When we talk about northern Thailand or the Lanna regions, we refer to regions including Kamphaeng Phet, Nakhon Sawan, Nan, Phayao, Phichit, Phitsanulok, Lampang, Lamphun, Sukhothai, Uttaradit, Uthai Thani, Chiang Rai, Chiang Mai, Phetchabun, and Mae Hong Son. Most of these regions are characterized by mountains, valleys and basins between mountains. There is a steep slope from the northwest that gradually slopes down to the low plains in the south-eastern and central regions before it slowly rises back in the east and northeast in the Nan Province, namely the Luang Prabang Mountain Range. These highlands are the source of many rivers and streams that flows into the Mekong River in the north and into the Chao Phraya River in the south as well as the Salween River in the west. It is an ideal fertile area for farming and settlement making it a source of important communities in the region.

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Northern Thailand is a region of diverse traditions and cultures that are no less interesting than other regions of Thailand. It is known as a region full of magical charm with Chiangmai being the heart of Lanna and the centre of tourist attraction. Tourists are impressed with the many attractions and the generous spirit of the northerners. Apart from being a centre for arts, antiques, and traditional Lanna culture, Chiangmai is also a province that produces many Thai beauties and celebrities including Susira Anjeleena Nannan, Oranate D. Caballes, Natthanicha Dangwattanawanich, Pijakkana Wongsaratanasilp, and et cetera. Nonetheless, the actual spirit of northern Thais remains rooted in Lanna Buddhism.

Buddhism in Lanna Land

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Prior to Theravada Buddhism, the people of Chiang Mai and those living in Lanna regions embraced Sasana Phi which was subsequently integrated with Buddhism giving rise to the various unique rituals and ceremonies hitherto. Theravada Buddhism is also the primary source that integrated the people of northern Thailand. The most unique feature is perhaps “Tung” that is likened to “flags” in the central region but has a meaning in Buddhism reflecting beliefs and faith as well as a cause to create unity among human beings. Theravada Buddhism continued to florished throughout the Lanna region with two eminent temples built under the grace of Phaya Kue Na to house the relics of Lord Buddha, namely, Wat Suan Dok and Wat Phra That Doi Suthep Ratchaworawihan.

Unfortunately, the Lanna regions fell into the hands of the Burmese in 1558 (B.E 2101), beginning what is called the 200 years of “Dark Age” in northern Thailand. Buddhism took a deep plunge during that era. There was a lack of monks who have qualifications, there were no Buddhist philosophers, and there were no religious texts or literature as there used to be in the past. Not until late 1760s and early 1770s that light began to shine through the kingdom once again with the rise of King Taksin the Great who successfully ended Burmese incursions in toto. The 15-year reign of King Taksin the Great was marked by a series of wars. After the establishment of Thonburi as the new Thai capital, the Burmese repeatedly tried to invade the kingdom. A total of nine major battles were fought during that period. The Burmese were defeated at Bang Kung, Samut Sakhon Province; Sawangkhalok; Phichai; and at Bang Kaew, Ratchaburi. Further battles were fought in the northern provinces to free Lanna Thai. The greatest battle of all took place in Chiangmai where the Burmese hold over the city was especially strong. The last Burmese attack on Chiangmai took place in 1776 (B.E. 2319) but they were thoroughly defeated by the Thai army. For more information, please refer to our earlier article “Understanding Thai Buddhism.”

Saint of Lanna

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When Chiang Mai came under the rule of Bangkok, Buddhism in Chiangmai which used to be the centre of Lanna Buddhism has, therefore, been modified according to the practices originating from Bangkok. Regulations are all set centrally and which were deemed detrimental to the belief, custom, and cultural values of the Lanna people, especially the hill tribes.

During this time, Kruba Sriwichai, a hero within the clergy was born. He was a monk who respected both the faiths of the townspeople and hill tribes and he was the monk who revitalized Lanna Buddhism especially in Chiangmai. His Venerable was also responsible for the reformation and restoration of various temples in Chiangmai and nearby provinces until he received the title Saint of Lanna. His Venerable’s struggle to restore Lanna Buddhism gained strong support from the Lanna community as well as the northern clergy with more than 90 temples breaking rank with the Thai Sangha to join Kruba Srivichai. His Venerable’s influence was both eminent and prominent among the Lanna communities so-much-so that he was perceived as a threat by both the Thai Sangha and the Thai state leading to His Venerable’s second detention at Wat Benchamabophit in 1935 (B.E. 2478).

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His Venerable’s detention caused loud public disquiet that Luang Sri Praklak, the member of the House of Representatives for Chiangmai at that time, ultimately demanded the release of Kruba Srivichai at the Cabinet meeting. The political intervention caught the eyes of the general public and His Venerable was finally released in 1936 (B.E. 2479).

The Immortal Speech

After being released, His Venerable said “if the Ping River doesn’t flow back north will not ask to step on the land of Chiang Mai.”

Kruba Srivichai thus returned to Wat Ban Pang, Li District, Lamphun Province where His Venerable entered parinibbāna on February 21, 1938 (B,E. 2481). His relics were divided into 7 parts and enshrined in 7 different locations throughout Lanna as follows:

1. Wat Chamadewi, Lamphun Province

2. Wat Suan Dok, Chiang Mai Province

3. Wat Phra Kaeo Don Tao, Lampang Province

4. Wat Sri Khom Kham, Phayao Province

5. Wat Phra That Cho Hae, Phrae Province

6. Wat Nam Hoo, Mae Hong Son Province

7. Wat Ban Pang, Li District, Lamphun Province

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A statue of Kruba Sriwichai moulded and casted in Bangkok was delivered upon the completion of the Kruba Srivichai Monument at the foot of the mountain on the way up to Wat Phra That Doi Suthep. However, it was said that the statue just somehow cannot be taken out from the car and has to be sent back to Bangkok. The people believe it was due to the mystical immortality of His Venerable’s speech aforementioned. Consequently, the construction of the Bhumibol Dam in Tak Province caused water to flood up to the north in 1964 (B.E. 2507) and Kruba Srivichai’s image was then successfully invited and enshrined at the foot of Wat Phra That Doi Suthep.

