Virtue

Table of Contents

Monastic Discipline

The Daily Practice and Conduct of Lung Pu

Daily Routine

Lung Pu’s daily schedule is demanding and leaves him little time for rest. Typically, he wakes up around 3:00 or 4:00 a.m., begins with meditation, and then takes a walk around the temple with Luang Prayoon Sunthara accompanying him. At 6:00 a.m., when the bell rings to signal breakfast, Lung Pu is always the first to arrive at the dining hall, waiting at the dining circle. As the sky brightens, monks and novices gradually arrive, and everyone must eat together in the dining hall; no food is taken to individual quarters.

When a donor comes to offer alms, regardless of how few the donors may be, Lung Pu delivers a sermon on the merits of giving. He explains that donors accumulate significant merit and concludes by guiding them to still their minds, calculating the merit they have earned. Although some may not fully understand, everyone feels inspired and uplifted by his teachings. After the sermon, the donors offer robes, and once Lung Pu has changed and bathed, the remaining water is used to anoint heads, as it is considered sacred.

On days with an abundance of food, Lung Pu takes only a small portion, leaving the rest for the devotees to enjoy. The remaining food is managed by the lay volunteers. After eating, Lung Pu leads the group out of the dining hall in an orderly fashion to the chapel, where he leads the morning chants. After the chants, he gives a half-hour of guidance to the monks and novices. Following this, there is a period of meditation and a roll call in the chapel; absentees must provide prior notice.

By 8:00 a.m., the chapel session ends. If there are guests, Lung Pu meets them; if not, he meditates until about 10:30 a.m. If guests arrive, he greets them; if not, he continues meditating until 11:00 a.m., after which he participates in the noon meal. At around 12:30 p.m., he resumes his duties. He receives guests until around 2:00 p.m. and then proceeds to the sala to meet visitors. By 5:00 p.m., he inspects the meditation hall, ensuring that everyone involved in meditation practice is present. Lung Pu maintains strict discipline, ensuring that no one engages in idle conversation or deviates from meditation practice.

At 7:00 p.m., he conducts another session. In the past, when the chapel was used for meditation practice, Lung Pu would teach meditation to monks, novices, and laypeople every evening after the morning chants. On Sundays and Buddhist holy days, he would instruct the nuns; Sundays involved the Five Precepts, while holy days involved the Eight Precepts. On Thursdays at 2:00 p.m., Lung Pu would give instructions on meditation practice. During the rainy season retreat, when attendance was high, he would deliver daily sermons. If there were fewer monks, he would remark that the monks had been beaten by the nuns and would refuse to lecture until the chapel was full. During sermons, if someone was chewing betel nuts loudly or making distracting noises, Lung Pu would pause to wait for them to finish or address them, reminding them not to disturb others. Additionally, Lung Pu could discern what his disciples were thinking and would tailor his sermons to address their thoughts directly.

Morning and Evening Chanting

Lung Pu Wat Pak Nam is an exemplary model of monastic practice, particularly in maintaining the daily routine of chanting and meditation. Since his ordination, he has consistently performed daily chanting rituals without fail. Upon becoming the abbot of Wat Pak Nam, he led the monks and novices in performing these rituals together every day, both in the morning and evening. He also provided guidance to remind and encourage them to practice and refine themselves within the framework of the monastic code with purity and completeness.

Performing these daily rituals is a crucial aspect of preserving the Buddhist tradition and ensuring its continued presence. It helps maintain the integrity of the teachings of the Buddha and prevents them from fading away through neglect. Moreover, it reflects the flourishing of Buddhism and the solid foundation of the monastic community. As stated, “A temple that continues to have the sound of chanting without interruption will prosper and remain a refuge for the world for a long time. This is because chanting involves revisiting and paying attention to the Buddha’s teachings, the Pali scriptures, and the commentaries. As long as the Pali remains, the teachings will be preserved.

Observance of the Patimokkha

Lung Pu exhibited the highest degree of mindfulness and adherence to the Patimokkha. He remarked, “Any fault, no matter how small like the tip of a hair should not occur. It is akin to foul-smelling excrement: even a slight splash feels dirty and unpleasant. Monks and novices must conduct themselves strictly within the Vinaya framework without deviation.” He likened this discipline to the ocean, where no matter how much water there is, it never overflows. Every fortnight, Lung Pu would participate in the Uposatha, listening to the Patimokkha with all the monks of the monastery without exception, with special attention to the training rules, particularly those concerning interactions with women.

Lung Pu was especially vigilant regarding rules related to women. Even though there were many female lay practitioners engaged in meditation, he maintained strict privacy and ensured that monks and novices were always accompanied by others when meeting with them. No private interactions were allowed. There were always monks, novices, or lay volunteers present in or near his quarters.

In Wat Pak Nam, female lay practitioners were housed in a separate area with a fence. The rooms were shared by several individuals, and a head of the group oversaw and controlled interactions between monks and novices. Female lay practitioners were prohibited from interacting with monks and novices unless necessary, in which case permission had to be granted and they had to be accompanied by someone.

Paññatti Abhaya

Lung Pu always emphasized the importance of maintaining a clear and tranquil mind before starting meditation. He would explain, “It is crucial for practitioners to have a mind free from worries and distractions. If there is too much concern, it will hinder the stability of the meditation. Therefore, if you are committed to meditating, you should eliminate all worries, big and small.”

