The Master of Phaya Kai Pa Maharak Charm – Luang Pu Suang

Phaya Kai, Luang Pu Suang Wat Tham Phrom Sawat, Chong Sarika Subdistrict, Pattananikom District, Lopburi Province

The legend of Phaya Kai Pa may be traced back to Lord Buddha who used the parable of Phaya Kai Pa in depicting “Whoever does not know the things that happened suddenly … That person will fall into the power of villains and will suffer later. … As for whomever who knows exactly what happened suddenly … That person will be free from the persecution of the villains. “

Luang Pu Parn, Luang Pu Kuay, and Luang Pu Suang

In Thailand, Phaya Kai Pa has been used by many monks as a complimentary figure in many amulets especially Somdej and Khunpaen amulets. The most prominent is, of course, Somdej Tan Song Kai from Luang Pu Parn Wat Bang Nom Kho located in Bang Nom Kho Subdistrict, Phra Nakhon Si Ayutthaya Province; and Phra Khunpaen Ki Kai from Luang Pu Kuay Wat Khositaram located in Bang Khut, Sankhaburi District, Chai Nat. However, the making and consecrating of Phaya Kai Pa as the main character is attributed solely to Luang Pu Suang Worasuttho or Phrakru Suthiwaraporn, Abbot of Wat Tham Phrom Sawat, Chong Sarika Subdistrict, Pattananikom District, Lopburi Province.

Luang Pu Suang: A Brief History

Luang Pu Suang Worasutho was born on Wednesday, February 14, 2476 in Raka Ban Noi Na Wan, Village 10, Tambon Phon Mueang Noi. Hua Taphan District, Ubon Ratchathani Province (currently Amnat Charoen Province). He was ordained at the age of 20 in year 2496 at Wat Sriburi Rattanaram, Pak Piao Subdistrict, Muang District, Saraburi Province. His Venerable learned and mastered the charm and magic of Phaya Kai Pa according to ancient texts and scriptures from Luang Phor Khaem of Wat Samphao Lom, Phra Nakhon Si Ayutthaya. He has also undergone intense training under the instruction of Luang Pu Du Phrompanyo of Wat Sakae. Thereafter, his Venerable traveled extensively, visiting and learning Phra Weth and charms from various senior guru monks including Luang Pu Parn of Wat Bang Nom Kho, Sena district, Ayutthaya Province; Luang Phor Niam of Wat Noi Sahathamik, Supanburi; and Luang Pu Toh of Wat Pradu Chim Phli, Wat Tha Phra Subdistrict, Bangkok Yai District, Krungtheap.

Luang Pu Suang Wat Tham Phrom Sawat, Chong Sarika Subdistrict, Pattananikom District, Lopburi Province

Finally, in year 2525, His Venerable finally traveled to and settled down in a cave in Lopburi Province. In that cave were skeletons of ancient people, the remains of elephants, horses, cattle and other animals. No one even dare to pass by after dusk but Luang Pu Suang took abode in it. A giant boa constrictor visited and slept with his Venerable every night. At first, the villagers were shocked but subsequently they began to have faith and began to visit Luang Pu Suang to make merit. The cave now forms part of Wat Tham Phrom Sawat.

Luang Pu Suang used the magical knowledge mastered and started building Wat Tham Phrom Sawat from scrap to completion. The main source of construction came from sacred objects made and consecrated by Luang Pu Suang and they include Buddha statue Phra Somdej Jakkapak, Rama V and Rama IX, Phra Yod, Khunpaen, and Phra Zhao Sure. However, the most popular is Phaya Kai Pa medals and lockets which brought in most funds for the construction and completion of Wat Tham Phrom Sawat.His Venerable entered nirvana on the afternoon of January 25, 2561 at the age of 84 after serving 60 years of monkhood.

Phaya Kai Pai

Phaya Kai Pa Locket

The Phaya Kai Pa charm has a few common characteristics amongst different guru masters including wealth, prosperity, having work and a successful career. Therefore, when it is used with a Buddha image as in the case of Somdej Tan Song Kai it usually contains the charms for good fortune, progress, promotion, and profitability whereas when it is used together with Khunpaen, it adds a streak of gaming luck to the aforementioned characteristics.

However, the Phaya Kai Pa stand alone statues and amulets created and consecrated by Luang Pu Suang have more things to offer. Statues of Phaya Kai are meant for home, office, and stores to bring wealth, fortune, and prosperity. Wearing amulets of the Phaya Kai Pa have similar properties. 

Phaya Kai Pa medal

However, when these statues and amulets are put at the four corners of a premise, Phaya Kai become guardians within the perimeters. Roosters pick on worms, centipedes, scorpions, geckos, anoles and et cetera which are all symbols of black magic and evil spells. Owing to some lineage connection, Luang Pu Suang revealed this piece of secret. His Venerable said: “Fowls are territorial and will defend a specific area where all activities take place. They do not leave their nests. Placing Phaya Kai Pa in the four corners specified an area of activities that they will defend. Evil spirits and ghosts are then prohibited.” Placement must be done at 5 in the morning with a specific charm.

Jinchok Song Hang or Two-Tail Lizards

The common house lizards are a species of non-venomous nocturnal gecko native of Southeast Asia. They usually hide during the day and searches for insects at night. Scientifically, lizards make noises to announce their presence and/or to attract mates but ancient belief deciphers good and bad omens from those noises.

In Thailand, it is believed that a Jinchok Song Hang or a two-tailed lizard is an ancient animal that brings good luck. Therefore, if a two-tailed lizard is found in a house, it is believed that the owner of the house will inherit a stream of good fortune; when it is found in a commercial place, it is believed that business will boom and money will keep pouring in. Therefore, when a two-tailed lizard dies, it is often framed and carried as a good luck charm.

Lanna Thai Sorcery

Talismans and spells of the two-tailed lizard have appeared in both Lanna and northern Thai cities ancient texts. It is recorded that two-tailed lizards are rare and, therefore, guru masters often carved figurines of a two-tailed lizard out of a host of materials including ivory, animal bones, horns, shells, and other magical woods such as Takhian wood, black swamp wood, Rakson, and et cetera. The more modern method uses metals to cast figurines of two-tailed lizards.

Examples of two-tailed lizard amulets created using the modern method include those from Luang Pu Liu, Wat Rai Tang Thong, Nakhon Pathom Province; Luang Pho Choi, Wat Sri Uthumphon, Nakhon Sawan Province; Luang Pu Chen, Wat Ta E, Buriram Province and et cetera.