The Last of Kruba Srivichai’s Disciples

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Besides Kruba Srivichai, there are also several other northern Thai monks such as Luang Pu Waen and Luang Phor Kasaem who achieved nationwide reverence. However, the most celebrated figure in in recent Lanna history was Phra Mongkolwisut or Kruba Chao Duangdee Suphatto, the former abbot of Wat Tha Champi, one of the top guru monks in Chiangmai who is known as the last generation of Kruba Srivichai’s disciples.

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Kruba Duangdee Suphatto was born on April 26, 2449 in Ban Tha Champi, Thung Satok Subdistrict, San Pa Tong District, Chiang Mai Province during the reign of His Majesty King Chulalongkorn, King Rama V, corresponding to the reign of Por Chao Inthawichayanon (Chao Maha Chiva) Ruler of Chiang Mai. He was a native of Tha Champi village from birth. His parents were farmers. His father’s name was Por Oob and his mother’s was Mae Chan. Kruba Duangdee had 8 siblings from the same parents, 4 males, 4 females and His Venerable was the 7^th child in the family.

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At the age of 13, Kruba Duangdee was brought before Kruba Sriwichai who, at that time, had come to restore the city of Chiangmai in 2462. Kruba Srivichai was pleased and he  told Kruba Duangdee that “If you are ordained a monk, then you come up and stay at Wat Phra Singh and will be friend with Sing Dam” (the biological grandson of Kruba Sriwichai). Kruba Duangdee was subsequently ordained. He studied and practiced under the instruction of Kruba Srivichai until he was 32 years old. Then His Venerable followed the footsteps of Kruba Srivichai and travelled extensively to build temples in the northern regions before returning to construct Wat Tha Champi.

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At the age of 42, Kruba Duangdee received the title of Chao Awat of Thung Satok Subdistrict. However, even he was burdened by duties of the Sangha His Venerable did not neglect the observance of Vipassana meditation and practices of ancient Lanna wetmon. Besides the building and expansion of Wat Tha Champi, His Venerable also became the main force in the construction and restoration of almost every temple in the region as well as other philanthropic projects be it roads, ubosot, viharn, chedi, bridges, or even schools and hospitals. Therefore, His Venerable had utilise the ancient Lanna wetmon he learned from Kruba Srivichai to make and consecrate various sacred objects to raise funds for these activities.

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Sacred objects made and consecrated by His Venerable are highly priced but, nonetheless, are well received by followers, believers, and collectors. Among the many sacred objects highly sought after is Kumarnthong Thep Phanom (Loon Lek) made and consecrated in Buddhist year 2517. Kumanthong Thep Phanom was made from108 types of powder mixed with gold leaves and consecrated through the invocation of ancient Lanna Thai rituals of Samanayakaya where the gloomy Rasri become bright with merit. Kumanthong Thep Phanom, as an angel, will perform the prestige by helping believers in various positive aspects. Unfortunately, owing to high effectiveness and demand, Kumarnthong Thep Phanom becomes one of the most imitated Kumanthong images after those made and consecrated by Luang Phor Teh.

Watthuk Mongkhun loon Sudthai Phra Mongkhon Wisut

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His Venerable continued his virtuous endeavours right up to his final days. In Buddhist year 2551, His Venerable made and consecrated the last batch of sacred objects (Watthuk Mongkhun loon Sudthai Phra Mongkhon Wisut) to raise funds for Wat Choeng Wai, Pak Than Subdistrict, Bang Rachan District, Singburi Province for the construction of the Buddha Trai Rattanakosin (Luang Por To) image measuring lap width 20 meters and height 43 meters costing 20 million baht whilst the overall project inclusive of pillars, archways and et cetera amounted to another 5 million baht. The direct temple rental prices for Watthuk Mongkhun loon Sudthai Phra Mongkhon Wisut begins from 5,000 baht to 1 million baht. Some of these sacred objects are still available at Wat Tha Champi at old prices.

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After serving the Sangha for 83 years, Kruba Duangdee entered parinibbāna at the age 104 years old on February 6, 2553. The former abbot of Wat Tha Champi, San Pa Tong District, Chiang Mai Province, was the longest-lived famous monk in Lanna Thai. The passing of His Venerable has caused rental prices for sacred objects made and consecrated by His Venerable skyrocketing. At the same time, it has also led to counterfeit products flooding the market.

Luang Phor Ngen is among one of the must-know guru monks in Thai Buddhism and occultism. For those who had visited the Kingdom of Thailand would probably have seen posters of His Venerable in many shops and offices. When you ask the Thais about His Venerable you are likely to be overwhelmed by so many stories that you could hardly digest.

In this article, we will provide you with a brief history of His Venerable and the reasons why His Venerable hitherto remains one of the most popular monks within the Thai community. We will also be introducing you to statues and amulets of His Venerable from Wat Bangkhlang, Phitchit province.

A Brief History

Luang Phor Ngen Puttachot was born during the reign of King Rama I, Rattanakosin, on Friday, September 16, Buddhist Year 2348 in Bangkhlang District, Phitchit Province. His father’s name was Wu, a native of Bangkhlang and his mother Fak was from Kampheang Phet Province. He was the fourth child among a family of six children.

In year 2356, when Luang Phor Ngen was eight years old, his uncle and also his teacher by the name of Khuang received permission from Luang Phor Ngen’s parents to bring him to Bangkok to study at Wat Tong Pu, now known as Wat Chana Songkhram, the temple in which later another famous guru monk by the name of Luang Phor Pair was ordained. Three years later in 2359 he was ordained as a novice and became known as Sammak Nen Phuttachot. He observed three Buddhist Lent in Wat Tong Pu where he studied the Dharma and practiced Vipassana meditation. He was subsequently ordained as a full-fledged monk when he became of age.

