OPENING INVOCATION
Oh Buddha,
My spiritual master and refuge,
I seek your guidance,
Blessings and protection.
The Dhamma,
Holy saints and spiritual teachers,
Bodhisatta,
Dhamma protectors and devas,
I seek Your Blessings,
Guidance and protection.
Oh Blessed One,
Help me to set my Heart right,
May my actions and thoughts
Reflect your love and wisdom.
CLOSING INVOCATION
Oh Buddha,
My spiritual master and refuge,
I thank you for Your Blessings,
Guidance and protection,
The Dhamma,
Holy saints and spiritual teachers,
Bodhisatta,
Dhamma protectors and devas,
I thank you for Your Blessings,
Guidance and protection.
May the Buddha be at my head,
And the Dhamma in my heart,
And the Sangha by my side,
To protect and guide me always.
from Buddha Puja by Victor Wee
Friday, February 17, 2012
Saturday, January 14, 2012
Bhante Jinadata's teaching
From the discussion I had with Bhante Jinadata, this is what I have learnt: We should learn to tolerate the variance and varieties of views presented by people; learn to distinguish opinion from fact, train ourselves to discern conventional reality from ultimate reality; learn to know when to accept and when to act; dhamma per se is dry and not easily acceptable so dhamma has to be spiced up with mysticisms, customs and traditions, superstitions, etc to make it functional within a socity.
Sunday, January 8, 2012
The frog, the centipede and the firefly
Bhnate Jinadata gave us an analogy of how most people perceive their experience and ability in his talk at SP Dhamma Centre. Three animals, a frog, a centipede and a firefly, were exploring the world when suddenly each of them was covered by a coconut shell. In the darkness of the covered coconut shell, the frog jumped and its head hit the coconut shell and it exclaimed,"How marvelous am I for now I can reach the sky!"
The centipede could not jump like the frog but it could crawl and so in the darkness of the coconut shell it crawled to the coconut shell and it crawled around the edge of the coconut shell and then exclaimed,"How fantastic I am, I can crawl to the edge of the world!"
The firefly could not jump nor crawl but it could fly. As it flew around the dark, enclosed space of the covered coconut shell, it exclaimed,"How magnificent I am, I can lit up the whole universe!"
The moral of the story is that most of us perceive our knowledge, skill, ability or achievement like these three naive creatures.
(retold by hoh foo kong, not exactly as I had heard it)
The centipede could not jump like the frog but it could crawl and so in the darkness of the coconut shell it crawled to the coconut shell and it crawled around the edge of the coconut shell and then exclaimed,"How fantastic I am, I can crawl to the edge of the world!"
The firefly could not jump nor crawl but it could fly. As it flew around the dark, enclosed space of the covered coconut shell, it exclaimed,"How magnificent I am, I can lit up the whole universe!"
The moral of the story is that most of us perceive our knowledge, skill, ability or achievement like these three naive creatures.
(retold by hoh foo kong, not exactly as I had heard it)
Sunday, April 17, 2011
Luang Phor Daeng Piyasilo (Koh Samui)
LIFE HISTORY OF PHRA KHRU SAMATHAKITTIKHUN (LUANG PHOR DAENG PIYASILO)
Phra Khru Samathakittikhun (Luang Phor Daeng Piyasilo) was the son of Luang Pitak and Noi Heet Sa-ngarat in . He was born in Ban Ta-phau, Moo 5, Na Muang sub-district, amphur Koh Samui, changwat Surathani in 1894. His name was Daeng and his surname was Sichane. When he reached the age of 20, he was ordained as a novice monk at Wat Samwet , according to the Thai tradition that every man should be ordained at least once in his lifetime; he was a novice monkj for 2 phansa*. After leaving the monkhood, he married Khieu Thongthip in Ban Lamai, Maret sub-district, and subsequently they had six children from the marriage. He led a successful life as a layman; he was not only financially well to do but also well respected in the community
When living conditions were difficult during World War II, he did whatever was possible to help his neighbours such as donating clothing, medicine and other necessary items to them. After the war, Loung Por Daeng decided to dedicate the later part of his life to Buddhism and returned to the temple where he felt so at peace with. By then he was already fifty years old and his children were all grown up. He was ordained as a monk by Phra Khru Tipachan, the abbot of Wat Samret who was also the Chief Monk of Amphur Ko Samui, in 1944 (2487 B.E.).