Jinchok Song Hang Luang Phor Ruay

Jinchok Song Hang Luang Phor Ruay

Some twenty years ago, together with three Singaporeans and three Thais, we visited Luang Phor Ruay of Wat Kau Phrachuntheap up in a mountain in Chanwat Rayong. We were all seated on the floor in a wooden hut, the temporary Ubosot, as the temple was still under construction at that time. Incidentally, we talked about the subject of two-tailed lizards. My fellow Singaporeans who had never seen a two-tailed lizard in their lifetime were sceptical of its existence leave alone the supernatural powers inherent thereof.

“If I were to summon the lizards would you help build this temple?” Luang Phor Ruay asked.

Well, even if his venerable had not performed any magic we would still have made our donations for the temple construction. Luang Phor Ruay started chanting, sprinkling holy water exuberantly all over, and after about half-an-hour he entered into a state of meditation. We sat patiently as the clock ticked away. About another 10-15 minutes has passed and there was still no sight of a single lizard. My fellow Singaporeans became impatient and a little edgy. It was then that we heard chirps, squeaks, and clicking noises. Next, there were screams and commotion. The two ladies (a Singaporean and a Thai) were the first to run out from the hut as hundreds of lizards swarmed in from all directions.

Jinchok Song Hang Luang Phor Ruay, Contributed Dr Dharmmasugati Ng

From outside, we listened to Luang Phor Ruay’s chanting and saw him sprinkling holy water in all directions. Subsequently, he called the novices to collect and place those lizards on trays before we were called back into the hut. There were no more lizards in the hut besides those on the trays; about 50-70 of different sizes but what was amazing was they were all indeed two-tailed. Luang Phor Ruay had those two-tailed lizards dried, consecrated, and encased and used them to raise donations at SGD 313.00 per piece. We do not know why his venerable asked for SGD 313.00 and nothing more nothing less.

Some of you may have heard this reminiscence from the other three Singaporeans present on that eventful day and some of you may have made the donations through Regalia or directly to Luang Phor Ruay. Like most other animism objects, two-tailed lizards have been paired with Thai society for a long time and its popularity remains high to-date.


道威縣的龜神神像。 龜神的上後背部飾有蓮花。

與對帕雅•喬•拉赫(鱷魚神)信仰類似,在泰國有關帕雅•島(龜神)的神話,傳說和民間故事文化也很豐富。 這種信念可以追溯到暹羅戰勝寮國之後的公元1600年。 在沙功那空府的林南蓬河沿岸建立了一個新村,名為帕雅•島村,即龜神村。 目前,庫特納卡姆工藝美術中心已經在道威縣民政事務處後面建造了一座巨大的龜神雕像,周圍環繞著許多較小的龜神雕塑。







雖然大多數大師在製造和開光龜神神像和佛牌時都使用了長壽和繁榮的咒語,在這方面,鑾普沙利除了傳咒語之外,還增加了護身和防危等咒語。 這些就是來自瓦拉姆補咯哎佛寺的龜神的特色。


這些特徵在2535年製造的龜神任務克靈佛牌中最為突出,這批佛牌經過了5年的開光後才於佛曆2540年發行。在每批帕雅•島任務克靈佛牌,每枚都有一個符膽植入,使其能發出響鈴聲。 鈴聲響起時就表示吉祥,但如果鈴聲不響,則建議信徒避免進行任何預定的活動,因為龜神已經預知危險。


去過瓦拉姆補咯哎佛寺的人都會注意到在該佛寺內的一間房裡有許多用石頭和大理石雕刻成的龜神神像,一排一排排放在架子上。 那些龜神神像是不共信徒奉請的, 實際上它們是瓦拉姆補咯哎佛寺的守護神,這就是為什麼瓦拉姆補咯哎佛寺也被當地人稱為龜神之家。



唯一可共信徒奉請的龜神神像是製造於佛曆2540年的一批,並在鑾普沙利圓寂之後於佛曆2542年發佈。 它們的尺寸為3、5和7英吋。 總共只製造了797件。

但是,根據瓦拉姆補咯哎佛寺現任住持帕庫帕蒂阿努打咯 大師於佛曆2560年9月6日刊登的通告明確澄清和警告,目前市場上存在大量冒認鑾普沙利開光的仿製的龜神神像和佛牌。通告書註明以下:

鑾普沙利 ~ 瓦拉姆補咯哎佛寺

1.在綠色樹脂托盤上的龜神神像(位於鑾普沙利照片的左側)是由工匠帶去給鑾普沙利進行檢查的模型。 但是由於工匠無法找到鑾普沙利規定的所有9種顏色,因此該批神像就沒有製造。 如圖中所示,現在唯一的模型就在佛寺中。

2. 在白色盒上的龜神神像(位於鑾普沙利照片的右側)是製造於佛曆2540年的一批,共造了797件。

3. 金色龜神神像(位於鑾普沙利照片前)是動物標本剝制術,只有一隻。

4. 那3英吋的小龜神神像(位於鑾普沙利照片的左下角)是用石膏製成的,上面植有位於柴納府的塔納克佛寺瓦龍波蘇北的戒指,那是最多偽造的類型。

5. 那3英吋的小鐵鑄烏龜(位於鑾普沙利照片的右下角)是來自來興省馬賽的工廠鑄件,由一位侄子送給鑾普沙利的紀念品, 它僅用於擺美。



在這兩篇文章中,我們向您介紹了鑾普沙利的鱷魚神和龜神,在我們的下一篇文章中,我們將為您介紹更多鑾普沙利製造和開光的佛牌,看看鑾普沙利如何把鱷魚神咒和龜神咒融合在一起。 因此,請繼續關注。

Birthday Buddha

Worshiping Buddha images or wearing Thai amulets is perhaps no longer a Thai culture privy to Thais. The successful spread of Thai Buddhism around the world has also brought around Thai culture to many countries. Many people are either worshiping Buddha images or wearing Thai amulets for various reasons and there is no one universal standard applicable to what type of Buddha image or amulet should be worshiped or worn. It all depends on an individual’s belief, value, and objective. For many people the most intrinsic reason for worshiping a Buddha image or wearing a Thai amulet is either spiritual or psychological comfort. Yet, to others, it may merely be a matter of trend or decoration. However, whatever the reasons may be, the power of Phuttakhun, Thammakhun, and Sangkhakhun behind this action then brings about progress and prosperity in life for that individual.