After achieving a solid foundation in both Dharma and Vipassana, Phra Phuttachot took leave from Wat Tong Pu and travelled to Bangkhumprom District and sought to be a disciple of the top guru monk Somdej Phra Putchantoh Phramarangsri of Wat Rakhang Khositaram. His Venerable Somdej Phra Putchantoh officially took Phra Phuttachot as his disciple and imparted him with his magical skills. Phra Phuttachot learned and practiced well under the guidance of his master and subsequently became the most famous disciple of Somdej Phra Phuttachantoh. He remained in Wat Rakhang until his family wrote to inform him that his grandfather has fallen ill and requested that he come and spend his Buddhist Lent in Wat Kongaram.

Luang Phor Ngen stayed in Wat Kongaram for a year when a famous alchemist, Luang Phor Ho, was the abbot. Later on, he moved to the current Wat Bangkhlang, Phichit Province. Luang Phor Ngen quickly became a pillar of the province where he preached the Dharma and practiced Phra Weth to help villagers. His reputation spread quickly throughout the country and people flocked to Wat Bangkhlang to pay respect and asked for blessings. Holy water and talismans from Luang Phor Ngen became highly sought after items. There were as many monks as there were laypeople who travelled from all parts of the kingdom to Phitchit province to learn from His Venerable and many subsequently also became abbots of various prominent temples. For examples,

1. Luang Phor Pit,Wat Khamang, Mueang Phitchit;

2. Luang Phor Noi,Wat Kongaram, Photharam District, Ratchaburi;

3. Luang Phor Pai, Wat Tha Luang Phon, Photharam District, Ratchaburi;

4. Luang Pu Phu, Wat Tha Lo,  Mueang Phichit District, Phichit;

5. Luang Pho Hom, Wat Luang, Mueang Ubon Ratchathani District, Ubon Ratchathani;

6. Luang Pho Nuan, Wat Hat Mun Krabue, Mueang Phichit District, Phichit;

7. Luang Phor Feung, Wat Paknam Phasi Cheroen, Phasi Cheroen, Bangkok;

8. Luang Phor Kham, Wat Pho Tia, Lan Krabue District, Kamphaeng Phet; and et cetera.

In addition, among his lay disciples was Prince Chumphon Khet Udomsak, the 28th child of King Chulalongkorn, Rama V. Prince Chumphon Khet Udomsak was then also a disciple of Luang Por Suk Wat Pak Khlong Makham Tao, Wat Sing District, Chainat Province.

Luang Phor Ngen diligently served the Sangha and people throughout his entire life until he entered nirvana on September 19, 2462 at the age of 114 leaving behind too many miracles to be recalled. Handwritten records by His Venerable pertaining to the treatment of diseases and evils are well preserved and vigilantly kept in Wat Bangkhlang. Up until today, amulets of His Venerable are highly sought after within Thai Buddhist circle. It is believed that they bring great wealth and popularity to worshippers.

After the passing over of Luang Phor Ngen, His Venerable’s statues and amulets have been created for many generations at Wat Bangkhlang and other temples, including government agencies, but the most famous and sought after remain those made and consecrated by Phrakru Phibun Thammawet or more popularly known as Luang Por Preang of Wat Bangkhlang.

Luang Phor Ngen Statues and Amulets

According to old records, Luang Phor Ngen has only made and consecrated five batches of amulets. The first batch of amulets made and consecrated by Luang Phor Ngen were pendants of an illustrative monk with a convex chest and a built-in loop. About 3,000 – 4,000 pieces were made. The second casting was the circular statues which the Phitchit people called “Bok Ta” or “eye mould” also known as the first batch of “roop” (mini statues) cast with brass. The finishing was rough and uneven. The number created was reported to be about 2000 pieces. Luang Phor Ngen made those amulets available to believers at a meagre price of 1 baht each, yes, you heard it correctly, only 1 baht!

These century-old Luang Phor Ngen’s amulets currently cost as high as 29 million baht each depending on condition of the amulets. Even for the fifth batch, also known as the last batch, a bargain price for a not-so-well preserved unit is approximately between 4-6 million baht.

To be honest, albeit being more than two decades in this trade, besides seeing those amulets in collection books and magazines, we have never seen a genuine physical copy before and, thus, we are not in the position to delve too much into those amulets. Moreover, prices for those Luang Phor Ngen amulets are as steep as those Somdej amulets made and consecrated by His Venerable Somdej Phra Phuttachantoh which are beyond the reach for most of us. This has also led to many counterfeit items catering to the enthusiasm of treasure hunters.

Therefore, we will only be introducing you to genuine but more affordable models of Luang Phor Ngen amulets made and consecrated by subsequent abbots of Wat Bangkhlang. Let us begin with those made and consecrated by Luang Phor Preang beginning from the year 2535.

Amulets Made and Consecrated by Luang Phor Preang

It has to be noted that the first batch of Luang Phor Ngen amulets made and consecrated by Luang Phor Preang were those in the year 2515 sponsored by Pol. Maj. Gen. Sanga Kittikachon, Minister of Foreign Affairs at that time, and Mr. Phadet Jiraporn, chairman of the Phichit Provincial Council. The 2515 batch was made and consecrated for the purpose of restoring the old Wat Bangkhlang, now renamed Wat Hiranyaram, built by Luang Phor Ngen to remember the first Buddhist Lent His Venerable spent there. The consecration ceremony was led by Somdej Phra Wanrat of Wat Phra Chetuphon and Phra Wisut Wongsachan of Wat Suthat.

Nonetheless, we will also not be touching on this batch of amulets due to scarcity and price factors. The Phim Niyom 2515 has already broken the five hundred thousand baht mark and the medal or alternatively known as Spade Coin 2515 has also surpassed a hundred thousand baht. Therefore, in this article we will commence with amulets made from year 2535 to 2553 by Luang Phor Preang and Luang Phor Sirlit in lieu.

