Welcome to Issue 2 of Buddha Magic E-Zine – Thai Buddhism, Animism, Occult and Mysticism –

Sacred Amulets, Traditional Beliefs and Ceremonies. Buddha Magic intends to reveal the Mysteries
of Thai Spiritual Topics and Uncover the lesser known secrets of Thai Buddhist Culture. Thai
Buddhism is impregnated with Brahman Occult practices and Animist beliefs, which makes Thai
Buddhism the most magical of all when it comes to the depth and immensity of the various Wicha
to be found in Thailand's Temples, Ruesi Ashrams and Samnak Sak Yant.
Contents Issue 2 Buddha Magic – November 2010

• Sacred Yant in Candle Magic; Yant Sai Tian - the use of Sacred Geometry in Thai Occult traditions.
Part One of a two part Manuscript which starts with the history and design and in the second part,
will cover the aspect of how to empower and activate the magic of an amulet using Kammathana
methods and Jhana meditations using the Pra Piti Haa method of Wat Plab temple. Wat Plab was
the place where most of the famous Gaeji Ajarn Master Monks we know to this day have passed
through in order to learn the Wicha of how to empower amulets by mastering the Pra Piti Haa in
the Hong Kammathan.
• Pra Sivali – The importance of the Great Arahant of wealth and Metta Mahaniyoms role in the
development of the Buddha Sasana, and whose magic power to transform poverty into wealth has
made him almost a Deity for those who seek great fortune and wealthiness.
• Prataat Sivali – Sacred Buddha relics of the Arahant Pra Sivali.
• Pra Somdej Legends, History, Makers and recognition methods - part two of an ongoing mega
series, which is later to be recompiled into one book exclusively dealing with Pra Somdej amulets.
• Pra Somdej, King of Amulets - Chapter Two of the Pra Somdej Mega Series on the six Eras of
Somdej amulet Making, and their Makers. Both before and after the Pra Somdej Wat Rakang Era is
discussed.
• LP Dto Prohmrangsri - Part 2 of the ongoing series which is published in each issue, along with the
Pra Somdej amulet articles, which are related and intertwined, but published as separate ongoing
series. These hope to become the longest and most detailed synopsis and literary evidence of the
Dtamnan Pra Somdej Wat Rakang Amulets, its Maker, Somdej Dto Prohmrangsri, and the methods
and related amulets and their makers which are connected to the Dtamnan.
• Phii Thai - Thai Ghosts; There are various kinds of Thai Ghosts, which are given a lighthearted
introduction to in this short article.
• Pra Mae Torani Dharani Tales (Mother Earth) - The legend of Pra Mae Torani and her role in Thai
Buddhist worship.
• Hlwong Por Dte Kong Tong - Master Gumarn Tong maker and previous Abbot of Wat Sam Ngam in
Nakorn Pathom. Wat Sam Ngam continues to receive much recognition from devotees around the
World for the Gumarn Tong which LP Dte's heir, abbot Hlwong Phu Yaem, is making and preserving
the Wicha and tradition with.
• Tudong 13 - the thirteen practices applied in Thai Forest Tradition Tudong asceticism.
• Tudong Tales - tales from various Master Monks as they were on Tudong - stories of Miracles or
Enlightenment. This is first of a series of Tudong Tales, which will be appearing regularly in Buddha
Magic, and will be recounting tales of Tudong Masters or renowned Monks from various Eras of
Thai History.
• See Hoo Haa Dtaa – four eared five eyed animist Deity from Lanna Legends. This animist wealth
bringer is one of the Lanna legends which makes Thai Culture so rich and intricately intertwined
with various forms of Mysticism, so deeply influenced by the Brahman
• Pra Putta Roop Paed Samai – Eight Eras of Thai Buddhist Art and Sculpture. The eight Eras have
already been explained in the first Issue of Buddha Magic E-Zine, and now each Issue will present a
few sculptures of various Eras , which can be considered the most well known, rare, ancient or
popular Buddha statues in Thailand, and worthy of both visiting for Cultural appreciation as well as
for paying reverence to as memorial of the Buddha. This Issue presents the following scluptures;
• 1. Pra Putta Roop Hyok – the Onyx Buddha
• 2. Hlwong Por Wat Rai Khing. - Nakorn Pathoms Nationally famous Buddhist sculpture. Two
legends concerning the History of this Massively revered Buddhis Sculpture built with the influence
of Chiang Saen and Radtana Gosin Eras.
Wicha Yant Tian - Sacred Yant in Candle Magic

Candles have been used in religious and

occult ceremonies since the dawn if
Mankind. Thailand is no exception to
this; The use of Candles to make magic
spells in Thai Saiyasart is an ancient
practice used since many centuries.

Sacred Yant designs are used to make

candle wrappers and wicks with, which
are then used in rituals to increase luck,
protect, increase wealth and business
fortune, health and love charms.

Candles serve as an ideal medium, for

bridging the gap between this world
and the next, the mind of the magician
and the object of focus. Candles are an
extremely important and essential
ingredient of Thai Buddhism as well as
Occult arts (Saiyasart).

The use of Candles for 'Bucha Kroo'

(ceremony to make reverence to the
Kroo/Guru Deity), as well as for
focusing psychic and elemental power
using Candles to focus with, is one of
the most common practices used in
Thai Saiyasart.

Lately in Thailand, a few Ajarn have

begun to revive the popularity of
Candle Magic by making Magic Candles
with Yant for devotees to take and
perform in the household.

Yant Fai Sum Khon

The Yant in the above picture is 'Yant Fai Sum Khon' It is a Sanaeh Yant for Love Enchantment. The
name of the targeted person is written into the Yantra, and a ceremony is performed to cause the
target to fall in love and become obsessed with the practitioner.
Anyone wishing to learn and practice Saiyasart must learn to master the art of candle magic. The
practitioner who wishes to study Sacred Yantra for magical reasons would also need to become
adept at candle magic.

There are many kinds of magical spells

using Sacred Yant designs and Candles
as the medium of manifestation. Be it
to make someone fall in love, or get
divorced, win lotteries, silence and
enemy, prevent evil spirits.

Left; An alternative version of Yant

Nak Giaw - used for Maha Sanaeh
purposes to attract lovers of the
opposite sex

The list of applications is endless. As

Buddhists, we are familiar with using
Candles to offer to, and pray to the
Buddha, Dhamma and Sangha with.

The Candles in this case represent the

light of awareness which is brought to
us through the Dhamma teachings
brought to us by the Buddha and the
Sangha, which shed light into the dark
corners of Avicca . When we light
Candles, and circle around the
temples on important religious dates,
the light of the Candles reminds us to think of the teachings of the Lord Buddha.

But apart from the use of Candles for Buddhist worship, Candles are also used by Thai people for
Shamanistic, Animist and other occult purposes. The difference being that Saiyasart is aimed at
solving worldly problems, whereas Buddhism solves unworldly ones. Saiyasart aims to achieve
worldly goals using unworldly methods (Cittasastra – mind sciences).

The candle flame acts as a point of focus for the mind to concentrate all its energy to a certain
goal. The goals are as varied as the needs of people. The ancient Masters developed different
methods for manifesting their magical spells using candle magic and Sacred Geometry (Yant). One
method was called 'Nang Tian' (candle sitting).

This involves sitting and staring at the candle using the Kasina method of elemental staring, and
focusing your mind energies into the candle with the desired effect in mind. In addition to the
meditation on the candle flame, the candle itself would be prepared especially using a complex
series of dogmas and ceremonial acts. This aids the Citta (mind) in being able to 'Bprung Dtaeng'
(condition its visualization powers), and increase the intensity and effect of the ceremony in the
mind of the magician, helping the mind to visualize and focus its energy even more.
In Buddhism, it is tradition that three incense sticks and one pair of Candles is used in morning and
evening prayers. But in Saiyasart practice, there are many other ritual objects and offerings
involved, such as Chan Kroo, Bai Sri, Hua Hmoo (pigs head), puffed rice ( ขาวตอก - Khaw Dtork),
flower garlands, boiled eggs, fruits, betel nut and tobacco etc. You can read more abut offerings
made to the Kroo or Deities in my Book 'Sak Yant Buddhist Tattoos', available for download on the
sak-yant.com website.

Candles have been allocated as an essential part of Thai Occult practice since the very beginning,
some rites using one pair of Candles for the ceremony, and some using 5, 10, and even 50 Candles
to perform the magic. One thing that is absolutely essential if you wish to perform candle Yant
magic, is the ability to read and write Agkhara Khom lettering. Agkhara Khom is an ancient form of
Khmer Sanskrit, which is used exclusively for Sacred texts and classical literature - Khom Thai is a
variation of Khom used in Thai Classical Literature and Animist spells, which is a mix of Thai and
Khom invented for this purpose. An introduction to the Khom alphabet and spelling methods is
included in my book Sak Yant Buddhist Tattoos, which is a prequel for a whole book on the subject.

It can be seen that the number of Candles used varies from Master to Master, as well as depending
on what type of ceremony is ritual is being performed. The use of sacred geometry and magical
Kata incantation is an essential part of the magical invocation made in most forms of candle magic,
and many masters will practice Kammathana Vipassana techniques, which often leads to psychic
powers arising.

Candle Yant in Love Charms

Candles were often used for finding a lover too. One Kata (magical incantation) for use in such
magical evocations that is often seen is;
Buppaewa Sanniwaa Saena Bpajjubpanna Hidtaena Waa Aewandtang Chaayadtae Bpaemang
Ubpalawang Yathotagaedti
Method;
Take a beeswax candle one Baht in weight and chant the Kata until the candle is completely burned
out. The targeted person will dream of you, and see you in Nimitta apparitions. This ceremony is
mentioned I the Royal literary epic 'Ihnao', as Nang Busabaa made a Siang Tian ceremony to see if
Ihnao would become her Husband or not.

Above; Yant Bpurissa Idthee – Lanna Candle Yant Used for Love charms and Enchantment spells –
the Yant is stuffed into the candle and Kata is chanted – the candle is lit every day for a number of
days one more than your age in years.

In Maha Sanaeh or Rak-Gan-Chang-Gan spells (to make people love or hate each other) type of
Magic, Tian Yant are often used. the name of the person or people involved in the spell will often
be written into the Yant before it is inserted into the base of the candle wax as a wick.
This kind of Candle Magic can be used to make people love each other, get back together, or even
leave each other and lose interest in the affair – even to hate each other completely. In some
special Yant spells, it is possible to insert the names of many people all at once. Such a spell will
cause the whole household to either love or hate each other.

I have already published two or

three of this kind of Yant magics on
the sak-yant.com website many
years ago, for example Yant Ga Sak,
Yant Taep Ramleug, Yant Taep
Ramjuan.

Left Pic; Yant Bua Taep Ramleug.

This Yant is Rak-Gan Chang-Gan
spell.
Write the name of the targeted
person in the middle of the Yant,
and make a Candle Yant with it
using it as a candle wick.
Chant the Following Kata as
empowerment;

Put To Wi Naa Tho Tam Mo Win Naa Tho Sangko Wi Naa Tho

Yant Sanaeh (left pic) – make this magic candle

using three baht in weight of pure bees wax.
Make the wick with 27 filaments.

Place the name of the male person involved in

the spell on top, and the name of the female
involved on the bottom. Performing 'Fan Tian' or
making any part of the Tian (candle) should be
performed in a cemetery.

The candle must be lit in the cemetery on the

same day it was made. Metta Mahaniyom power
radiates from this spell, and can be a wish maker
spell too.

Some Yant used for Love charms use deities

which have a cupid like effect on the targets of
the spell, such as Taep Ramjuan, and Taep
Ramleug.
Yant Taep Ramjuan
Taep Ramjuan is usually used to make a love, or preference charm.

Inscribe the Yant on rice paper, and write the name yourself of the person you are targeting. Put
each name on opposite sides of the Yant.

Take the following ingredients;

Eaglewood , Euphorbiaceae (Galamfak, or Euphorbia antiquorum L.), Chamot (named after
Cynogale bennetti), Borneol/Pimsen/Clove Oil, Sanpra -Justicia decurrens Imalay, Water Mimosa
and Rak Sorn flowers.
Pound them all up into a fine mixture; make a candle filling out of it.
Chant the following Kata (mantras) 108 times each;
Kata Taep Ramjuan, Kata Taep Ramlueg, Kata Thrinisinghae, Kata Jatthuroe.

Whilst the candle is burning chant; Tu Sa Ni Ma - Dedicate the Kata, Yant Tian, and the whole
ceremony to the Buddha - The person targeted will be unable to resist; he/she must come to find
us.

Kata Taep Ramjuan

Jidt Dta Puttaaya Jith Tha Tammaaya Jidt Dta Sangkaaya A Suraaya Biyang Ma
Ma

Kata Taep Ramlueg

* Puttoe Mae Amhaagang Phaagaarang

* Tammoe Mae Amhaagang Phaagaarang
* Sangkoe Mae Amhaagang Phaagaarang
* Sitti Puttaa Raachanaa Jitthang
* Sitti Tammaa Raachanaa Jitthang
* Sitti Sangkaa Raachanaa Jitthang
* Sitti Taewaachanaa Jitthang
* Sitti Intaachanaa Jitthang
* Sitti Prahmaachanaa Jitthang
* Sitti Isaraachanaa Jitthang
* Sitti Naraayaachanaa Jitthang
* Sitti Naakaachanaa Jitthang
* Sitti Raachaachanaa Jitthang
* Puttang Sitti Chanaa Jitthang
* Tammang Sitti Chanaa Jitthang
* Sangkang Sitti Chanaa Jitthang
* Sappae Chanaa Pahuu Chanaa
* Om Palang Waa
* Raacha Gumaroe Waa
* Raacha Gumaarii Waa
* Akkamahaesii Taewiiwaa
* Raachaawaa Ithtiiwaa Burisoewaa
* Samanoewaa Prahmanoewaa
* Om Jitthang Jitthang Aehi Aehi
Kata Thrinisinghae Kata Jatthuroe
Thriinisinghae Ma A U Satthanaakae Om Sitti Gammang Ahang Saam
Sata Wi Bi Ba Sa U Banjapaetch-cha Luuganjaewa Khaetthapichang Chayoe Chayang
Aabaamajuba Jatthutaewaa na Ma Pa Ta Sappa Poekang Lappi Santhi
Chawach-cha Raachaa I Sa Wa Su Yaawachiiwambi Punchalae Soetanangbi
Banjaintaana Maewaja Tiikasang Angku Kahaethawaana Tanang Ataasi Taaya
Aeka Yagkhaami Nawa Taewaa Poekang Tanang Nipatthaa Satthaa Imae
A Sang Wi Su Loe Bu Sa Pu pa Ijchanthi Mae Na Moe Thambi
Banja Prahmaa Sahabodii Sath Taanupaawaena Sappa Poekang
Saha Chaadathrii Tawae Raachaa Sapissanthumae Ragkhanthu
Puttoe Adta Arahanthaa Sappataa Sawaahu
Saeou Saewa Saetha Asae Banja Puttaa
Na Ma Mi Hang Na Moe Puttaaya

Below; Yant Tian Paya Dtao Ruean – used for 'Tam Kwaam' magic, in court cases or legal matters, or
for silencing an enemy who is revealing your secrets.

Kata Dtao Ruean;

Naa Sang Si Mo, Sang Si Mo Naa, Si Mo Naa Sang, Mo Naa Sang Si

Piti Siang Tian – 'Tam Kwaam' magic
In the Ayuttaya period, Candles were often used for Gambling, or Foreseeing events through
magical methods. This method was used By Pra Tiarn Racha by making a Siang Tian ceremony at
Wat Pha Gaew, to try to force events to lead to the coronation of their leader as the Ruler of Siam.

There is a story from these times that tells of a dispute for leadership between 'Khun Pra Intra
Taep', and 'Khun Worawongsatirach', where the two Lords took a candle each and entered into
the shrine room in the temple of Wat Pah Gaew, to light a candle each in front of the face of Pra
Putta Roop Bpatimagorn Buddha.

They should pray that 'Pra Puttakun' (the power, goodness, purity and Wicha) of the Lord Buddha
be the deciding factor of who should be ruler of the Kingdom. Each candle was made the same
weight, thickness and length. The losers candle would be the first to go out – each contestant must
hope his magic was the more powerful.

Khun Pra Intra Taep, opened the

ceremony by declaring the act of
contesting with 2 Candles.
Khun Pra Intra Taep asked for the
candle of Khun Worawongsatirach
to be extinguished before his
candle went out, if his merit was
sufficient to be the winner.

As they entered the shrine and

bowed to Lord Buddha, and then
approached the place to light the
Candles, but Khun Piren Tara Taep,
saw that Khun Worawongsatirach
had a longer candle, and rushed in
to forbid him from lighting it for
breaking the rules.

Flinging his betel nut and leaf aside ,some betel paste flew on Khun Worawongsatirach's candle
flame, and this was enough to cause Khun Worawongsatirach's candle to be extinguished, and the
game was unexpectedly lost in the blink of an eye. This is part of the Suryothai Period of Siam
History.
Candle Magic for Aathan and Tam Kwaam spells
(targeted spells for particular matters, and black magic spells to enchant or harm others).
This kind of Magic Candle has many types and purposes, and are very powerful and aggressive in
nature, such as spells to make a person die in the Jungle, cause their family to experience great
difficulties and dangers, fearful events etc (Aathan), or to make an opponent in some matter fall in
defeat (Tam Kwaam).
One way of making this kind of Magic Candle is to take 'Khee Phern Bpid Bpag Phii' (wax used to
block the mouth orifice of a corpse), and use it to mold into a candle. The name of the opponent
or targeted person is written upon the candle – if it is wished that the whole household of that
person is affected, then the name of the house and family Name should be inscribed upon the
candle too. Then the candle is lit and the Kata Incantation is performed until the candle has
completely disappeared. The target will soon begin to experience the effects of the spell in various
ways.

Magic Candle Yant used for for Choke Laap

(Good Luck in business, gambling and
Fortune making).
There are an immense number of
candle Yantra to be found in all the
different provinces of Thailand.

They are found to be varying in all

shapes and sizes, from Buddhist, to
Brahman and Animistic Traditions of
Magical technique.
I present a few of the rarer varieties
in the following pictures.
Left; Tian Prajao Asoke.
This Yant is used for Choke Laap
reasons to increase wealth, luck, and
business prospects as well as
increase one's chances in risky
matters such as Gambling.
This kind of Yant Candle magic is
useful for when opening a new
business premises or moving to a
new house too. The Agkhara
lettering is written in Northern Lanna
style Agkhara.
The Kata for this candle Yant should
be chanted 'Tao Aayu' (the same number of times as your age in years + one time more).
 Yant Roop Kon – Human Being Yant

This Yant is also of the Choke Laap variety of Magic, and also requires the incantation of Kata to be
made one more than the age in years of the person performing the magic spell.
It can be placed over ones head or in front of the Buddha for Bucha whilst chanting the
incantation.
 Yant Pra Pakawambodee

Yant Pra Pakawambodee is also commonly known as 'Pra Pid Dta', or 'Pra Pid Tawarn', but is also
known as 'Pra Jao Khao Nirote' (Lord Buddha entering Nirodha).
This Yant is inflected with Metta Mahaniyom as a main target, for the use of the two Kata for
Choke Laap – 'Sappae Chanaa Pahoo Chanaa', and 'Na Chaa Li Dti' to call luck and fortune.
This should be used to make a magic candle. and use in offerings to the Buddha. Great Luck and
Fortune, good sales in business, luck in gambling. In addition, great respect and popularity will be
gained.
Candles for 'Rung Rueang' Magic
This kind of magic candle is aimed at increasing position in professional and social hierarchy, and
for increased success in Business. - The most famous candle Yantra for this kind of magical spell is
perhaps 'Yant Tian Pra Chimplee' (Pra Sivali).
How to Perform the Empowerment for Tian Yant Chimplee
Paraphernalia;
Tian Khai, Tian Khee Pherng, Hlek Jara (a kind of inscription instrument with a metal point for
scratching or drawing Agkhara and Yantra with). Needle, Pen, sharp long strips of bamboo (you can
use toothpicks for this).

Method;
Prepare a Pan Kroo first (offering tray for making Bucha to the
Kroo of the Wicha). Perform Wai Kroo Ba Ajarn and only then
begin to inscribe the Kata, starting from the tip of the candle
downwards. When making the incantation whilst inscribing the
Agkhara, chant 'Agkhara Yandtang Sandtang Wikring Kare, three
times. Whilst inscribing the bones of the Yant, then chant
'Yandtang Sandtang Wikring Kare'.

Left; Hlek Jara for inscribing Magical Yantra with

Once this is done, your full name should be written onto the
Yant. After this the numbers used in Yant Chimplee should be
inscribed.

Whilst writing the numerical formulas within the Yant, you must
chant 'Laekha Yandtang Sandtang Wikring Kare', three times. If
you like, you can write the object of your wish into the Yant too,
and even add your favorite Kata to the chanting session if
desired.

Then take the candle and light it in offering in front of the

Buddha on your altar, or in a shrine room and chant the
appropriate Kata until it dies out and it extinguished. The candle
must burn to the very end to work.

Left; Tian Yant Hlik Sacred Geometry for Lanna Candle Magic

Candle Magic in the Lanna Culture

Bucha Tian is an ancient Lanna Tradition that has been used to
soothe the hearts and increase the confidence of Thai
Buddhists.

In order to preserve the knowledge of the Kata for empowering

Candle Yant magic spells for students and practitioners of the
Future, as well as for Cultural and Historical purposes, I would
like to present the Lanna method and the Kata Incantations
here for posterity. Tian Sado Kro – Candle Spell to erase fate or
bad Karma.
 This kind of Candle Magic is
lit to erase or re-balance
ones Horoscope. Also when
the star alignments are bad,
Sado Kro rituals are made.
Whenever one is
experiencing suffering, toil
and troubles, and
everything is going wrong,
then this is the time to
make a Sado Kro ceremony,
light a magic candle and
perform Bucha according to
the traditional ceremony. In
some ceremonies or
Dtamnan, the date of birth
of the person is written into
the Yant. Offerings and
prayers are made to the
Buddha in order to remove
Bad karma. Bad luck will
turn into good luck, debts
will disappear, and life will
seem ever more easier.

Tian Sado Kro has been a

popular practice of Thai
Folk since as long as Thai
people can remember, and
must have been performed
millions of times indeed.

This spell is believed to not

only re-balance one's
karma and reduce
negativity, but that it also
helps to protect from
dangers and increases
popularity and friendliness
from others (Metta
Mahaniyom).

Pic Left; Yant Tian Sado Kro

Rap Choke – for making
Sado Kro rituals and to encourage luck and fortune to enter ones life.

This is a Lanna style Yant as is often the case with Candle Magic Yantra. The Lanna Tradition has
managed to preserve much of its old Dtamnan, and the Lanna Wicha is still alive and well in the
Northern Provinces.
Tian Sagod – Binding Spells

Above; Yant Tian Sagod Gambang Nitra

This kind of Candle Spell has various Dtamra (formulas and traditions), and has an important place
in the Dtamnan of Yant Tian magic. Sagod means to hypnotize or to bind and force into certain
actions. Some effects of such spells are paralysis or falling into a deep sleep from which the victim
cannot be awakened. One kind of Sagod spell is 'Sagod Khuen Rueang' which is mentioned in the
Khun Chang Khun Phaen legends (already mentioned in Issue One of Buddha Magic), where Khun
Chang performs the ritual of Sagod Khuen Mueang on the household of Khun Chang, and causes
the whole household to fall into a sleep. The legend says that even grabbing the person affected
and shaving their head will not awaken them. Tian Sagod are used in conjunction with 'Montr Kata'
and other ritual instruments and items; For example, rice which has been chanted into with Kata
Akom, and then scattered over the roof, and then perform the ceremony of burning the Tian Yant
and making incantations. This is a powerful 'Montr Maha Nitra' (Nitra means 'Slumber', roughly
translates as 'Mantra of Great Slumber'). Both Humans and animals are affected within the house
that has had a sleep spell cast upon it, falling into an extremely deep slumber from which they can
hardly be awakened from. This Wiacha is an important Wiacha because it is to be found in the
Kampir Prawaes (Vedas), which are of the oldest magical texts in Human History, and the oldest
Religious/Mystical book in the world.