Regarding the practice of overcoming worries, Lung Pu taught monks, novices, laymen, and laywomen to maintain purity and follow the standards set by noble individuals. He described the qualities of noble beings as follows: “A noble person is one who is courageous in doing good, straightforward, obedient, gentle, humble, easy to maintain, and has minimal needs. They are light in body and mind, calm, wise, not reckless, and not entangled in worldly matters.”

Lung Pu practiced the purification of precepts regularly, which involved performing the ritual of confession known as **”Paññatti Abhaya”** every day. This practice was essential for maintaining the purity of precepts. Monks would reflect on their vows and strive to embody the completeness of a monk. Lung Pu consistently performed this ritual with the attending monk before dawn each day without exception.

Dining Together with All the Monks

Lung Pu envisioned and initiated the construction of a kitchen at Wat Pak Nam to facilitate the monks and novices, allowing them ample time to study the scriptures and practice meditation effectively. He consistently partook in all meals, both breakfast and lunch, unless engaged in other essential religious duties.

When dining, Lung Pu ensured that all monks and novices gathered together. Even if some were ill, he insisted they join the communal meal. He would carefully observe to make sure that everyone was served and had finished eating before he himself would cease eating. Only when everyone was ready did he conclude the meal and offer blessings collectively.

This practice was a crucial part of his methodology, aimed at fostering mutual care, harmony, and cooperation among the monastic community. Dining together in unity helped cultivate a spirit of cooperation and ensured that religious activities were carried out with collective effort, contributing to the stability and flourishing of the Buddhist faith. It also served as an inspiration to laypeople, increasing their faith and devotion.

Lung Pu also insisted on uniform practices among monks, novices, and nuns, such as shaving heads. He believed that if even something as simple as shaving was not done in unison, it would affect the unity of the mind. He frequently used the Jataka tale of the flock of sparrows as a metaphor to teach the importance of unity.

Caring for the Well-being in the Monastery

Lung Pu made a solemn vow in the assembly hall, stating, “For those monks who have not yet come, may they come. For those who are here, may they be well.” Since then, the number of monks and novices at Wat Pak Nam increased every year. Regardless of the number, Lung Pu remained unperturbed and even delighted. He never complained or became discouraged, saying, “They come seeking refuge; we do not refuse. We provide support as best we can.”

Lung Pu showed great compassion and care for all his disciples, treating everyone’s well-being equally, whether in joy or hardship. Those who did well were praised and honored to serve as an example to the community, while those who erred were advised and corrected to prevent others from emulating their mistakes. He governed the monks and novices as a father would his children, saying, “If any monk or novice is lacking anything, the abbot will provide. At Wat Pak Nam, the monthly electricity bill was over 2,000 baht (around the years 1937-1947), yet the abbot supported it every month. If the monks and novices needed something, he would provide it without reservation.”

Lung Pu distributed monastic requisites to the extent that sometimes he had to borrow money to fulfill promises. He would assure that whatever was requested would be given once it was available. He stated, “If they wish for something, let them have it; it’s not a waste of money and resources.” He also instructed the monks and novices to give generously and to assist those in need, regardless of their own activities.

Lung Pu personally inspected the monastery every night to ensure that no incidents occurred, especially during rainy weather. He noted that during such times, there were typically two types of individuals: 1) thieves and 2) womanizers. He checked on the behavior of the monks, novices, nuns, and all under his care to ensure no one was sneaking out or gathering illicitly. He would inspect the monks’ quarters, and if he found lights on and heard chanting, he was satisfied. However, if he heard talking in a lit room, he would knock on the door to remind them to turn off the light.

For instance, a story is recounted by Phra Kru Wichianthamkovit, the abbot of Wat Khuhasawan. One night, while Lung Pu was conducting his usual inspection, he heard talking from a monk’s room and knocked on the door to suggest rest. The monks inside replied, “Go ahead, and we will dedicate the merit tomorrow.” Lung Pu did not respond and continued his rounds. The next morning, after the monks had finished their morning chanting, Lung Pu used the opportunity to address the community, mentioning how some monks were proficient in dedicating merit but needed to be more diligent in their practice.

In cases of severe misconduct, Lung Pu would privately address the wrongdoer, ensuring that others did not learn of their failings and would instruct them to leave the monastery. It was understood that if someone left the monastery quietly, it was likely due to serious misconduct.

To ensure that no one could anticipate his inspections, Lung Pu varied his methods. For example, some nights he would stand hidden in the Tripitaka Hall, while on other nights he would not wear his robe and would remain in the shadows with a cigarette. One time, a novice named Somjit Chamrasmi, who frequently went out to watch movies, encountered Lung Pu while he was in disguise. Lung Pu used this as an opportunity to reprimand the novices about their habits, emphasizing that if they accepted responsibility, they would not be punished. Lung Pu’s goal was to ensure that every monk and novice remained committed to their studies and practices.

Lung Pu’s meticulous approach and dedication to discipline ensured that the monastic community at Wat Pak Nam was well-regulated, fostering a respectful and diligent environment.

Practiced meditation until achieving the Dhamma Body

One night, Lung Pu saw a novice monk with his face covered in powder, which seemed inappropriate for someone in monastic life. Lung Pu called the novice and asked about it. The novice explained that he was using the powder to treat acne. Lung Pu admonished him not to do this again.