Luang Phor Ngen 2535 Loon Phrathampitaka

Luang Phor Ngen 2535 is known as Loon Phrathampitaka which used the mould from the 2515 batch that was made and consecrated under a joint effort between Wat Bangkhlang and Wat Sutthat. Similarly, the 2535 batch of Luang Phor Ngen was again a joint effort between those two temples. The consecration ceremony was jointly led by Somdej Phra Dharmadilok, abbot of Wat Suthat and Phrakru Phibunthammawet (Luang Por Preang), abbot of Wat Bangkhlang, thus, making both the 2515 and 2535 batches to have high value.

Starting from the full moon day of the 12th lunar month, that was, November 21, 2534, the casting ceremony was commenced inside the temple compound so as to invoke Yant 108 and Napathamang 14 according to the auspicious occasion. The sacred objects were then transported to Wat Suthat where the Maha Phuttapisek ceremony was held in the Ubosot of Wat Suthat on 25-27 January 2535. Those sacred objects remained in Wat Suthat for 3 months where various guru monks came to perform blessings before they were being transported back to Wat Bangkhlang where another Maha Phuttapisek ceremony was being conducted in April the same year.

Luang Phor Ngen Loon Chotibharamee 2537

In year 2537, Luang Phor Preang made and consecrated another batch of Luang Phor Ngen amulets to raise fund for the construction of the parish building and the Hall of King Rama V Hospital, Taphan Hin Sub-district, Phichit Province. This batch of amulets is known as Luang Phor Ngen Loon Chotibharamee.

Because of the altruistic purpose, an extraordinarily grand Phuttapisek ceremony was being conducted for days and nights from 23-25 November, 2537 without interruption. Prominent guru masters from all over the Kingdom of Thailand invited to participate in the ceremony include:

Luang Pu Tim, Wat Phra Khao

Luang Phor Pair, Wat Phikulthong

Luang Phor Pern, Wat Bangplad

Luang Pu Put, Wat Klang Bangplad

Kruba Duangdi, Wat Tha Champi

Luang Phor Yen, Wat Sam Ngam

Luang Pu Yik, Wat Nong Chor

Luang Phor Mi, Wat Mawichai

Luang Phor Uttma, Wat Wang Kawi Wegaram

Luang Phor Phut, Wat Pa Salawan

Luang Phor Yod, Wat Kaew Charoen

Luang Phor Dee, Wat Phra Ru

Luang Phor Lamyai, Wat Thung Lat Ya

Luang Phor Yam, Wat Takhian

Luang Phor Kae, Wat Maenam

Luang Phor Mian, Wat Pho Kob Chao

Luang Phor Prathuang, Wat Nong Yang Toi

Luang Phor Foolon, Wat Phra Phutthabat Khao Ruak

Luang Phor Sawat, Wat Bueng Baworn Sathit

Luang Phor Jek, Wat Ranam

Luang Phor Charoen, Wat Thanyawari

Luang Phor Huat, Wat Don Pho Thong

Phra Ajahn Ita, Wat Chulamanee

Kruba Soi, Wat Mongkhon Khiri Khet

Luang Phor Naem, Wat Khao No

Luang Phor Ket, Wat Koh Lak

Luang Pu Luang, Wat Pa Samran Niwat

Luang Pu Waen, Wat Tham Phra Sabai

Luang Phor Hom, Wat Khuha Suwan

Luang Pho Chalerm, Wat Phra Kanthikaram

Luang Phor Phim, Wat Nong Ta Ngu

Luang Phor Samran, Wat Pak Khlong Makham Thao

Luang Phor Phol, Wat Dudkhon

Luang Phor Huol, Wat Phutthathai Sawan

Luang Phor Yot, Wat Sangkhositaram

Kruba Kasem, Wat Pa Tung

Ajarn Puan, Wat Nong Bua Thong

Luang Phor Sai, Wat Khanon Tai

Phra Maha Thongchai, Wat Trimikon Wittayaram

Luang Pho Daeng, Wat Burapharam and et cetera.

Because of that special Phuttapisek ceremony and the participation of prominent guru monks, this batch of amulets becomes collectible and highly sought after.

Luang Phor Preang Loon Phra Buddha Nimit 2538 (Loon Sukthai)

In the year 2538, for the first time , Luang Phor Preang made and consecrated a batch of his own amulets and invoked the charm of high compassion and benevolence in consecrating his final batch of amulets which became known as Loon Phra Buddha Nimit. Subsequently, this batch of amulets became known as Loon Sukthai or the last batch of Luang Phor Preang’s creations as his Venerable entered nirvana the following year 2539.

Amulets Made and Consecrated by Luang Phor Sirlit

Luang Phor Preang was succeeded by Phrakru Visitsilapon, alternatively known as Luang Phor Sirlit.

Luang Phor Ngen 2540 

Upon taking over as abbot of Wat Bangkhlang in 2540, Luang Phor Sirlit made and consecrated Luang Phor Ngen and Luang Phor Preang amulets to mark reverence for the previous two prominent abbots. These amulets portrayed the exact human look of the respective Luang Phor.

Luang Phor Ngen 2541 Loon Yon

During the end of year 2540, Luang Phor Sirlit also made and consecrated a batch of Luang Phor Ngen Loon Yon which literally means retro edition. However, there were two models, one mimicking the original of Luang Phor Ngen’s and the other resembles those of Luang Phor Preang’s. The consecration ceremony went on until March 4, 2541when the Maha Phutthaphisek Ceremony finally took place.

This batch reintroduced the original unrefined styles used during Luang Phor Ngen’s time.

Therefore, among one of the 2541 batch, there is one model where the number “40” is casted on the rear of the amulet.