Above; Rear side of Yant Tian Sagod Gambang Nitra

Tian Thon Gae Raksaa Roke

This kind of Candle (Tian) is for taking back your inauspicious actions thoughts or words, and for
healing illnesses and diseases. It is also sometimes used to diagnose illnesses. The spell is able to
inform the practitioner of .

Other Kinds of Yant Tian

Apart from the kinds already mentioned, there are many other kinds of candle Yantra which do not
fit into any official category, such as 'Tian atithaan siang tay' (gambling number predictions), Tian
Wipassii, or the Great Sacred ritual of Tian Chai used in Puttapisek blessing ceremonies for
empowering amulets and statues. Tian Chai is a Ceremony which I will document and write about
as its own subject and hope to be able to publish a larger article dedicated to this subject for you
to discover the mysteries of the rituals used by Buddhist Monks in Grand Puttapisek and
Taewapisek blessings.
 Yant Gan Khun Saiy – Yant to Protect against Black Magic

This Yant is used in Song Du Kun Saiy, and Raksaa Roke magic Ceremonies, to diagnose what kind
of Black Magic a victim, has been cursed with, or to interpret what is the cause of an illness. In
addition the Yant protects against all forms of Black Magic.
Classic Popular Lanna Candle Magic Spells
1. If you light on the 1st 'Kam' of the Lunar Month, your Luck will not fail you.
2. If your luck is bad no matter how much merit you make, then light a 'Tian
Siang Choke' (candle to risk luck with), every day for the same number of days
as your age in years. For example if you are 31 years old, then light a candle a
day and chant the spell for 32 days; You will receive 'Serm Duang' (improved
Horoscope) for one year.
3. If you are going to apply for a new Job or Promotion,Light the same number of
Candles as Pra Tammakun, one a day - this means a number of 38 days. As you
are lighting the candle, then focus your mind and ask for the thing you are
wishing for, but you can only ask for one wish, not more. Results are supposed
to come quickly with this kind of ritual.
4. If you wish to avoid losses then you should light Candles for a period of days
the same number as the powers of the Buddha (56) - this means you should
light a candle a day for 56 days, and you will have the Puttakun power of Lord
Buddha protecting you the whole year. Kata Saek Tian Yant Lanna

Kata Used in Lanna Yant Magic – Kata Yant Tian Lanna

This Dtamra of Kata Lanna below was obtained from Wat Bor Haew in Lampun used for
Sado Kro (removal of fate and bad Karma, Misfortune etc).

Kata Yun Tun

Above Kata reads; Pa Pa Pa Wi Sa Tae Pa

(the line below it says 'name' '1234567', as an example that you have to put the name and age of
whoever must receive the magic spell). The Yant is intended to remove further obstacles, such as
sleeping uncomfortably, loss of appetite, no comforts or happiness in life, illnesses, or beinc cursed
with black magic.
 Kata Tian Rap Choke

AboveKata reads; I Ra Chaa Ka Dta Ra Saa Na Chaa Li Dti

(Name 1234567)

Use for Choke Laap – brings great luck and fortune in all eight directions. Sales in Business and
Commerce will increase to riches. Support will come from all who approach.

Kata Bucha Tian Lanna

Yo San Ni Sin No Wa Ra Po Ti Moo Lay Maa Rang Sa Say Nang Ma Hadt
Dti Wi Cha Yo Sam Po Ti Maa Kaj Chi Anan Dtan Yaa No Lo Gudt Dta Mo
Dtang Bpa Naa Maa Mi Put Tang Dtang Bpa Naa Maa Mi Tam Mang Dtang
Bpa Naa Maa Mi Sang Kang Saatu Ogaa Sa

“To all the elements contained in the Maha Yantra, all the sacred Agkhara lettering, each sacred
syllable within the Yant, I (say your name) come to pay Bucha reverence to the three crystal gems
of the Radtana Dtrai - The Buddha Dhamma and Sangha to pay reverence to Pra Narai, Pra Isworn,
Pra Prohm and the Devata, Pra Intr, the Deities who protect my Country and its Rulers, and the
cities, Temples and and homesteads in it. I now give offerings of Khaw Dtork (puffed rice), flower
garlands, Yant Tien, incense and Kata chanting to you all. May i receive your blessings, and be
cleared of obstacles, bad luck, dangers and inauspicious events and may i (say your name) receive
release from Kro Bpi Kro Duean and Kro Wan (yearly, monthly or daily bad Karma or Fate), be it bad
fate when i am awake or even when i am sleeping,or walking, sitting, laying down or standing. May
i be protected from Kro Raay (evil astrological influence), may all my bad signs be banished and not
permitted to turn back and return again.”

'Sappa Kro Sappa Pay Sappa Janrai Winaas Sandti'

“May i ask for magical power for having offered these sacred offerings and performed Bucha Tian
Yant, and may i offer the merits attained to the Tewabudtra and Tewadaa, to Pra Intr, Prayaa Prohm
Prayaa Maharach Naw Jadtulokabaan (The four Asura Kings of the Jadtumaharachiga realm), The
Nadhas, Tai Toranee, Sri Kutta Amamaadt, Garudas, Nagas, Bparamai Aisuan, Pra Ahtidt Pra Jantr,
Pra Angkarn, Pra Put, Pra Paruehasabodee Pra Sukh Pra Saor Pra Rahu Pra Gaedtu the Angelic
forces that protect the twenty seven Daw Nakkhadtareuk Stars, the Taepayada deities who take
care of the Temples and Ashrams. I Offer the fruits of the Merit of making Bucha with the Yant Tian
to all of these Beings. may I also receive blessings of Choke Laap, treasures and money, power and
luck, fame and fortune, long life, health and happiness, and be free from illnesses and dangers and
receive Metta from those around me – Saatu!.”
 Yant Tian Klaew Klaad (Lanna)

This Yant will make you avoid accidents and deflect any dangers, bad luck or other inauspicious
events. Take 5 baht in weight of beeswax, make a thread out of strips of the Yant (as many strips as
your age in years plus one extra thread) Write the name of the person making Bucha on the
bottom, and the birth date (day month and year) on the top. Make Offerings and perform the
Bucha ritual before the altar to the Buddha. You will always be safe when traveling far distances,
going into battle (good for Martial artists, soldiers and bodyguards). Helps to do good business too.
Wicha Yant Sam Tian Lanna – Three in one Magic spell
This Lanna Wicha is for Sado Kro and uses three Candles to clear bad Karma and recieve Choke
Laap (Luck and good Fortune). Each Tian has a different function;
• Sado Kro (Remove bad Karma and Black Magic spells)
• Serb Chadtaa/ Serm Duang (Follow the Fate Line - Improve
Horoscope)
• Rap Choke (receive Luck)
It is begun by taking three pieces of paper and inscribing ancient Lanna Yant on them, then choose
an auspicious day to make the chanting ceremony and use a lot of diligence and patience in this
matter. Then you must take Khee Pherng (beeswax) and make a candle using the rolled paper Yant
as a wick for the candle. The magical results received from the spell will be those indicated in each
separate Yant; The first candle will remove your karmic residue, and free you from it. The second
candle will change your 'Duang Chadtaa' (Astrological influences and unlucky energy), and improve
it to change how things are going. The third candle is for receiving Luck and make people like you,
flock to find you and buy from you, help you etc.

If in a rush to get results, Ancient masters recommend that you should light the canlde spell on a
'Wan Pra' (Holy day), or 'Wan Kheun Nerng Kam' (first phase of the Lunar Calendar Cycle). This will
make the spell work in the shortest possible time. This Spell has been a popular spell with Lanna
Folk in North Thailand since Generations, because of the large amount of people who perform it
and report positive results. This Wicha is still used by common folk and not just Monks or
Brahman/Ruesi Masters.

In Ancient Times, in fact, it was not only the Ajarn who had magical Kata and spells, in Thailand
magic is a common practice and in Lanna Culture, local folk would all have their armory of 'Pra
Kata' (mantras) with which to protect them self whilst traveling or having to face other obstacles.

You must bathe and clean yourself (also your mind) before performing this ritual, and wear white
clothing, keeping the five precepts in your heart all the time. Say prayers (evening or morning
prayers, depending on the time of day you perform the ritual), and Pay respects to the Buddha.

It is recommended to make prayers of forgiveness to those who we have hurt in all our lives, and
to forgive others (Phae Metta). I recommend to chant 'Ahosigam Sam Pob' as a very powerful
prayer to use for this purpose. I have transcribed this into English meaning for people to say in
their own language, and included a link below for you to download it for free. It is in English, for it
is more important to understand and mean what you are saying in this prayer, than it is for you to
chant it , because the prayer is in Thai, not Pali, and therefore not necessary to say in a language
you don't understand because it is not a magic spell using vibrational Kata, rather a deeply meant
prayer for forgiveness and to spread Metta compassion power to others. The result of really
meaning this prayer as you say it is Miraculous and results in a very still and focused mind that has
instant Samadhi.

Prayer for Forgiveness in the Three Worlds - Kata Ahosigam Sam Pob - Thai and English (PDF)
The next step of the ritual, is to take the three pieces of Paper with the Yant, and write your name
(or the name of the person intended to receive the magic). Then roll the paper up into three wicks
and stuff them into the bases of the Candles already prepared. Light all three together in front of
the altar to Buddha. This Wicha Tian is a Buddhist based ritual which uses the full power of the Trai
Saranakom (Refuge in the Triple Gem - Buddha Dhamma and Sangha). It is a ritual which Thai
Buddhists, and their forefathers believe in and have practiced since thousands of years.

Candles are also used in conjunction with Prayer water as well as for developing Psychic Powers
and other Jhanic meditative states. This will be covered in part two of Candle Magic article in next
months Issue of Buddha Magic E-Zine, leaving Yant behind to focus on other kinds of Candle Magic,
with a story called 'Tian Look Sagod' revealing the Magic of 'Hong Pra Beedti Haa' from Wat Plab
Most of the Famous Magic Monks, amulet makers and Gaeji Ajarn Master Monks of fame have
passed through the Hong Pra Beedti Haa at wat Plab and learned their Wicha there. I shall be
explaining the ritual and instruments used in this Kammathana Vipassana related practice which is
simultaneously a source of Magical and Psychic power. It is both forbidden and dangerous to
practice it without a Master Guru to guide you, as Madness can ensue with the techniques
involved, so don't go trying it unless you fiind a true teacher who can preside over your practice.

Notes;
I would like to name Pra Ajarn Phadung as one of the current caretakers of the Lanna Candle
Magic Wicha ,and partial source of information for my research made in Thai Candle Magic Yantra
in Lanna Tradition.

I am in the process of making some Candles for the purpose of calling customers into the shop,
which I shall be distributing once they are made. I will be giving them a real authentic ceremony to
empower them with either some Ajarns of the Sangha at one of the temples I affiliate with, or with
some Ruesi colleagues, such as Ajarn Thoy Dabos, of Wat Tong Nai. I shall be publishing info on this
when the time is ripe.

Candle Magic will be further explained and

continued in Issue Three of 'Buddha Magic'.....
Click on the Cover of Issue Three to the left here to
go to the purchase page.
 Pra Sivali – พระ สวล

Biography of Pra Sivali Thaera - Icon of

reverence for those with great fortune
in wealth and business sales. This
came about due to many events which
proved his amazing quality and ability
top generate wealth and good fortune
– the power of 'Maha Sanaeh'

Pra Sivali was the father of Pra Nang

Subpawaasaa, a royal princess of
Goliyanakara. Even when he was still in
the womb of his mother, his immense
aura of lucky energy radiated out and
cause his mother to receive much luck
and increase in wealth. Pra Sivali
remained in his mothers womb for a
period of 7 years, 7 months and 7
days. As the time for him to be born
approached, his mother began to
suffer great pain, so she sent a Swami
to ask the Buddha for blessings. The
Lord Buddha gave the following
blessing;
"May Nang Subpawaasaa of Goliya
city be happy, and free from illness,
and give birth to a son who cannot be
found to have any blemishes or
illnesses".
Because of the power emitted by the great merits and purity of the Enlightened One, his words
came into effect and became truth - the pain that Nang Subpawaasaa was experiencing
diminished, and she gave birth to her son easily with no setbacks or suffering. Pra Sivali came into
the world out as easily as water poured from a kettle. The Nobles of the Court gathered and
decided on a name for her Princely son, and gave him the name of "Sivali Kumara" (Pra Sivali
Gumarn, in Thai).

Once Nang Subpawaasaa recovered physically, she decided she wished to make banquet offerings
and reverence for a period of 7 days to the Lord Buddha. She sent her Swamis to go and invite the
Buddha and the company of Sangha to come to the palace and receive offerings and reverence.
The invitation offered them to come and stay the whole 7 days. Although he had just been born,
Pra Sivali Gumarns body was already as strong as a seven year old boy, and he helped his mother
to prepare and arrange the banquet offerings, and to filter the water for the monks to drink safely.
As Pra Sivali Gumarn was helping his mother and father to do this, the great Arahant Pra Saributra
Thaera was watching the whole time. Pra Saributra took a great liking to Pra Sivali Gumarn, and
when the seven days of reverence offerings was over, Pra Saributra approached Pra Sivali Gumarn
and invited him to come and ordain as a member of the Sangha. Pra Sivali accepted immediately
(for he already possessed all the qualities and inclinations to become a monk), and asked his
mother and father for permission to ordain. Once ha had obtained permission, he went to the
Aram of Pra Saributra, and was ordained into the 'Pra Kammathaan' ( พระ กรรมฐาน – initiatory
methods of practice of an ascetic abstinent monk); Dtaja Bpanja Kammathaan – Gaesaa (hair),
Lomaa (fur), Nagkhaa (nails), Dtantaa (teeth), Dtajo (skin). This is the practice of observing the
main five individual ingredients of the living body, and see outside of the conditioning that it is
beautiful, seeing the unclean parts of the body.

Above – Pra Sivali sculpture

Pra Sivali Took the teaching of Dtaja Pbanja Kammathaan, and considered it as his head was
shaved of hair. This was the catalyst in his illumination and accomplishment of the four stages
of Enlightenment;
• The first time he shaved his hair and observed the dead tissue falling to the
floor, seeing that it was not self, he was enlightened to become a Sotapanna
(พระ โสดาบน – Pra Sodaban in Thai),
• The second time he shaved his hair and observed the dead tissue falling to
the floor, seeing that it was not self, he was enlightened to become a
Sakatakami( พระ สกทาคาม Pra Sagatakami in Thai),
• The third time he shaved his hair and observed the dead tissue falling to
the floor, seeing that it was not self, he was enlightened to become a
Anakami(พระ อนาคาม - Pra Anakami in Thai),
• The fourth time he shaved his hair and observed the dead tissue falling to
the floor, seeing that it was not self, he was enlightened to become an
Arahant ( พระ อรหนต),

After he was ordained it became noticed that Pra Sivali had much Laap Sakkara (fortune and
honor from others), and this charming energy was even radiated and passed on to others
around him. This became so apparent, that the Buddha would often seek out Pra Sivali to
accompany him and the Sangha on long journeys, for it had been seen to be true that when Pra
Sivali was present on such journeys, the Sangha would never have to endure any hardships
looking for safe havens to stay in and find offerings of food. On the contrary, when Pra Sivali
was present on journeys, they would always meet with plenty of offerings and
accommodation, and never have top do without food and sustenance for long. An example of
this is the time that Lord Buddha and five hundred other Bhikkhus had to rely on the Laap and
Baramee of Pra Sivali.

It happened as the Lord Buddha and

the Sangha went to visit Pra Rewadta,
the younger brother of Pra Saributra,
who was residing in a forest of
Dtakian trees

Dtakian tree is known as 'Iron Wood'

- Hopea Odorata) in English.
Mai Dtakian is a Sacred Tree that is
believed to have a spirit of a female
ghost inhabiting it, called 'Phii Nang
Mai Dtakian'. There is hardly a
temple in Thailand which does not
have a Dtakian tree; normally you
will see colored cloths wrapped
around the trunk, as is the case with all sacred trees in Thailand.
Powder from the wood of the Dtakian is used to make 'Pong Mai Dtakian” - a sacred powder
used in amulet making.
As they had traveled a while, Pra Ananda Thaera (พระ อานนท- Pra Aanon in Thai) raised the
following discussion and question;
'Reverend Lord, there are two ways we could travel, if we go this way, the path is full of small
settlements along the way and the Bhikkhus will have plenty of safe places to rest where they
will not have to suffer hunger, for the people along the way will make Bucha offerings. But the
way is very long (about 60 Yochanas). If we take the other way, the way is much shorter (about
30 Yochanas) , however, the way is without a clear path and thick forest. There are hardly any
people, only uncivilized savages living in there, and the Bhikkhus would go hungry and suffer
various inauspicious events.

The Lord Buddha then answered;

“My Dear Ananda, is not Pra Sivali Thaera with us?”
“Yes my Lord, Ananda replied “Pra Sivali Thaera is with us”

Then the Buddha spoke again;

“Dear Ananda, do not worry about what will happen when we take the shorter path through the
forest, for the devas and spirits which inhabit the forest will lay out the necessary places and
arrange for the Sangha to have a place to rest and replenish their energy along the way”

“They will do this because Pra Sivali is with us and is the object of their respect and reverence, so
we shall abide and reside in the merit (บญ – Bun in Thai) of Pra Sivali, and receive offerings
because of his great power of Metta Maha Niyom, which will provide the Sangha with refuge in
the deep forest”

Through the great power of the merits and perfections practiced by Pra Sivali in his previous
incarnations, his magical aura of charm and Metta Mahaniyom power can be considered to
have helped to lighten the burden of the Lord Buddha, and help the Buddha Sasana
(Buddhism) and the Sangha, to practice develop, and flourish.

The Lord Buddha repeatedly endowed Pra Sivali with compliments about his great charm and
attraction magic, that Pra Sivali became anointed Ekakadta in the area of 'Choke Laap' lucky
fortune power.

Pra Sivali lived a relatively long life and passed away from old age, entering Nirvana as an
Arahant.

Pra Sivali is one of Thailands most favoured Arahants for making Sculptures of, and is believed to
have miraculous powers to bestow luck and fortune (Choke Laap) to those who revere him. Pra
Sivali statues are also sometimes called “Pra Chim” in Thailand. Those who have not been having
much luck or financial fortune and having money problems are well to have a statue of Pra Sivali in
their house for Bucha (reverence), or perhaps an amulet in statuette from to carry on them. This
will help to increase the merits of the wearer (Serm Baramee). This is then increased if the person
revering Pra Sivali goes and tries to make merits practicing auspicious things, such as Metta,
generosity, and being friendly and helpful. The more a person makes merit the more Pra Sivali will
amplify the fruits of those merits and return them to you.
Kata Pra Sivali
Ahang Wantaami Siiwaliitaadtuyo Ahang Wantaami Sappaso

Kata to Bucha Pra Sivali

Iminaa Saggaaraena Siiwalii Thaerang ApiBpuchayaami
(When you chant this whilst making Bucha to Pra Sivali, then say in your inner heart
silently the following words; Siiwalii Ja Mahaa Thaero Into Prahm Maa ja
Bpuchidtang Sappalaapang Bprasitti Mae Thaerassa Aanupaawaena Sappa Sodt
Thii Pawandtu Mae

Kata Pra Sivali (Hlwong Por Guay - Wat Kositaram, Chaynat)

Siiwalii Ja Mahaa Thaero Bpajjaya Laapa Buchidto Manusso Taewadtaa Into
Pramaayamo Yagkha Waa Bpidtassa Nirandtarang Bpana Laapa Saggaarae
Aanaendti Nijjang Siiwalii Thaerassa Laapo Saggaaro Hodti Siiwalii Mahaa Thaeran
Ja Buchagassa
Sataawaabi Kaatanja Sangwadt Dtanassa Laapo Ja Saggaaro Hodti Thaerassa
Aanupaawaena Laapo Mae Hodtu Sappataa Aedtaena Sajja Wachaena Laapo Mae
Hoedtu Sappataa

Kata for chanting when going on Business trips

Na Chaa Liidti Bpasitti Laapaa

Kata To ask for Laap (wealth and good fortune) from Pra Saributra
Na Mo Dtassa Pa Ka Wa Dto A Ra Ha Dto Sam Maa Sam Puttassa (3 times)
Siiwalii Mahaa Thaerang Wantaamihang Siiwa Sii Mahaa Thaerang Wantaamihang
Siwal Sii Mahaa Thaerang Wantaamihang Mahaa Siiwalii Thaero Mahaa Laapo
Hodti Mahaa Siwalii Thaero Laapang Mae Tae Tha
Kata Hua Jai Pra Chimplii (hear Mantra of Pra Chimplii)
Saatu Siwalii Ja Mahaa Thaero Na Chaa Li Dti Bpasitti Laapaa Bpasanna Jidt Dtaa
Sataa Hondti Bpiyang Ma Ma Sappae Chanaa Pahu Chanaa Sappae Tisaa Samaa
Kadtaa Gaala Pochanaa Wigaala Pochanaa Aakaj Chaaya Aakaj Chaahi Bpiyang Ma
ma
Short Kata
Siiwalii Ja Mahaa Thaero Chay Ya Sitto Mahit Tigo Thaerassa Nupaawaena
Katas for Pra Sivali for each day of the week
Sundays (Chant 6 times) - Chimpalii Ja mahaa Naamang Sappa Laapang Pawissadti
Thaeras Saanupaawaena Sataa Hondtu Bpiyang Ma Ma
On Mondays (Chant 15 times) - Yang Yang Bpuriso Waa Idthii Waa Turaehi Waa
Sami Bpaehi Waa Thaeras Saanpaawaena Sataa Hondti Bpiyang Ma Ma
On Tuesdays (Chant 8 times) - Chimpalii Ja Mahaa Thaero Soho Bpajjayaa Timhi
Chaeya Laapo Mahaa Laapo Sappa Laapaa Pawandtu Sappataa
On Wednesdays (chant 17 times) Tidt Dtidt Tha pa Wae Rachaa Biyaa Ja kara Dtu
Mae Yae Saaradt Dti Niran Dtarang Sappa Sukhaa Wahaa
On Thursdays (Chant 19 times) - Chimpalii Ja Mahaa Thaero Yagkhaa Taewaa Pi
Bpuchidto Soraho Bpajjayaa Timhi Ahang Wantaami Sappataa
On Fridays (Chant 21 times) - Chimpalii Ja Mahaa Thaero Taewadtaa nara
Bpuchidto Soraho Bpajjayaa Nimhi Mahaa Laapang Garondtu Mae Laapaena Udt
Dtamo Hodti Sappa Laapang Pawandtu Sappataa
On Saturdays (Chant 10 times) Chimpalii Ja Mahaa Naamang Intaa Prahmaa Ja
Bpuchidtang Sappa Laapang Prasitti Mae Thaeras Sanupawaena Sataa Sukhii
Bpiyang Ma Ma
Ancient Kata for Pra Sivali
“Saatu Siwalii Ja Mahaa Thaero
Ugaasa”
(Say in your heart) “May the magical
powers of luck and fortune of Pra Sivali
Thaera be installed within my perception,
mind and body. As Pra Sivali was often a safe
refuge for the Buddha, the Arahants and the
84 thousand Dhamma Khandas, thus so shall
Pra Sivali Thaera be my refuge. May his
immens power of Metta Mahaniyom and
Choke Laap Saggaara generate riches and
good fortunes in life, For absence of material
things leads to physical suffering and plight”.
Image left; Pra Sivali statue – Pra Sivali is
commonly pictured with the 'Glod'
(umbrella), representing a traveling forest
monk (Tudong), who lives in simplicity and
travels light, with the minimum of
belongings to carry. Apart from as a statue
on the altar for making reverence, small
miniature statuettes of Pra Sivali are very
popular as luck bringers to carry around at
work during the day, and increase ones
fortune.
 Pra Taat Sivali Sacred Arahant Relics

'Prataat Sivali' means Sacred Relics of Venerable Sivali Maha Thaera

Buddhist Arahant Relics are called 'Prataat' (for

any Arahant relics except those of the Lord
Buddha), and 'Pra Boroma Sarii Rigkhataat' for
relics derived from the cremated remains of
the Buddha. 'Pra Boroma Sarii Rigkhataat is a
term used exclusively for bone relics of the
Lord Buddha. There are many kinds of relics
ranging from bone, blood and brain relics to
teeth and blood relics. Bone Buddha relics are
only found in India. I shall be publishing an
extensive article on all the other kinds of
Buddha relics in a later issue. Sivali relics are
normally formed in small boulder shaped balls
about the size of an olive seed or a large
almond. The surface of the relics is normally
cracked and puffed open at the cracks (rather
like popcorn).In the year 1321, the
Ayearwaddy River flooded the village of Nayin
and many ancient pagodas were ruined. It was
among these ruins that the 'Chin Sivali 'relics
were found. Chin Sivali relics are usually be
white, red oxide, or yellow ochre in color.
Sivali Relics as a Sacred Amulet
“Pra Taat Sivali” is used for reverence and invoking the power of Choke Laap to increase fortune
and wealth, as well as spiritual merit. To have 'Pra Taat Sivali in your
house or on your person for reverence (I dont recommend it on
your person unless you keep 5 precepts always), will bring
miraculous luck and fortune if revered properly.
Pra Taat Sivali can perform miraculous feats like all the other
Buddha relics are reputed to be able to.;
Multiply themselves, grow, shrink, disappear and reappear in
different places, change color. There is a tale of a Burmese Sayadaw
monk who made a case and placed is 456 pieces of Buddha relics in
there for revering, but that when he opened the case to recount at
a later date, there were over 70 more crystals in the case! This is
the typical kind of unexplainable shows of miraculous ability and
faith instilling power which the Sarii Rigkhataat give to us. It is for
the faith instilling aspect of the belief in the power of Sacred
Buddha relics, that the Buddha Sasana has been assisted in
maintaining faith in the hearts of the followers of the Dhamma by
the miracles of Buddha Relics.