At the beginning of the Buddhist Lent, he began to practise Samatha meditation in Yai Cave at the foothill of Khao Ma-ngaen under the guidance of his meditation teacher, Phra Khru Prayoon Thammasopit. He remained in Yai Cave for two years before moving to stay with Luang Pho Daeng Tisso at the monks’ abode at Hua Laem So. Luang Pho Daeng Tisso took him on a “Thu Dong” trip to seek the true Dhamma. This trip lasted for about a year and after that he took leave of Luang Pho Daeng Tisso. He returned to Wat Sila Ngu to develop it; this took 4-5 years., After that, he went on a thudong trip again and he found a very tranquil forest in Chaweng, so moved from Wat Sila-ngu to Chaweng wehere he built a small hut to practise samatha meditation for 3-4 years. Later he heard of Chao khun Phra Phimolatham of Wat Mahathat in Bangkok who had started a course in vipassana meditation. He went to Bangkok to become the disciple of Chao Khun Phra Phimolatham to study vipassana meditation until he was able to meditate and keep his mind in control for as long as 15 days without any physical movement. His body would then become as hard as wood.
In about a year of practising, Luang Pho Daeng became very learned and knowledgeable about vipassana meditation. His teachers agreed to allow him to disseminate Buddhism and a piece of land was bought in Bo-phut Sub-district, Ko Samui, for buiilding a wat for teaching vipassana meditation. This wat was called Wat Boontharikaram (Wat Phung Bua). Hence, the teaching of vipassana meditation was launched and it attracted a large number of followers comprising mainly of monks, novices and male and female lay devotees. Luang Pho Daeng resided at Wat Phung Bua for about 20 years and during the later part of his life he became seriously ill twice due to his aging body. Communication at Chawent at that time was very difficult. There was no doctor to treat him and when he became ill, his disciples would treat him in whatever way possible. Later, his disciples and his children implored him to move to Wat Khumaram (Khao Po) which was near his birth place.
Luang Pho Daeng, with his meditative ability, was able to foresee his time of death, so he ordered Nai Kaew and Nai Pet his attendants, to build an upright casket for him so that he could sit in meditation at the time when he was going to pass away so that he would not cause any problems to his children and disciples. No one took his instructions seriously because he appeared to be in good health in spite of his age. Five months later, Luang Pho Daeng gave Nai Kaew and Nai Pet another reminder to speed up with the building of his upright casket because the time for his passing away was imminent. They still refused to believe in his foreseeing of his own death, and so on thewaning moon of the fifth lunar month, he gave the final warning that he was going to pass away in the sixth lunar month. Again this warning fell on deaf ears as there had never been such a precedent phenomenon before. Everyone of his off-springs felt very sorry when he finally passed away on the date forewarned; they had not built the upright casket that was so much desired by him. He passed away on 6th of May, on the sixth day of the waning moon of the sixth lunar month of the year in the year of the ox, 2516 B.E. His total age was 79 years and 8 months.
Luang Pho Daeng had led an ascetic life for 29 years and 8 months. He was always true to his words, he was strict in his practice; he took only one meal a day and used only one container, his alms bowl, throughout his ascetic life from the first day of his ordination until the day he passed away.
His disciples remembered his teaching about comparing vipassana meditation to cleaning a mirror. When the mirror is polished and brushed daily, no dirt would taint it. Similarly, if a layman’s mind is empty and does not attach to anything, it, too, would remain clear like a polished mirror.
Due to certain inexplicable reasons, his body had not decayed after his death. Thus his off-springs and disciples seated his corpse in an upright casket that had been hastily made right after his death as he had wanted. His corpse was placed at the Sala at Wat Khumaram (Khao Po) in the “Nirvarna Room” according to his final instructions which he had written in advance.
He had written his final instruction as follows:
“Dated 27th September, 2515 B.E. , Wednesday, the fifth day of the waning moon in the year of the rat.
After I passed away, the casket for my corpse should be an upright one. If my off-springs and disciples want to carry out a merit-making and chanting of the 7 scriptures ceremony, let them do so. After everything has been completed, my corpse should be placed in the “Nirvana Room”. If it decays, it should be cremated and the ash collected. Chuan and Chamnong should hire Mani from Hua Thanon to build a stupa, not a monument for it is not as good as a stupa. Not too big but it should be durable and long lasting to serve as a pillar for Buddhism. I might disintegrate in terms of the 4 primary elements, but my mind and spirit still remains intact as a symbol of worship, for thee future generations so that they can follow the footsteps of Buddha’s teaching and attain final release from all suffering, the pathway to the ultimate nirvana, where there will be no rebirth, no aging, no sickness and no death- the final destination........... However, if my corpse does not decay, the whole casket could be kept as such, but it should be placed in the Nirvana Room but leave a wide space in front. ......................................”
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. ......................................”
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.
Friday, May 14, 2010
The Eight Right Paths
According to Ajahn Chah, the eight right paths are our 2 eyes, 2 ears, 2 nostrils, 1 tongue and 1 body. We must thread carefully on these 8 paths carefully and guards their doors carefully. Then we are walking on the 8 noble paths.
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