Luang Phor Ngen Loon Banboonhun Kansiksa 2545 

Year 2545 batch of Luang Phor Ngen Loon Banboonhun Kansiksa was deliberately made and consecrated for the purpose to share merit and support for education. The consecration ceremony on April 25, 2545 took the tone of altruism and wisdom led by eight senior guru monks including:

1. Luang Pu Ruay Pasatiko, Wat Tako

2. Luang Phor Phrathep Molee, Wat Ratchaphatikaram

3. Luang Phor Wimonmuni, Wat Machimawat

4. Luang Phor Thuam, Wat Si Suwan

5. Luang Phor Un, Wat Tan Kong

6. Luang Pu Ki, Wat Sri Lamyong

7. Luang Pho Sarit Wat Bangkhlang

8. Luang Phor Sophon Kittayaporn, Assistant Abbot of Wat Suthat.

The blessing ceremony lasted six months up-to October 5, 2545 when the Maha Phutthaphisek ceremony was conducted in the Ubosot at Wat Bangkhlang with Somdej Phra Putthachan Keo Uppaseno presiding over the candle lit ritual on the 3rd day and Phra Thep Moli of Wat Ratchaphatikaram extinguished a candle on the 5th day. Therefore, this batch of amulets is said to bestow on believers the morality of altruism and wisdom leading to the achievement of both material and spiritual quality.

Luang Phor Ngen Phim Niyom Loon Sang Vihan 2550 

In year 2550, Luang Phor Sirlit made and consecrated a batch of Luang Phor Ngen Phim Niyom for the purpose of raising fund to build a Vihan or shelter for monks in Wat Tai Nam in Phitchit province. Wat Tai Nam is a temple where Luang Phor Ngen has spent a Buddhist Lent there and which honours Luang Phor Ngen with the largest statue measuring lap width 10 meters and height 12 meters.

This batch of Luang Phor Ngen amulets, although not the smallest ever made, is nonetheless categorised as miniatures with a lap width of 10mm and height 15mm. They come in two tones, one is high polished brass and the other unpolished but are both beautifully refined with the number “50” printed behind.

Participation in the building of a Vihan or any donation towards the purpose brings forth providence, a manifestation of divine care and guidance.

Luang Phor Ngen Phim Niyom Loon Mongkol Maharap 2551 

In celebrating His Majesty King Bhumibol Adulyadej’s 81^st birthday, Luang Phor Sirlit made and consecrated a batch of Luang Phor Ngen amulets to help build a meditation centre in Wat Chaya Langkarn, Pa Pong Subdistrict, Doi Saket District, Chiang Mai Province in honour of His Majesty the King. This batch is called Luang Phor Ngen Phim Niyom Loon Mongkol Maharap which literally means “Auspicious Great Luck.”

The official ritual commenced on October 13, 2551 with Princess Soamsawali leading the casting ceremony on October 23. The ritual lasted five months with the Maha Phuttapisek ceremony conducted on February 20, 2552 with Princess Soamsawali joining Luang Pu Fu, Wat Bang Samak, Luang Pu Ruay, Wat Tako, Luang Phor Sirlit, Wat Bangkhlang Luang Por Peeradej, Wat Bowon and other prominent monks to bring the event to a closing. A total of 12,551 pieces of amulets were released to the public.

Luang Phor Ngen Loon Sirlokanat 2552

“Sirlokanat ” means “most respected”. This batch of Luang Phor Ngen Loon Sirlokanat 2552 comes in both statues and amulets. Therefore, it connotes anyone who has a sacred Luang Phor Ngern Loon Sirlokanat 2552 statue or amulet will be most respected, thus, receive peace, happiness, and prosperity of the world permanently throughout this life-time on earth.

The amulets depict Luang Phor Ngen’s human features, seated in the Siddhasana style of meditation or what is commonly called a half-lotus posture. The posture itself connotes stability and when combined with Luang Phor Ngern Loon Sirlokanat, it signifies stability of peace, happiness, and prosperity as imprinted on the “sangkathi.”

The statues come in two sizes, 5 and 9 inches lap width with Luang Phor Ngen seated in a meditating posture. There are two Phayod or monk’s rank fan by his sides. The one on his right bears the Phra Maha Pichai, the Thai king’s crown whilst the one on his left has his name “Ngen” written on it. On the front of the seat is imprinted “Luang Phor Ngen (Puttachot)” and on the rear “Wat Bangkhlang Pole Thale, Phitchit Province.”

Luang Phor Ngen Phim Niyom Loon Kontun 2553 

There are two purposes leading to the construction and consecration of LuangPhor Ngen Phim Niyom Loon Kontun 2553 and they are, firstly, setting up a mutual fund for aged and sick monks; and secondly, setting up an education fund for Pali education for monks and novices. Therefore, the term “Kontun” which means “fund kept as inheritance and benefit for” has been used.

Luang Phor Sirlit has placed great importance to this batch of amulets that he even used sacred materials left down by Luang Phor Ngen and preserved by the temple for this batch of amulets. Furthermore, his venerable insisted in invoking traditional rituals including having the entire casting ceremony to be fully conducted in Wat Bangkhlang making it an event not seen for the past several decades.

Owing to the scale of the rituals and ceremony, Phra Dharmaratanadilok, Wat Suthatthepwararam, and Phrakru Vachiraphuttanukun, Wat Tha Luang were invited to assume the positions of advisor and chairman for the project and jointly preside over all rituals together with Luang Phor Sirlit. The casting ceremony was led and overseen by Phrakru Suwithan Sasanakit (Phra Arjahn Pailin), Wat Phra Si Rattana Mahathat (Chinaraj Temple), Phitsanulok Province. Several models were casted comprising retro-models to the more contemporary and refined models.

Finally, on August 19, 2553, a congregation of 108 guru monks from all over the kingdom assembled in Ubosot at Wat Bangkhlang to perform the Phuttapisek ceremony.

In this batch, there are the coded and non-coded models. Even for the coded models, some are coded with Thai numerals and others with Arabic numerals. A common mistake is to price coded models over non-coded models because the materials used in the respective models vary vastly.