Anyone wishing to obtain Sivali Relics can contact me on sakyant@windowslive.com, and i will try
to find some for you from one of the temples in Thailand which sometimes have some, or pass you
the contact details of where to inquire.
How to make Offerings to Bucha Pra Sivali properly;
Ceremonial necessities for making Bucha to Pra Sivali;
• 3 White Flowers, 3 fragrant flowers, 3 lotus flowers
• One bowl of water with jasmine flowers floating in it
• Toop Horm (Incense sticks)
• Candles
• On Thursdays, you must also offer one bowl of honey
• On Saturdays, you should offer seafood, or food made from parts of the lotus flower

What to Offer If making "Gae Bon" (cleaning bad Karma);

• Young Coconut milk
• sweet bananas (Kluay Horm variety)
• Make offerings and invite Sangha to receive food and alms once

Info sources;
Wikipedia Thai
Further Reading;
Buddhas Constant Companion – Ven. Ananda (pdf)
The Sacred Relics of Arahants (pdf)
The Pra Somdej Amulet – King of Thai amulets – Chapter Two
Part two of a multi part series covering the History and related issues of the Pra Somdej Wat
Rakang amulet, and all collector recognized Somdej amulets made during the 6 eras of Pra Somdej.

Pra Somdej (and related) Amulets from Wat Tap Khaw

Wat Tap Khaw amulets preceded the Somdej Wat Rakang Era, and belong to the first recognized
group of Somdej related amulets of the Six Eras. Amongst experts and Collectors, The Wat Tap
Khaw amulets are of extreme collectibitity and value. These amulets are prime examples for entry
into professional competitions and shows. Here is a synopsis of the main categories of Wat Tap
Khaw amulets, whose Muan Sarn is important evidence for study in relation to developing insights
into the aging of the Muan Sarn used in Pra Somdej Wat Rakang Amulets.

Above; Pra Somdej Pim Gang Pla

Pra Somdej Pim Gang Pla is mad from Pong Puttakun sacred powder as is also used in the 'Gru Wat
Tap Khaw' amulet. The amulets was made by Ajarn Saeng, who was the Master who passed on the
Wicha for making Pong Puttakun sacred powder to Somdej Dto Prohmrangsri, of Wat Rakang
Kositaram, who then used this method to make the Pra Somdej amulets which are so rare,
expensive, sacred and sought after in the present day.
 Pra Hlwong Por Dto Hlang Hoo Hai

Gru Wat Tap Khaw from the Gru Sukhothai - beginning of the Ratanagosin Era – Nuea Pong
Puttakun (Puttakun Powder). There were various editions of this amulet made in different Gru in
various locations. As I already mentioned previously, the Hoo Hai edition is possibly blessed by
both Ajarn Saeng and Somdej Dto himself, as by this time, Somdej Dto had already been learning
Wicha with Ajarn Saeng for some time.
 Hlwong Por Dto Hoo Hai rear side

The rear of the amulet has the holes

which let us know this is a 'Pra Gru Wat
Tap Khaw Hoo Hai' amulet. The dryness,
discoloration and markings, due to the
Pong Puttakun and the effect of the
atmospheric humidity on the sacred
powder cement mixture.
Although whole unbroken amulets are a
great source of reference and study
material, broken pieces are far superior to
see how the inside of the amulet dries
over time in comparison to the surface.
It is extremely useful to examine various
examples of the same amulet / edition, in
order to see how different amulets attain
varied appearances due to the different
weather conditions and usage depending
on how the amulet was worn or kept by
its owner.

Above; Pra Hlwong Por Dto Hoo Hai Gru Sukhothai – early Ratanagosin Era
 Pra Khun Phaen Khai Pha Seek

From the Gru in Ayuttaya. Khun Phaen Pha Seek was a figure in a Fable, who was the son of Khun
Grai. He was an expert in both the Occult, and Martial Arts. As a child, he was called 'Plaay gaew'

Above; Pra Pim Narai Song Bpern – Hlang Hoo Hai Gru Tap Khaw Sukhothai
Pra Somdej Pim Pra Pratan
Pim Pra Pratan is one of the Pim Niyom class of Pra Somdej amulets. Pim Niyom are all Pim that
are recognized and valued in the Collectors market. Amulets made by Somdej Dto which are not
given much attention by the Experts and Marketeers, are called 'Somdej Nork Pim'. Even Nork Pim
amulets can be expensive though, simply less expensive than those which are in the Niyom class.
In the Pim Niyom classes of Pra Somdej Wat Rakang amulets made by Somdej Dto, you will find
amongst others; Pim Pra Pratan, Pim Yai, Pim Chedi, Pim Brok Po, Pim Lek. The Pra Somdej series
will present some examples of each variety and Pim, giving a few classic examples of each type of
amulet, one class per issue. This issue, we will start by presenting the Pra Somdej Wat Rakang Pim
Pra Pratan edition, for you to study the various surface textures and aging results, as well as
appreciating the great beauty of these amulets which are pictured. The amulets in the following
pics are all 'Ongk Kroo'.

Ongk Kroo
Kroo means teacher or Guru. Ongk Kroo is used to refer to an amulet that is a prime example for
study or for evaluation purposes. This is the kind of amulet that wins first or second prize in the
World Class competitions, and costs Millions of Baht, if available for purchase at all.

Below is Pra Somdej Pim Pra Pratan Ong 'Kroo Uea'

Somdej Pim Pra Pratan Ong Kroo Uea – This amulet has been featured often and spoken of as an
example of perfection and beauty many times since it went public over 20 years ago. Many of you
may have even seen it on the wall of a restaurant or someone's home, for this Somdej is one that
was so liked by the general public that it was often framed and placed on the wall as an object of
Bucha, in the same way as one would pray before the Buddha statue in a Shrine.

In addition, this amulet has been used as an example by both experts and common folk to
compare their Somdej Amulets against. This didn't matter if the amulet is old, new, real or fake,
chipped or in mint condition; People would rush to compare their newly aquired amulets with a
picture of this legendary example of a Pra Somdej Pim Pra Pratan. Ongk Kroo Uea must be the
most seen Pra Somdej Pim Pra Pratan amulet in the world, and is in this sense of being a major
reference point, is worthy of the title 'Ongk Kroo'. This amulet is not called 'Ongk Kroo Uea'
because it is an Ongk Kroo though; It originally belonged to Kroo Uea Suntara Sanaan, a famous
songwriter and singer, so the amulet community named the amulet 'Pra Somdej Ongk Kroo Uea'

Pra Somdej Pim Pra Pratan Ongk 'Bai Po'

This Pra Somdej Wat Rakang Pim Pra Pratan ha a relatively rounded face and large swelled upper
chest. The surface of the amulet has had a significant amount of contact with Human skin and
sweat, which is visible through the markings and visible effects of contact with skin and body
humidity.

This is due to the fact that people in those times used to wear amulets with an open face and rear,
for people believed that this way, the Buddha would have an entrance to leave and enter the
amulet with in times of need in order to be able to come out and help the wearer when in danger
or in other forms of dire need. In addition, it was believed than the sacred herbs in the amulets
were so concentrated and magical that they would be transmitted through the amulet surface and
into the skin of the wearer.
Amulets that have aging effects or markings which result from contact with the skin and body fluid
(sweat), are called 'Samphas Phiw Kon Boran' which means 'Touched the skin of the ancients' . This
Pra Somdej Pim Pratan Ongk Bai Po is definitely also possible to add the words 'Samphas Phiw Kon
Boran' to it, for the markings which tell of this fact, are clear and visible.

The strange thing about this Somdej is the Bai Po (Bodhi Leaf) shape inpressed into the back face
of the amulet. This amulet has been used against the skin until falling into disrepair, and then was
found perhaps again by a later generation, and restored carefully by hand.

This is how some markings can be seen to form around the Bodhi Leaf shape, due to careful
cleaning by delicately scraping the surface dirt and dried substance away until the original surface
cement is exposed again. For this reason you can also see parts of surface that have the original
aging and other parts that were scraped at sometime and have a younger age as far as contact
with the atmosphere is concerned.
Pra Somdej Pim Pra Pratan – Ongk 'Lai Nga'

The Pra Somdej amulet above, is one that Amulet aficionados, collectors and devotees like to call
'Ongk Lai Nga'. The words 'Lai Nga' mean 'Ivory Markings, which refers to the cracked surface of
the front face of the amulet, especially on the upper part, which look like cracked ivory.

The cracks are in fact not throughout the whole of the amulet, rather are simply superficial surface
cracks which have caused a thin layer of the outer surface to crack, resulting in a very beautiful
amulet indeed, of the Ongk Kroo standard. Thus crackled effect, known as 'Dtaek Lai Nga' occurs
sometimes with amulets, and has a number of conditions contributing to its cause. There could be
at least ten possible causes to the Dtaek Lai Nga effect, but one cause has already been claimed as
proven, by an older Ajarn (of amulets) who said that he had once remove Ya Rak from a Pra
Somdej Wat Rakang and seen how the act of painting Ya Rak (a sticky black liquid like latex or
resin) over the Somdej, which was often done to protect the amulet from weather conditions, was
responsible for these formations and cracks in the surface of some Pra Somdej Wat rakang
amulets.

The act of painting Rak laquer onto amulets or Buddha statues is then accompanied usually with
'Bpid Tong' (pasting gold leaf on the wet laquer afterwards). To cover an amulet with gold leaf
using rak laquer is thus referred to in Thailand as 'Long Rak Bpid Tong'. It may be then, that this
Pim Pra Pratan Somdej amulet was once covered with rak and gold leaf, and then attained its
wonderful crackled texture when it was later restored and cleaned as a result of the cleaning
process.

To support this theory, we can take a look at the following amulet, which seems to suggest that
'long rak bpid tong' method of covering amulets with gold leaf and laquer, is one of the causes of
the Dtaek Lai Nga surface texture;

Pra Somdej Ongk Thai Pragan

This Pra Somdej Pim Pra Pratan is known in Amulet Community as 'Ongk Thai Pragan', it has a very
beautiful surface texture and markings, like a marble tile or the like.

The 'Dtae Lai Nga; markings are present and extremely evident on the surface of the amulet. This
amulet is considered to be another 'Ongk Kroo' (master key amulet for comparison and setting of
standards) of great importance. The reason being that the obvious presence of Ya Rak and gld leaf
on the rear face reveals that the crackled surface on the front face of the amulet, which has been
so lovingly named 'Dtaek Lai Nga', is conclusively caused by the application and removal of laquer
and gold leaf.

There is no other Pra Somdej amulet in existence that has such a perfect statement of proof that
teaches both experts and new students of Pra Somdej Wat Rakang amulets an immense secret of
how one kind of surface texture can occur in a Pra Somdej Amulet.

This shows the importance of being able to examine many examples of Pra Somdej amulets in
order to be able to confirm authenticity, age or edition, as well as being able to understand a little
about what kind of environment the amulet has endured as it has aged throughout the ages. If we
understand the influence of environment and humidity, or things which the people did to the
amulets, how they cared for them etc, then we will understand how to recognize amulet from
examining the aging of the Muan Sarn of the amulet.

It is part of the story that what a Pra Somdej has witnessed, what environmental conditions it has
endured, and how it has changed with those conditions, that makes the Pra Somdej amulets so
varied in texture, color and beauty. This is also a large part of what makes an amulet like this
possible to devote a whole lifetime to studying, and still never complete the Dtamnan.

Pra Somdej Pim Pra Pratan Ongk 'Juea Ngun'

Known as Ongk Jer Ngun in the amulet Community, this amulet is often mentioned when talking
about beautiful amulets. This is classed as very beautiful according to popular taste, because of the
whitish color and lightness of the sacred powder, which contrasts highly with the darker markings
of aging, body sweat, humidity, and wear and tear. The three steps of dais are all straight. The arch
line is thick and deep. This is the second Pim of Somdej P{ra Pratan made by Somdej Dto.
Six Eras of Pra Somdej; The Somdej Wat Rakang amulet is in fact not the first era
In Thai Somdej expert circles, the various Eras of of Somdej ever made, but belongs to the second era.
Historically important Somdej which were made are split In the below synopsis, you can examine the various eras
into 6 different eras (or,'Yuk'in Thai). and editions of the classic Somdej amulets of greatest
importance.
Amulets which are older than Pra Somdej During the Somdej Era
Pra Somdej Arahang Pra Somdej Wat Rakang Pim Niyom
Pra Wat Plab Pra Somdej Wat bang Khun Prohm
Pra Wat Dong Pra Somdej Wat Gaet Chaiyo Pim Niyom
Pra Gru Wat Tap Khaw Pra Somdej Wat Gaet Chaiyo Pim Dtalok
Pra Gru Wat Sam Bplerm Pra Somdej Wat Bang Khun Prohm Pim Chedi Lek
Made after the Somdej LP Dto era - 2414-2430 Made after the Somdej LP Dto era -2430-2480
Pra Somdej Pilantr Wat Rakang Pra Wat Rangsri Wat Boworn
Pra Somdej LP Phu (Wat Intra Wiharn) Pra Somdej Wat Pra Gaew
Pra Somdej Wat Chalerm Pragiart Pra Somdej Jao Khun Suntorn (Wat Ganlaya)
Pra Wat Ngern Klong Dteuy Pra Somdej Pra Kroo Sangkh (Wat Intra Wiharn)
Pra Somdej Wat Po Griab Pra Somdej Chae Nam Montr LP To (Wat Pradoo
Chimplee)
Pra Kroo Wat Ampawan Pra Somdej LP Mong (Wat Klong Sip Sorng)
Pra Somdej LP On (Wat Bang Jag) Pra Somdej Maruek Tayawan LP Nak (Wat Hua Hin)
Pra Somdej LP Sap (Wat Pak Bang) Pra Gru Wat Kuu Salord
Pra Somdej LP Bpan (Wat Sapan Sung) Pra Somdej Wat Chana Songkram – Pim Somdej
Arahang
Made after the Somdej LP Dto era - 2481-2594 Made after the Somdej LP Dto era - 2495-25010
Pra Somdej Wat Rakang LP Nak 2485 B.E. Pra Smdej Hlwong Phu Nak Wat Rakang – Yuk Klang
Pra Somdej Pra Kroo Moon (Wat Sutat) Pra Somdej Pra Kroo Moon (Wat Sutat)
Pim Song Chedi Pim Mee Hnaa Dtaa 2495 B.E. 2496 B.E.
Pra Chud Sra, LP Phueak – Run Indojin Pra Somdej LP Phueak (Wat Ging Gaew) - Run Sang
Chedi
Pra Somdej LP Kreurn (Wat Sangkho) – Pim Khao Pra SomdeJ Phao – Wat Intra Wiharn
Bwong
Pra Somdej LP Rod (Wat Greurn) Pra Somdej Hlwong Phu Lam Pu – Wat Intra Wiharn
2502 B.E.
Pra Somdej LP Liam (Wat Sri Rueang Bun) Pra Somdej Pim Pra Kroo Moon (Wat Prasat
Bunyawas)
Pra Kroo Wat Ampawan Pra Somdej Gaet Chaiyo – Run Sang Khuean 2495
Pra Somdej LP Chote (Wat Dtano)
Pra Somdej Hlwong Dta Pan – Wat Intra Wiharn
Pra Somdej Bang Khun Prohm 2509

This Pre-Wat Rakang amulets chapter will continue in Issue Three, in order to be able to slowly
begin to cover the Somdej Wat Rakang amulets by Somdej Dto, A few of each Pim will be
presented in each issue , starting here with with Pra Somdej Pim Pra Pratan Pim Yai.
 Somdej Pra Puttajarn (Dto) Prohmrangsi - Wat Rakang Kositaram

Second part of the continuing series of Biography the Life of of Somdej Pra Puttajarn Dto
Prohmrangsri – this issue reveals some info about Khrua Dta Saeng and his influence in
the making of Somdej amulets and the training of Somdej Dto.
Pra Kroo Mahittimaetajarn - Khrua Saeng (Pra Ajarn Saeng)
It is important for anyone who wishes to really know about Pra Somdej Wat Rakang amulets, and
the Gaeji Ajarn Somdej Dto Prohmrangsri, to know about Ajarn Saeng, who played an essential
part in Somdej Dto's development as an amulet maker and practitioner of various Wicha, including
Kammathana Tudong methods of Vipassana.

Ajarn Saeng, or 'Khrua Saeng, became so adept in his Kammathana practice, that he attained
special Abhinya abilities (psychic powers) and was able to teleport or reduce distances, as is
mentioned in the Royal literary composition 'Jod Hmay Prapas Ayuttaya';
It says 'Khrua Saeng is respected for his ability to leave Lopburi town on foot in the morning, and
arrive for Midday meal in Bangkok!'. This is an ability of the Abhinya of which 6 are possible. Many
Thai Master monks have reputedly mastered these Abhinya powers and thus could perform
amazing feats such as teleportation, diving under the ground, walking on water, and even flying or
healing the sick.

Pic Left; Pra Pid Dta Gru Wat Tap Khaw, amulet
reputedly made and blessed by Pra Ajarn Saeng and
Somdej Dto Prohmrangsri. Careful study of the
contents and aging of this amulet will give many clues
as to the appearance of Authentic Pra Somdej
amulets.

This amulet is older than, and perhaps just as sacred

as the Pra Somdej Wat Rakang amulets when seen
from a Faith perspective, and not from a collectors
perspective. If from a collectors perspective, those
with far visions will see that this amulet, although
older than a Pra Somdej and with great historical
value, is still not so highly priced as to be unreachable,
and should be snapped up when seen as something
which will soon also become so highly priced that it
will leave the marketplace.

Despite the importance of Hlwong Phu Saeng fo those

who are expert in the field of Pra Somdej amulets, and
those who are devotees of Somdej Dt Prohmrangsri,
the name of Ajarn Saeng of Wat Manichonlakhant, Lopburi is hardly known by most people. But
Ajarn Saeng was a very famous and important Monk in the time he lived, and was the teacher of
many Gaeji Ajarn who are famous names to this very day. Wherever Ajarn Saeng went, he would
be approached and asked to teach various Wicha to other Bhikkhus, be it Vipassana or Samatha, or
Kata Akom, he was a Master of all these Wicha. His name was a common name in both the
household and the palace in those days, and I find it both strange and also sad that such a great
and important Master Monk is so rare to see mentioned or heard of in the present day.
Information about his biography is so very difficult to find, which makes the story of this monk
seem even more elusive and strange. For this reason, I have attempted to collect various snippets
of information and compile them together to make a more complete synopsis about Ajarn Saeng,
who found the Sila Jareuk stone with the Wicha of Pra Somdej amulets and taught it to his Looksit
Somdej Dto Prohmrangsri.
Jao Khrua Dta Saeng

The Information used in the following article was

obtained from the biography and history of Somdej Dto
Prohmrangsri in the shrine room at Wat Intra Wiharn
Bang Khun Prohm, Bangkok. The story was originally
narrated using pictures painted as wall murals, but was
then later transliterated into written form.

The paintings were rather in disarray, and so were

restored, although they will never be able to be returned
to their original glory. After the restoration, artisans
were called upon to write placards under the paintings,
which helped to narrate the story. In many of these
plaques, the name of Khrua Saeng is mentioned as being
in the picture. The name is almost always mentioned
when in direct reference to Somdej Dto also, which
indicates the importance of Ajarn Saeng in the
development and spiritual trajectory of Somdej Pra
Puttajarn Dto Prohmrangsri.

Hlwong Phu Saeng of Wat Mani Chonlakhant, Lopburi, is not only mentioned in texts found from
the time of Rama 4, there are also references to his name in the times of Rama 5, where it was
found written that 'Khrua Saeng, was so revered by the people of Lopburi, that even the Buddha
under the Sum of the Chedi in the temple was called Hlwong Por Saeng'.

The story of the Chedi is also part of the legend of LP

Saeng;
As Hlwong Phu had completed the construction of the
Chedi, he disappeared without warning in a
Mysterious manner, and it is not known how, where
or when he passed away, nor where he went or
stayed in the time between his disappearance and his
passing.
In later times, those who were faithful devotees of
Hlwong Phu Saeng, built a Chedi and a Buddha
sculpture in the name of LP Saeng, at Wat Mani
Chonlakhant. Monk Coins were made, along with
cement sacred powder amulets in his likeness, as well
as attempting to record the Biography of Hlwong Phu
Saeng in written form.