Different people have different preferences for different types of Buddha images and amulets. In fact, Thais usually worship and wear multiple Buddha images and amulets. Amongst the many Buddha images and amulets, there is an image or amulet the Thais classify as the number one sacred object, it is considered the highest divine power of all, and that is their Birthday Buddha. In this article, we will introduce you to the Phra Prajamwan or Seven Days Buddha.

According to Thai astrology and belief, people who are born on different days of the week innate certain general but unique characteristics that are a mixture of both good and bad attributes in life. Therefore, in Thai Buddhism, there are a total of 8 Buddhas known as Phra Prajamwan acting as Birthday Buddhas to enhance those good characteristics and make good for the bad ones.

Sunday Buddha

Phra Prang Thewaynet from Wat Kaew Jamfaar

A person born on Sunday is said to be in the position of the Sun and is ambitious, determined, sincere and generous but, at the same time, impatient and quick-tempered. Owing to these birth characteristics, a person born on Sunday is prone to unknowingly create as many enemies as he makes friends. He just has too much fire in him.

Amulet of Luang Phor Derm with Sunday Buddha on the rear from Wat Nongpho

Therefore, the Birthday Buddha for Sunday, Phra Prang Thewaynet, depicts Buddha in a standing position, eyes looking downward, and right hand overlapping left hand on lower abdomen (Phra Phela), a posture symbolising Sangvorn, looking at the Phra Sri Maha Bodhi tree. It is a representation of calm and peace which are attributes needed to reconcile the negative characteristics inherent of Sunday. The Sunday Buddha also symbolises the Fire element.

Chant for Worshipping Sunday Buddha

u the tan yan chak ku mae ka ra ja ha rissa wanno pat tha wi papa phaso

tang na massa mi harissa wan nang pa tha wi papa pha sang ta ya cha

kut ta vi hare mu ti wa sang yep  rah ma na we ta ku sa pa tham me te me

namo te cha mang pa la ya na tu nama tu put ta nang nama tu phi ya

namo wi mut ta nang namo wi mu ti ya e mang so parit tang kat  wa mo ro

ja ra te sana

a pe tan yan jak ku mae ka ra ja harissa wan no pat tha wi papa phaso

tang nama sa mi harissa wan nang pata wi papa pha sang ta ya cha

kut ta vi hare mu rat ting yep rah mana we ta ku sap tham me te me

namo te cha mang pa lay an tu nama tu put ta nang nama  tu phi ya

namo wi mut ta nang namo wi mu ti ya e mang so parit tang kat  wa mo ro

wa sama kap pa yi ti

Monday Buddha

Prang Pranaya from Way Kaew Jamfaar

A person born on Monday tends to have a charming character that attracts people. However, contrary to his charm, he is also an individualistic and competitive person, thus, often losing humbleness. Owing to the contrasting characteristics, he often does things unexpectedly that cause uneasiness to other people, thus, losing favourable position and harming long-term relationships.

Amulet of Luang Phor Derm with Monday Buddha on the rear from Wat Nongpho

Therefore, the Birthday Buddha for Monday took the standing posture with either one (Prang Pranaya) or both (Prang Praban) hands raised to the chest with palm(s) forward signifying forbidden action or simply “Stop!” The gist is to stop, introspect, and think before rash decisions and actions. The Monday Buddha also symbolises the Water element.

Chant for Worshipping Monday Buddha

yan thu nimit tang xa wa mang kha lay ca yo ca ma na po sa ku nassa sath tho papa kha ho thu su pi nang xa kan tang phutha nu pha we na wi na sa men tu

yan thu nimit tang xa wa mang kha lay ca yo ca ma na po sa ku nassa sath tho papa kha ho thus su pi nang xa kan tang thamma nu pha we na wi na sa men tu

yan thu nimit tang xa wa mang kha lay ca yo ca ma na po sa ku nassa sath tho papa kha ho thu su pi nang xa kan tang sangkha nu pha we na wi na sa men tu

Tuesday Buddha

Prang Pla Surintrahu from Wat Kaew Jamfaar

A person born on Tuesday is carefree, un-ambitious, and does not care much about long-term planning. He does what he wants and what comes to mind without consideration of consequences and impact on others. Therefore, the life of a person born on Tuesday tends to be volatile especially when it comes to work and finance. Another shortcoming is that he rarely has any real friends. What is needed in order to have a stable life is a mindset of planning, sequencing of ideas, and goals setting.

Amulet of Luang Phor Derm with Tuesday Buddha 2551 on the rear from Wat Nongpho

Therefore, Tuesday Buddha Prang Pla Surintrahu takes on the reclining posture, lying on his right side with right hand supporting the head and left hand rested on the body. The Buddha symbolises nirvana and in order to enter nirvana the mind has to be healed, that is enlightened. Tuesday Buddha also represents the Earth element.

Chant for Worshipping Tuesday Buddha

ya sa nu sa ra ne na pi an ta li k khe pi pa ni no

pa tit tha ma thi kha chan ti phu mi yang wi ya saph pha tha

saph phu path tha wa cha lam ha yak kha co ra thi sampha wa

kha na na na ca mut ta nang pa ri tan tam pha na ma he

Wednesday Buddha

Prang Om Bart from Wat Kaew Jamfaar

A person born on Wednesday usually has with him an onerous social burden. He often has to support family and relatives. This is primarily due to the nature that a person born on Wednesday finds satisfaction in seeing people around him being happy. Therefore, he has many friends in general but his true friends are only those of older age and higher social status. However, albeit being a very sociable person, he lacks charitable character because his likes entertainment and is being drowned in mundane enjoyment to bother about spirituality. The treasure for a person born on Wednesday is travelling where he gets his fortune.

Prang Palelai 2546 from Wat Khao Phrachuntheap

For those born on Wednesday, his Birthday Buddha can be separated into two, day and night. The Wednesday daytime Buddha is Prang Om Bart in a standing position with both hands holding an alms bowl. It symbolises charity. It symbolises the Metal element. After 6 p.m. the Birthday Buddha is Wednesday night Buddha, Prang Palelai in the Ariyabot sitting on a rock with both hands on his knees but his right palm facing outward. By the sides of Buddha are an elephant offering water and a monkey offering a honeycomb. It represents making merits and characterises the Earth element.