Another night, Lung Pu passed by the nuns’ quarters and noticed that one of the nuns had a laywoman friend staying over to keep the precepts. Despite the late hour, the light in the room was still on. Looking inside, Lung Pu saw the nun trying on the laywoman’s clothes, and they were laughing and having fun in front of a mirror. Lung Pu threw three bricks into the room to serve as a warning. The nun went outside to check but did not see anyone and called out, “Who threw that? I didn’t do anything! Why are you throwing things at me? I will report this to the abbot!”

The next morning, the nun came to tell Lung Pu about the incident, hoping he would find and punish the person who threw the bricks. Lung Pu asked, “What were you doing at that time? Why was the light still on so late?” The nun was afraid to answer directly and avoided the question. After Lung Pu questioned her thoroughly, he revealed that he was the one who threw the bricks and then gave her a lesson. It was remarkable how Lung Pu was aware of everyone’s behavior. If he wanted to know, he would discern who was speaking truthfully or deceitfully. He encouraged everyone to speak the truth and assured them that if they were honest, he could help resolve their issues correctly. He once said, “Speak out if you have anything to say; you don’t need to hide anything. I know everything because I keep a notebook.” Thus, no one could hide anything from him.

Preaching and Teaching Dhamma

Lung Pu of Wat Pak Nam was a monk who fulfilled both aspects of beneficial practice: both for himself and for others. For his own benefit, he dedicated himself to meditation practice and attained spiritual realization. For the benefit of others, he taught Dhamma, leading many to achieve spiritual realization and thereby serving as evidence of his own attainment. Lung Pu was particularly devoted to teaching the Dhamma Body and emphasized the practice of meditation to ensure that people derived genuine benefit from their efforts in meditation.

For the monks and novices, Lung Pu would teach after the evening chanting and provide guidance. He would ensure that everyone practiced meditation daily. For the nuns, they would practice separately, such as in the sermon hall. Additionally, every Thursday at 2 PM, Lung Pu would conduct meditation practice sessions in the sermon hall, attracting many monks, novices, laymen, and laywomen, both from within and outside the monastery. International monks from places such as the United States, England, Laos, and Cambodia would also come to study.

Phra Tip Pharinya recorded in 1946 that “many people attended the teachings, and up to now, no fewer than 40,000 people have attended, as the teachings have been conducted for over 15 years.”

Lung Pu’s Dhamma teachings were drawn from the Pali Canon, and he would clearly present the sources and translate the Pali texts into detailed explanations and practical applications. Phra Thammanupad, a former abbot of Wat Chanasongkram, noted Lung Pu’s extensive knowledge of the Dhamma, stating:

“He studied the Pali texts and was quite knowledgeable. If he had pursued translation work in that era, he might have become a high-ranking scholar, but he did not seek that. His aim was to study for personal liberation or to guide and instruct the public, rather than seeking certificates or honors. He had studied up to the level of Pali 3, 4, and 5, and after acquiring this knowledge, he accumulated expertise in Vipassana.”

Phra Thammanupad’s statement strongly affirms that Lung Pu’s scholarly knowledge was comparable to that of a high-ranking scholar. On another occasion, when Phra Pimoltham (Choi Thanattho) invited Lung Pu to give a sermon on “Kammaṭṭhāna” at Wat Mahathat on October 7, 1947, many monks and novices attended, filling the hall to the point where people had to sit on the floor. Laypeople also joined in large numbers. After the sermon, Phra Pimoltham praised Lung Pu’s teaching highly in front of the audience and invited him to give more teachings on meditation at Wat Mahathat on several occasions.

Alleviating Human Suffering

Lung Pu dedicated himself wholeheartedly to spiritual practice. Most of his time was spent in meditation. He would only meet with visitors twice a day: once during the midday meal and again at 5 p.m. He extended his compassion to help those in distress without discrimination and without expecting anything in return. Everyone who came to see him was welcomed equally, regardless of their social status or rank.

Typically, when receiving visitors, Lung Pu would sit alone on a chair, while all visitors would sit on the floor. Whether someone offered donations or not, he did not show any preference or attachment. He instructed those who had attained Dhamma Knowledge to assist others selflessly, without seeking any rewards or recognition. Providing basic necessities for sustenance was sufficient for their practice.

He believed it was the duty of those who had attained Dhamma Knowledge to address the suffering of everyone who came to them, welcoming them with a cheerful demeanor and without showing any sign of boredom or disdain. They were expected to perform their duties diligently and with patience. Even if someone spoke frivolously or sought personal gain, Lung Pu would listen and respond with a smile, refraining from criticism. For those who sought advice or help, Lung Pu would have them meditate while either he or others who had attained Dhamma Knowledge would address their concerns, offering guidance to alleviate their suffering and promote happiness for all.

performing wisdom

It is well known that Luang Pu was deeply committed to meditation practice. His daily routine was almost entirely devoted to spiritual practice. Importantly, he preferred not to leave the temple, as he feared that doing so would detract from his time dedicated to “performing wisdom” (วิชชา). If it was absolutely necessary for him to go out, he would make sure to return quickly, never staying overnight elsewhere since becoming the abbot of Wat Pak Nam.