In his Highness Rama the Fifth's diary, 'Khrua Saeng' is

mentioned as His Majesty was traveling through Ayuttaya in 2421, and visited Wat Mani
Chonlakhant and commented on the Buddha statue and the Chedi there, saying that seeing the
cared for state and condition of these beautiful works, it is supposed that they were made by
Khrua Saeng, and that when Khrua Saeng would travel and stay at other temples, and rainy season
came, he would stay in that temple and build a Chedi. He would erect a small hut beside the
workplace, and build the whole Chedi himself, not permitting anyone else to come and help him.
It is also recorded in the temple history books that Ajarn Saeng built all his Chedis and Buddha
sculptures without using any temple funds at all, using his own resources to build all of them!!

When it is said that Ajarn Saeng was the first abbot of Wat Mani Chonlakhant, this means actually,
that he was the first abbot after the Royal Decree changed the temple to Tammayut lineage.

In fact, there were three more abbots before Ajarn Saeng, until in 2503, His Majesty King Rama the
Fifth declared Wat gao gaew as the Royal Temple in third place of the Tammayut Lineage, and
called upon Pra Kroo Mahitti Maetajarn (Hlwong Phu Saeng) from where he was staying at Wat
Somanas Racha Worawiharn.

He was appointed as abbot of Wat Mani Chonlakhant in 2409 and remained abbot for nine years
until 2518. This is precisely the time that was needed for Ajarn Saeng to complete the Chedi alone.
He disappeared after this and was never seen again as far as is recorded.

Ajarn Saeng is said to have made many different kinds of Wattumongkol (amulets) in his time,
many of which are Northern style. It seems that wherever he stayed, he would make amulets using
the shape and form of the most popular amulets of that particular region and culture.

Above; Pra Pim Ruang Nuea Pong Puttakun from the Gru in Sukhothai – Wat Tap Khaw – Ajarn
Saeng. The sacred powder in this amulet is the same formula used for the Hlwong Por Dto Pra
Somdej Wat Rakang amulets. This amulet is in Northern style, and must have been made on his
Tudong through the North of Thailand, before being placed in a Gru in Sukhothai.
The Strange Disappearance of Khrua Dta Saeng;
Could it be that this Good Bhikkhu attained Mastery over the Kilesas and disappeared from sight
into another state? Was his disappearance anything to do with such a thing? Did he reach the end
of his Karma? And attain the Body of Light?

Hlwong Phu Jaras indicates the Importance of Ajarn Saeng in relation to Somdej Dto
Hlwong Por Jaras, of Wat Ampawan, who was responsible for the casting of the statue of Hlwong
Phu saeng in 2529, once told the following tale;

I remember in 2500 BE as Pra Putta Jao Hlwong said to me ' Let me tell you, that by the year 2530
we will have our 'Jao Khun Ajarn' installed in the shrine room'.

I asked 'Which jao Khun Ajarn?', and he answered me; 'Our Jao Khun Ajarn is of course Somdej Dto
Prohmrangsri, and should not be unknown to you!'
I answered 'How will this be true? The Shrine room is delapidated and about to fall to pieces?'
He answered; ' People will make merits and donations and repair it, and even smeone will build
and bring us the Somdej Dto statue to place in the Shrine room too!'
I did not find out until later, that the Pra Putta Jao Hlwong that was speaking to me was none other
than Ajarn Saeng. Hlwong Por Jaras adds, that Somdej Dto is below Ajarn Saeng, because Somdej
Dto had to become a Looksit of Ajarn Saeng, through the fact that Hlwong Phu Saneg had
mastered the Samabhadi meditative states, and at least five of the possible six Abhinya powers.

Ajarn Heng (Pra Kroo Kanlayanaanugul) said that Somdej Dto also learned the Wicha of reducing
distances from Ajarn Saeng, and recounted that once, as LP Dto was invited to a Ceremony in Ang
Tong, and arrived only three hours after leaving Bangkok (an impossible distance to walk in those
days where automobiles were not yet invented). Upon being asked about how he did this, Hlwong
Por Dto replied that he had learned this Wicha from Ajarn Saeng in Lopburi.

Hlwong Phu Niam reads the heart of Khrua Saeng – Wat Paniang Dtaek
Wat Paniang Dtaek, in Ayuttaya, ce had Ajarn Saeng as Abbot, Hlwong Por Niam, (a Master Monk
and Ajarn of Hlwong Por Parn of Wat Bang Nom Kho, Ayttaya) once told Hlwong Por Parn that
Hlwong Phu Saeng would go preaching anhd begging with LP Niam, and that LP Saeng would chase
Lp Niam away (it is unclear if this means by beating him with his Wits, or directly challenging him
to leave).
Most times, Ajarn Niam said that the local villagers would not pay any attention to LP Niam at all,
and always come and listen to Ajarn Saeng preach.

LP Niam told that Hlwong Phu Saeng would tell the villagers things that were sometimes not
always true, and then challenged LP Saeng about this that he was outside of the Buddhist Vinaya
already and not a real monk at all. LP Saeng then claimed to know what LP Niam and others were
thinking. Lp Niam challenged him to prove this and tell him what LP Niam was thinking; Hlwong
Phu Saeng responded instantly by telling LP Niam exactly what he had been thinking. In those days
it was seen as a successful alms round to manage to collect 6 or 7 baht from a journey. But Ajarn
Saeng was able to collect 400 Baht in a matter of a couple of days. It is said that Hlwong Por Parn
said repeatedly, that Hlwong Por Niam had the appearance and behavior similar to that of an
Arahant (fully Enlightened Being). Not that he was, but that he seemed like one. If this is true, then
the statements about Ajarn Saeng imply that Ajarn Saeng had indeed attained the Abhinya powers,
and was beyond Common Hum This is about as much as we know about Somdej Dto's mysterious
Kru ba Ajarn, who may have a large part in the story of Pra Somdej Amulets, and the Spiritual
achievements of Somdej Dto Prohmrangsri, of Wat Rakang Kositaram.

Like his teacher Ajarn Saeng, Somdej Dto also built

Buddhist Monuments, many of which were inclined
to be slightly different or larger than the norm. This
is also an allusion to his nickname 'Dto', which
means' large'. He built a Lying Buddha Statue at
Wat Sadeur, in Ayuttaya, in memorial of his
birthplace.

He built a 'Pra Nang Dto' statue at Wat Gaes Chaiyo

in Ang Tong, as a memorial that he went to teach
and study sitting in Samadhi there.

He built the standing Buddha Maitreya at Wat Intra

Wora Wiharn Bang Khun Prohm, as a memorial that
he went to teach and practice walking and standing
meditation there.

He also built a 'Pra Dto Nang Klang Jaeng' statue at

Wat Pit Pian (Wat bang Guti Tong), Ayuttaya.

A standing Buddha with alms bowl was made and

installed at Wat Klang in Ratchaburi. He built a
Wiharn (Vihara) at Wat Hmai Amataros Bang Khun
Prohm, as well as a Buddha statue from tiles and
cement inside. (these two edifices have been
demolished now). He also built a laying Chedi Stupa
at Wat Lakorn Tam.
Somdej Dto began making amulets according to the
Dtamnan received from LP Saeng from the Sila
Jareug stone found in an ancient Chedi. He made
84 thousand amulets, the same number as the
Suttas of the Buddhist Canon (Tripitaka). He made
many different 'Pim', using various molds donated
by various artisans who were devotees and came to
give their artistic interpretations in the form of
press molds for Pra Somdej amulets. Somdej Dto
was not inclined to show preference for any
particular Looksit due to the art being better or
worse, and thus accepted all the Pim presses, and
used them in the making of the eighty four
thousand Pra Somdej amulets. For this reason,
although there are Pra Somdej amulets which cost millions of baht, there are also others whose
design from the particular press mold is not preferred by collectors (called “Pra Mai Niyom' or 'Pra
Nork Pim'), and these Pim are available at a much more affordable price, but are nonetheless
authentic Pra Somdej amulets from Somdej Dto of Wat Rakang.
These amulets are often thought to be not real, due to the fact that the attitude of the collector
and amulet sales market do not accept these Pim as being in the list of 'Pra Niyom' (popular
amulets).

Many of the Gru Wat Tap Khaw amulets are believed by some students and devotees to have been
made and blessed by both Ajarn Saeng, and Somdej Dto, which makes these amulets extremely
valuable to the true Somdej Aficionado.

Above Pic; Pra Pim Bpaang Pratan Porn – Buddha standing in the blessing stance; Wat Tap Khaw
amulet from the Sukhothai Gru. Amulets such as these are real treasures for those who take
interest in Pra Somdej, Hlwong Por Dto Prohmrangsri, and the History of Thai ancient amulet
making.
'Pra Nork Pim Niyom' – Somdej Wat Rakang Amulets excluded from the official list of 'Pra
Niyom'

Above is an incredibly beautiful authentic Pra Somdej Wat Rakang amulet made by Somdej Pra
Puttajarn (Dto) Prohmrangsri.

This Pim is not often seen to be publicized or in demand, but despite the fact that this amulet is
not in the Pim Niyom classics that most people have heard of, it is still a very sought after amulet
by those authentic devotees and collectors who know in depth about Pra Somdej Wat Rakang
amulets and the Patipata of Somdej Dto Prohmrangsri. This amulet was made by Somdej Dto 150
years ago at Wat Rakang Kositaram temple, using five sacred powders added to food remains from
LP Dto's alms rounds and food remains from food that had been given to crows to eat.

The Buddha sits on a three tiered dais representing the triple gem. The Buddha's face is intended
to represent that of the Buddha statue in the Shrine room of Wat Rakang Kositaram. The rear face
is hard and smooth to the touch. This amulet has hardened slowly over the years to attain a silky
smooth feel when held in the hand. Current price of such an amulet is around two to three million
Thai Baht, depending on beauty and condition.
Above; Somdej Dto Prohmrangsri statue, with the China Banchorn Kata which is chanted in
reverence to Hlwong Por Dto.

Next Issue's installment of Somdej Dto Biography includes the story behind the Chinabanchorn
Kata of Somdej Dto, as well as delving more into his life and times and those who influenced him
and were influenced by him.
 Dtamnan Phii Thai – Thai Ghost Legends
The word 'Phii' means Ghost, in Thai. In
Thailand's Folklore there are many
different kinds of Phii, some of them
National legends, and others local
incidents which left people baffled, such as
the case of a whole village that was
afflicted with people being found dead
with no liver or innards, but no visible
perforations or cuts to the skin having
been made. Some Ghost stories turn out
to be hoaxes or have a scientific
explanation, but Thailand still has some
very strange events and phenomena which
occur, leaving no apparent explanation
other than the Supernatural. Perhaps the fact that the mass-mind of the Thai people is still
completely accepting of the idea of Ghosts and magic, that reality is affected by the mass
consciousness. I mean to say that in a country where the Nation believes in Magic, Magic is thus
real, whereas in a country where Magic is not believed in by the majority, then Magic has no
effect. The Buddha said that there is nothing which does not arise from Mind. Is reality affected by
what we believe? From the Buddha's point of view, at least our own reality is affected.

The most commonly known forms of Phii Thai are given a short synopsis below;

Nang Dtakian
Nang Dtakian is a common ghost in the
Pantheon of Thai ghosts. She inhabits the
Dtakian tree as a spirit. The area of forest
around where the Nang Dtakian is dwelling, is
always clean and tidy with no under brush, as if
someone were sweeping the area regularly.
Nang Dtakian is normally attractive in
appearance, with long hair worn to one side,
and a pretty face with slender figure. She
wears traditional Pha Tung skirt. Many
witnesses have said she dresses just like a
forest maiden dresses. Phii Nang Dtakian is
quite worried about and protective of her dwelling place, and will become angry and run amok if
anyone disturbs her place in the forest.
Because of the spirit of Nang Mai Dtakian dwelling within the Dtakian tree, when a tree is to be
used for building a house or a boat, a ceremony must be made to ask permission from Nang
Dtakian first. Once the tree has been converted into something else, the ghost spirit of Mai Dtakian
will be converted into a spirit of a different kind, depending on what the tree has been used for; In
the case of a boat for example, the Nang Dtakian would mutate and become a 'Mae Yaa Nang
Ruea' spirit.
Nang Dtanii
Nang Dtanii is a female ghost just like Nang
Dtakian, who inhabits a banana tree of the
Dtanii variety. In order for the ghost to be able
to inhabit a Dtanii tree, the tree must be of a
special kind called 'Dtanii Dtaay Prai', which is a
Dtanii tree which dies when it blooms its first
flowers. Nang Dtanii is also beautiful in
appearance just like Nang Dtakian, with green
robes with a 'Jong Graben' cloth just like
ancient Thai folk used to wear. She likes to lure
men into her domain and seduce them. She has
a very vengeful disposition and also very jealous, so that if a man who has been with Nang Dtanii
should go with another woman, the Nang Dtanii will hunt the man down and break his neck bone.

Phii Bporb
Phii Bporb is a ghost of a person who has practiced Wicha Akom Saiyasart (occult magic), who has
developed strong powers, but used them from harming other beings with or making black magic
spells, such a making 'Ya Faed', making destructive harmful spells with Yant Hnang Kway (buffalo
skin Yant magic), chanting nails into someone's stomach, calling up other spirits and binding them
to inhabit other objects or people (i.e. Gumarn Tong. From the point of view of Buddhism, these
practices are forbidden. The Lord Buddha stated that such practices are 'Dierachana Wicha'
(animal sciences/occult arts), and that anyone practicing them should take great care in not
transgressing the rules of practice and ceremony. To break these rules is called 'Kalam' (Isan term),
or 'Phid Kroo' (offending the Kroo/Master of the Wicha). In such a case, the spirit of the Boroma
Kroo (Master Guru of the Wicha) will punish the practitioner by cursing him/her to become a Phii
Bporb. Even if the Boroma Kroo did not punish, any practitioner who uses the Dierachan Wicha
arts to harm others will at some point find that the magic they sent out begins to come back on
them and eat them up until finally, they also become a Phii Bporb, just as if the Boroma Kroo had
cast the spell on them. Phii Bporb is split into various types;
• Bporb Tammada (normal Bporb)- Bporb Tammada means someone who is not possessed
by, rather him or herself is a Bporb. This kind of Bporb dies when the person dies.
• Bporb Chuea - Bporb Chuea means that when a family whose Mother and Father are Phii
Bporb, and the parents die, then the descendants of that family will also become Phii
Bporb, regardless of if they are willing to become Phii Bporb, or not. This kind of Bporb has
no ending to its lineage.
• Bporb Bplaeg Hnaa - 'Bplaeg Hnaa' means 'Stranger face' This kind of Bporb is very
naughty and likes to make trouble getting other s in trouble for things they have not done
or don't even know about. When Bporb Bplaeg Hnaa enters a person and possesses them,
the Bporb will start to cause trouble, and when questioned if someone has forced them to
do it or who is the culprit, the Phii Bporb will not tell the truth, and indicate innocent
people to take the blame instead.
• Bporb Gag Geug – Bporb Gag Geug (Isan word),is a Bporb that refuses to speak at all. This
usuallyt results in the relatives taking the afflicted person to a Hmor Phii and ask the Hmor
Phii to exorcise the Phii Bporb. Seeing the Hmor Phii begin his ritual, will cause the Phii
Bporb to finally speak, admitting that it is a Bporb, and sometimes even telling where it
came from and whop sent it. (in the case of a black magic spell or curse being laid on the
afflicted person). This kind of direct possession by a Phii Bporb is called 'Bporb Khao'
 (meaning 'Bporb enters').
Pic below – a Monk chases ghosts away using prayer water to wash over the afflicted
devotees.
When a person is afflicted by, or has become a Phii Bporb,
their behaviour differs depending on the case; Sometimes
the afflicted will behave erratically and make a big fuss
shouting or writhing around. Others may just sit or lie
down and be still looking pale as if they were very ill.
Others will weep constantly. In whichever case, all Phii
Bporb will ask for raw meat (such as pigs liver or
boiled/raw innards). They will eat aggressively and chew
with their mouth open like an animal. When this causes
those close to notice that the person has a Phii Bporb
possessing him/her, the family will take the Afflicted to the Hmor Phii.
Below pic; Exorcism of a Phii Bporb which was covered on Thai TV.
The Hmor Phii has various ways of making a ghost
flee from the body of the afflicted;
Some Hmor Phii will take dried chilli and roast it
until it makes a lot of smoke and let the afflicted
person sit in the smoke until the eyes water and
cannot breathe. This forces the Bporb out of the
body, and as this occurs, the Hmor Phii then binds
the Phii Bporb and questions it as to who it is and
where it came from. Once the Phii Bporb has
confessed, the Hmor Phii will unbind the Phii Bporb
and let it go on its way. The afflicted person will be
back to normal . The watering red eyes from the
chilli smoke will disappear immediately. The watering red eyes from the
chilli smoke will disappear immediately. But the Phi Bporb will become all
flustered and red eyed and have to flee.

Other methods of Exorcism;

In General it is common for Hmor Phii to use 'Hwaay' (rattan) to whip and
flog the Phii Bporb with. This also hurts the victim of course. If the Phii
Bporb plays tough, the Hmor Phii will whip harder with the rattan wood
(Rattan has long sharp thorns on it), until the skin of the person is
bruised and purple from the beating with rattan. Once the Bporb has left
the persons body, the whiplashes from the rattan will quickly fade and
disappear from the surface of the afflicted persons skin almost
immediately.
Pic left; Rattan tree.
But this method of exorcism has already come to cause unrest in the
public news, because of a person who did not have a Bporb possessing
them, but was actually suffering from a nervous disorder. But the victims
family thought that there was a Phii Bporb inside, so they asked a Hmor
Phii to exorcise, and he used the Hwaay to whip the victim with. The
victim was injured in many places, bruised and scarred in various places,
and the Hnmor Phii kep whipping thinking that the Bporb ghost was
playing hard to beat. In the end, the victim died from the beating.
The relatives were charged with criminal offences and the Hmor Phii was put in prison for
manslaughter.

A third method for exorcising Phii Bporb is for the Hmor Phii to bring various frightening or unlike-
able animals (such as toads, tuk-gae lizards, snakes, cockroaches, or the like) and use them to bully
and frighten the Bporb out of the victims body. Even though the Phii Bporb is rather a disgusting
creature in itself, the fact that most Bporb ghosts are women, and/or inhabit women causes the
Bporb to be disgusted and/or frightened by the kind of animals used by the Hmor Phii and will
usually flee from the victims body quite easily when this method is used.
It is said that Phii Bporb is very difficult to get rid of. Most people who become afflicted by Phii
Bporb Sing Sathit ('Sing Sathit' means 'To Dwell within'), will remain afflicted their whole life. There
is however, a trick to use when exorcising Phii Bporb; When the Hmor Phiis Kata Akom begin to
bother the Phii Bporb, a ball will form and swell under the skin of the victim. When the Hmor Phii
begins to grab it and 'Saek Kata Akom' (chant magical spells/mantras) to force the Bporb out, the
ball under the skin will begin to disappear and flee. If the Hmor Phii is not experienced enough, he
will think that the Phii Bporb has already taken leave, but in fact, the Phii Bporb will first run and
hide as a ball of energy in the crook of the leg behind the kneecap, or even in the genital area.

Hmor Run Kroo Method;

'Run kroo' means 'the teacher Guru generation'. Hmor Run Kroo means the experienced older
Master Hmor Phii, who has both a large armoury of Kata Akom and assorted psychic powers which
he has developed over the years with Kammathana Meditation and Kasina staring, as well as the
advantage of many years of experience. I would translate this as 'Adept Ghost Doctor'.
The Adept Hmor Phii will barge in and tie the wrists, ankles and neck of the afflicted using Saay
Sinjana (Saay Sin – the thin white cord used by Buddhist Monks in blessing ceremonies). This
prevents the Bporb from escaping from the afflicted persons body whilst the Hmor Phii works.

Recorded Cases of Phii Bporb

In Isan country (North East Thailand), Ghosts are an everyday occurrence, and legends and tales of
Ghost visitations are rife.

A very famous case of apparent possession by Phii Bporb, is the case in Don Somburn in Ampher
Yang Dtalaad, Kalasin. A large number of case of people appearing to have been possessed by the
spirit of a malefic being such as a Phii Bporb, who were causing havoc in tow different villages. It
became so bothersome that it became necessary to ask a Monk to come and ward the Ghosts off.

Local news reporters stated that there were various unexplainable incidents of middle aged
women being possessed. Two cases occurred in one evening, which began with Nang Daeng
Somway, a lady aged between 30 and 40 years old, who was displaying signs of being possessed by
a Ghost (this is called 'Thuug Phii Sing Khao' in Thai). The second case was with Nang Ganjanaa
Hwang Chaalii (31) from Koke Sri. Both women began shaking, and began to speak jibberish, and
wail and moan. The local villagers in both districts became afraid that Phii Bporb was running amok
in the district and thus took both women without prior notice to the temple of Wat Don Yaa Nang,
in order to ward the Ghosts off.
The local villagers heard of this matter as word got around, and many people turned up to sit and
watch and see what would happen. Pra Kroo Bparsut Tamma Suntorn, the abbot, and some of the
other monks of the temple performed a ceremony to trap and dominate a Phii Bporb, by tying
cords of Sai Sin thread (a white string thread used by monks to chant spells with) around the
temple grounds, and the Shrine room. Both women were taken and sprayed with Nam Montr
(prayer water), as the victims were screaming and wailing nonsense (a typical response when
being exorcized).

The atmosphere became very thick as Ajarn Khajam ( leading figure of Isan Animist magic) entered
into Rang Song (Deity possession/ Spirit Mediumship), and stated that there were hundreds of Phii
Bporb spirits planning to come and wreak havoc on the inhabitants of this village. The villagers
were terrified, and formed a circle joining hands and began to chant to chase the Ghosts away.

As the Monks and Ajarn Khajam were spraying prayer water, they were simultaneously chanting
spells and Kata to call and force the spirits of the malevolent Ghosts to enter into tubes of bamboo
which had been prepared as vessels to trap the Phii Bporb with. They performed the Ritual all
night, and managed toentrap more than 100 Phii Bporb Ghosts, including successfully extraditing
the Phii Bporb from the two women who had already been affected and possessed, who returned
to their normal state.
Pra Kroo Bprasut Tamma Suntorn (Wat Don Ya Nang), commented that in this particular time of the
year there were lots of Phii Bporb flying around because it was the season that people would
'Bploy Khong' (release Magic Spells) or 'Krorb Kroo' (perform ceremonies of Initiation).

Many of these ghosts belong to beings (Human and Non-Human) with much Wicha Akom (occult
and psychic powers). He warned that people who would hunt or stay in the forest at night should
use the greatest caution. To make the Ghosts flee, they should use the Khan Haa ceremony and
prepare Ya Fhaeg grass to make the ceremony whilst chanting the Ancient Kata used by their
forefathers.

It is believed in the Isan country, that Phii Bporb such as these come from Occultists who have
mastered the Dark Arts and developed enough power to be able to take the life of another person.
The Ghosts of these people are the Phii Bporb created by the Master of Dark Arts (Saiyasart).

Some of the Dark Rituals involved with this kind of practice are the making of 'Ya Faed', or ' Roop
Fhang', Saek Hnang Kwaay (Buffalo skin spell), 'Saek Dtapu Khao Torng' (cast a spell to make nails
enter into the stomach of the victim), or use Mantras to make a Malefic spirit enter into that
person and possess them.

Saiyasart has its rules of play and rules of conduct. He who has Magical powers (Wicha Akom),
which the Lord Buddha has decreed to be 'Wicha Dierachan' (animal science – black magic), must
abide by the rules of play. He who does not abide by the rules of play and breaks the rules (called
'Calam' in Thai), will receive heavy doses of bad luck due to having 'Phid Kroo' (offended the Kroo
of the Wicha). The sp[irit of the Boroma Kroo will punish you and convert you into a Bporb Ghost.
People who use spells and Kata to evoke magical power and harm other beings, with no fear of
Karma or wrongdoing, will slowly get the rebound wave of the Magical energy fall back on them
and finally turn them into a Phii Bporb.
Grahang - Graseur
Grahang and Graseur are very similar.
In fact, the only difference between
them is that a Graseur is a female, and a
Grahang is a male.