Wednesday Buddha (Day) 2537 from Luang Pu Lom Wat Phra Mettadaam

Chant for Worshipping Wednesday Buddha

Day Chant:

saph pha si wi sa cha ti nang thi pha mạn ta kha thạng wi ya

yan na se ti wi sang kho rang se say ca pi pa ri sa yang

xa nak khet tam hi saph phat tha saph pha tha saph pha pa ni nang

saph pha so pi ni wa re ti parit tan tam pha na ma he

Wednesday Buddha (Night) 2537 from Luang Pu Lom Wat Phra Mettadaam

Night Chant:

Kin nu san ta ra ma no wa ra hu can thang pa mu ca si

sang wi kha ru po xa kham ma kin nu p̣hi to tit tha si ti

sat ta tha me pha le mu tha chi wan to na su khang la phe

phuth tha kha tha phi khi to hi no ce mu ce ya can thi man ti

Thursday Buddha

Prang Sammathi from Wat Kaew Jamfaar

A person born on Thursday is usually intelligent and knowledgeable. He develops the habit for deep detail and exquisite work and, thus, always interested in seeking knowledge. However, it is also because of the extent of knowledge that gradually turns him self-centric so much so that he rarely accepts others’ ideas and perceptions. He always wants to be right and thinks he is always right. He has high determination and enjoys making decisions both for himself and others. He craves for fame, honour and position. Owing to the self-centric characteristics, he suffers poor interpersonal relationships and normally ended up with few friends and a strained matrimonial relationship.

Amulet of Luang Phor Derm with Thursday Buddha 2551 on the rear from Wat Nongpho

Therefore, Thursday Buddha also known as Prang Sammathi is in a meditating posture, legs crossed in half-lotus, right hand over the left hand. It is a representation of enlightenment and attainment of peace and tranquility.

Chant for Worshipping Thursday Buddha

pu ren tam pho ti sampha re ni phat wat ta chat yang

ya  sa te che na ta wak khi ma ha sa tang vi wat cha cha yi

thra sa sa sa ri puta sa lo ka na te na pha si tang

u pat tha yi ma maha te chang parit tan tam bha na mae

Friday Buddha

Prang Rhamphaeng from Wat Kaew Jamfaar

A person born on Friday has a good character and is un-ambitious and easy-going. He is a simple person with a kind heart and is easily contented with life. He has a charitable character, however, his compassion is also his setback as he is often emotional especially over the misfortune of others. He gets angry easily but also forgives as quickly.

Amulet of Luang Phor Derm with Friday Buddha 2551 on the rear from Wat Nongpho

Therefore, Prang Rampheang or Friday Buddha stands with both hands raised to his chest, the right hand on-top the left hand in a meditative posture. It represents concentration and firming the heart. Thus, it is also symbolises the Metal element.

Chant for Worshipping Friday Buddha

ya sa nu pha wa to yak kha ne wa tha sen ti phing sa nang

ya hi ce wa nu yu  chan to rat tin thi wa ma tan thi to

su khang su pa ti sut to ca pa pang ki ci na pa sa ti

xe wa ma thi khu nu pe tang parit tan tam pha na ma he

Saturday Buddha

Prang Naplok from Wat Kaew Jamfaar

A person born on Saturday is tough, bold, and a go-getter. He has a passion of risk-taking and adventure that at times become reckless. He likes to catch attention that are frequently interpreted as being show-off or selfish. Another shortcoming is that he thinks too much, wanting to be sure and careful so much so that he procrastinates over almost everything. Thus, he is usually indecisive, faint-hearted and not resolute. Like work that does not have to be too serious.

Amulet of Luang Phor Derm with Saturday Buddha 2551 on the rear from Wat Nongpho

The Saturday Buddha has a guardian Naga with him and, hence, is known a Prang Naplok. The Buddha is in the Ariyabha, sits cross-legged, both hands on the lap, right hand on-top the left and the Naga King Mujalin as his seat and shade. It represents wisdom and protection.

Chant for Worshipping Friday Buddha

ya to hang pha khi ni xa ri ya ya cha ti ya cha to

na phi cha na mi say ci ca pa nang chi wi ta wo ro pe ta

te na sa ce na sot thi te ho tu sot thi kha pha sa

Grand Instructor of Thai Traditional Medicine: Phra Rheesi Chiwok Komaraphat

Phra Rheesi Chiwok Komaraphat, also known as Mor Yai, was a physician. He was born in Rajgir, an ancient city in the northeast Indian state of Bihar to a courtesan by the name of Salwadee who, in the middle of the night, ordered her servant to throw the baby away. However, at dawn, one of King Pimpisan’s sons, Prince Ampai and his guards happened to come across the abandoned child. The prince asked his guards if the baby was still alive and was told “still alive,” hence, he named that baby “Chiwok” meaning “alive.” The prince brought the baby back to the palace and raised him there thereby giving him the surname Komaraphat meaning “a child who was raised in the royal court.”

When Chiwok grew up and knew he was actually an orphan adopted by the prince, he was determined to seek the arts to support himself. Therefore, he asked for permission to leave the palace and travelled to Taxila, currently Rawalpindi District in Pakistan, where he was accepted as a student of a famous medical doctor Thipamokk. He studied for seven years before asking for permission to return to Rajgir. Doctor Thipamokk asked Chiwok to enter the forest and bring him a plant that cannot be used for treatment. Chiwok obliged. He entered the forest and tested every plant and returned empty handed. When doctor Thipamokk asked him what he had brought back, Chiwok replied “nothing” and explained that every plant in the forest is capable for use in treatment. Doctor Thipamokk then said “You have graduated then.” On his way back to Rajgir, Chiwok stopped and healed a rich man’s wife who had suffered severe headaches for many years. In return the rich man gave Chiwok 16,000 pieces of gold, slaves and a carriage to bring him safely back to Rajgir.

Upon returning to the palace, Chiwok brought the gold and rewards he received and presented them to Prince Ampai as gratitude for raising him. However, the prince rejected those presents and asked Chiwok to keep them instead. Not long thereafter, Chiwok treated and cured King Pimpisan from hemorrhoids and was appointed the Royal Physician. King Pimpisan also rewarded Chiwok with 500 royal women and many jewellery. This time round it was Chiwok who turned down those rewards and asked King Pimpisan to consider it as his service to the kingdom. However, he did accept the mango garden which he converted into a temple and presented it to Lord Buddha and His disciples. Rajgir was hit by diseases and Chiwok quickly went around helping and healing the people.

Besides practicing medicine, Maha Chiwok was also dedicated to the Dharma with strong faith in Lord Buddha. He visited Lord Buddha frequently to learn and practice the Dharma. He followed the teachings of Lord Buddha and practiced well that Lord Buddha bestowed on him the title of the Ethical One. At the same time, he was granted permission to serve as a physician in the Sangha to help maintain the health of all monks. Subsequently, he even extended his services to worshippers and devotees thereby becoming known as Rheesi Mor Chiwok Komaraphat, “The Grand Master of Traditional Medicine” and is revered by the general public until today.