The Charm

There is a charm Luang Phor Preang taught us many years ago when we visited his Venerable. It is a charm of communication with Luang Phor Ngen to seek help and blessings. Since there is no restriction imposed on us pertaining to this charm, we will like to share it with believers who honour and worship Luang Phor Ngen as follows:

Recite:

Namo Tassa Pakawatoh Arahatoh Samma Samput Tassa (X3)

Then:

Ar ka ar ṭhi ar ṭhi ar ka ṭhi ae ka ae wan tha mi ar ja ri yang ja he ran ya na ma kang thi rang sit ṭhi tan tang maha teh chang e-ṭhi mang tang wa sa tha rang

Say your prayers.

Luang Phor Khantidjitto (Phra Palad Semit) or more commonly known as Arjahn Somjit Sukkho is the most revered and respected Master of Charm and Fortune in the modern history of Thai Buddhism. His loving kindness had touched numerous devastated and broken families of which he had helped to rebuild and reunite; and his grace had also been felt by many who fell into financial difficulties of whom he helped back onto the path of prosperity. His Venerable had in his lifetime performed so many miracles that touched the lives of many people from the Kingdom of Thailand to Malaysia, Singapore, Hong Kong, and to as far as Australia, New Zealand, and the United States of America. He has devoted his entire life to serving the true Lord Buddha and he had learned, practiced, and taught the Faith well. He was dedicated to enhancing and bettering the lives of people that in his lifetime he had made various images, amulets, and talismans to such effects and purposes.

A Brief History of Luang Phor Somjit

Luang Phor Somjit was born in Tambon Chaina Sena, Chanwat Phranakhon Si Ayutthaya on January 16, 2481 and has since childhood took a strong interest in Buddhist studies, with particular interest in spirituality and the “inner path” which pertains to the unknown including necromancy. He has a benevolent character and loved helping people, especially the poor and sick. From young, he showed great respect for monks observing the Sivali precepts and would make offerings to those monks and listen to their Dharma. Therefore, at the age of eight, he was accepted as a disciple of a legendary guru monk Luang Pu Yim of Wat Chao Chet, Sena District, Phranakhon Si Ayutthaya.

Wat Chao Chet is a historical temple which was partially destroyed during the war with Burma but was rebuilt in Buddhist year 2335. His Venerable was thought the Dharma and “inner path” by Luang Pu Yim until he was conscripted at the age of twenty-one. Thus, he disrobed and entered the Royal Military College in Saraburi Province for 2 years before returning to Wat Chao Chet at the age of twenty-three where he was officially ordained as a monk and assumed the name of Phra Kantidjitto.

Phra Somjit, as he was then known, became highly learned in Buddhist scriptures and vipasanna meditation. He was sent by Luang Pu Yim to nearby temples to teach both the Buddhist scriptures and meditation to monks and laypeople. Soon after, Phra Somjit became a popular Dharma and meditation master throughout the ancient city of Ayutthaya. He also began giving lessons in Wat Prasat in Supanburi Province. After a couple of years travelling around teaching and cultivating, Phra Ajahn Somjit, as he became known, returned to Wat Chao Chet and studied the mystical component of meditation from Luang Pu Wai of Wat Kradongthong. Luang Pu Wai was a renowned thudong monk and every year he will walk to Wat Siprawat at Nonthanburi before travelling to Wat Pladuchimpri in Krungthep Maha Nakhon. Luang Pu Wai had spent sixty years in the jungle and Phra Ajahn Somjit spent a total of six years under Luang Pu Wai’s instruction until he had his third eye or what is commonly known as “heavenly eye” opened before he was allowed to leave the jungle.

Owing to the lineage proximity, Phra Ajahn Somjit was also sent to Wat Bang Nomkho, Bang Nomkho, Sena District, Phranakhon Si Ayutthaya and Wat Nak-Tang Nok, Na Mai, Amphoe Bang Sai, Phranakhon Si Ayutthaya to learn and practice under the instruction of two other legendary guru monks Luang Pu Parn and Luang Pu Chung respectively.

The three legendary guru monks, Luang Pu Yim, Luang Pu Parn and Luang Pu Chung were collectively known as the three guru Tigers of the ancient city. To-date, amulets made and consecrated by these monks remained highly sought after and expensive. Even images and amulets originating from their temples command premium prices. Phra Ajahn Somjit’s intelligence and kind character won the approval and trust of both Luang Pu Parn and Luang Pu Chung who then imparted their knowledge and skills unreservedly to Phra Ajahn Somjit who in turn mastered and practised well. The origin of many of Ajahn Somjit’s amulets may be traced back to these three legendary guru monks.

After inheriting the knowledge from those three prominent guru monks, Phra Ajahn Somjit continued with his cultivation by travelling on foot to Wat Chaturamit, Wat Dangramarang before temporarily putting up at Wat Suthat where a relative was then abbot of the temple. Not long thereafter, he was also assigned to Wat Rakhang Kositaram, Thanon Arun Amarin, Khwaeng Siriraj, Khet Bangkok Noi, Krungthep Maha Nakhon to teach Dharma and meditation. His Venerable prominence rocketed and became a well-known guru master in Wat Rahkang Kositaram which caught the attention of the royal family. He was appointed Permanent Secretary of the royal family and assigned as abbot of Wat Dao Dungsaram, a royal monastery built during the reign of King Rama I at Bang Yi Khan, Bang Phlat, Bangkok.

The prominence and ability of Luang Phor Somjit rose even quicker after assuming the title of Permanent Secretary of the royal family and taking the office as abbot of Wat Dao Dungsaram, a royal monastery. Then in the Buddhist year 2525, abbot of a small and very rundown historical temple at the Bang Yi Khan district, Luang Phor Boonrod Sumethorong personally visited Wat Dao Dungsaram and asked for Luang Phor Somjit’s help to rebuilt Wat Noi Nanghong, at 346 Soi Charan Sanitwong 40 Khwaeng Bang Yi Khan, Khet Bang Phlat, Krung Thep Maha Nakhon. At that time, most people assumed Luang Phor Boonrod’s efforts will definitely fail. Who would want to leave the glamorous position of an abbot of Wat Dao Dungsaram, a royal monastery and take a role nothing more than a helper in a rundown temple? Yes most normal people would definitely not! However, albeit young, Luang Phor Somjit was already an enlightened being. To the surprise of everybody, he accepted Luang Phor Boonrod’s invitation.