Graseur is a headless Ghost of female

gender. Below her head hangs her
entrails and organs, exposed to the air.
She flies around with great hunger and
the desire to eat raw meat and fresh
warm innards such as liver and
intestines.

Graseur flies around at night with only

her head, liver, kidney and intestines
hanging from her throat. Some believe
she leaves her body at home in her lair
when she becomes a Graseur.

When she flies around at night hunting

for food to quench her insatiable
appetite, she glows with a soft green
light.

It is said by some that to look into the eyes of the Graseur is to yield to her power and she will be
able to consume your intestines and liver without leaving a scratch on you.
This is the explanation given for the case of a large number of people in on village of the Isan
country being found dead with no inner organs, but no apparent incisions had been made on the
bodies. This made it seem impossible that anything else could have done it except a supernatural
being, or a Ghost. If a woman gives birth when a Graseur is in the neighbourhood, the Ghost will
smell the blood, and rush into the body of either the Mother or child and eat up their innards and
organs. In olden times Folk would place a thorned Putsa tree branch under the house to frighten
the Ghost away, who would fear that its guts would be caught on the thorns of the Putsa tree.
When a Graseur is about to die, she will not die easily until she can find some human offspring,
and exude some of her spittle into the mouth of the victim in order to continue the lineage of
Graseur forward (the victim becomes infected and transforms into a Graseur). The original Graseur
will then be able to die in peace (Graseur are usually live persons in the daytime who transform
into Ghosts at night). Apart from taking a liking to raw flesh, the Graseur likes to eat dirty things,
such as faeces and rotten things. When the Graseur has eaten, if any household has left any
clothes out on the washing line to dry, the Graseur will often use the clothing to wipe its mouth
dry by flying against the cloth (no hands remember?). The stains on the cloth will be rounded
stains from her open mouth. If this stained clothing is taken and boiled, the Graseur in her Lair will
feel as if her mouth is burning, and will be forced to come and beg to stop boiling the cloth.

It is considered almost impossible to exorcise a Graseur, because the spirit of the Graseur will have
entered the heart and mind of the victim so very deeply that, to do away with the Ghost would be
synonymous with killing the victim.
 In the Malayu peninsula, there is a Ghost
story whose characteristics are identical with
the Thai Graseur Ghost. The Malayu version
is called 'Hindtu Bpinangalan'. This is a
famous, allegedly true Ghost story. It tells of
a family of Father, Mother and child, who
when the Father went to work, the Mother
locked the door and went to the bedroom.
She took a bottle of magical oil with spells in
it and rubbed it on her throat. Her head
separated from her body leaving only the
liver kidneys and intestines with it, and flew
out of the window to hunt. As she flew, she
emitted a howling sound like an eerie wind
blowing to frighten away all of the insects
and small animals which might come and
pester her innards as she flew along in
search of raw and festering food. Her son
saw this, and, one evening, decided to try it
out for himself, and rubbed a little on his
neck. As his head began to lift off from his
shoulders, the boy panicked and started to
cry and scream 'Help me help me, my head is
coming off my shoulders'! The villagers heard
this and ran to the house to see, but nobody
dared to go in to help the boy. The head of the boys Mother returned and the sound of the boys
crying died down. The next day, the said family moved away and no one ever saw them again. It is
difficult to believe in things such as a Graseur, but considering the amount of almost identical
descriptions that can be found around the world of this type of spirit (Japan has a story of a
Demon who can remove his head to hunt for food), it is also hard to believe that there is nothing
behind the stories.

In ancient times it was common belief that Graser was a Phuut that is experiencing its own
'Wibaak Gam' (karmic fruits of own actions). It is this Wibaak Gam that has made this being
become a Graser. As the Graser was once a Human, it would enjoy and participate in professions
which were inauspicious or dishonest, such as selling fake things as authentic, or ancient. This kind
of mentality, be it that of a Male or Female Human, will always carry the persons spirit to be
reborn as a Praed (Peta – Hungry Ghost). This being will then like to hang around places of folth
and onsume dirty and smelly things such as rotten food and refuse. It will only enter and possess
other Humans with the same hateful and dishonest affinities, and thus the continuation of lineage
of the Graser is also established. The attitude of wanting the belongings of others and obtaining
them byu dishonest means is part of the Wibaak Gam of the Graser.

Once this being has experienced enough Wibaak Gam to leave behind the existence of a Praed, it
will then be converted into a Phuut which is something like a Phii but has more Psychic power and
magic. A Phuut can change its shape and form, but a Phii cannot. Some Phuut can only change
into one other shape, others can do up to half a dozen or so.
The Racha Pundit Sathaan of Thailand declares the following facts about Graseur Thai;
• Belief in the Graseur Ghost has had a great influence on everyday life of the Thai Folk
• A withered banana is called ''Kluay Graseur Dood” (Banana that a Graseur sucked dry)
• A person who eats without any manners or chews carelessly with the food falling out of his
or her mouth will be said to 'Gin Hmuean Phii Graseur' (eat like a Graseur Ghost)
• There is a kind of searchlight which flashes on and off and can swing from side to side
which is called 'Kome Graseur' (sometimes called 'Kome Dta Wua', meaning 'Cow Eyes
lamp')
• There is a kind of weed whose leaves glow in the dark, called 'Waan Graseur'

Grahang
Grahang is a male Ghost, whose appearance and
characteristics are similar to those of the female
Graseur. The Grahang can fly using flaps which
grow on his arms with which he flaps and glides
around. Grahang like to perch on the large pestle
used to grind the rice grain with.

Left Pic; local inhabitants of the municipality of

Hnong Suea, Pathum Thani, wait to see if the
Graseur will appear. News got out after a closed
circuit TV camera caught a picture which, after
analysis, appeared to show saw a disembodied
head the face of an old woman. What was even
stranger is that the head was glowing with an
eerie light as it hovered over the field.

It isn't too difficult to become a Grahang, for the

cause of this is usually 'Phid Kroo' . When a Looksit
(student) of a Master Ajarn (Kroo) breaks a promise
to keep a certain rule or vow (such as not eating
,marrows or gourd like vegetables), then he will
suffer 'Khong Sueam' (Magic gone rotten and
corrupt), and become a Grahang in the end.

Reference; Dictionary of Racha Pundit Sathaan

พจนานกรมฉบบราชบณฑตยสถาน พ.ศ. 2542.
[ออนไลน]. เขาถ&งไดจาก:
http://rirs3.royin.go.th/dictionary.asp
 Pra Mae Torani – Dharani – Mother Earth

Pra Mae Torani (alternatively known as “Pra Sriwasuntaraa” in Thai, and Dharani in Sanskrit), is the
Deva of the Earth; Although she doesn’t normally participate in taking on a personified
appearance, or incarnation, as do many other Devas, she is ever-present, and is the surface of the
world we live in, and upon.
She is not in a separate sphere, as many other Devas, rather is present around us constantly, and
for this reason, needs no special place of worship to be constructed. Pra Mae Torani appears in the
Brahman, Hindu and Buddhist Cosmological pantheons. According to Hindu beliefs, the Earth is
something which gives life and sustenance to all living beings. She is therefore seen synonymously
with the concept of “Mother of all the World”. She is thus named as a Nature Spirit of female
gender called “Toranitaritri”". This word means “Sustainer of the World”. Pra Mae Torani, (or
alternatively, Mae Pra Torani), is generally known in Thailand for her appearance in as the Lord
Buddha Sakyamuni confronted the Celestial Mara in the moment of his Enlightenment, and called
upon the Earth to be his witness of the merits attained during his last ten lifetimes. Mother Earth
rose up and confirmed his merits to be greater than those of the Mara, and squeezed a tumult of
water out of her hair, washing the Maras away.

Although her image is not often

seen when compared to say, some
of the other Brahman Hindu
Deities in Thailand, such as
Prapikanes (Ganesh), Pra Prohm
(Brahma), Pra Narai (Vishnu), and
Pra Isworn (Shiva), but She is
generally revered without need
for her image. This is due to the
fact that Pra Mae Torani is seen as
being present within all places on
the surface of the Earth, and is
thus made offerings by country
folk, often using natural
surroundings as the place of
worship.
Pic Left; Pra Mae Torani statue at
Wat Bang Pra Temple, Nakorn
Pathom.

Offerings;
Offerings of rice, fruits and milk
are placed on a boulder or rock, or
pour it over the Earth. Some
places also offer whisky, and
others a boiled chicken (boiled in
“Nam Pla” the traditional fish
sauce). Apart from this, Brahmans and Hindus will ask for pardon and forgiveness before stepping
on the Earth whn awakening and getting out of bed in the morning.

When a new calf is born, the herders will always take some of the mother’s milk, and pour it onto
the Earth in devotion to Pra Mae Torani, before allowing the calf to drink it’s first milk from it’s
mother. Farmers would call upon the Earth Goddess to watch over the fields and the cattle, and
even to take care of the souls of the dead. This led to her being revered as the Goddess of the
pasture and the rice field. In the Punjab, it is believed that Mother Earth sleeps for a period of one
week each month; farmers will put down their work and cease to farm the fields during this
period.
Above – Pra Angkarn; Alleged Offspring of Pra Mae Torani. In the times before the solidification of
the Earth and manifest reality, in the Deva Relams, the difference between a conscious being and a
principle such as the four elements or elements of nature is little. This is perhaps beyond the scope
of mere humans to concieve. Some legends say the Pra Angkarn was brought into the world by Pra
Isworn who made him out of powder made from eight cows.

The Goddess of the Earth, or, “Pra Mae Torani”, does not appear in stories or legends as much as
the other more commonly mentioned Deities do, and those that do exist, are a little confused; For
example, in some places it is told that Pra Mae Torani had a child with Pra Narai (Vishnu), called
“Pra Angkarn” (the Planet Mars and the day of Tuesday in Thai.) But in other tales it is told that Pra
Angkarn was the son of Pra Isworn (Shiva) and Pra Mae Torani. In the Brahman version, Pra Mae
Torani is only mentioned to be the Consort of “Pra Turawa” (the North Star), and nothing more. In
the Buddhist tradition, Pra Mae Torani is known for her appearance as the witness of Lord
Buddha’s merits being greater than those of the Mara who was challenging him. Mother Earth
appeared as Buddha called upon her
as a witness to his merits, and
wound her hair up to squeeze the
water out. The water flowed out
encompassing the regiments of the
armies of Mara and washed them
away to Mount Kirimekala
Kochaintra, where the Maras finally
recognized that the merits of the
Lord Buddha were greater, and rose
their voices in a Kata of reverence to
Buddha.
Only Pra Mae Torani could pay witness to the fact that Lord Buddha had already made great merits
since his life as Vessantara (Pra Waes Sandorn - พระเวสสนดร in Thai), when he practised the
merit of Generosity to completion. and Nine other Perfections of Merits were also achieved in his
ten ultimate lives .(see “The Ten Perfections a Study Guide by Thanissaro Bhikkhu” in the links at
the end of this chapter, for a concise teaching on the Ten perfections). Pra Mae Toranee bore
witness because she was present during all of Buddha’s previous lives, and was the only one able
to confirm the truth of his claim.

The Maras were defeated in this moment,

inundated by the waters flowing from the
hair of Pra Mae Torani, and washed away
by the truth of Buddha’s great merits. In
this moment of Buddha’s Enlightenment,
and defeating Mara, the Earth shook and
the skies flashed, resounding over the
horizon. This scene is perhaps the most
well known appearance of Pra Mae Torani
recorded. Pra Mae Torani was also used
by Devas to entrust things to, as in the
Ramakian tale in the case where the
Ruesi Hermit Janaka (ชนก - Chanok in
Thai), placed Nang Sida (Sita) in a pot under the Earth for 6 years, and Pra Isworn (Shiva) when he
entrusted her with the Diamond Bow to give to Pra Ram (Rama)

Hindu Brahman view of Pra Mae Torani

According to Hindu and Brahman traditional
beliefs,it isn’t very becoming for a woman
to remain single, but both Pra Mae Torani
and Mae Kongkaa are without Consorts
(husbands).The legends state that in the
beginning, both Pra Mae Torani and Pra
Mae Kongkaa were relatives of Pra Narai
(Vishnu), whom they stayed with alongside
Pra Lakshmi and Pra Sarasawadi. But
because of constant quarrelling with each
other, Vishnu was forced to relegate them
all to a series of respective Consorts; Pra
Mae Kongkaa was handed over to Pra
Isworn (Shiva), and when it came for Pra
Mae Torani to be sent to have a consort,
she became depressed, and prayed to be
able to descend to live on the Earth, and
would never return to seek the wonders of
Heaven again.

Pra Mae Torani has lost much of her

importance in the Brahman and Hindu
Religions; some Hindus have remained only with a rather coarse practise of slapping the Earth with
the palm of the hand and then placing it on one’s forehead to show that one still reveres the Earth,
whereas others might chant a Kata to ask forgiveness before placing their feet on the floor when
rising from the bed in the morning. It could be said that many of the Deities and Devas who have
experienced a lessening of importance and reverence in Hinduism, have managed to take refuge in
Buddhism and maintain their presence in the Cosmologies and belief systems of Human Beings.

Basic Characteristics of Appearance

Pra Mae Torani is an elemental spirit,
not a human being; for this reason it
must be stated that the artistic
representation of Pra Mae Torani is
namely just that, a representation. In
general, She is represented as a
Female Deva, slightly plump, although
She is sometimes also represented as
a slimmer and younger more
beautiful Maiden, like a young
princess. She sits with her legs folded
under her, but the right knee is lifted
a little higher than the left knee. More
rarely in some places, she is
constructed in the standing position
too. What is always the same in every
representation and example of her
image existent, is her long hair, her
hand raised to grab it at the crown, as
her left hand reaches and grabs the
tail of her hair and squeezes it to let
the water in it flow out. Her clothing
is varied in almost each example, with
seemingly particular standard
tradition in how she is clothed.Some
places is she bejewelled and wears
ear rings, and carrying accessories
such as a shawl and a bag, some
places she wears fine clothes but no
extra decorations. Pra Mae Torani is of
course the Planetary consciousness,
and therefore possesses no form or
body, as in the case of Pra Mae Kongkaa. Hindus and Brahmans can revere and call upon either of
these Deities in whatever place or time, due to the fact that their pace of reverence is all places;
they are omnipresent in all places on the Planet.

Kata Hua Jai Pra Mae Torani – Heart Mantra of Mother Earth
Mae Ga Ma U เม กะ มะ อ
 This four syllable Kata is representative of the four Brahmacaryas;
Metta, Karuna, Mutita and Upekha
1. Metta means loving friendliness/kindness – a kind and friendly disposition
2. Karuna means Generosity – being disposed to help others and open hearted, generous in
both self sacrifice and material things too
3. Mutita means the deep wish and inclination to help others – readily disposed to make
compassionate intervention and help others.
4. Upekha means equanimity – the reason a Bodhisattva can have compassion for others but
not suffer as a normal being does when he is unable to help someone, is because he has
'Upekha'.

This differs to the Buddhist perspective which mentions the appearance of Pra Mae Torani
rising up from the surface of the Earth in the form of a Lady with long hair, and helping the
Buddha, by being his witness to his great 10 merits. Thai Buddhists have given her the
name of Nang Suntari. Nang Suntari or, Pra Mae Torani, is portrayed below the image of the
Buddha in the pose of conquering Mara, she kneels twisting her hair and squeezing the
water out to wash the Maras away in a flood, making the rains fall, waters overflow, and
earth quakes.

The statue of Pra Mae Torani in Bangkoks Sanam Hlwong

This, the most famous statue of
Mother Earth in Thailand, was
erected on the 27th of
December, 2460 B.E. (Buddhist
Era). The statue took a period
of four months to make. The
person who made the smelting
was Kroo Rern.
It was paid for on request of
the Queen, on the occasion of
her birthday.

Her Highness asked for an

image of Pra Mae Torani
squeezing water from her hair,
in order for the country and it’s
people to never be without
water for crop irrigation,
washing and daily use, as well
as for drinking.

The monument was blessed by a congregation of Monks to ask for all the water that flows out
from the hair of Pra Mae Torani statue into the fountain, be prayer water, and make the people
healthy and happy.
The monument was given to the Folk, and the water should always flow from it and be free for all
people to partake of, forever.
How to Rever;
Apart from giving offerings of milk and fruits, flowers and incense and Candles for revering a
statue, you can always return a little of what you are eating to the nature if you eat outside then
you can throw some on the grass. Say in your heart that you are returning to Mother Earth part of
what she has given you, for future generations. As for what kata to chant, Pahung is the most apt
one. You can do Earth Kasina meditations to get more in contact with earth Godess too. Pra Mae
Torani, as already mentioned, is everywhere, she is the planet, and therefore needs no statue to
make reverence, as our altar is all around us; the World we live in is Pra Mae Torani. But the best
way to make a ceremony out of revering her, is to have an iomage of her on your altar, and use
Kata Pahung to revere her with. Always say Namo Tassa first 3 timesbefore beginning any other
Kata.You can always also use the kata used by the Maras to praise Buddha as the supreme merit
maker – “Namoe Dtae Purisaachanya”, which the Yaksa used after raising their hands in praise and
cheering 2000 times to his Glorious accomplishment. It is important in this day and age to revive
the reverence of the Earth deities and local Devas – the Budha taught that one reason for the
decline of a Culture is when they stop revering the local Deities. Many Cultures of the World do not
rever local deities, and are also for this reason experiencing an unexpolainable decline both
financially and Culturally. The reverence of Pra Mae Torani (Mother Earth), is extremely important
in these times.
Other names for Pra Mae Torani are;Taruedtri, Pasuntara, Pasuntari, Pra Sriwasuntara, Pra Pattawi,
Pra Pumitaewi. Pumitaewi means 'angel of earth'. Pattawi means earth.

Dharani Mantra of Longevity (The Sutra of Longevity)

The Buddha Sakyamuni is reputed to

have said that “If good hearted people
are able to memorize and chant the
Dharani Mantra, along with the burning
of a fire and offering of flowers and
garlands will eradicate all serious
diseases, and that the results of former
offences will be removed.”
This Mantra also works for sick children,
when the Mantra is chanted for a period
of seven days and seven nights.

The Celestial Mara heard the Buddha

revealing this most powerful Mantra, and
was consumed with anger; his three
daughters, (the same three who were
used to attempt to lure the Buddha in
the moment of his enlightenment) saw
their father’s distress and anger, and
suggested that they descend into the
Buddha’s congregation in disguise and
pretend to be devotees, in order to cause
havoc and discord amongst the Sangha. When they did this, asking the Buddha to become
disciples. The Buddha replied to the Mara and his daughters; “Oh Mara, you were already angry
when you heard me giving the Dharani Mantra sermon whilst still in the celestial sphere, and have
only come to cause havoc and confusion in the congregation and commit evil deeds.

I shall not allow you to deceive us. On hearing this and seeing that the Tathagatha (Buddha) had
seen through his plot, the Mara Papani was ashamed, and revealed himself in his true form,
vowing as re-compensation for his act of trickery, and in honour of the Buddha, that in the End of
the Age of Dhamma, he would protect all living beings who were able to remember, chant and
maintain the Dharani Mantra on longevity, extinction of offences and protection of children from
evil ghosts and dangers. He added that all beings who were in the hell realms who remembered
and chanted this Mantra would be helped by him too, by pouring the waters of the ocean over
them to cool and refresh them, finally vowing that he would transform the Maha Naraka (great
hell) into a lotus pond.

As this meeting between the Buddha and the Mara Papani was in progress, a host of flying Rakasas
(Yaksa giants), whose Chief was the eater of children heard this and descended from the void,
circling above the Tathagatha one thousand times in reverence, and addressed the Buddha;

“Oh Great Knower of all the worlds! we have been subject to Incarnation as Yaksa since countless
Kalpas, and our numbers are as great as the grains of sand in the silt of the Ganges. We all suffer
the torments of interminable hunger, and the irresistible desire to feed on human babies,
consuming their flesh meat and bones. We are suffering from the inclination to seek mothers and
fathers copulating and consume the sperm of the father preventing them from giving birth to their
children, and even entering the womb of the mother to gobble up the foetus of the conceived
child and drink it’s blood.
We are driven by the lust to find and murder new born babies in the first week of their lives, and
rejoice in entering the bodies of children (up to the age of ten years old), transforming ourselves
into viruses and bacteria, parasitic worms and the like – consuming their innards and essential
organs. But now that we have listened to the teaching on Longevity, The Extinction of Offences and
The Protection of Young Children, we vow to never feed on unborn or born children again, even if
we are tormented by hunger and starvation”.

To this, the Buddha decreed that the Yaksa race should uphold the precepts of the Buddha
Dhamma, and that if they did so, after passing away, that they would attain reincarnation in the
Celestial heavens and partake of the blissful life of a Deva.

He then told the human congregation that if some people have a child that is disease ridden, that
the mother should take a small part of her breast milk and spray it into the air, as an offering to the
Raksa (Yaksa), and recite the Dharani Mantra with pure faith in her heart. He added that it is
allowed to write it down and read it if not able to recite from memory. If this is done, the child
would soon recover from the illnesses.

Upon hearing this, the Yaksa giants swore once more to never consume living children, or cause
them to become ill, even if it meant that they would have to revert to eating lead pellets instead of
meat.
After this, the Heavenly Kings of Dragons, Yaksa, Asura, Garudas Kinnara Mahoragas Xue Li Dou, Pi
She Zhe, Fu Dan Na, Jia Zha Fu Dan Na and other kings came to revere the Buddha, and promised
that they would all protect any Bikkhus, Nuns, or Laypeople who upheld the recital and praise of
this Mantra. The announced their ability to be able to chase off evil spirits and prevent accidents
or even painful natural deaths.
The the Earth Spirits, the sons and daughters of Mae Torani cam and in their reverence, promised
to bestow all people who maintain the Dharani Mantra with an abundant supply of food and
bestow long life upon them. Amongst the blessings promised by the Earth Spirits, were gold and
silver, jewels and wealth, rice, other grain sources and a healthy body with peaceful mind free of
anger and no need to fear for survival matters. They also promised to protect all babies of people
who revere this Mantra in the first 7 days after birth. Then Maha Vachira the mighty Vajra of
strength came and promised to also give protection to the people who revere the Dharani Mantra
and their children. Maha Vachira also stated that such people will not lose control of the 4 Maras
within the human body, and will experienced an extended lifespan, living up to an age of 120 years
old in some cases, and even in special cases attaining the ability of non-aging and Immortality (this
seems to be more a legend than anything as the Buddha Dhamma states that all things are
Impermanent and subject to decay and death/entropy). Also the state of “Non retreating will be
bestowed upn such people.
Devotees of the triple Gem who hear this Mantra will be unaffected by evil spirits, who will be
powerless to take their lives away.
Then, Maha Vachira recited the Mantra;
Duo-Ti-Ye-Ta, Zhan-Ta-Li, Zhan-Ta-Luo-Pi-Ti, Zhan-Ta-Luo-Mo-Niu,
Zhan-Ta-Luo-Pa-Ti, Zhan-Ta-Luo-Pu-Li, Zhan-Ta-Luo-Men-Yi, Zhan-Ta-Luo-Ti-Li,
Zhan-Ta-Fei-Mie, Zhan-Tu-Luo, Zhan-Ta-Luo-Po-Luo-Zi, Zhan-Ta-Luo-Fu-Ta-Li,
Zhan-Ta-Luo-Po-Ti-Yi, Zhan-Ta-Luo-Po-Mie, Zhan-Ta-Luo-Fa-Zhi, Zhan-Ta-Luo-Lu-Ji, Su-Po-Ho.
After his recital of the Dharani Mantra,
Buddha declared that Maha Vachira would
become the Greatest Leader and Teacher of
all sentient being.
The Buddha turned to the Boddhisattva
Manjushri and said;
“The Dharani Mantra helps to increase the
life span of Gods and People and to eradicate
all offences, defilement and evil views.” In
addition, if there is a king who kills or harms
his parents, who kills the relatives without
any reasons, who does not carry out his duty
in accord to the Proper Dharma, who invades
other countries for no reason at all and who
kills the loyal officers if they try to advise him.
On top of that, he himself indulges deeply in
sexual desires, and goes against The Proper
Dharma which was set up by his forefathers
in the King’s Lineage. Besides he destroys the
Buddha’s pagodas and temples, and burns
down the Buddha’s images and Sutras. The
country of such an evil king will face the
calamities of flood and drought. The wind
and rain will not come at proper time and so
the citizens will suffer from thirst and hunger. Many of them will die of plague. As the king is
unruly, so he will obtain a short life span in this life. After he has passed away, he will fall into the
Great Avici Hell. But if he is able to write down this Sutra, to propagate the Sutra widely, besides
making offering to it, to repent and reform sincerely his offences, and to carry out the tasks and
country’s affairs in accordance to the Proper Dharma set up by his forefathers in the King’s Lineage,
then he will gain longevity”.