What it is now

Phra Rheesi Chiwok

At present, there has been considerable archaeological evidence unearthed, one of which is the Thammarajiga Stupa which is said to be the earliest Buddhist footprint in Pakistan. It is believed to have been built during the time of the Ashoka the Great of the Moriya Dynasty in order to enshrine the relics of the Lord Buddha. Aubsequently, it has been expanded in the 2nd century AD during the reign of King Kanishaka.

In addition to archaeological remains that have already discovered in both Rajgir, India and in Taxila, Punjab, Pakistan where the medical school Rheesi Mor Chiwok Komaraphat studied, there is practically nothing left with regards to the legacy of traditional medicine in those areas. On the contrary, only the medical textbooks of Taksila or the medical texts written by Rheesi Mor Chiwok Komaraphat have been passed down for more than 2,500 years in the present Suvarnabhumi land, especially the Kingdfom of Thailand which underscored the source of honouring Rheesi Mor Chiwok Komaraphat as the Grand Instructor of Thai Traditional Medicine.

Honouring Rheesi Mor Chiwok Komaraphat

There are many temples making and consecrating statues and amulets of Rheesi Mor Chiwok Komaraphat for believers. The most popular temple is Wat Intharawihan, Bang Khun Phrom, Bangkok followed by Wat Khok That, Thai Traditional Medicine Association Nakhon Si Thammarat Province. The purpose is common, plain, and simple. They are for good health and speedy recovery from illness.

Since there is no distinction between practitioners and believers with regards to the charm for Phra Rheesi Chiwok Komaraphat; and since the charm only pertains to good health and speedy recovery from illness, we find it no harm sharing it with our readers as follow:

Kattar Bucha Phra Rheesi Chiwok

Om Namo Chiwoko Sirasa Ahang

Karunikon Sapa Sathanang O Sathatip Pamang Tang

Papaso Suriyanjan Tang Ko Mun Pacho Paka Say Si

Wanthami Panthito Su May Tasa Aroka Sumana Homi

This charm may be recited daily, both day and night, after paying homage to Lord Buddha.




這枚順德帕普塔占哆•博瑪嚷寺佛曆2521年佛牌是2521年由華富裡府的瓦犒翁帕占佛寺的高德鑾普發•帕塔查理製造和開光。佛牌正面描繪了順德帕普塔占哆坐在三層“察塔”椅上,代表三界,兩支象牙代表驅邪與吉祥,“帕育”即僧侶的扇子代表僧伽的最高秩序。 佛牌的後方側是一個佛塔和佛陀的腳印,上方散發出光芒,代表佛陀的足跡。 總體而言,這枚佛牌代表擁有者將受到順德哆的保佑和祝福。

很少有外國人聽說過瓦犒翁帕占佛寺,因為三到四十年前遊客幾乎無法到達,原因是這座寺廟位於華富裡府海拔650米的最高山峰,當地人稱為“哈努曼”山,即猴神山。 在沒有任何精神準備的情況下,無論是泰國人或外國遊客都不會輕易登此山。 在那段日子裡,我們必須徒步跋涉,穿越茂密的森林,足步慢慢登上山。


但是,目前這座寺廟已經完全建成,山中有一尊巨大帕平壤將賢佛祖佛像。 佛像腳寬(膝蓋至膝蓋)45米,高度為75米。 這是繼安通省瓦孟佛寺龍波雅佛像之後。全泰國第二大佛像。


為了使信徒和遊客容易登山到達佛寺,瓦犒翁帕占佛寺修建了一條3790台階的樓梯,直通山上2165英呎高的佛山。 此外,從佛寺還建造了另外一條180階樓梯,即大約再向上100米左右,以將信徒和遊客帶到山頂上。山頂上建有著許多道教神像,包括觀音娘娘和關帝聖君等。 現在,這座寺廟已成為華富裡府的景點,每年吸引了千千萬萬信徒和遊客。

Wat Khao Wong Phrachan

Somdej Toh 2521 Medal – Wat Khao Wong Phrachan


Somdej Toh 2521 – Wat Khao Wong Phrachan

This Somdej Phra Buddhachantoh Promarangsi amulet was made and consecrated by His Venerable Luang Pu Fa Phatachari of Wat Khao Wong Phrachan, Lopburi in year 2521. It depicts Ajahn Toh sitting on a three tier Chat Tat representing the Three Realms, the two ivory tusks representing protection and peace, and the Phat Yot representing the highest order of the Sangha. On the rear side of the amulet is a Chedi with radiance on top of Buddha’s footprint representing the light of Buddha’s footsteps. Overall, this amulet is for the purpose of protection and blessing from Ajahn Toh.

Not many foreigners have heard about Wat Khao Wong Phrachan because it was almost inaccessible to tourists three-to-four decades back because the temple is located 650 meters above sea level at the peak of the tallest mountain known to the locals as Khao Hanuman in Lopburi province. Not many tourists, both local and foreign, would hike their way up without some mental preparation. During those days, we have to trek and hike our way up the thickly forested mountain.

Phra Prang Chiang Saen

However, at present, the temple has been fully constructed with a large Buddha statue Phra Buddha Prang Chiang Saen in the middle of the mountain. The Buddha has a lap width 45 meters and height 75 meters. is It is the second largest Buddha image in Thailand after Luang Pho Yai, Wat Muang, Ang Thong province.

3790 steps stairway to Wat Khao Wong Phrachan

To make the temple more accessible to devotees and tourists, a 3790-steps stairway steeping 2165 feet up the mountain has been constructed. A further 180 steps stairway was also constructed to take visitors to the summit, i.e. approximately another 100 meters upwards where the statues of many Taoist Gods including Mae Kuan Yim and Phra Chao Khun Wu stand. Now the temple has became an attraction of Lopburi and is flooded by devotees and tourists.