In the course of helping to build Wat Noi Nanghong, Ajahn Somjit utilised his learning of the ancient art, the mysterious “inner path”, by performing rituals and conducting ceremonies for believers and, at the same time, he had also made and consecrated various holy images and amulets that help believers in their charisma, fortune, career, and family. Amongst his more prominent works are: Rheesi Petcherukhan, Ying-Tong, Bpatit, Somdej Leknampit, Somdej Nerwan, Somdej Sam-Heng, Somdej Heng-Talot, Khunpan Leknampit, Khunpan Pim-Lek, Kumanthong, Sekti-Sivali-Nana-Thong, Phra Pidta, and many more.

His Rheesi Petcherukhan amulets are most rare and sought after with prices of certain “phims” or moulds hitting as high as 400,000 baht. Even the last batch made in the Buddhist year 2530 which market value five years back was 80,000 baht has now climbed to 200,000 baht. The first batch of 5 inches Phra Narai Petcherukhan images has also hit a record high of 600,000 baht. Prices of other sacred images such as Ying-Tong, Rheesi, and et cetera are currently all well above 200,000 baht. For this reason, there appear to be many imitation products flooding the market.

Believe it or not, whilst most prominent monks took decades to built or rebuilt a standard Thai temple but Luang Phor Somjit merely took a few years to not only restore Wat Noi Nanghong to its past glory but also expanded it 10 times its original size. Furthermore, besides restoring and expanding Wat Noi Nanghong, His Venerable had also helped restore many old temples in different provinces and helped provide for education to children of poor families. However, with the speed Luang Phor Somjit was going made Luang Phor Boonrod extremely worried for His Venerable’s health, knowing that over-exertion in the “inner-path” inevitably shortens one’s life. However, Luang Phor Somjit was not in the least worried. On the contrary, in the Buddhist year 2534, he told his assembly of disciples that he was a monk in his previous life but due to specific reason he was not able to reach nirvana and, thus, he was here merely to complete what he had not completed in his previous life, which is to enter nirvana. Therefore, indeed his life will be a short one.

His Venerable continued performing his duties to help both temples and laypeople. He travelled extensively throughout Asia and also part of the western continent to preach Theravada Buddhism. Shortly after returning from a trip to Singapore, His Venerable was requested to perform a cleansing ritual on October 10, 2537. After completing that ritual, His Venerable collapsed and was sent to the Siriraj Hospital, Bangkok. A couple of days after his discharged from hospital, he was again admitted on October 21, 2537. According to temple records, His Venerable summoned all senior monks of his lineage and a few of his direct relatives and told them to arrange for his discharge as he will be entering parinibbana in a week’s time. Again, on October 26, 2537, Luang Phor Somjit summoned Luang Phor Boonrod to the hospital and this time demanded that he be immediately returned to the temple. Luang Phor Boonrod acceded and brought His Venerable back to the temple.

Once back in the temple, His Venerable summoned all monks and told them about his coming parinibbanna. He instructed that his body should only rest for 100 days in the temple for people to pay their last respect and thereafter to be cremated. He spent the night of October 26, 2537 with Luang Phor Boonrod and other senior monks, instructing them on his passing and will. After performing his prayers on October 27, 2537, Luang Phor Somjit took his last breath and entered into parinibbanna at 12.13 hours.

When news of His Venerable demise broke out, the whole of Bang Yi Khan District was flooded with devotees that traffic almost came to a standstill. Luang Phor Somjit took his last mortal breath on the afternoon of October 27, 2537 but He continues to live and protect those who hold their faith in His Venerable.

Our Association

Master Tan was officially ordained at one of Thailand’s historical temple, Wat Noi Nanghong, by Chao Khun Pratheap of Wat Pathom Chedi and was formally accepted as a disciple by Luang Phor Somjit on December 1, 2534. Master Tan learned and practiced under His Venerable and other prominent guru monks of the lineage for many years and remains, hitherto, affiliated to the various temples of association. Therefore, on each January 16 and October 27, and 15th day of the lunar seventh month, we conduct the ancient Thai custom of “wai kru” to honour and remember our teacher Luang Phor Somjit and His teachings. Incremental thereof is also the ritual of divine lineage and offerings to Luang Phor Somjit and Rheesi of our “inner path”. This regular ritual helps disciples coordinate internal and external energy, remove obstacles and bad luck, and bring peace, happiness, wealth and prosperity. Anyone who joins us in this ritual, whether physically or spiritually, will also receive the blessings from Luang Phor Somjit and all the Rhessi within our lineage.

Many owners of Thai Buddhist amulet shops claimed to have gone through proper monkhood in Thailand so as to assume proper knowledge of the Theravada traditions. I too am no exception. In this article, I will chronicle the process of my legal ordination in one of Thailand’s historical temple. I used the description “legal ordination” because the process of Thai Theravada Buddhist ordination ceremony (UPASAMPADA) is one which is regulated by The Sangha Act 2505 in line with the ancient order contained in the Buddhist Monastic Rule (VINAYA) laid down since the time of Lord Buddha. In contemporary Thailand, with the rise of tourism, many temples had unofficially lower the bar of ordination for foreigners. Nonetheless, any ceremony not performed according to the Buddhist Monastic Rule is invalid and the candidate is not a monk proper regardless of the temples’ altruistic motive. Therefore, a legal candidate must necessary be familiar with the ordination process. I will not reiterate the entire Buddhist Monastic Rule but suffice to share herein my personal experience.

I will split the Theravada Ordination Ceremony into two sections, namely, the Shaving of the Naga and the Entrance into Vinaya.

Shaving of the Naga

The ordination ceremony in Thailand is still conducted in the Pali language, the original Buddhist language, so as to maintain a certain degree of sacred and solemn formality. The ordination ceremony is not conducted in any other language. Honestly, this is a language not many people are versed in. So am I. Therefore, prior to my ordination, I had the script recited to me and had it recorded phonetically. The meanings thereto were also painstakingly explained to me. Once when I had memorized the script, I returned to the temple and requested to be ordained.