Garaniya Metta Sutta (or, 'Garaniya Metta Paritta')

Here is the Mantra for you all to chant -Maha Garaniya Sutta as is chanted in Thai Theravada
Buddhism. Before chanting the Mantra, you should raise your hearts in acceptance and recognition
of one’s faith in the Mantra.
The Mantra makes you sleep happily, awaken happily, not have nightmares, be loved by others, be
they gentle people or evil people.
The Deities will protect you, and keep you free from dangers. To attain Samadhi concentration
whilst meditating will become very easy, your face will look young and fresh.
Most importantly, you will not fall into panic or fear attacks in the moment of Death.. In addition, if
the practitioner attains Metta Chaan (Jhana of Metta) in his meditations, then he will be reborn as
nothing less than a Brahma Deity in the next incarnation.
1. Ga Ra Ni Ya Madt Tha Gu Sa Lae Na - Yan Dtang San Dtang Bpa Dtang
Sag Go U Chuu Ja Su Hu Chuu Ja – Su Wa Jo Jas Sa Mu Tu A Na Dti Maa Ni
2. San Dtus Sa Go Ja Su Pa Ro Ja Abp Bpa Gij Jo Ja Sal La Hu Ga Wudt Dti
San Dtin Tri Yo Ja Nibp Bpa Go Abp Bpa Kap Po Gu Laes Su A Na Nu Kit To
3. Na Ja Kut Tang Sa Maa Ja Rae Gin Ji – Yae Na Win Yuu Bpa Rae Ubp Bpa Wa Taa Yung
Su Khi No Waa Khae Mi No Hon Dtu Sap Pae Sadt Dtaa Pa Wan Dtu Su Khi Dtadt Dtaa
4. Yae Gae Ji Bpaa Na Puu Dta Thi – Dta Saa Waa Thaa Wa Raa Waa A Na Wa Sae Saa
Tii Kaa Waa Yae Ma Han Dtaa Waa – Mach Chi Maa Ras Sa Gaa A Nu Ga Thuu Laa
5. Tidt Thaa Waa Yae Ja A Tidt Thaa – Yae Ja Tuu Rae Wa San Dti A Wi Tuu Rae
Puu Dtaa Waa Sam Pa Wae Sii Waa – Sap Pae Sadt Dtaa Pa Wan Dtu Su Khi Dtadt Dtaa
6. Na Bpa Ro Bpa Rang Na Gup Pae Tha – Naa Dti Man Yae Tha Gadt Tha Ji Nang Gin Ji
Pyaa Ro Sa Naa Bpa Dti Ka San Yaa – Naa Nya Man Ya Sa Tug Kha Mij Cheuya
7. Ma Dtaa Ya Thaa Ni Yang Bud Dtang Aa Yu Saa Ae Ga Budt Dta Ma Nu Rag Khae
Ae Wam Bpi Sap Pa Puu Dtae Su Maa Na Sam Paa Wa Yae A Bpa Ri Maa Nang
8. Maedt Dtan Ja Sap Pa Lo Ga Sa Ming Maa Na Sam Paa Wa Yae A Bpa Ri Maa Nang
Ut Tang A To Ja Dti Ri Yan Ja – A Sam Paa Tang A Wae Rang A Sa Bpadt Dtang
9. Dtidt Than Ja Rang Ni Sin No Waa Sa Yaa No Waa Yaa Wa Dtas Sa Wi Ka Dta Mit To
Ae Dtang Sa Dtang Atidt Theu Ya Pra Hma Maedt Dtang Wi Haa Rang I Ta Maa Hu
10. Tidt Thin Ja A Nu Bpa Kam Ma Sii La Waa - Tas Sa Nae Na Sam Bpan No
Gaa Mae Su Wi Naa Ya Kae Tang Na Hi Chaa Dtu Kap Pa Seuy Yang Bpu Na Ra Dtii Dti
(The Following is assembled from translated suttas and texts found in libraries and the internet)
Blessings received from recitation of the Dharani Mantra;
“People and Gods who recite and hold the Great Compassionate Heart Dharani will obtain fifteen
kinds of good birth and will not suffer fifteen kinds of bad death. The bad deaths are:
1. They will not die of starvation or poverty;
2. They will not die from having been yoked, imprisoned, caned or otherwise beaten;
3. They will not die at the hands of hostile enemies;
4. They will not be killed in military battle;
5. They will not be killed by tigers, wolves, or other fierce beasts;
6. They will not die from the venom of poisonous snakes, black serpents, or scorpions;
7. They will not drown or be burned to death;
8. They will not be poisoned to death;
9. They will not be killed by mediumistic insects;
10. They will not die of madness or insanity;
11. They will not be killed by landslides or falling trees;
12. They will not die of nightmares sent by evil people;
13. They will not be killed by deviant spirits or evil ghosts;
14. They will not die of evil illnesses that bind the body;
15. They will not commit suicide;
Those who recite and hold the Great Compassion Holy Mantra will not suffer any of these
fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:
1. Their place of birth will always have a good king;
2. They will always be born in a good country;
3. They will always be born at a good time;
4. They will always meet virtuous friends;
5. The organs of their body will always be complete;
6. Their hearts of Way(Bodhi) will be pure and mature;
7. They will not violate the prohibitive precepts;
8. All their relatives will be kind and harmonious;
9. They will always have the necessary wealth and goods in abundance;
10. They will always obtain the respect and help of others;
11. Their possessions will not be plundered;
12. They will obtain everything they seek;
13. Dragons, Gods, and good spirits will always protect them;
14. In the place where they are born they will see the Buddha and hear the Dharma;
15. They will awaken to the profound meaning of that Proper Dharma which they hear.
Those who recite and hold the Great Compassionate Heart Dharani will obtain these fifteen kinds
of good birth. All Gods and people should constantly recite and hold it without laziness.”
Blessings given by Avalokiteshvara to the devotees of this Mantra;
When walking in wilderness, mountain or marsh,
if encountering tigers, wolves, or other fierce beasts,
or snakes, spirits, demons, monsters, ghosts,
they will be unable to harm the Mantra-holder when they hear this Mantra;
When voyaging on river or sea,
poisoned dragons, flood dragons and Makaras,
Yaksas, Rakshas, fishes, and soft-shelled turtles,
will dodge when they hear the Mantra
If besieged by battle arrays or robbers,
or being robbed by villains,
recite the Great Compassion Dharani sincerely,
those villains will show mercy and go back;
If one is imprisoned by government official,
jailed, chained and locked,
recite the Great Compassion Dharani sincerely,
the officer will show mercy and set him free;
If entered a house of a poisonous insects raising family in a wild way,
the family purpose to venom with drinks, foods or medicines,
recite the Great Compassion Dharani sincerely,
the poison will turn to nectar;
When a woman is giving birth to a child,
evil demons comes to obstruct the birth and causing suffering and oppressive pain,
recite the Great Compassion Dharani sincerely, the demons will disperse, leaving a safe and
comfortable birth;
If evil dragons or pestilence ghosts spread poison,
people are infected by pyrexia and about to die,
recite the Great Compassion Dharani sincerely,
diseases will be healed and lives of people will be lengthen;
If evil dragons or ghosts spread the tumescent diseases,
people suffer from carbuncles, sore, abscess, ulcer and bleeding,
recite the Great Compassion Dharani sincerely,
then spit three times to the abscesses and it will be cured.
If there are muddled and wicked living beings who aroused immoral minds,
causing hatred by sending nightmares, ghosts and curses to you,
recite the Great Compassion Dharani sincerely,
then the hexes and evil spells will return to its original senders.
When Dharma is about to disappear,
the world is evil, feculent and disordered,
people’s sexual desire are like raging fire,
their hearts are deluded and they confuse right and wrong.
They have adulteries behind their spouses,
and think of lust days and nights ceaselessly.
If they can recite the Great Compassion Dharani sincerely,
the fire of sexual desire will quench and the evil minds will extinguish.
If I glorify the effect and power of this Mantra in detail,
even one Kalpa is not enough for the glorification.

In order to attain perfect results one must:

1. eat only vegetarian food;
2. take only one meal before noon each day, eating after noon is prohibited;
3. also keeps the five basic precepts: no killing, no stealing, no sexual misconduct, no false speech,
no consumption of alcohol.)
“If a human or heavenly being, who recites and holds this Dharani, baths in a river or a sea, the
nearby living beings wet by his bath-water will have all their weighty sins cleaned and be reborn in
pure-lands of other directions. They will be born through miraculous creation from lotuses, and
will not undergo birth from wombs, moistures, or eggs. How much more so, for those who recite
and hold this Dharani themselves!”
“If one who recites and holds this Dharani is walking, a wind blows his hair and clothes, then the
living beings blown by the wind that previously touched the Mantra-holder will have all their heavy
obstructions and evil karmas cleansed, will not continue to suffer from karmas of the three evil
paths, and often be born in front of Buddhas. It should be known that the Mantra-holder’s
blessings, virtues, and fruit-repayments will be unimaginable.”
“If the Mantra-holder says anything, no matter good or bad, it sounds like pure Dharma-sound to
all heavenly demons, Exterior-paths practitioners, Gods, dragons, ghosts, and spirits, thus they will
respect the Mantra-holder as if he were a Buddha.”
“As to one who recites and holds this Dharani, we should know that he is a store of Buddha-bodies,
because he is cherished by 9.9 billions Ganges-river-sands Buddhas;
We should know that he is a brilliant light store, because he is illuminated by the light of all
Tathagatas;
We should know that he is a store of mercies and compassions, because he constantly saves living
beings with this Dharani;
We should know that he is a wonderful-Dharmas store, because this Dharani includes all Dharani-
Gates;
We should know that the he is a store of Dhyana and Samadhi, because hundreds of thousands of
Samadhis often appear in front of him;
We should know that the he is an Empty Spaces store, because he constantly observes living
beings with wisdom of emptiness;
We should know that the he is a store of intrepidities, because he is constantly guarded by
dragons, Gods, and virtuous Gods;
We should know that the he is a Wonderful Language store, because the Dharani-Sound come
from his mouth is uninterrupted;
We should know that the he is an Eternally-Abiding store, because the three-disasters and evil-
Kalpas cannot harm him;
We should know that the he is a Liberation store, because heavenly demons and Exterior-paths
practitioners cannot detain him;
We should know that the he is a Medicine-King store, because he constantly heals living beings
with this Dharani;
We should know that the he is a supernatural power store, because he can freely travel round the
Buddha-Worlds.
The glorifications for the merits and virtues of the Mantra-holder are endless.”
“Virtuous men, if one tires of the sufferings of the world and seeks for happiness of long life, he
should settle down in an unoccupied and clean place, make a pure Secure Boundary, recite this
Dharani towards his clothing, water, foods, fragrances, or medicines for 108 times and then use
them, then he will certainly gain a long life. If he can make a Secure Boundary, accept and hold the
Dharani in accord with Dharma, then all things will be achievable.”

The method of making a Secure Boundary

Recite the Dharani 21 times towards a knife, and then countermark the ground with the knife to
make a boundary;
or recite the Dharani 21 times towards some clean water, and then sprinkle it around as the
boundary;
or recite the Dharani 21 times towards some white mustard seeds, and then scatter them around
to mark a boundary,;
or make a boundary by mental visualisation;
or recite the Dharani 21 times towards some clean ashes(of Incense) and use them to mark a
boundary;
or recite the Dharani 21 times towards a five-colored thread and then make a closed circle on the
ground with the threads as a boundary. All of these will do.
If one can accept and hold the Dharani in accord with the Dharma, he will achieve the fruit
naturally.”
“If anyone just hears the name of this Dharani, his weighty sins of births and deaths of countless
Kalpas will be eliminated, how much more so, of those who recite and hold this Mantra
themselves! If anyone can know and recite this holy Mantra, we should know that he has already
offered and sustained innumerable Buddhas and have widely planted his virtuous roots. If he can
recite and hold the Dharani in accord with Dharma to relieve all living beings from sufferings, we
should know that he is the one with the great compassionate heart, and will become a Buddha
soon.”
“If he recites the Dharani for all living beings that he sees, make them hear the Dharani and make
it become a cause of their achievement of Bodhi, then, his merits and virtues are immeasurable,
boundless, and cannot be praised completely.”
“If he can, with pure sincerity, apply his heart to keep the Abstinent-precepts, repent the previous
sins on behalf of all living beings, also repent his own various sins accumulated in countless past
Kalpas, keep reciting this Dharani and never allow the sound of recitation to be interrupted, then
he will achieve the four Sramana-fruits in his present life; if he has excellent talent for Dharma
(literally: sharp root) and masters the skillful means of Wisdom-Observing, then achieving the
fruits of ten Bhumis is not difficult for him, not to mention those small worldly blessings. All his
wishes will be fulfilled.”
“If he wishes to command ghosts, he should find a skull in the wild, wash it clean, set up a
Mandala(altar) in front of a statue of Thousand-Handed and Thousand-Eyed Avalokiteshvara
Bodhisattva, and make offerings of multifarious fragrances, flowers, drinks, and vegetable foods.
Do this day after day, then 7 days later, the ghost will appear and obey his orders.”
“If he wish to command the four guardian Gods, he should recite towards a sandalwood and burn
it, then he will achieve the goal – because the power of the Bodhisattva’s great compassionate
vows are deep and weighty, and the power of this holy Dharani is mighty and vast.”
“This holy Mantra spoken by Avalokiteshvara Bodhisattva is true, real, and not false. If you wish to
invite this Bodhisattva to come, recite the Mantra 21 times towards a Guggula Incense and burn it,
then this Bodhisattva will come.”
“If being possessed by a soul of cat, find a dead cat’s skull, burn it to ashes, mix the ashes with
clean soil, and then use them to shape a cat. In front of a statue of Thousand-Handed and
Thousand-Eyed Avalokiteshvara Bodhisattva, recite the Dharani 108 times towards a wrought iron
knife, and then cut the model into 108 pieces with the knife. Recite once, cut once, and say his
name once, then the cat’s soul will leave and never return.”
“If harmed by mediumistic insects(Gu), mix Karpura(Dragon Brain Incense) with a same bulk of
Guggula Incense, add 1 bowl of Well-flower-water and decoct them into 1 bowl of decoction;
when done, recite the Dharani 108 times towards the decoction in front of a statue of Thousand-
Handed and Thousand-Eyed Avalokiteshvara Bodhisattva, then take the decoction, the illness will
be healed.”
(*[Note] Well-flower-water: the purest water from a well – each morning, the very first bucket of
water from the well)
“If bitten by fierce snakes or scorpions, recite the Dharani 7 times towards some powder of dry
gingers, apply the powder on the bite and they will be healed.”
“If someone plots to harm you because of hatred and resentment, you should find some clean soil,
or flour, or wax, to shape the enemy’s body. In front of a statue of Thousand-Handed and
Thousand-Eyed Avalokiteshvara Bodhisattva, recite the Dharani 108 times towards a wrought iron
knife, then cut the model into 108 pieces with the knife. Recite once and cut once and say his
name once, and then burn up all 108 pieces. After that, the enemy will be happy, will respect you
and will like to befriend you for his entire life.”
“If you have the eye-diseases of dimmed vision or blindness, or if your eyes are covered by a white
haze or a red film, you should find a Haritaki fruit, an Amala fruit, and a Vihetaki fruit, and grind
them into powder. During the grinding, you must guard their purity: do not be seen by women
who have just given birth, or by pigs or dogs, and you should keep reciting a Buddha’s name, mix
the powder with white honey or human milk. The human milk must be from a mother of a boy, not
from mothers of girls. When the medicine is done, in front of a statue of Thousand-Handed and
Thousand-Eyed Avalokiteshvara Bodhisattva, recite the Dharani 1008 times towards the medicine,
then apply it on the sick eyes for fully 7 days, stay in a quite room and do not be exposed to wind,
then the eyes will recover, the white haze and red film will disappear, and the eyesight will be very
clear.”
“If you are afflicted by recurrent fevers, recite the Dharani 21 times towards the skin of a tiger,
panther, or a wolf, place the skin on your body and the fever will be healed. The skin of a lion is
best.”
“If someone is bitten by a snake, get some earwax of that person, recite the Dharani 21 times
towards the earwax, apply them on his sore, then it will be healed.”
“If an evil fever enters your heart, and it is so oppressive that makes you even wish to die, in this
case, you should find a peach-glue as big as a normal peach, add 1 bowl of clean water and decoct
them into a half bowl of decoction. When done, recite the Dharani 7 times towards the decoction,
take them all, than the disease will be healed. The medicine should not be decocted by a woman.”
“If you are possessed by a ghost, recite the Dharani 21 times towards a Guggula incense and burn
it to fume the nostrils, further, make 7 pills of Guggula each as big as a rabbit dung, recite the
Dharani 21 times towards them and take them, then you will be cured. Be careful: do not drink
alcohol, do not eat meat or the five-pungencies, and do not abuse others. If you find some
Manahsila (real gar), mix it with white mustard seeds and Yang Shen-salt, then recite the Dharani
21 times towards the mixture and burn it under the bed of the patient, then the possessing ghost
will run away and not dare to stay.
The five-pungencies are: onions, leeks, garlic, chives or shallots
“For deafness, recite the Dharani towards some sesame oil and drop the oil into ears, then the
disease will be healed.”
“If someone is suffering from hemiplegias, his nose is blocked and his hands and feet cannot move
because of apoplexy, you should mix some sesame oil with Green-wood-spice and decoct them,
recite the Dharani 21 times towards the mixture, and rub it on the body, then the diseases will
forever be healed. Another prescription: recite the Dharani 21 times towards some pure cow ghee,
and rub it on the body, then the diseases will also be healed.”
“For dystocias, recite the Dharani 21 times towards sesame oil and apply on both the navel and the
jade-gate of the woman who is giving birth, then there will be an easy birth.”
“If a baby dies in a pregnant woman’s womb, find one large Lerng(*) of hyssops, mix it with 2
bowls of clean water, and decoct them into 1 bowl of decoction. Recite the Dharani 21 times
towards the decoction and let the woman take it, then the dead baby will come out, and the
woman will not be in pain. If the placenta does not come out, let her take this medicine again and
it will be fine.” (* Lerng: a Chinese measurement)
“If you have a disease that your heart is often attacked by an unbearable pain, this is called Hidden
Corpse Disease. Find a Fume-Land Incense with mature nipples, recite the Dharani 21 times
towards it, chew and swallow it – no matter more or less. After some time, it will cause vomiting or
diarrhoea, then the disease will be healed. Do not eat any of the five-pungencies, do not eat meat,
and do not drink alcohol.”
“If burned by a fire, recite the Dharani 21 times towards some dung of black cows, apply them on
the sores, the pain will be healed.”
“If one’s heart is being attacked by ascarids, recite the Dharani 21 times towards a half bowl of
urine of a white horse and take it, then the disease will be healed. If the disease is serious, take
more medicine up to 1 bowl, then the ascarids will come out like a linked rope.”
“For a Nail-sore, find some Ling-Sil-leaves, grind them and get the juice, recite the Dharani 21
times towards the juice, apply the juice to the sore, pull the sore out by the root and it will be
healed immediately.”
“If one’s eyes were bitten by flies, find some new dung of donkey, filter it and get the liquid, recite
the Dharani 21 times towards the liquid, drop it into the eyes when lying on the bed at night, then
the disease will be healed.”
“For bellyaches, mix Well-flower-water with YanSheng-salt to make 21 pellets, recite the Dharani
21 times towards them, take half a bowl of the medicine, then the disease will be healed.”
“For red-eyed diseases, or neoplasms in eyes, or cataracts, find some leaves of Chinese-wolfberry
(Gau-Gey), grind them and get their juice, recite the Dharani 21 times towards the juice, soak a
bronze copper coin in the juice overnight, recite the Dharani towards it 7 more times, drop the
juice into the eyes, then the disease will be healed.”
“If someone is afraid and not peaceful at night, and he may even be frightened when entering or
leaving a house, he should make a rope with white threads, recite the Dharani 21 times towards it,
tie it into 21 knots, and wear it on his neck, then the fear will disappear. Not only will his fear
disappear, his sins will also be eliminated.”
“If some unexpected calamities come to your household, find a guava branch, cut it into 108
segments, smear some ghee and honey on both ends of them, recite the Dharani once and burn
one segment, burn up all 108 segments in this way, then all calamities will disappear. This must be
done in front of a Buddha.”
“If you recite the Dharani 21 times towards a white flagleaf and tie it to your right arm, you will
always win others in all fighting places and debating places.”
“If you find some leaves and branches of Sami(*), cut them into 1008 segments, smear some true-
cow-ghee and white-honey-cow-ghee on both ends of them, recite the Dharani once towards each
segment and burn it, and burn up all 1008 segments in this way. Do this 3 times each day, 1008
times each time, for 7 days, then you, as a Mantra-master, will realize the Through-Wisdom of
yourself.” (* Sami: Chinese wolfberry / medlar)
“If you wish to tame powerful ghosts or spirits, find some Wood-Wan-Tzee, recite the Dharani 49
times towards them, smear some ghee and honey on them, and burn them up. This must be done
in front of a statue of Great Compassionate Avalokiteshvara Bodhisattva.”
“If you put 1 large Lerng of bezoar (Cow yellow) into a lapis-lazuli bottle, then put the bottle in
front of a statue of Great Compassionate Avalokiteshvara Bodhisattva, recite the Dharani 108 times
toward it, apply the bezoar on your body and dot it on your forehead, then all Gods, dragons,
ghosts, spirits, human and non-human beings will be pleased.”
(* Lerng: A Chinese measurement)
“If being chained and locked, find some dung of white pigeons, recite the Dharani 108 times
towards them, smear them on your hands and rub the chains and locks, then the chains and locks
will open of themselves.”
“If a husband and wife have a disharmonious relationship and their situation is like that of water
and fire, find some feathers of the tail of mandarin ducks, in front of a statue of Great
Compassionate Avalokiteshvara Bodhisattva, recite the Dharani 1008 times towards the feathers
and let the couple wear them, then the couple will be delightful, and will love and respect each
other unto the end of their lives.”
“If the seeds and fruits in your farm are being eaten by insects, find some clean ashes, or clean
sands, or clean water, recite the Dharani 21 times towards them, sprinkle them around the farm
and the seedlings, then the insects will quit. If you sprinkle some Mantra-water on the fruit trees,
the insects will not dare to eat the fruits.”
The Buddha then said to Ananda:
”For richness, treasures, or various valuables and necessities, use the Wish-Fulfilling Pearl
Mudra(gesture).
For seeking stable life in various unstable situations, use the Pasa(lasso / lariat) Mudra.
For various diseases in abdomen, use the Precious Bowl Mudra.
For vanquishing all demons, monsters, ghosts, and spirits, use the Precious Glave(double edge
sword) Mudra.
For vanquishing all heavenly demons and deities, use the Vajra Mudra.
For taming all enemies, use the Vajra Pestle Mudra.
For eliminating all fears in any situation, use the Fearless-Giving (Abhayam-dada) Mudra.
For healing dim eyes, use the Sun-Quintessence Mani Mudra.
If one has a disease caused by the poison of heat and seeks for refreshing coolness, he should use
the Moon-Quintessence Mani Mudra.
For high positions and promotions, use the Precious Bow Mudra.
For meeting all virtuous friends as soon as possible, use the Precious Arrow Mudra.
For healing various diseases on one’s body, use the Willow Branch Mudra.
For eliminating evil obstacles and misfortunes of one’s body, use the White Whisk Mudra.
For good harmony among all relatives, use the Precious Vase Mudra.
For evading all tigers, wolves, jackals, panthers, and other fierce beasts, use the Shield Mudra.
For always resting in peace and avoiding being imprisoned, use the Axe-Tomahawk Mudra.
For commanding men and women, use the Jade Bracelet Mudra.
For various merits and virtues, use the White Lotus Mudra.
For rebirth in pure lands of the ten directions, use the Blue Lotus Mudra.
For great wisdom, use the Precious Mirror Mudra.
For personally meeting all Buddhas of the ten directions, use the Purple Lotus Mudra.
For underground precious deposits, use the Precious Box Mudra.
For achieving the Way(Tao) of immortals, use the Five Colored Cloud Mudra.
For rebirth in Brahma heaven, use the Bath Bottle Mudra.
For rebirth in heavenly palaces, use the Red Lotus Mudra.
For vanquishing traitors of other places, use the Precious Halberd Mudra.
For summoning all virtuous heavenly Gods, use the Precious Trumpet Shell Mudra.
For commanding all ghosts and spirits, use the Skull Staff Mudra.
For the Buddhas of the ten directions coming to receive you with their hands quickly, use the
Prayer Beads Mudra.
For achieving all superior wonderful Brahma sounds, use the Precious Bell Mudra.
For the ability of eloquent, clever, and wonderful speech (mouth karma), use the Precious Seal
Mudra.
To be constantly guarded by virtuous Gods and dragon kings, use the Kusinagara Iron Hook Mudra.
For mercifully sheltering and protecting all living beings, use the Tin Staff Mudra.
For making all living beings always respect and love each others, use the Joining Palms Mudra.
For always being reborn beside Buddhas for all lifetimes, use the Nirmana(Miraculously Created)
Buddha Mudra.
To be always reborn in the palaces of Buddhas for all lifetimes, and never be born from a womb,
use the Nirmana-Palace Mudra.
For eruditeness, use the Precious Sutra Mudra.
If you wish that from your current incarnation(lifetime) to the incarnation that you are a Buddha,
you will never retrogress from or lose the Bodhi-Heart, use the Non-retrogression Gold Wheel
Mudra.
If you wish that the Buddhas of the ten directions will come quickly to rub your summit and award
you the mark of future Buddhahood, use the Summit Nirmana Buddha Mudra.
For fruits, melons, and various crops, use the Grape Mudra.
There are thousands of such requesting Mudras, now I have just briefly said some of them.”
Sunlight Bodhisattva then spoke a great holy Mantra for those who accept and hold the Great
Compassionate Heart Dharani to protect them:
“Namo Buddha Kunami, Namo Dharma Mahadi, Namo Sangha Tayeni, DhriBhuBhi Sattva Yam
Namo”
“This Mantra can extinguish all sins, and can evade demons and natural disasters. If one can recite
the Dharani once and bow to the Buddhas once, 3 times daily, recite the Dharani and bow to the
Buddhas, then in his next lifetime, he will gain the delightful fruit-repayment that all of his facial
features are handsome.”
Moonlight Bodhisattva also spoke a Dharani to protect practitioners:
“Sumdhidi Tusuza Ahjamidi Uduza SumKiza Bolaidi Yemijaza Uduza Kuladiza Kimoza Svaha”
“Recite this Mantra five times, making a Mantra-Rope with five colored threads, and wear it on
where it is sore. This Mantra had been spoken by the previous 40 Ganges-river-sands Buddhas,
now I also speak it, for supporting all practitioners, for eliminating all obstacles and calamities, for
healing all serious diseases and relieving all sufferings, for accomplishing all virtuous Dharmas, for
eliminating all fears.”
The Buddha told Ananda: “You should accept and uphold this Great Compassion Dharani with a
deeply pure heart, spread it abroad widely throughout Jambudvipa and never allow it to be lost.
This Dharani can greatly benefit all living beings of the Three Realms of Transmigrations, all living
beings suffering from diseases can use this Dharani to heal their diseases. Even a withered tree can
grow new branches, flowers and fruits when someone recites this great holy Dharani towards it.
Thus, it is impossible that any diseases of sentient and conscious beings cannot be healed by this
Dharani.”
“Virtuous man, the mighty and sacrosanct power of this Dharani is unimaginable, is unimaginable,
and one will never be able to fully praise it. If one has not extensively planted virtuous roots since
the long distant past, he is not able to hear even the name of this Dharani, much less that he could
see it. All of you in this congregation — the Gods, human beings, dragons, spirits, should
accordingly rejoice when hearing my praise. Slandering this Dharani is equal to slandering those
9.9 billion Ganges-river-sands Buddhas.
If anyone doubts, or disbelieves this Dharani, we should know that he loses great benefits forever.
For billions of Kalpas, he will constantly fall into the evil categories (of hell beings, hungry ghosts,
and animals) and unable to escape; he will always be unable to see the Buddhas, unable to hear
the Dharmas, and unable to see the Sanghas.”
After hearing the Buddha praise this Dharani, the whole congregation — the Bodhisattva-
Mahasattvas, Vajra Secret-Traces Divinities, Brahmas, Sakra, Gods, the four heavenly kings,
dragons, ghosts, and spirits, were all delighted, they accepted the teaching respectfully and started
practicing it.
 For Your Inspiration