泰國有很多關於鱷魚神神話,傳說和民間故事,它們都可以追溯到幾個世紀以前的鱷魚神帕亞•查•拉灣。 最受歡迎的是奈•克雷通大戰帕亞•查•拉灣的典故。 這個神話起源於公元1800年左右,在大城府成立之前的帕耶•霍塔邦•塔瓦拉特王朝末期的披集省。

在泰國王國,尤其是在披集省,都發現了許多人形和鱷魚形式的帕亞•喬•拉赫雕像。鱷魚神的信仰可以追溯到遠古時代, 與之相關的魔法和法術在泰國文化中也已根深蒂固。 有許多泰國寺廟製造鱷魚神的雕像和佛牌,但最受讚譽的卻是來自那空那育省。




帕古•沃壤維•尼威特(又稱鑾普沙利特•新塔羅 )出生於佛曆2468年,那空那育省。他22歲時出家為僧侶,對法術和占星術特別感興趣。 佛曆2496,也就是他梯度後的6年,帕•新塔羅被當代神靈派長老,瓦庫特佛寺的主持大師鑾普達安收為門徒,授予神靈派法術和 占星術。

在帕•新塔羅學藝滿後,鑾普達安指示他前往巴真府的瓦桑特裡佛寺,向好友帕•阿展•成學習古老的鱷魚秘術。 帕•新塔羅還從瓦陶梧桐佛寺的帕庫•悟泰 •譚瑪塔裡(龍波帝•蘇里亞翁•薩瓦迪 )那裡學習了傳統醫學,並從那空沙旺府的瓦崆莫佛寺的龍波通俺處學習了其他古老的法術咒語。



鑾普沙利特掌握了這些知識和法門,並將他一身所學學識融合為一門強大的法術,創造了他的兩個標誌性的佛牌,帕亞•喬•拉赫和帕亞•島。 鑾普沙利特在佛曆2508年左右使用學之鑾普成的古老方法,用黑鉛製成了第一批鱷魚神佛牌。從佛曆2509年到佛曆2516年,這批鱷魚神佛牌的開光過程長達7年,恰好於恩師鑾普成的葬禮上功德圓滿, 7999鱷魚神終於面世供信徒奉請。

首批鱷魚神的體行大小約為4釐米長,鱷魚頭部後方有一個凹洞,凹洞內刻有符咒,腹部和腿部則刻有“ 意思哇蘇納瑪帕塔”等經文。 根據寺廟的記錄,由於製作和開光的過程很長,首批鱷魚神的價格在四十七年前髮行時已經非常昂貴。



2.護身免受邪靈侵害; 和




在佛曆2516年首批鱷魚神面世後,有一群公務員和警官要求鑾普沙利為他們特製一批鱷魚神佛牌,此即後被稱為帕亞•喬•拉赫警察系列的鱷魚神佛牌。 帕亞•喬•拉赫警察系列的鱷魚體形比首批小,黃銅色,背面有銀色箭,從佛曆2516年到佛曆2519年整整開光長達三年。此批總共作了89,499件。

帕亞•喬•拉赫警察系列被列為特殊版本,目的是避邪押惡和去小人。 寺廟記錄如下:

1. 向公務員和警察分發了20, 000件;

2. 向贊助商和寺廟委員會成員分發了20, 000件;

3. 廟宇保留了49, 499件,供信徒奉請。



於佛理2528年鑾普沙利又製造了另一批鱷魚神佛牌。它比帕亞•喬•拉赫警察系列版本較大,被稱為帕亞•喬•拉赫月滿系列或“品懂察刊。” 該系列是由僧侶化緣缽製成,並經過了嚴格的開光儀式過程,歷時長達五年。 鑾普沙利特別在整個五年過程中的每逢初一十五施展古老儀式和咒語以增加鱷魚神法力,因此,此版本的鱷魚神也稱為“品懂察刊”,即月滿之意思。 於佛曆2533年2月21日,鑾普沙利與全寺僧侶一同進行了隆重”普塔披社科”儀式,結束那五年的開光過程。

與其他系列相比,此版本的鱷魚神另具有特殊之處,因為這批鱷魚神包含的法力根源來自遠古,其中蘊藏著最神秘的力量。 它們的力量是不可想像的,據說甚至超過了印度教三大天王合體的帕特利穆拉提。 在每月的月滿之夜,鑾普沙利召集了武器神帖特力別哲素拉刊天神作為鱷魚神的牙齒; 脈輪上的珠寶作為指甲; 以鑽石權杖為骨幹; 納卡拉克龍神帕亞•阿南為尾巴; 毘濕奴大天王的箭為背骨。 因此,帕亞•喬•拉赫月滿系列擁有三界匪夷所思的力量。



鑾普沙利在佛曆2540年所製造的最後一批鱷魚神在泰國被稱為帕亞•喬•拉赫輪蘇泰。這批黃金色和白銀色的鱷魚神漆成一對,專門用於引財富和招好運。 他們經歷了兩年的開關儀式過程,方於鱷魚神大師鑾普沙利涅磐時,即佛曆2542年3月14日,公開讓信徒們奉請。鑾普沙利為僧51年,享年74歲。 他的法體停放在寺廟聖殿大廳內進行了兩年的公開祈禱,並於佛曆2544年3月18日火化。

在這片文章中我們為您介紹了鑾普沙利所製造和開光加持的四批鱷魚神。 該過程繁瑣且漫長, 據寺廟說,這些就是為什麼每批來自瓦拉姆補咯哎佛寺的神像和佛牌總是價格很昂貴的原因。 同時,值得一提的是,鑾普沙利所製造和開光加持的神像和佛牌皆受到了極大的追捧,以至有許多偽造物品出現於市場上。所以於佛曆2561年,瓦拉姆補咯哎佛寺現任住持帕庫帕蒂阿努打咯 大師公開澄清且譴責那些偽造品……在接下來的文章中,我們將為您介紹鑾普沙利的龜神帕亞•島和其他佛牌,其中也有鑾普沙利將鱷魚神和龜神結合在一起的佛牌。請繼續關注。



收藏家Christopher Lee先生貢獻照片



無論是在新加坡,馬來西亞,台灣還是其他地方(泰國除外),在某些人的腦海中常浮現的一個普片問題,那就是“泰國佛牌的價格真的那麼貴嗎?” 我們一直在反覆回答這個問題,特別是在台灣這樣一個對泰國佛教和習俗比較陌生和不瞭解的環境中。 因此,在本文中,我們將從泰國的角度簡要向讀者提供潛在的價值和經濟影響。 至於對主題感興趣或欲進行詳細分析的人,可以參考納塔•蓬•尤•朗沙克教授的論文“二戰到2007年的佛牌和泰國社會:信仰,形式和佛教商業研究”。


像其他任何產品一樣,泰國佛牌的原始定價不可避免地始於生產成本,其中包括設計,模具,材料,包裝,工資,稅金等。 接下來將是開光儀式的費用,然後便是廣告費用, 最後,再加入預募款金額而得出最終產品價格。 通常使用以下簡單計算:a + b / c = xa = 生產成本b = 預募款金額c = 產量因此,任何低於價格x的購買價格都值得懷疑。但是,一旦佛牌進入市場後,各種外部因素都會影響其價值。其中有四個主要因素,即受歡迎程度,年份,獨特性和經濟環境。