It was in the early morning on or about December 1, 2534, I was legally ordained as a monk in one of Thailand’s historical temple Wat Noi Nanghong, Bangyikhan District, Khet Bang Phlat, Krungthep Maha Nakhon 10700, Thailand. Wat Noi Nanghong was built more than two centuries ago during the Rattanakosin period by Luang Phor Pin Dhamma, a highly respected meditation master from Wat Daodoongsaram, Khon Kaen, Bang Yai, Bang Phlat, Krung Thong, Nakhon Si Thammarat 10700, Thailand. For more than two centuries, Wat Noi Nanghong has hitherto remained an important centre for Thai Buddhism and the current abbot Luang Phor Boonrod is one of the few Pali language specialists.

My ordination ceremony begins with blessing from my late father who initiated the shaving ritual conferring his approval of me entering the Vinaya. That was followed by the Naga ritual initiated by Maha Bard whereby the elder monk shaved my head, eyebrows, and anointed me with pure white water which represented cleanliness of my body and mind.

The Ritual of Shaving the Naga has its root back to the days of Lord Buddha where a serpent transformed himself into human form and was ordained as a monk but when his identity was discovered, Lord Buddha summoned for the Naga and told him that only human can be a monk. Lord Buddha bestowed on the Naga the Five Precepts so that he will attain human existence in his next life thereby allowing him to enter the Vinaya. At the same time, Lord Buddha declared that all future candidates for monkhood will go through the “Naga” ritual before being officially conferred the saffron.

The Naga was then dressed up in:

1. Long-sleeved white shirt

2. White apron

3. White sash

4. Naga belt.

5. White robe embroiled with gold

6. Necklace.

When the Naga ritual is completed, friends and well-wishers broke into fanatical fanfare with musical instruments and dances known to the Thais as temple fun.

In the process of the temple fun, which is actually a ritual informing spirits that that I was about to enter monkhood and they should rejoice and come forward to share and receive the merits. That was why I had to stop and make offerings to the spirits when I encircled the temple compound.

After the proclamation of the upcoming ordination to the spirits, I was ordered to return to the “sala” or simply known as a sacred chamber to listen to a sermon delivered by my would-be teacher Luang Phor Somjit Sukkho. I was told by His Venerable that I will only be accepted as his disciple if I were successfully ordained as a full-fledged monk.

Entrance into Vinaya

Shortly after receiving blessings from His Venerable Luang Phor Somjit Sukkho, I was summoned to the “ubosot” or ordination hall before the congregation of monks assembled. I was stopped approximately twelve feet from the entrance of the ordination hall by two senior monks. That was whence the Ordination Ceremony officially began. As aforementioned, I am an illiterate in as long as Pali language is concerned and, hence, I anxiously and intently listened to the chant delivered by the two senior monks whilst waiting to deliver my answers to the questions asked。

With much anxiety, I finally let out a sigh of relief when I finally cleared the “antarayikadhamma” or the obstacles to entering the Order and was summoned to appear before the Sangha. The moment I stepped into the ordination hall, I received the saffron from my sponsor. The congregation of the Sangha was chaired by a heavyweight monk, Chao Khun Suthep (now known as Chao Khun Phrathep), the abbot of Wat Phra Pathom Chedi, Nakhon Pathom. Chao Khun Phrathep was my Upajjhaya or literally my Preceptor responsible for my good behavior and adherence to the 227 precepts throughout my monastic life. The ceremony continued. I knelt before the Sangha and place the robe down on my left so that I was able to present my Preceptor, Chao Khun Phrathep and two senior invigilators Luang Phor Supod (former abbot of Wat Noi Nanghong) and Luang Phor Boonrod (current abbot of Wat Noi Nanghong) with offerings. Thereafter, I chanted the request of Bhrampacha in Pali (a request to move forth with the ordination) thrice. My Preceptor then instructed me on meditation before delivering the forward and reverse orders. He subsequently place the “amsa” over my head and returned the rest of the bundle of saffron to me which I got changed into.

After I had changed into the saffron, I returned before the Sangha where I took refuge in Triple Gem and received the Ten Precepts. That was really a test of root memory whereby I had to chant in Pali beginning with “ukāsa vandāmi bhante, sabbaṃ aparādhaṃ khamatha me bhante…” followed by a series of to-and-fro chants between Luang Phor Supod, Luang Phor Boonrod and myself. After I successfully completed the undertaking of the Ten Precpts, I became a “nen”or novice.

Next I received the alms bowl from my sponsor together with flowers, joss-sticks and candles. I returned to my Preceptor and placed the alms bowl down on my left whilst I presented him with the flowers, joss-sticks and candles.

hen I clasped my hands in an “anjali” or a “wai” gesture and requested “Nissaya” through Pali chant. A series of to-and-fro chanting ensued. My Preceptor then told me my Pali name, Khantipalo and placed the alms bowl over my head whereby I carried on my left. I was then instructed to retire outside the assembly.

In just a short while, I was again summoned back to the assembly by the Karmavācācāriya and Anusāvanācāriya. That was when I requested for “upasampada” that was accepting the full 227 Precepts and officially became a full-fledged monk.

After that I became known as Luang Phi Khantipalo. I was allowed to take a short break before my Preceptor instructed me on the Cattaro Nissaya and the four basic needs which anything exceeding thereof are luxury to be denounced. However, contrary to the monastic instruction, I received plenty of gifts and even money on that eventful day which I returned as offerings to all members of the Sangha present and money were in turn donated to temple fund. After-all, entering the Vinaya is all about letting go of worldly possession or was it not?

The entrance to the Vinaya has completed but another series of rituals were about to take place. The Ritual of Wai Kru took place on the night of that eventful day as I was officially accepted as a disciple of guru master Luang Phor Somjit Sukkho which set the journey for decades of learning and practicing of Thai mysticism…