Sammaa Samputto Arahang Pakawaa Lokawituu Taewa Manussanang Putto Pakawaadti

Correctly Enlightened – Free from Defilements, Knower of the Worlds, Teacher of Angels and Humans, Self Enlightened
Meritorious Victor.

That which is Pure is beyond the reach of all evil

That which is Pure is worthy of Reverence
That which is Pure is free from the clutches of Death
Hlwong Por Dte is perhaps the most famous Gumarn Tong Maker of this century (although there
are a few contenders, such as his protégé and successor to the position of Abbot of the temple of
Wat Sam Ngam, Hlwong Phu Yaem). Both Masters enjoy a massive popularity with their Gumarn
Tong statues and amulets which have spread to become popular in other countries, such as China,
Hong Kong, Malaysia, Singapore and Taiwan.
 Biography of Hlong Por Dte Kong Tong – Wat Sam Ngam, Nakorn Pathom

Hlong Por Dte Kong Tong was born on 15th

May 2434 in Ban Sam Ngam. His Father Was
called Jant, and his Mothers name was Pu.
Their Surname was 'Sam Ngam Noi'. LP Dte
had 7 brothers and sisters, of which he was
the fifth-born child.
When the young Dte was 7 years old, he met
his uncle 'Hlwong Lung Daeng' from Wat ka
Hlong, who had come to visit his relatives in
Ban Sam Ngam.
Hlwong Lung Daeng invited Dte to come
and learn Waetmont Kata Akom and
Saiyasart with him, and the young Dte spend
3 years learning with his uncle, until finally,
he could read and write Khom Agkhara and
make sacred Yantra, knowing the Kata to
chant, and the psychic practices involved. He
then returned home to Ban Sam Ngam.
As he reached the age of 15 years old, he
was ordained as a Samanera (Novice Monk –
called 'Saamanen' in Thai).
He studied the Vinaya (the Buddhist canon
of laws for ordained Bhikkhus) with his uncle 'Hlwong Lung Daeng', who was at Wat Ka Hlong. He
also helped Hlwong Lung Daeng in the building of the new temple, and assisted in many other
areas of Merit making.
Hlwong Lung Daeng began to teach his nephew 'Wicha Akom' (Buddha Magic), and LP Dte began a
trajectory which was to lead him to legendary status.
In the year 2454 BE, LP Dte had reached the age of 21 years old, and thus underwent the
transformation ceremony to become a fully fledged Bhikkhu in the Buddha Sasana (a monk in the
Buddhist faith). His Upachaya (ordaining officer) was Hlwong Por Ta from Wat Paniang Dtaeg, an
extremely famous magic master and Gaeji Ajarn. His Gamma Wajarn was Pra Somtaes of Wat Tung
Phag Guud, an Pra Atigarn Jom of Wat Laa Heuy was his Anusawnajarn. He was given the 'Chaayaa'
(Monks Name) of 'Kong Tong'.
Once he had been ordained as a fully fledged Bhikkhu, he continued his study and practice of both
Dhamma and Wicha Akom with Hlwong Por Ta at Wat Paniang Dtaeg. After time, his uncle Hlwong
Lung Daeng passed away, and LP Dte was bestowed the task of helping to administrate Wat Sam
Ngam. LP Dte began to make Tudong (Forest Wandering in solitude and simplicity) between the
years 2455 – 2477, a period of 22 years. During this period, Hlwong Por Dte continued to seek out
knowledge and Wicha Akom. He did not just get Wicha from Hlwong Por Ta and Hlwong Lung
Daeng, during his travels, he found many other Masters to teach him Magic spells and methods.
He learned with Hlwong Por Chaem of Wat Dtaa Gong, and after this continued to make Tudong
wanderings around the country and receive teachings from other Masters wherever he went.
He even had a Karawasa Teacher (Karawasa means 'Layperson') who was an ex Khmer General, and
Lp Dte respected him very much indeed. In those times, Hlwong Por Dtae would perform Wai Kroo
Khmer regularly and without fail. After receiving all the teachings from this Master, he returned to
Wat Sam Ngam for three years and in that time transformed the face of the temple incredibly. Not
only did he develop and expand the temple of Wat Sam Ngam, but also managed to build a
hospital, Sanitary station, schools and police stations amongst other projects
Hlwong Por Dte was a Monk with an extreme amount of Metta (Compassion) and Bpranii (Mercy).
He would offer the same affection to all Looksit who came, regardless of status or financial
standing, without any bias towards one or against another. Apart from this he was always kind to
animals and pets. Before he would eat his daily meal, he would always see to feeding the animals
first.
In the year 2475 BE, Hlwong Por Dte was officially elected Abbot of Wat Sam Ngam, and in the
year 2476, he became 'Jao Kana Dtambon' (Director of the Dtambon, which had 5 temples under it
– a Dtambon is a small district or Municipality).

Wattumongkol by Hlwong Por Dte

(Wattumongkol means 'auspicious materials' in Thai, and refers to amulets and other sacred items)
Although Lp Dtes amulets are world famous for Kong
Grapan, Metta and Choke Laap, Hlwong Por himself never
really wanted people to place their refuge in 'Ittirit' (Magic
powers). He would often teach about this and say 'The
thing with magic is that it isn't really permanent, you can
have it and it can also decay.
Kong Grapan really worked to the full extent then nobody
would die who had it. But we all have to die, so in the end,
even the Kong Grapan magic will have to fail you.' We can
abide in the Magic for a time and if we keep our precepts
and don't abuse the Magic until the time comes when it is
needed, it will probably not fail you. But we cannot refuge
in it forever. The only thing which is permanent and for
always is the Dhamma, nothing else.
Hlwong Por made quite a few different kinds of amulets
and objects of worship. In the second world war, all of the
different amulets he made saw case of miracles happening
and lifesaving experiences. His amulets were never
renowned for their aesthetic beauty, but their magical power was intense, for LP Dte created
Wattumongkol for people to be able to carry with them for protection.
Most of his Wattumongkol were made from clay mixed with sacred herbal powder mixture with
magical power, which he collected from sacred or powerful places. Some of the ingredients he
would use are; 'Din Jed Bpong' (Earth from 7 salt licks), 'Din Jed Bpaa Chaa' (Earth from 7
cemeteries), and 'Din Khuy Bpu' (the residue in the dust from crabs as they burrow, which forms
balls on the sand). All amulets from Hlwong Por Dte have his name on the back side of the amulet,
deeply embedded into the cement. His most famous and popular 'Krueang Raang' (Magical
objects and statues) is the 'Dtugadtaa Tong', otherwise called 'Gumarn Tong'. He got the formula
from his uncle Hlwong Lung Daeng.
Hlwong Por Dte would make the Dtugadtaa Tong using the ancient method taught by Hlwong Lung
Daeng using the ingredients mentioned, and give the statues to the villagers and locals to protect
and help them in their homesteads. He would mix the sacred mixture into a long stick of clay, and
lay it down. When he performed 'Blug Saeg' (Invoke Magic with a Mantra and embed it in the clay),
he would chant and force his Psychic power into it until the stick of clay would rise and stand up on
its own accord.
This is the authentic traditional method for making Dtugadta Tong statues. Many people who
received statues from LP Dte came to tell tales of amazing things happening, and the Dtugadtaa
Tong of LP Dte entered the annals of Legend, becoming an iconic amulet of the 'Dtamnan Gumarn
Tong'.
In the Year 2505, LP Dte was to make yet another edition of amulets using sacred clay, to celebrate
his fiftieth year as a Bhikkhu. In this set of amulets he added broken pieces of 'Din Tawarawadee
and Pong Waan into the mixture. This made the amulet become very smooth when worn and
absorb sweat from the wearer (in those days people did not have glass or plastic covers on the
backs of the amulet cases, rather left the amulet to touch the skin to absorb magic). Ithe amulets
had a very ancient look to them even when they were just made.
LP Dte passed away on 25th December 2524 BE, at the age
of eighty.

His body is currently preserved and placed on display for

the Looksit of Wat Sam Ngam to pay reverence to and
gain blessings and inspiration from the Master.

The different amulets which were made are as follows;

1. Pra Ruup Hmuean Sum Ruean Gaew

2. Pra Bprog Po Yai
3. Pra Bprog Po Lek
4. Pra Dtrii Gaay (Pra Sam)
5. Pra Tung Saethii
The first four of the five kinds of amulets have a Yant
embedded into the back face of the amulets, which is
called 'Yant Sam Ngam', because the back face Yant has an
image of a trident, which is the meaning of the name of
the temple 'Sam Ngam' (three prongs).
The fifth amulet, Pra Tung Saethii, has a Yant and the
Chaayaa of Lp Dte 'Kong Tong' emblazoned on the rear
face instead.

There are many other amulets by Lp Dte which are lesser

documented, such as his Tagrud amulets, which are both
attractive and traditional in appearance, as well as
enjoying a reputation for great magical power.
Tudong is a word in Thai used for wandering in solitude through the forest with minimal
amenities. This is the method of the Thai Theravada Forest tradition Kammathana monks who
practice Vipassana and Samatha meditation in solitude and renunciation of the world. Tudong
Tales is a series which will appear in some issues telling stories of various Monks and Masters as
they were on Tudong, and will eventually recompiled from all the various articles in different issues
of Buddha Magic E-Zine to make a single topic print edition called 'Tudong Tales – Wandering
Ascetics in Thailand'. The book will feature Tudong Tales from most Great Masters of Thai History.
This months issue presents Tudong tales from a master whose Biography is also published in this
very same issue. But before we start enjoying the tales of Tudong Masters past and present, I feel it
is of highest important to explain about the difference between the original rules of Tudong
practice as given by the Buddha, and those applied by Thai Theravada Forest monks. The main
difference being that the original practice of Tudong does not require wandering, and can even be
practised by Lay Persons.

Above; A Master Monk leads evening prayer and meditation session during a Tudong in which lay
practitioners also came along to practise and accumulate merits, virtue, concentration and
wisdom. Tudong is the closest to the pure practice of Buddha's teachings that exists today in
Buddhism.
Tudong 13
After the rainy season ends in Thailand, Bhikkhus of the Thai Forest lineage will wander around the
country in solitude, sleeping and camping in remote areas and in the jungle with minimal
amenities. This practice of wandering in simplicity, with the aim of applying oneself totally to
Dhamma Practice and also to travel and spread the Dhamma, is known in Thai as 'Awk Tudong',
and a Monk who practices this is called 'Pra Tudong'

This use of the word 'Tudong' is not entirely accurate and synonymous with the word Tudong as
used in Pali Suttas mentioning Tudong practice as lined out in the Buddha's times. In the Buddhism
Dictionary used for Buddhist Vocabulary written by Ajarn Pra Prohm Kunaporn, the word Tudong is
explained as follows; The tool for doing away with Kilesa (defilements), which the practitioner
applies to increase the effectiveness of the practice of removing craving from the heart. This tool
has 13 modes of practice. Each mode of practice when completed as a whole set of 13 should lead
to complete liberation from clinging and desire, and the attainment of Moksha.
1. Bangsuguligangka – the practise of not wearing Civara (robes) that are new or inherited,
seeking old cloth and sewing/repairing it for ones own use
2. Dtaejiworigangka – the practice of only possessing one set of Dtrai Pha Jiworn (Three piece
monks robe set) composed of Jiworn (cloaked robe), Sabong (skirt), and Sangkati (vest)
3. Bpintabadtiganka – the practice of not accepting gifts or praises, and only eating what one
has received whilst on Bpintabaat (alms round 'Pintabata')
4. Sabpatanjarigangka – the practice of refraining from crossing the road or side which one is
walking on alms round, not weaving between buildings or alleys, and only making alms
round on one line of houses without crossing to another line.
5. Aegaasanigangka – the practice of eating only one meal a day. Once one has risen from
eating this one meal, one shall not eat again till the next days alms round has been made
6. Badtibpandigangka – the practice of eating exclusively from the 'Bpaat' (alms bowl); the
Bhikkhu does not eat from any receptacle (including freestyle eating), except from his
Bpaat
7. Khlubpajchaagadt-dtiwangka – the practice of not accepting or consuming food offerings
after finishing the meal, even if it is not yet mid-day.
8. Aaranyigangka Rugkhamuligangka – the practice of remaining in the forest, and not
dwelling close to civilization, remaining at a distance of at least 15 'sen' (Thai measurement
of distance)
9. Rughkhamuligangka – the practice of dwelling under trees, and not using the refuge of man
made constructions
10. Appokaasigangka – the practice of dwelling in open spaces, avoiding man made shelters
AND even the shade and shelter of trees and forests (this practice is not forced in rainy
season)
11. Sosaanigangka – the practice of dwelling in cemeteries, and examining mindfully fear,
death, and impermanence, learning to see ones own body as no different from the corpses
in the cemetery.
12. Yathaasandtathigangka – the practice of the mendicant, who abides with what he is
offered, never asking for or seeking that which fits to his own pleasures.
13. Naesach-chigangka - the practice of not lying down; the practitioner abides by the rule of
only sitting, standing or walking, but never lying down horizontal

Tudong practice is not part of the Buddhist

Vinaya (Canon of rules and compulsory
practices for Bhikkhus). A monk is not
ordered to go on Tudong, rather chooses to
do so to increase the velocity of his
advancement in self enlightenment. The
common rule is that if you feel that Tudong
will help you to develop auspiciousness, and
eliminate non-auspiciousness, then by all
means go on Tudong, but if you practice and
see that it has a detrimental effect, then you
should stop the practice. Not only
unenlightened common beings should
practice Tudong, Even Enlightened Arahants,
who had nothing left to attain in this sense,
remain in Tudong practice, such as Gassaba
Arahant, who the Buddha elected Highest
Master of Tudong. The reason an Arahant
remains in this framework of practice is
• All desires have been eliminated and thus no need for seeking a better dwelling place
than the forest
 • The forest is precisely where an Arahant would find the most fitting place for remaining
uninvolved with the world of unenlightened beings and illusions of the Human world.
• The continuation of the practice will continue to add to the merits attained.

Why do Monks go on Tudong?

Bhikkhus go on Tudong to seek solitude, and increase the intensity of their endurance and practice
of renunciation. To find peaceful places to attain Samadhi concentration, and Jhana absorption.
They change place often, moving around to avoid attaching roots to any place of comfort.
Sometimes, a change of atmosphere will assist in attaining Samadhi more easily, as well as give
local villagers in the remote regions where the Bhikkhu wanders to be able to come and make
offerings and receive blessings, merit and Dhamma teachings.
Some will even come and stay in the forest, practicing Dhamma with the Bhikkhu, which is a great
merit for the Bhikkhu in assisting other beings in attaining enlightenment and liberation from
sufferings. Once the Bhikkhu has finished his mission in any particular region, he will then continue
to wander to the next place.
Changing places and moving around, causes the practitioner to become more closely in touch with
him/her self; the heart (Westerners might call this the 'soul')will be closer to itself and easier to
read.
“So if solitude is part of Tudong practise, then why do we see monks wandering in large groups
on Tudong?”
This is because the younger Bhikkhus, who still have little practise under their belts, need
guidance, and must slowly learn the ways of the forest a little at a time. The forest is dangerous in
both worldly and unworldly ways (dangerous animals and fevers being the worldly part, and ghosts
and misguided spirits and tree Devas being the unworldly part). The technique of the practice has
many stumbling blocks too, and the practitioner must first spend time with his Pra Ajarn (Master
teacher), and learn the ways of the Tudong Masters of the lineage.
But once the ways are learned and experience has been gained, the Bhikkhu, Ruesi or Prahm
(Brahman) will then be able to start traveling alone, and intensify his practice to the full Tudong
method and wander the fields and valleys, forests and caves, gathering the strength to resist the
Maras of the sense and cravings which arise thereof, and one day win the battle against the great
enemy which is the craving is unceasing in our hearts.

And when one is lucky, and meets an Ajarn who has travelled Tudong for many decades, and been
a Bhikkhu for many many years, who has attained Abhinya powers, then one might receive
teachings and tips as to how to attain such abilities, or perhaps be taught some Wicha and ritual
ceremonies that will give the practitioner magical spells to assist him in both his own practice, as
well as to use helping others to reduce suffering in the world.

Tudong Tales Part One – Miracles of Hlwong Por Dte

LP Dte performs the miracle of Metta

Karuna Baramee
Once, Lp Dte was was wandering on
Tudong through an area of the province of
Pijit, which was a province where Hlwong
Por had many Looksit. As the locals heard
that Hlwong Por Dte was camping in the
nearby forest, they gathered into a large
group and went to find him to pay
reverence. They came in masses, and
asked him to remain for a few days, so that
they could arrange to make offerings and
receive blessings according to traditional
Buddhist Ceremony. Hlwong Por accepted
the request, and remained for some days.
Over this period, the Looksit gave many
offerings and money to help Hlwong Por to
restore and expand the temple enclave of
Wat Sam Ngam, which was in a state of
disrepair at that time.