有許多因素可以促成特定佛牌的普及,而最主要的因素就是起源寺廟和/或僧侶的聲譽。 這類似於品牌名稱。 例如,在過去的三十年來,鑾波裴,鑾波本,鑾波坤三位高德的佛牌受到了瘋狂般的歡迎,導致價格一路往上升。 我們記得30年前,順德裴磐 2510年佛牌的價格僅為一萬泰銖,但現價格至少介於二十萬到三十萬泰銖之間。


促成佛牌受歡迎的另一個因素可能包括逃脫死亡。 關於這一點,順德瓦帕南具有許多與逃脫死亡事件的報導,以至於泰國人制定了一個常言說道:“如果瓦帕南與您一起,在水中,您將不會死,在陸地上,會贏得勝利, 在空中,您不會死。 好運用不完。” 這些因素導致順德瓦帕南的前三批佛牌價格大暴漲。其他影響因素包括巨大的魅力,良好的業務,繁榮和職業發展個人經歷等。



泰國佛牌就像古董一樣,其價值會隨著年份的增長而加值。 這可能部分歸因於以下事實:隨著時間的流逝,特定或批次推出的許多佛牌不是遺失就是損壞,導致剩餘的數量變得稀少,從而使需求遠遠超過供應。 尤其當開光該佛牌的高德特別傑出和受歡迎時,那佛牌的價值更是驚人。 在這一類別中,最傑出的毫無疑問是由鑾普帕佈達占多普瑪然喜 製作和開光的順德佛牌,其當前價值都從7位數字開始起跳,絶對沒有便宜可撿。


以上佛牌是庫巴斯威彩 2482年潘•索恩•柴銅牌,而根據佛牌的保持狀況,目前的公開市場價值為五十萬泰銖至一百萬泰銖不等。



佛牌的獨特性是指佛牌設計,美麗,開光意義,區別等,或表示某種特定的專有性,例如特殊材料,加有某位高德的頭髮,或一些序列號碼等。 例如,以上照片所顯示的帕順德普達索恩佛牌,除去年份之外,就具有獨特性而受歡迎和受追捧。 我們收到關於這枚佛牌的最新出價是380萬泰銖。


最後,泰國佛牌的價值與泰國經濟附有直接相關性,價格會根據其經濟增長或收縮而波動。 就像一般股票一樣,隨著經濟的發展,佛牌價格也隨之上漲。 這部分是由於更多的人有能力負擔更昂貴的佛牌,從而推高了價格。 因此可見,泰國佛牌是另一種投資形式,甚至可以積累再與將來以更高的價格出售。在這方面,我們許多老客戶都已親身體會過。 他們在10到20年前奉請的價格只是今日相同佛牌所需要支付價格的很小一部分。


於2007年,Kasikorn研究中心對泰國佛牌業務調查估值為400億泰銖,即今天的價值約為501.43億泰銖。 隨著技術的創新和發展,尤其是在網頁廣告和促銷活動方面的努力,以覆蓋泰國境外的買家,整個行業的價值保守估計已遠遠超過2007年報導的數字三倍以上。


鑑於上述情況,我們很難說泰國佛牌是否昂貴,因為根本沒有明確的比較標準。 我們只能說,泰國佛牌是否昂貴大致上取決於個人的價值和滿意度。 讓我們換一種說法,例如,歐洲製造的汽車,如寶馬和賓士與其他亞洲製造的汽車相比,它可能會給某人帶來相同的個人價值和滿足感,但對另一個人卻不會產生相同的效果。 泰國佛牌的情況更為突出,因為同一類型的佛牌價格範圍就已經非常廣泛。



因為源自寺廟的神聖物品的定價高,也因此創造出另一個巨大的市場,這個市場在泰國被稱為“ 帕肯康榮甘”(Phrakherung Khorng Rongngan),字面意思是“工廠佛牌”。過去,這些工廠佛牌僅限於偽造源自寺廟的佛牌,然而,隨著商業的創新也為工廠佛牌市場帶來了新的生機。有一群商人提出了巧妙的想法,並與各鮮為人知的廟宇和尚結成了夥伴關係,這些商人將以那些廟宇和尚的名義製造佛牌,並以賤價將它們賣出,特別是賣給無知的外國人。使用以上提供的計算方式,它們的值顯然遠遠低於x值。許多聲稱僅生產9至19枚的所謂“特別版”和“限量版”佛牌以1, 000至2, 000泰銖的價格出售,就算計算所有單價的總和也都無法彌補設計和模具的成本。有關設計和模具的價格,您可以參考各佛牌模型工廠價格,例如Amulet Maker工廠或Pornwasin工廠價格。


在無數情況下,很多商家在未經特定寺廟或高僧批准或知情便以他們的名義製造和出售佛牌。 最近的趨勢是利用特定寺廟或高僧名義下的“產品”進行賭運氣遊戲,在新加坡和馬來西亞稱為“滴甘”(馬來語Tikam),而在台灣則稱“抽抽包。” 此類行為等同於賭博,根據泰國修道院法規,這種行為觸犯“尼莎基亞帕基蒂”(Nissakiyapachitti)條規。 因此,知名僧侶不太可能涉及這種行為。我們對此類事件進行了多次背景調查,結果都是某人濫用廟宇高僧的名義謀取私利,而寺廟高僧卻不知情。如果這種行為純粹是個人的銷售策略,那麼我們就不多加評論了。


作為泰國佛牌行業的商人,我們建議客戶對價值做出自己的判斷。 我們提供不同價格範圍的廟宇產品,以滿足客戶不不同的需求,我們所能做的就是解釋價格差異背後的原因。 最終的判斷取決於我們尊貴的客戶。 至于您應該購買高價佛牌,或低價佛牌,甚至是工廠製造的佛牌,所有這些都取決於您的個人看法,價值和滿意度。 但是,如果您尋找的是工廠佛牌,歹勢,我們不提供此類服務。我們希望本文能幫助您更好地了解泰國佛牌的價值和經濟。

Thai Amulets: Value and Economy


Be it in Singapore, Malaysia, Taiwan, or anywhere else (with the exception of Thailand), a common question oftentimes surfaces in the mind of some people and that is “Do Thai amulets really cost that much?” We have been answering this question repeatedly especially within a lesser Thai accustomed environment such as Taiwan. Therefore, in this article, we will explore the value and economy of Thai amulets. In this article, we will briefly provide readers the underlying value and economic influences from a Thai perspective. For those who are interested in a detailed analysis on the subject matter may refer to the thesis of Professor Nattapon Yurungruangsak titled “Buddha Amulets and Thai Society from World War II to 2007 AD: A Study of Beliefs, Forms and Buddhist Commerce.”