The term “performing wisdom” might be unfamiliar to some, and explaining what it entails can be quite challenging due to its profound and subtle nature. Understanding this concept is best achieved by those who have attained the Dhamma Body and have experience with such practices. During Luang Pu’s time, there were many individuals who practiced wisdom in a similar manner.

To provide a basic understanding, “performing wisdom” refers to a form of mental work undertaken by those who have attained the Dhamma Body. This practice involves both studying and exploring the mind. Therefore, it was necessary to have an expert teacher, such as Luang Pu, to oversee and guide the practice. It can be likened to a professor leading a research team in a specialized field of study.

The location for “performing wisdom,” referred to as the “wisdom workshop,” was a large monastic residence surrounded by a corrugated iron fence. The building had two sections separated by a partition. One side was for monks, with Luang Pu’s room in the center separated by a curtain, and the other side was for nuns. The two groups did not see each other or know each other’s identities, only hearing Luang Pu’s instructions through the partition.

Access to the wisdom workshop was controlled: monks entered from the library side while nuns entered from the hall side. The two groups never met. The practice was divided into shifts: the first shift started meditation from 6 PM to midnight, and the second shift continued from midnight to 6 AM. During the day, the first shift came in the morning, and the second shift came in the afternoon, with shifts rotating continuously without pause.

The workshop contained “detach beds,” which were rectangular beds for meditators to sit on, separated from others. The term “detach beds” refers to the state of being detached from sensory awareness and focusing solely on inner Dhamma. Those sitting on these beds could meditate for several hours. The beds had small mosquito nets to keep out insects, while the common area had a larger net. Both monks and nuns numbered around 30 each. Those who had not attained the Dhamma Body were not allowed in, as they might disturb the meditation or develop doubts about the intricate nature of the practice, which would be counterproductive.

Luang Pu began gathering a team of Dhamma Body practitioners for wisdom practice on the day of the Buddhist Lent in 1931 and continued without interruption until his passing, totaling nearly 28 years. This demonstrates his dedication to studying the Dhamma Body as taught by the Buddha.

Spiritual Conduct and Practice

A person of integrity

  1. One of the inherent traits of Luang Pu of Wat Pak Nam since his youth was his genuineness. Whatever he did, he did it with sincerity. The fact that he practiced until achieving enlightenment and realizing the Dhamma Body, which is the body of enlightenment of the Buddha, was due to his genuine nature being deeply rooted in his mind. Anyone who saw him, even just externally, would be struck by his majestic presence, feeling respect and affection, and wanting to get close. There was a sense of deference, urgency to act with mindfulness, and deep faith in his compassionate nature, while also feeling a sense of awe.

    Luang Pu was like a general commanding in battle—both outstanding and majestic. His gaze was unwavering, and meeting his eyes felt as if the light from his eyes pierced into the heart, bringing inner clarity, confidence, safety, and warmth. Furthermore, Luang Pu was a person of straightforward speech. When it came to the truth, he spoke boldly without hesitation and was not afraid of criticism.

    In one of the writings by Somdet Phra Phutthachao, it is mentioned that once, a wealthy merchant from the Sampeng market asked him during meal time whether there would be any donations for building meditation huts that day. There were no fewer than 20 people sitting there, eagerly awaiting Luang Pu’s answer. He sat silently for about five minutes before replying that there would be 23 huts donated. When the time came to rejoice in the merit, a group of laypeople came to pay respects to Luang Pu and expressed their faith to build 23 huts as he had predicted. Luang Pu did not smile or laugh; he simply responded to the question.

    When asked if such accurate predictions were dangerous and if they should be kept private, Luang Pu inquired about the danger. He was told that if the predictions did not come true, people would lose faith. Luang Pu responded that Buddhism cannot be false; the Dhamma of the Buddha is real, and the Dhamma Body never deceives anyone. Hearing this, the person fell silent and refrained from further comments. This demonstrates that Luang Pu spoke as his wisdom guided him. If wisdom did not reveal something, he had nothing to say.

    Luang Pu also spoke about meditation practice, saying, “Stopping is the achievement. Stop here first, and don’t speak too much about other matters. If you don’t stop, you won’t achieve the Dhamma Body. We are human beings; can’t we do this? Why not? It’s about doing it genuinely. If it’s not genuine, it won’t work. Everyone can be genuine. How genuine are you? Genuine as your life. Whether your flesh and blood dry up, it’s okay. Just remain here until you get it. Everyone can do it. I myself did it twice and did not die. Just be still. When the time comes, it will be achieved. If you don’t die, just be still. When the time comes, you’ll achieve it. Even if the flesh and blood dry up, keep going with the effort and diligence. Just as the Buddha did with his Four Right Efforts, and attained the knowledge of past lives, the knowledge of rebirth, and the knowledge of the destruction of defilements. Our teacher was also genuine. We, the disciples, must also not give up. If we don’t die, we keep going until we achieve it.

Steady perseverance

Regarding perseverance in meditation practice, Venerable Luang Pu never missed a single day of diligent effort. He stated that he had never taken a break from mental effort and meditation since his ordination. He adhered to the principle: “In undertaking the cause, observe the results. Pay attention; it is very valuable. In undertaking the cause, observe the results. Pay attention; it is very good. In undertaking the cause, observe the results. Pay attention; it is even more valuable.”

