh Prommarangsri) is a legend of the Rattanakosin Era. Even if he passed away more than 100 years ago, his name is still mentioned until now as his amulets are the most famous of all. Somdej Toh was born on 17 April 1788, during the reign of King Rama 1. Many kings favored Somdej Toh very much because he was good at teaching and preaching. He was very well versed in Dhamma, Buddhist principles, regulations, and precepts. He was a sagacious and intelligent monk and yet his conduct was rather eccentric. His mind was also full of generosity and mercy for poor people. He loved to live alone and lived his life peacefully and practiced Dhamma regularly. He passed away at the age of 85.

His Holy Highness the Supreme Patriarch Somdej Phra Ariyowongsakotayan (Yu Yanothai)

Wat Saket Ratcha Wora Maha Wihan

Somdej Phra Ariyowongsakotayan (Yu Yanothai) was born in Bangkokyai-Thonburi District, Bangkok, on 1 December 1874 during the reign of the King Rama V. Somdej Phra Ariyowongsakotayan received his first education from his own father and then started spending his life as a monk and studied "Pali" language at Wat Sa Ket. He received many Buddhism awards since he was 28. He was also the first monk to win "Pariean 9 Prayok", the highest level of studying Pali language, during the reign of King Rama V. He was a magnificent monk at the time and whenever there were any religious rites or someone invited him to preach or teach about Buddhism, he would be taken by royal limousine to the temple. This tradition has been developed from generation to generation until now we have to provide a bus or car to take monks from the temple to the place where a religious rite takes place.

Somdej Phra Ariyowongsakotayan was the "15th Sangkharaj" (His Holy Highness the Supreme Patriarch) in 1963 during the Rattanakosin Era. He passed away at the age of 91 in the year 1965. He was one of the model monks of the country who supported many religious education activities, developed and supported social activities, and supported the development and renovation of temples and monasteries, especially Wat Sa Ket, where he was the main drive for building the Golden Pagoda. It became one of the most significant examples of Buddhist architecture.

Source- Siam Cultural Park

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The Four Different stages of Phra Ariyasong

Buddhism is Thailand’s national religion so most people follow what the Lord Buddha taught and adapt Dhamma to match with their way of living.

• Monks are the ideal example of Buddhists who can successfully follow the footsteps of the Lord Buddha and disseminate precepts or Dhamma to other human beings.
• Monks preach to people and advise them about morality and goodness. They teach us to avoid doing bad things and urge us to do good things.

Monks who have reached the enlightenment stage and who can shun away from negative things in the world are called "Phra Ariyasong." Phra Ariyasong can control their minds to fight against greed and many other bad things.

There are four stages of the state of Phra Ariyasong:

Phra Sodaban means a person who knows goodness and does not want to go back down;

Phra Sokkhathami means a person who will not do bad things anymore;

Phra Anakami means a person who has won over sexual desire, has no need of sex anymore, but has something better, meaning he can sit with his eyes closed and can see anything, called countless happiness;

lastly, is Phra Aurahan, meaning one who can achieve happiness on the Anakami level, who is not afraid of death, and has no ego all the time.

Phra Ariyasong of these four stages can be found in many temples and monasteries throughout Thailand.

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