The Thai Perspective

Like any other product, the original pricing of Thai amulets inevitably begin with production costs which include design, moulding, raw materials, packing, wages, taxes and et cetera. Next will be the costs of consecration ceremonies followed by advertising costs. Finally, an intended amount to be raised will be added to derive the final product pricing.

A simple calculation as follow is often used:

a + b / c = x

a = production costs

b = amount to be raised

c = units produced

Therefore, anything rented for below value x is questionable.However, the moment an amulet enters the market various extrinsic factors will influence its value. There are four major factors, namely, popularity, age, uniqueness, and economy.

Somdej Pair Phan, Luang Por Pair of Wat Pitkoonthong

There are many factors that can contribute to the popularity of a particular amulet and the most outstanding is the reputation of originating temple and/or monk. This is similar to brand name. For examples, for the past three decades, amulets from Luang Phor Pae, Luang Phor Pern, and Luang Phor Koon have received closed to frantic popularity. We remember 30 years ago, a Somdej Pair Phan 2510 was merely ฿10,000 but it now costs at least ฿200,000 to ฿300,000.

Somdej Wat Paknam

Another factor contributing to an amulet’s popularity may include escape from death. On this point, Somdej Wat Paknam just have too many reported life incidents associated with escape from death so much so that Thais formulated a sally saying “If have Wat Paknam with you, in the water, you won’t die, on land, won’t die, in the air, won’t die. Fortune does not run out.” These have driven the prices for the first three batches of Somdej Wat Paknam skyrocketing.

Other contributing factors include great charismatic effect, good businesses, prosperity, and vocational progress.


Somdej Wat Rahkang

Thai amulets are like antiques and their value increases with age. This may partially be attributed to the fact that as time goes by many amulets of a particular release or batch are either damaged or destroyed resulting in the remaining available number becoming scarce thereby driving demand far above supply. This is especially so when the consecrating monk is exceptionally prominent and popular. The most outstanding in this category are indisputably those Somdej amulets made and consecrated by Phra Phuttachantoh Promarangsi which current value easily begins from seven digit figures onwards. If you think you got a bargain on these series, think twice.

Kruba Srivichai medal 2482

The above Kruba Srivichai Phim Sawng Chai 2482 medal has a currently open market value of ฿500,000 to ฿1,000,000 depending on condition of the amulet.


Phra Somdej Putthason

The uniqueness of the amulet refers either to the distinction, beauty, and popularity of an amulet or it may indicate the exclusivity of a particular amulet such as special materials, hair from monks, and some serial numbers. For example, the Phra Somdej Putthason of Wat Kao Takroa is sought after for its distinction, beauty, and popularity. The last offer we received for this amulet was ฿3.8 million.


Finally, the value of Thai amulets is directly tied to the Thai economy and prices fluctuate according to expansion or contraction thereof. When the economy expands, the prices of the amulets increased. This is partly due to more people having the financial capability to afford more expensive amulets thereby pushing up prices. As a result, in part, Thai amulet is an alternative form of investment that can even be speculated or accumulated for sale in future. On this aspect, many of our old customers would have experienced the impact. The price of their purchase 10-20 years ago is only a meagre portion of what they have to pay for a same amulet today.

Industry Value

In 2007, Kasikorn Research Center valued the Thai amulet business at ฿40,000 million which is approximately ฿50,143 million today. With innovation and development in technology, especially with regards to digital advertisements and promotions to reach buyers beyond Thai borders, the value of the entire industry is easily three times much more than the last reported figures.

Personal Value and Satisfaction

In view of the aforementioned, it is difficult for us to pronounce whether Thai amulets are expensive or not. There are obviously no clear standards for comparison. All we can say is that it greatly depends of an individual’s personal value and satisfaction. Let us put it in another way, for example, a continental made automobile such as BMW and Mercedes Benz in contrast to other Asian made automobile may give an individual the same personal value and satisfaction whilst it does not equally produce the same effect for another individual. The situation is even more eminent with Thai amulets since the price range for the same type of amulet is very vast.

Temple Amulets versus Factory Amulets

Phrakherung Khorng Rongngan

The steep pricing of sacred objects originating from temples has also given rise to another huge market known as “phrakherung khorng rongngan” in Thai which literally means “factory amulets.” In the past, these are confined to counterfeit copies of original amulets originating from temples. However, innovation within the business industry has also brought new life-lines to factory amulet market. There have been a group of businesspeople who have came up with ingenious idea and entered into partnership with various less known temples and monks whereby those businesspeople will make amulets in the name of those temples and monks and sell them to especially unsuspecting foreigners at ridiculously cheap prices which are below value x when calculated using the above given formula. Many so-called “special edition” and “limited edition” amulets claimed to have only produced 9 to 19 pieces are been sold at ฿1,000 to ฿2,000 of which price total of all units sold will not even cover the cost of moulding alone. For prices of design and moulding, you may refer to various factories such as Amulet Maker or Pornwasin.

Mould of Amulet extracted from

There are uncountable occasions where amulets are made and sold in the name of specific temples and monks without approval or knowledge from the respective parties. The most recent trend is pot luck gaming of amulets involving “products” from various temples. Such acts are equivalent to gambling and considered an offense to Nissakiyapachitti under the monastic rules. Therefore, prominent monks are unlikely to be involved in such mischief. As such, if you are accosted with such speculation, it is best that you do a search on the relevant monk and temple alleged to be involved in such offense. We have conducted several background searches for such incidents and they all turned out to be opportunists abusing and misusing the names of temples and monks for personal gains without the temple’s or monk’s knowledge. Nonetheless, if such behavior is purely attributable to individual’s sales tactic then we have no comment.


As business-people in the Thai amulet industry, we advise our customers to make their own judgments as to value. We offer different price range temple products catering to the varying demands of our customer and all we can do is explain the reasons behind price differences. The ultimate judgment lies in the hands of our valued customers. Whether should you obtain a high price amulet, a low price amulet, or even a factory made amulet, it all voices down to your personal perception, value, and satisfaction thereof. However, if you are looking for factory amulets, please give us a pass as we do not provide such services. We hope this article will help you better understand the value and economy behind Thai amulets.