Luang Pu taught that practice must be pursued to the utmost, whether one sees results or not. One should continue practicing without letting time pass in vain. He emphasized this principle consistently because perseverance must reach its ultimate limit, and patience must also be taken to its utmost. If we have not practiced perseverance to its full extent, we cannot claim to have truly persevered. Similarly, if our patience has not reached its limit, we cannot say we have been truly patient. The ultimate level of perseverance and patience varies among individuals, just as some people understand a book after reading only one page, while others need to read multiple times to understand. This difference is based on each person’s wisdom and merit, which are not the same for everyone.

Conduct oneself in accordance with the path to Nirvana

The practice of meditation by Luang Pu of Wat Pak Nam was a daily routine, never interrupted, which earned him the reputation of truly adhering to the path to Nirvana. As the Buddha said: A monk who has learned and studied the Dhamma, and who endeavors in meditation, is said to be diligent in the Dhamma and is close to Nirvana. As stated in the Buddha’s words:

“A monk who is established in virtue, restrained in the sense faculties, moderate in eating, and diligently practices non-distraction, showing effort and not being lazy both day and night, practicing wholesome Dhamma to achieve the ultimate happiness from renunciation, is said to be a monk who delights in the practice of diligence or sees the danger in negligence, and is truly close to Nirvana.”

Luang Pu also said: “Sitting in meditation and making the mind still, even just for a moment, is more valuable than constructing monasteries, halls, and teaching buildings. Seek the true blessings in Buddhism, ensuring the mind is still as it is crucial. This stillness is the path to Nirvana. While giving alms and keeping precepts are beneficial, stillness is much closer to Nirvana.

High-level commitment to ethical conduct

Luang Pu was a monk who observed the precepts strictly and in accordance with the Vinaya. He had a genuine concern for all monks, novices, and nuns, wishing for them to maintain the precepts as perfectly as he did. He never handled money or valuables himself; he delegated these responsibilities to a layperson named Uncle Prayoon Sunthara, who managed the financial accounts and took care of all items offered to Luang Pu and the monastery. Uncle Prayoon handled these duties until he was very old and then retired.

Luang Pu always partook of food with utmost respect and adhered to all the details of the Seṭṭhiyā (minor rules for monks). He never spilled soup and always arranged his rice neatly in the center of the bowl. The drinks Luang Pu consumed at night came only from fruits that were not too large. He once refused a drink of grapefruit juice because the fruit was too large. He preferred sugarcane juice. On one occasion, the cook brought him fruit juice, but he asked it to be returned, stating that the fruit was too large. Similarly, he refused fresh milk and butter, adhering strictly to his rules.

A notable incident that highlights his purity in maintaining the precepts occurred when he was seriously ill. Due to his weakened state, he was given only a small amount of food. To ensure he had the strength to fight the illness, Phong Noy (a laywoman) was instructed to cook rice until very soft, mash it, and strain it through a cloth before placing it in a thermos to present to him after the meal time. The thermos was used to disguise the fact that the food was not hot, as it was feared that he would refuse it if he knew. However, Luang Pu recognized this and refused to eat, demonstrating his strict adherence and patience. Even when sick, he insisted on eating by himself and would not accept any assistance. On days when the food was late, and someone tried to feed him rice water, he refused and spat it out.

 

Gratitude and indebtedness

When Somdet Phra Wanrat (Tit Tattha Thera) was ill, Luang Pu showed his gratitude by arranging daily offerings of food and bird’s nests from Wat Pak Nam to be presented to him. He set a daily budget of 40 baht and had someone hire a boat from Pak Khlong Talat to Wat Phra Chetuphon every morning at 4:00 AM. The boat would arrive just in time for dawn, and after the food was presented, the boat would return, and Luang Pu would always be informed of the delivery. This was because, during that time, there were issues with the Phutthasathan Bridge, and the road from Thonburi to the market was still under construction, with no public transportation available. Luang Pu continued this practice for several months until Somdet Phra Wanrat passed away.

Luang Pu’s demonstration of gratitude through this diligent support made Somdet Phra Wanrat recognize his virtue. One day, when Phra Pimontham (Than Tattha Thera) of Wat Maha That visited Somdet Phra Wanrat in the evening, Somdet Phra Wanrat requested him to appoint Phra Kru Somnatham to be the preceptor at Wat Pak Nam. Phra Pimontham agreed with pleasure and assured that he would arrange it. Subsequently, Luang Pu of Wat Pak Nam was appointed as a preceptor.

Another example of Luang Pu’s gratitude occurred during his time studying the Dhamma at Wat Phra Chetuphon. He struggled with alms food, sometimes receiving insufficient or no food at all. However, due to his perseverance, a benefactor, including a rice vendor named Nawam, regularly provided him with alms food. When Luang Pu moved to Wat Pak Nam, the rice vendor had become incapacitated due to old age and had lost her supporters. Luang Pu took her in and provided for her in every possible way. Upon her passing, he arranged for her cremation. This demonstrates that Luang Pu possessed a rare and profound sense of gratitude.