But alas, due to the fact that so much

money was given in front of the
congregation, that the idea of Hlwong Por Dte wandering through the forest alone with so much
money on him was simply too tempting to local robbers, who planned to attack Hlwong Por, and
steal the money.
It followed then, that one night, as Hlwong Por Dte had set up his camp in the forest for the
evening, that the thieves appeared armed to the teeth with various lethal weapons, and the leader
of the gang came forward and threatened Hlwong Por. Lp Dte then gave them all the money with
no resistance. LP Dte never felt an inkling of anger or fear because the robbers were capable of
robbing a defenseless Bhikkhu, and felt Metta for the thieves, whose minds were full of Avicca
(wrong views).

He then said to the Thieves;

“This money which the people gave was given for the building of Guti huts for monks. If you take
this money, where with the young Samaneras have to sleep and practice the Dhamma?”

He continued to beat them with reasoning in this manner, and the thieves began to feel guilty
about their action, and finally realize what fruits would be reaped from such bad Karmic activity.
They saw the Sin in the matter and were suddenly convinced of their wrongdoing. This change of
attitude occurred rapidly and miraculously, considering the unlikelihood of such black hearted
Villains being converted so easily.

Even more astonishingly, the gang then threw down their weapons and bowed to their knees and
made prostrations to Hlwong Por, returned all the money, and even made donations with
whatever money they had on them, to help with the building of the Guti huts at Wat Sam Ngam.
Hlwong Por Dte then gave his words of blessing to the robbers, who were now devotees, and they
were filled with rapture and faith in Hlwong Por.. He then blessed them with holy water, and the
thieves took their leave in equanimity.

When a normal person tries to convince a black hearted heartless thief, no words would be
enough to cause such a miraculous change in attitude. Only a person who has attained the merits,
perfections and purity of a true adept practitioner of self mastery can awaken such causes with the
simple use of words. Words used will be Dhamma, but the words must come from a true hearted
and pure practitioner who is real in his practice, in order for the effects of the words to also be
real.

LP Dte converts heartless Robbers to devotees and saves a village from plunder
Hlwong Por Dte had another encounter with highwaymen too, as a large gang of pirates gathered
in the forest behind Wat Sam Ngam for a meeting to discuss a planned attack on the marketplace
at Koh Raet that very afternoon. Hlwong Por became aware of this, and rousted up some Looksit to
help make rice and curries, and then sent some of them to go and invite the head of the gang of
thieves to come and meet Hlwong Por Dte at the temple.

When the leader arrived at the temple with his gang, Hlwong Por gave them food and
refreshments until they were satiated, and then he asked them;
“I would like to Bintabat (beg) for you all to become my Looksit, if you become my Looksit (all of
you), then I shall give you all something special.”

The Thieves all agreed to become Looksit of Hlwong Por instantly with no disagreements. Once
they had all promised truly to be Looksit of Hlwong Por Dte, they received the 'Khong Dee'
(g,translates as 'Good things' – which normally would mean magic amulets, or the like) froom
Hlwong Por. But the special gifts that Hlwong Por Gave them was not amulets, rather the
teachings of the Dhamma of Lord Buddha, which teaches to adhere to good deeds, and avoiding
inauspicious deeds. Hlwong Por Dte preached the Dhamma until all of the theives began to
become aroused with feelings of remorse for their negative actions, and see the reasons for
avoiding evil deeds. It came to be then, that the gang gave up on their plans to ransack the local
village marketplace at Koh Raet, and all returned home and left the province. The villagers of Koh
Raet were all spared the brunt of the evil doers planned assault, solely because of the Baramee
(merits and perfections) of Hlwong Por Dte Kong Ton .

In those days, the Kingdom had not yet developed a modern infrastructure, and once outside of
Bangkok, anywhere that was not farmland was usually deep thick Jungle and Forest, with the odd
clearing where a small village would be, with thick forest between each settlement. Any
communication, social meetings between villages, or commerce, would happen by travelling along
the water canals and rivers as the main form of transportation. If one was to travel overland, then
it would usually have to be walking, or at best, take a buffalo and cart, which would take days to
travel and waste much time on the journey.

Due to this situation, there were hordes of gangs of highwaymen and robbers hiding in the forests,
which made the job of hunting them down very hard for the law enforcement agents of the time.
The problem of having to travel slowly along small paths in the forest made innocent and veritable
citizens easy meat for the robbers, who would rush in and ransack traveling merchants with no
apparent mercy. Some villages were besieged and ransacked completely without one house being
excepted by these gangs, who would rush out of the thick forest and attack the smaller villages.

The Village of Ban Srapang in Nakorn Pathom was one of the villages which was attacked by the
pirates and robbed, and the villagers were so shocked and frightened by the event that they
moved out of their homes and went to live with relatives and friends leaving the settlement empty
of life, looking like a Ghost Town. Then, one of the villagers of Ban Srapang visited Hlwong Por Dte
and beseeched him to help by buying his hut from him, for he said that he did not intend to return
for the rest of his life. Hlwong Por Dte bought it from him, and sent some Looksit to take some
carts to carry the Hut back to the temple and use as a Guti hut for Bhikkhus.

As the Gwian (carts) arrived at the Village of Srapang, the robbers were there, and rushed in to the
attack in order to steal the money, carts and buffaloes from the Looksit who were sitting in the
carts. The Looksit did not know about the incident of the robbers, and had not expected or even
imagined that the gang would be living in the village, and were extremely shocked and frightened,
but, before anything could happen, Hlwong Por Dte walked in on the scene, as if from nowhere –
no one had seen him come along, nor knew where he had appeared from.

The robbers came to look who it was, and when they saw it was LP Dte of Wat Sam Ngam, they all
fell to their knees in a line, and raised their hands before their foreheads in reverence. Some of the
thieves even had amulets hanging from their necks which were from Hlwong Por Dte, which makes
them 'Sit Doey Bariyaay' (Looksit through indirect lineage – meaning they may not have been to
see LP Dte in person or paid reverence or Bucha to him at the temple of Wat Sam Ngam, but
through their act of faith in his amulets and wearing them, they are still Looksit, through faith in
the Master). When the robbers found out that LP Dte had come to take the hut from the village to
make a Guti hut for the Bhikkhus at the temple, they joined in with the Looksit to help transporting
and loading the hut onto the wagons.
After they had finished, the robbers came and asked to become direct lineage Looksit of LP Dte,
and asked for 'Khong Dee' (powerful amulets) from him to protect themselves from dangers. LP
Dte conceded and gave out some monk coins to some, tagruds to others, which he took from his
'Yaam' (monks shoulder bag), simultaneously giving them some advice and warnings of how to
practice the Dhamma properly, and some awakening words to raise their conscience. He told them
to remember that;

“My amulets have great power and will protect those who practice good deeds and behave within
the precepts of loving kindness and follow the Khor Haam (forbidding commandments). To receive
'Khong Dee' from me, but not respect and keep Sin Haa (the five precepts), and commit evil deeds,
and harm other beings, will cause the amulet to 'sueam' (go bad and lose its power, or even turn
the wearer into a ghost from the dark magic he has absorbed by doing evil deeds).

Above – Pra Khunphaen Run Raek (1st edition) by Hlwong Por Dte Kong Tong – Wat Sam Ngam

The gang members raised their hands in reverence and bowed, all promising to keep the precepts
and rules of LP Dte, and left. The Looksit from Wat Sam Ngam then traveled back safely with the
cart and the hut on it. As for Hlwong Por Dte, he walked the whole way back alongside the cart,
because he never would ride any animal or vehicle pulled by an animal, because he didn't want to
make even the slightest Negative Karma (Bpaap in Thai – synonymous to the word 'sin' in English),
by causing animals more suffering than necessary. These are just two miraculous events in the life
story of Hlwong Por Dte Kong Tong of Wat Aranyigaram (Wat Sam Ngam), Nakorn Pathom.

Tudong Tales will continue next issue with more stories from the lives and Tudong journeys of
Thailands greatest Masters.
 Meng See Hoo Haa Dtaa – five eyed four eared luck bringer

Meng See Hoo Haa Dtaa is a legendary creature found in Northern Legends, that is reputed to
eat coals and excrete pure gold.

See Hoo Ha Ta has two different legends;

One is “Meng See Hoo Ha Dtaa” (five eyes four ears) and is part of a legend attached to the
building of the Temple of Wat Khao Kway Gaew in Chiang Rai – this creature exists in the temple
there as a statue. This creature’s dung (excrement) is gold when it goes to the toilet
It is supposed to be the reason that men love their mistress more than their first and main wife (in
Thailand many men have a “Mia Hlwong” (main wife) and a “Mia Noi” (second wife/mistress).

The four ears and the five eyes are part of the maintenance of the Buddhist principles of Dhamma
practise; namely, Bhramavihara (the four ears representing; four practises of compassion – Metta
(loving friendliness), Garuna (Compassion and generosity), Mutitaa (Mutual concern for the
welfare of others) and Upekha (Equanimity)
The five eyes mean the five precepts (not killing not stealing not indulging in perverse sexual or
adulterous behaviour, not lying and not taking alcohol or intoxicating substances such as drugs)
The first version of this creature “Meng See Hoo Ha Dtaa” (above picture), Meng See Hnaa Ha Dtaa
is like a bear a little bit and small in stature, it eats coals and excretes solid gold.
Apart from Wat Doi Khao Kway Gaew, Wat Pra Puttabat Huay Dtom is anotherChiang Rai temple
with a statue of Meng See Hoo Haa Dtaa (below)
 The legend of Meng Si Hoo Ha Dtaa is called
the legend of “Aay Tuggatta”, which goes like
this;
About one thousand years ago, there was a
city called Nakorn Pantumid, with it’s ruler
“Pra Jao Pantumit Racha”. The city was a
peaceful one without any problems, and its
ruler Pra Jao Pantumit had seven wives to
his name. In this city there was a poor family
of three (Mother Father and child) the child
went by the name of Aay Tuggatta.

When Aay was only four years old, his

mother died. After this, when Aay Tuggatta
went begging, some people had compassion
and welcomed him, giving him alms, and
others would chase him away. When he was
12 years old, his father sent him to work as a
cow herder for a village chieftain, but after
not many years, his father became terribly
sick, and thinking that he would not live for
long, he taught his son to have moral
precepts, and told him that when he died, he should bury him in the forest until his skull fell off,
and then should take the skull and place it on the altar in the house to revere.

He was told that when Aay should reach the age of seventeen, that he should take the skull onto a
mountain to the south west; wherever the skull might get caught up, then there should it be
buried, and in that place set an animal trap. If an animal should get caught in the trap, then he
should take it and look after it. After having explained his wishes, his father died. So the young Aay
took his father’s skull up the mountain until it got stuck in front of the mouth of a cave, and there
he set his trap for the animal. After 3 or 4 days, he returned and found that there was a very
strange animal indeed caught in the trap.

This animal looked like a bear, short in stature, with wide eyes, green in color. It had all of five eyes
and four ears, and he gave it the name “Meng See Hoo Ha Dtaa ”, meaning “creature with five eyes
and four ears”. Aay thought that this must be his father reborn as the strange animal, and took it to
keep at home, building a small coop for it and bringing it some food and water. But Meng See Hoo
Ha Dtaa would not eat anything he gave it, and he became worried, because he didn’t really have
much time to care for the animal, due to the fact that he had to work as a cowherd every day.

It was cold season, and so when Aay returned home from work, he lit a fire and burnt it to make
coals. It so happened that one of the hot coals sprang out of the fire and landed near Meng See
Hoo Ha Dtaa ; with great hunger in his eyes, Meng See Hoo Ha Dtaa ran forward and snatched the
burning ember of coal and ate it. Aay was curious to see if Meng See Hoo Ha Dtaa would eat the
rest, and let him approach the fire, – the animal wolfed the coals down as if they were a plate of
delicacies!
The next day, Meng See Hoo Ha Dtaa dropped dung that was pure gold, and many pieces were
they indeed! When Aay saw this, he began to bring hot coals to the animal each evening to eat,
and each morning there were piles of golden pellets to collect, which Aa then took and buried
under the ground to hide them. Some time later, there was rumors and news of the great beauty
of the princess Pra Nang Sima (daughter of Pra Jao Pantumid Racha, the ruler of the realm) being
spread around the nation. many people wished her to accept their marriage offers, and lords and
ladies and nobles in their hundreds began to appear in the district to compete for her affections.
To deal with this, Pra Jao Pantumid Racha decided that whoever should win her hand should build
a well made of solid gold and bring it to the palace. He set this out as a condition of marriage
thinking that it would be extremely unlikely that anyone would achieve such a thing, and that thus
the crowds who had come to give courtship would disappear and things would quieten down
again.

But Aay heard the news and hired an artisan to construct a water container of the solid gold he
had collected from Meng See Hoo Ha Dta, and then had it carried to the royal palace. When Pra
Jao Pantumid Racha saw the golden water well, he sent a servant to see where it had been brought
from, and upon receiving the news that it came from the house of Aay, he ordered a road to be
built from the palace to his house, upon completion of which, should the marriage ceremony be
conducted.

Above Pic; Meng See Hpoo Haa Dtaa statue at Wat Pra Puttabat Huay Dtom, in Chiang Rai.
Wat Pra Puttabat Huay Dtom is a beautiful example of Thai Lanna Buddhist Architecture and a
famous Wat for the Gariang people (Karen tribe).
So the young Aay recieved the hand of the princess in marriage. After the marriage, Pra Jao
Pantumid Racha asked Aaay where the gold had come from, and Aay answered honestly that it had
come from Meng See Hoo Ha Dtaa . Pra Jao Pantumid Rach ordered the gold to be dug up from the
garden, which took 7 days and nights to recover. The king then took the gold as his prize, and asked
further where Meng See Hoo Ha Dtaa was, and to bring it for him to see.Aay brought the animal
but Meng See Hoo Ha Dtaa was afraid of Pra Jao Pantumid Racha and ran away. Pra Jao Pantumid
Rach ordered his servants to chase and catch the animal, which they had to do three times before
finally managing to stop it from fleeing again and managed to put it in a cage. One day, as Pra Jao
Pantumid Racha wanted to stroke the animal and opened the cage to do so, Meng See Hoo Ha
Dtaa sprang out and ran away again, with Pra Jao Pantumid Racha chasing after. Pra Jao Pantumid
Racha ran until reaching the mouth of the cave where he thought Meng See Hoo Ha Dtaa had
entered to hide, and ran inside it. Once he had entered, a landslide occurred and closed the mouth
of the cave, and trapped Pra Jao Pantumid Racha inside it. the servants of Pra Jao Pantumid Racha
looked everywhere but were unable to find their king.

Above; Wat Pra Puttabat Huay Dtom in Chiang Rai, has a statue of Meng See Hoo Haa Dtaa in its
enclave.

Pra Jao Pantumid Racha began to blame himself that this was all because of greed for wanting to
keep Meng See Hoo Ha Dtaa that he was trapped inside the cave, and began to think he would
surely die there. Then the land slid a little further and there was a small opening in the rocks
blocking the cave entrance, and Pra Jao Pantumid Racha was able to shout to his servants to go
and bring all 7 of his wives to the cave. They should then open their skirts and let their king and
husband see their sexual organs for the last time before he should die. His wives came with great
embarrassment and shame to the cave, opened their skirts and showed their private parts.
Then something amazing happened; A sound of laughter came from the cave, causing the cave
mouth to be opened and unblocked, and Pra Jao Pantumid Racha was able to escape from his
entrapment, and crying out in relief to his harem that he would love all of them his lesser wives,
more than his royal queen (main wife). When they had returned to the city, they continued living
as happily as before, until Pra Jao Pantumid Racha relinquished his throne to Aay (who was now his
son and heir to the throne), and renamed Aay as Prayaa Tammikaracha. There were 7 days of
celebrations, and monks of the Buddhist Sangha came to preach the Dhamma, bringing with the
the Boroma Saree Rikadhatu (Buddha relics) of the Buddha’s left little finger bone, and offering it
as a gift to the realm. Prayaa Tammikaracha thus constructed a temple for it to be placed in and
revered, and many other temples in the vicinity too. He built wat Doi Khao Kway Gaew, and placed
the relic of Buddha’s finger bone in the Chedi stupa there. This temple is built on the Doi
(mountain) which has the cave where Meng See Hoo Ha Dtaa was found, and is now known as
Wat Doi Khao Kway Gaew.
 Payaa Wanorn See Hoo Haa Dtaa

The other version of See Hoo Haa Dtaa to be found, is 'Paya Wanorn See Hoo Ha Ta' (above).
The version in the picture is from a legend made famous by the Master Monk “and was created
into a statue by Pra Dto Dtidta Wiriyo of Chiang Ma”– in this legend “See Hoo Ha Dtaa” is in the
shape of a monkey, and named “Payawaanorn See Hoo Haa Dtaa”
This image is greatly revered in Chiang Mai and Lampun. There is a ritual ceremony which people
of Chiang Rai like to play for to bring luck and fortune, by playing the game of Meng See Hoo Ha
Dtaa .
 Below; Paya Wanorn See Hoo Haa Dtaa statue by Kroo Baa Chaya Wongsaa Pattana of Lampun.

Kata Buchaa See Hoo Haa Dtaa (Indra changing form)

Saatu Ahang Namaami Pra Intr Aaagaa Sae Ja Putta Ti Bang Garo
Na Mo Put Taa Ya I A Ra Nang A Ra Hang Gu Sa Laa Tam Maa Sam Maa Sam Put To
Tu Sa Na So Na Mo Put Taa Ya Pra So Naa Ma Yag Kho Mae Dtaa Ma Haa Laa Paa Bpi Yang Ma Ma
Tan Dta Bpa Ri Waa Sa Po Waa Su Nii Ha Dtae Hondtu Chay Ya Mang Ka Laa Ni

Chant this Kata every day – It protects against fire, lightning and other dangers. Reduces suffering
from physical illnesses, and brings good luck and fortune.
 Pra Putta Roop Paed Samai – Eight Eras of Thai Buddhist Art and Sculpture
Second part of the ongoing series presenting a collection of Thailand's most Sacred and Ancient
Buddhist Art and Sculpture, with Notable Historical and Religious Importance

Pra Putta Roop Hyok – Onyx Buddha

Location; Wat Machimaawaas, Songkhla Province

Pra Putta Roop Hyok is in the Samadhi Posture known as “Khad Samati Raap” in Thai. It is made
from Marble. 37 and a half Centimeters wide at the bottom of the statue, and 65 Centimeters
high. The base of the statue apart is another 50 Centimeters totaling 160 Centimeters high. It is
installed in the Bote (Uposadha Shrine room) of Wat Machimaawaas. It was built by Praya Wichiar
Kiri (Bunsankh Na Songkhla).

Praya Wichiar was the fifth in office of the Na Songkhla family clan lineage, and ordered Chinese
Artisans to do the work of designing the face of Pra Putta Roop Hyok. The Buddhas head band is
made of pure gold. The statue is placed on a 'Busabok' (Dais). There are two standing Buddha
statues either side of the Busabok. The statue is shaped in the likeness of Pra Putta Taewa Wilaas
(Hlwong Por Khaw) of Wat Taep Tidaram.

The Shrine room of Wat Machimaawaas was built in 2390 B.E. In traditional 'Song Thai' style, with
pillars (known as 'Sao Harn') around the edifice to support the roof of the shrine (Hlangkaa
Bote).There is an aisles between the walls of the shrine room and the pillars so you can walk
around the shrine room. There is a statue of Brahma riding the Hongsa bird, and the God Indra,
riding Erawan 33 headed elephant. In front of the steps there is an image of Pra Rahu. The inner
walls of the Shrine room are covered with hand painted murals of Lai Thai Buddhist mythological
art.

The top portion tells the story of the Buddhas life, and the lower part tells the story of the ten last
incarnations of the Buddha. The spaces between the pillars outside have stone carvings of imagery
made by Chinese artisans. Around the time 2513 – 2514 B.E. The restoration of the Bote (Shrine
room). Somdej Pra Boroma Orasaatirach Sayam Mongut Rachagumarn (the Prince Regent) came to
the temple to initiate and preside over the ceremony of lifting the ceiling beam of the top of the
roof. The ceremony is called 'Piti Yok Chor Faa Bote' in 2416.

Other items of interest at the temple;

Chinese Chedi (Stupa), The Sao Dtakiab and flagpole,8 pointed Sema wall, the glass wall around
the Shrine room, the Sala Rasi (Ruesi Shrine), Hor Pra Dtraipidok (Tripitaka shrine room), Thai-
Chinese style monk huts, and the National Machimaawaas Museum.

Hlwong Por Wat Rai Khing

Hlwong Por Wat Rai Khing is a very Sacred Buddha Sculpture for the people of Nakorn Pathom
Province, and indeed all Thai People. It is sculpted in the Marn Wichai Posture (Bpaang
Marawichai). This Posture is also called additionally 'Khad Samati Raap'. Made from Nuea Samrit
(bronze), 'Long Rak Bpid Tong' (lacquered and covered in gold leaf). Nine 'Sork' (about 0.5 Meters),
and two Inches wide at the widest point of the base (called 'Hnaa Dtag' in Thai). This sculpture is
made with the influence of the Chiang Saen and Radtana Gosin Eras. It is related to Hlwong Por
Sothorn, Hlwong Por Baan Hlaem, Hlwong Por Tong and Hlwong Por Dto (this is also quite visibly
evident also, when you look at all of these sculptures). There are two legends about this sculpture.
One says that Hlwong Por Dto floated there on the water and dazzled those who found it. So the
statue was invited ceremoniously to be raised out of the water on the full moon in the ninth
month, and be installed in the Shrine Room of Wat Rai Khing. It was given the name of 'Hlwong Por
Dto Wat Rai Khing'. It is believed that the statue has the power to cause miracles and remove
suffering, illnesses and danger, as well as bestowing immense Luck and Fortune upon those who
come to pay Bucha and offerings to it.
 Wat Rai Khing temple, Nakorn Pathom

The second legend tells that the sculpture was invited to come from Wat Sala Poon, in Ayuttaya
Province. Hlwong Por Puk is said to have visited Wat Rai Khing and entered the Bote (Shrine Room)
to pray to the Buddha. He commented to the Abbot of Wat Rai Khing, that the Shrine Room was
immense, but that the Pra Pratan (central Buddha statue) was rather tiny. The Abbot of Wat Rai
Khing then replied “Wat Rai Khing is a poor temple, and cannot afford a large and expensive
Buddha statue.” Hlwong Por Puk then gave permission to take aPoon down the Jao Praya river to
Nakorn Chaysri right up to Wat Rai Khing, where the local folk helped to lift Hlwong Por Dto Wat
Rai Khing up from the ferry boat and install it in the Bote of Wat Rai Khing instead of the small
statue that was previously installed.
That's all Folks for this Issue – 103 pages is 3 pages over what I promised. To be honest, I was still on
90 pages 3 days before Issue date, and suddenly had an Epiphany and the Candle Magic chapter began
to grow. This issue has been extremely difficult to write, so I really pray that you the readers find it
useful and enjoyable to read, as well as containing information that is not available elsewhere on this
planet in English.
If you like Buddha Magic and wish to support my efforts, then please help by sharing the links on your
social networks like facebook, stumble upon and my space etc. In the moment we are a readership of
about 70 people as this Issue goes out, so you can count yourselves of the very few in the world who
have accessed many inner secrets of Thai Buddha Magic. Of course some things cant be learned how to
practice in books, for which reason the learning center at the Sak Yant Foundation is planned as a
retreat center and place of practice and learning for all forms of Buddha Magic.

Regards

Text and Content ©Spencer Littlewood and Buddha Magic E-Zine – Original Articles on Thai
Mysticism
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