Value the small things

Luang Pu valued everything that laypeople offered, even the smallest items, and never overlooked them. For instance, whenever Luang Pu walked to the kitchen to have his meal, if he saw a small grain of rice on the floor, he would always call a child to pick it up. He believed that even a tiny grain of rice, if collected frequently, would accumulate into a significant amount that could be used to feed people. This attention to detail and appreciation for even the smallest things inspired even greater respect and devotion from those who came to make offerings. Therefore, it was not surprising that during that time, there was a constant stream of boats bringing rice to Wat Pak Nam.

Luang Pu was known for his frugality and meticulousness. He would pick up pieces of wood he found while walking on the road, saying they could be used for firewood. He also advised not to throw away old rags, as they might be needed for repairs or to patch leaks temporarily with rubber. He instructed that dishwater should not be poured out all at once but should be poured slowly to let the remaining water be used to feed pigs or dogs. He taught these practices in detail, frequently and persistently, until they gradually became ingrained.

Frugality

Many devoted followers offered robes to Luang Pu, but he never kept them for himself. He only kept what was necessary for his own use, and the rest were given to other monks and novices. Luang Pu used his robes with great frugality. Even when the robes were old, he did not replace them. If a robe was torn or had holes, he would repair it and continue using it.

During World War II, when everything was scarce due to the war, Luang Pu was so economical that he had several unused angsa (upper garments) sewn together to make a robe. Because some of these angsa were different colors, the resulting robe was multicolored, including shades like deep yellow, brown, and pale yellow. After it was completed, he distributed this robe to other monks and novices, but no one accepted it. So, he began wearing it himself every day. Later, a disciple asked for this robe to keep as a relic, and Luang Pu agreed to give it.

Those who witnessed Luang Pu’s frugality were even more impressed by him. They saw that he used every baht and satang from the donations with true value. Consequently, the devotees did not regret their donations and continued to contribute to him regularly.

Being content with little and living simply

Luang Pu lived simply. The dwelling where he resided was either a wooden hut or an old zinc-roofed kuti, lacking modern appliances like a refrigerator and other contemporary conveniences. His bed was old, and he himself was not extravagant. He dedicated his life to charity and caring for the Buddhist religion.

Being well-spoken and articulate

Some people might think that Luang Pu was a stern person, but in reality, he was a monk who knew how to use his words thoughtfully. He spoke with kindness and never intended to discourage anyone. On one occasion, a cook, having steamed rice and mistakenly believing it was fully cooked, prepared it to offer to Luang Pu. When Luang Pu received it, he simply said, “Cook, could you please change the rice? It’s a bit hard.” He said nothing more and did not reprimand her. When the cook checked the rice, it turned out to be both hard and undercooked.

Having great compassion

Luang Pu showed equal compassion to everyone and shared whatever he had with others. For example, he once collected mangoes in a basket and let the nuns draw lots to receive them. If someone was in need of something, he would find a way to provide it.

One winter, a young boy was standing outside the factory, looking extremely cold. Sister Jintana Osoth (who was a nun at that time) felt pity for him and gave him her only blanket. That evening, Luang Pu asked, “Who doesn’t have a blanket?” and then sent a blanket through a small delivery slot of the factory.

Another instance involved a novice monk named Tuan Chai, who had only one robe that he had been using for 78 years, and it was very worn out. He decided to request a new robe from Luang Pu. When he went to pay his respects, Luang Pu asked, “What brings you here, child?” The novice replied, “I have only one robe, and it is very old and almost torn.” Luang Pu then instructed Luang Pra Yu, his attendant, to find a new robe that would fit the novice monk.

Having humility and modesty

Once, Phra Maha Chodok, a high-ranking and senior monk responsible for overseeing Wat Pak Nam at that time, had a different understanding of meditation practice compared to Luang Pu. He believed that the practices of Wat Pak Nam were not part of Buddhism, were not Vipassana, and were not the correct path to liberation.

When he visited Wat Pak Nam, Luang Pu showed great humility and respect. The two monks engaged in discussions on Dhamma in the chapel for several days. Later, Luang Pu presented a picture to Phra Maha Chodok with an inscription that read, “This picture is given as a memento on the occasion of Your Excellency teaching me Vipassana meditation, which I found to be entirely correct.”

Out of courtesy and as a younger monk, Luang Pu showed respect to the senior monk. As a result of this event, some people misunderstood that Luang Pu had abandoned the practice of Dhamma of Wat Pak Nam in favor of Phra Maha Chodok’s methods. However, this was not the case. Luang Pu’s actions were a demonstration of respect towards senior monks and were in line with the noble tradition of hosting visitors. Additionally, there is no evidence to show that Luang Pu ever rejected the Dhamma of Wat Pak Nam.

 
 
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Path of practice

Spread the teachings of Dhammakaya worldwide

Venerable Luang Pu devoted himself to teaching and guiding people, leading many to attain enlightenment following his instructions. He also sent monks and lay practitioners who had mastered Dhammakaya and were skilled enough to teach it as teachers themselves to spread the teachings both across Thailand and internationally. His goal was to propagate Buddhism globally so that people everywhere could access the teachings of Dhammakaya. When individuals practiced and attained inner peace through these teachings, it was hoped that this would lead to true world peace.

The international dissemination of Buddhism began when Luang Pu sent Venerable Phra Thitawetho to promote the teachings of Dhammakaya in England. This effort attracted many English followers, including the renowned philosopher Professor William August Perceval from London University. In 1954, Professor Perceval traveled across continents to Wat Paknam to be ordained and study Dhammakaya. Luang Pu taught him until he attained the practice and conducted his ordination at Wat Paknam on Visakha Bucha Day, 1954, giving him the name Phra Kapilavaddho. He became the first foreign monk ordained in Thailand.

After Phra Kapilavaddho was correctly ordained according to Buddhist monastic rules, he continued his practice until he attained Dhammakaya. Luang Pu then used Dhammakaya to search for his deceased father to offer the merit of his ordination. Despite thorough searches in heaven and hell, he could not find his father. Further investigation revealed that his father had been reborn as his own son’s daughter. This experience deeply moved Phra Kapilavaddho, making him profoundly grateful for Luang Pu’s compassionate and unique guidance.

Phra Kapilavaddho spoke about his experience at Wat Paknam, summarizing his visit as having received immense kindness from Luang Pu. His purpose was to study meditation, including both Samatha and Vipassana practices, which he had previously learned theoretically. He aimed to practice until he attained enlightenment and expressed his confidence in Luang Pu as his preceptor. He intended to remain a monk for life and hoped to establish a monastery in England.

After Phra Kapilavaddho attained Dhammakaya and could convey the teachings of the Buddha, Luang Pu sent him back to England on November 8, 1954. At that time, 23 English people came to study meditation with Phra Kapilavaddho. Among them, four had excellent practice results and intended to ordain. Phra Kapilavaddho requested Luang Pu to conduct the ordination ceremony for these four disciples at Wat Paknam, which Luang Pu approved with great joy at the prospect of Buddhism spreading to Europe.

Venerable Luang Pu had envisioned establishing a Thai temple in England to firmly establish Buddhism there. He consulted with General Phibunsongkhram, the Prime Minister at the time, about this project. However, Luang Pu fell ill before the plan could be realized. Nevertheless, Phra Kapilavaddho successfully set up a meditation center called “Mape Tet Buddhist Monastery” in England. This was a significant step in laying the foundation for the practice of Dhammakaya abroad.

On December 15, 1955, Phra Kapilavaddho returned to Wat Paknam with three English monks who had already been ordained as novice monks and were there to further study Dhammakaya. Luang Pu performed the full ordination ceremony for them on Magha Puja Day, January 27, 1956. This ordination ceremony was grand and unprecedented, receiving widespread recognition and support from Buddhists across Thailand. The three novices were:

  1. Robert Ellison, an Englishman aged 24 with a degree in Arts and previously a merchant. He was given the monastic name Saddhāvaddho.
  2. Yosh Pelk, a Jamaican aged 33 with a master’s degree in Economics and a former civil servant in England. He received the monastic name Vijjāvaddho.
  3. Peter Morgan, an Englishman aged 30 who was previously an electrical engineer. His monastic name was Paṇḍitāvaddho.

All three were educated and had previously followed other religions. Their conversion to Buddhism and their decision to become monks was highly commendable and brought joy to many Thais, as these foreign monks would be instrumental in spreading the Dharma back to their homelands.

Additionally, three English women who had practiced with Phra Kapilavaddho and developed faith in Dhammakaya requested to become lay practitioners (Upāsikās). Luang Pu allowed them to stay at Wat Paknam, where they donned white robes, observed precepts, and practiced meditation according to Luang Pu’s teachings.

Interest in Dhammakaya also extended to the East. On June 10, 1954, a delegation from Japan, led by the venerable Takashina, visited Wat Paknam. The Japanese monks were keen to learn about the practice of centering the mind and were deeply impressed. Venerable Takashina expressed his intention to spread this practice in Japan. Among the Japanese delegation, Venerable Kashi Yusai achieved significant results from his meditation practice and expressed his profound joy, saying, “I have never found such happiness in my life.”

Later, in 1957, a Japanese layman named Taku Shimaruji, a Nichiren Buddhist, showed interest in practicing and requested to be ordained and stay at Wat Paknam. At that time, Luang Pu was ill and unable to perform the ordination, so Venerable Phra Thammachando was appointed as his preceptor. Venerable Thammachando was given the monastic name Dhammachando. After spending about six months at Wat Paknam and attaining Dhammakaya, he returned to Japan to continue spreading Buddhism.

These efforts reflect Venerable Luang Pu’s enduring commitment to spreading the teachings of Buddhism and Dhammakaya globally, establishing a solid foundation for the practice in both Western and Eastern countries.

 

Source: Apsilam Usuphat, The Treasure of the Scholar (This Treasure is Near; Those with Wisdom Can Find It Quickly) and Dana, Sila, and Bhavana: The Merit-Making of Mr. Teera Usuphat, (Bangkok: Thai Prasan Printing, 1986), p. 169.

Reaching the ultimate state of Dharma

In the path of accumulating perfections (parami) of all Bodhisattvas, they must confront numerous obstacles, which in Buddhist terminology are referred to as “Mara.” These Bodhisattvas undertake the practice of perfections with their lives at stake, and only when their perfections are fully perfected can they escape the influence of Mara and attain Nirvana. Even then, the power of Mara is not completely eradicated. All humanity remains under Mara’s influence without even realizing it.

The Venerable Luang Pu Wat Paknam said, “At present, Mara is enforcing servitude, making beings subservient. He can compel them to do anything—curse, beat, fight, kill, or hurt each other. Mara can impose this kind of control, making people wretched and destitute, lacking in every aspect of life. Mara can do this.”

He further commented, “The phenomenon of aging and death is not a product of one’s own creation but is orchestrated by Mara. This applies universally, across all countries, continents, and cosmic realms, from the most extensive universes to Nirvana. It is Mara who causes suffering, making people age, suffer, and die. The suffering experienced by all beings is a result of Mara’s power and control.”

Luang Pu Wat Paknam had a goal to reach the ultimate state of Dharma. His aim was not only to overcome Mara’s control but to completely eradicate the five armies of Mara so that they could no longer have any influence or cause suffering to sentient beings. He stated, “The stages of Sotapanna, Sakadagami, Anagami, and Arahat have been achieved but are not yet complete. They are only beyond Mara’s control to a certain extent. The real eradication of Mara’s influence requires detailed, profound efforts. The teacher’s role is to overcome these subtle Mara influences. Once these are eliminated, one can attain the higher stages of enlightenment.”

Although Luang Pu was aware that aging, sickness, and death are inherent, he courageously aspired to reach a point where he could overcome Mara’s domination, attain self-mastery, and live free from aging, suffering, and death. His profound and noble aspiration thus stands as a remarkable and challenging goal for others.

Successor in the Practice

Before his passing, Luang Pu instructed his close disciples to continue spreading the Dhamma Body Knowledge without giving up until their death, and to remain at Wat Paknam to wait for those who would continue this knowledge in the future. After Luang Pu Wat Paknam passed away, many of his close disciples made a determined effort to preserve his teachings. Among them were Upasika Jan Kanokyoong and Upasika Thongsuk Sangpan, who had received intensive training in the Dhamma Body Knowledge from Luang Pu. Both followed Luang Pu’s directives closely, teaching and spreading the Dhamma Body Knowledge at Wat Paknam.

Following the passing of Upasika Thongsuk, Upasika Jan, often referred to by her students as “Grandmother,” dedicated herself wholeheartedly to teaching meditation and spreading the Dhamma Body Knowledge with compassion and sincerity. When she had a group of like-minded followers, she led them to create a place of merit in Rangsit, Pathum Thani, which later became Wat Phra Dhammakaya. This temple has since grown to host hundreds of thousands of practitioners and has spread the Dhamma Body Knowledge worldwide. Phra Rajapavanavisut (Luang Por Dhammachayo) has been instrumental in continuing Luang Pu Wat Paknam’s mission, making it a visible reality today.

The virtues of Luang Pu

If we consider the prominent characteristics of Luang Pu, we can understand why he was able to steadfastly pursue righteousness and overcome various obstacles, ultimately spreading the Dhamma practice widely and effectively in his time.

Therefore, studying Luang Pu’s autobiography serves as a means to learn problem-solving techniques from an exemplary individual who practiced goodness through real-life experiences. It provides valuable case studies for realigning one’s life compass towards the right path, as well as for drawing inspiration from his virtues to uphold moral conduct and practice diligently.

Setting Stable Life Goals

The steadfast determination of Luang Pu in setting life goals can be illustrated by an event during his journey transporting rice through the Bang E-Tan canal, a notorious area known for its bandits. He had to keep a gun ready for protection at the stern of the boat. After safely passing through the canal, he reflected on the hardships and dangers faced by his ancestors, including his own father. They had spent their lives striving for wealth, only to leave it all behind upon death without being able to take any of it with them.

Contemplating this, Luang Pu resolved to dedicate his life to monasticism from that moment on. Despite the passage of time, he remained steadfast in his commitment to this goal, never wavering from his original intention.

Renouncing Worldly Life to Seek the Dhamma

After ordaining as a monk, Luang Pu did not simply lead a mundane monastic life. Instead, he devoted himself diligently to studying both theoretical and practical aspects of the Dhamma for many years, becoming proficient enough to teach others.

His continuous pursuit of knowledge and training with various meditation masters demonstrates his commitment to the vow he made to himself when he chose monastic life. He sought the true essence of life through the Dhamma, underscoring the profound value and fulfillment he found in his monastic existence. His life, as a monk, reflects the utmost dedication and worthiness of his decision to renounce worldly life, without regret for the material wealth he left behind.

Determination and Seriousness

With his determined and earnest nature, Luang Pu focused intently on his goals until they were successfully achieved. When he aspired to understand the Dhamma as the Buddha had realized, he dedicated himself to the practice of meditation with unwavering consistency over many years. His relentless effort ultimately led to the discovery of the method for attaining the Dhammakaya, mirroring the enlightenment of the Buddha, by achieving a profound state of stillness and unity of mind. This is encapsulated in the saying, “Stopping is the key to success.”

It is clear that Luang Pu’s discovery of the method for reaching the Dhammakaya was not a mere coincidence or an easy accomplishment. It was the result of his resolute dedication, commitment, and lifelong pursuit of the Dhamma, without giving up despite numerous challenges. When his practice did not initially yield results, he did not abandon his goal but continued to seek guidance from various teachers and persistently practiced on his own.

Thus, the virtues of Luang Pu, as described, can serve as a model for our own practices, providing guidance for making progress in our pursuit of goodness and the development of our spiritual practice.