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12Oct

Phra Kring Thai Amulet – An Academic Exploration

Categories: Amulets Buddhism Everything Thailand
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Phra Kring Thai-Chinese Mahayana Style Medicine BuddhaAmulet

A Deeper Look into the Origins and Beliefs surrounding The Phra Kring Thai Medicine Buddha Amulet

The Phra Kring Thai Medicine Buddha amulet, a relic deeply embedded in the spiritual and cultural milieu of South-East Asia, warrants a comprehensive academic examination. This article endeavors to provide an insightful exploration into the historical, cultural, and spiritual dimensions of the Phra Kring amulet, with an emphasis on its significance in Thai Buddhist tradition, as well as its resonance in the broader realm of Buddhism, including Tibetan Vajrayana and Chinese Mahayana sects.

Historical Origins and Cultural Significance

The roots of the Phra Kring amulet are firmly grounded in the historical legacy of Thailand, a nation where Buddhism has flourished for centuries. Although primarily associated with Thailand, the amulet bears relevance to Mahayana Buddhist countries, including China, Tibet, and Taiwan. It is frequently acknowledged as the Medicine Buddha or Phra Buddha

Pra Kring Ha Jantr Paen Lor Boran Gon Ud Pong - First edition 2541 BE - Luang Phu Jantr - Wat Wang Wern

Pra Kring Ha Jantr Paen Lor Boran Gon Ud Pong – First edition 2541 BE – Luang Phu Jantr – Wat Wang Wern

The Bhaisajayaguru, is revered for his healing and compassionate attributes. The amulet’s evolution within the Thai Theravada tradition is a testament to the amalgamation of diverse cultural influences, particularly from Chinese migrants who settled in Thailand. This migration brought with it the practice of venerating Phra Buddha Bhaisajayaguru, offering protection and prosperity during voyages and business ventures.

Phra Kring Traimas 2548

Phra Kring Traimas 2548

The historical roots of the Phra Kring amulet can be traced to the reign of King Naresuan and Phra Somdej Panaret in the Ayutthaya period. Unfortunately, historical texts, referred to as tamra, which elaborated the intricate process of crafting Phra Kring amulets, were lost during tumultuous times. However, the preservation of this sacred knowledge by devoted individuals such as Somdej Ma of Wat SamPloem and later Somdej Pavarit of Wat Bovorn marked the beginning of the amulet’s prominence.

Pra Kring Ha Jantr Paen Lor Boran Gon Ud Pong - First edition 2541 BE - Luang Phu Jantr - Wat Wang Wern

Pra Kring Ha Jantr Paen Lor Boran Gon Ud Pong – First edition 2541 BE – Luang Phu Jantr – Wat Wang Wern

The creation of Phra Kring amulets diverges between Mahayana and Theravada traditions. In Mahayana Buddhism, these amulets are meticulously crafted by amalgamating the life story of the Medicine Buddha’s Bodhisattvahood and Enlightenment with precious metals. In Theravada tradition, a specific set of Yant designs and the preference for nava loha, a combination of nine sacred metals, are employed. The internal ball, known as ‘Kring,’ which produces a melodious sound when shaken, holds immense cultural and spiritual significance. This sound mirrors the sacred chants using bells, deeply resonating with the Mahayana tradition.

Phra Kring Niramit Choke solid gold Luang Por Jaran

Phra Kring Niramit Choke solid gold Luang Por Jaran

Spiritual and Healing Properties

The Phra Kring amulet is celebrated for its spiritual and healing attributes. Devotees hold firm the belief that wearing or keeping these amulets in close proximity brings healing to physical ailments, protection, and prosperity. Central to the amulet’s potency are the twelve magnificent vows made by Phra Buddha Bhaisajayaguru upon his attainment of Enlightenment. These vows, as detailed in the sacred Medicine Buddha Sutra, encompass radiating divine light, awakening dormant minds, fulfilling material needs, dispelling heretical views, and providing healing for a myriad of afflictions, both physical and mental.

A significant aspect of the amulet’s practice is the recitation of the sacred Katha, a mantra that serves as a conduit for invoking the blessings of Phra Buddha Bhaisajayaguru. This ritual connects the practitioner with the divine energy of the Medicine Buddha, facilitating healing, protection, and spiritual enlightenment.

Phra Kring Wat Suthat: Prominence and Legacy

Phra Kring and Phra Chaiyawat Thai Amulets

Phra Kring and Phra Chaiyawat Thai Amulets

Ven. Sangharat Pae, the esteemed abbot of Wat Suthat, played a pivotal role in elevating the prominence of Phra Kring. He proclaimed Wat Suthat as the custodian of the most exceptional Phra Kring amulets. This temple, colloquially known as the “Temple in the Heavens,” stands as one of Thailand’s six most revered religious sites. The amulets of Wat Suthat derived their profound spiritual power, known as “Palang Saksit,” through a sacred and mythical ritual that has been preserved throughout the years. The current methodology of crafting Phra Kring amulets, however, remains closely guarded, adding an aura of mystique to their production.

Phra Kring Wat Bovon Early Era

Phra Kring Wat Bovon Early Era

One could say perhaps, that the Phra Kring Thai Medicine Buddha amulet represents a compelling nexus of historical, cultural, and spiritual dimensions. Its significance is not confined to the boundaries of Thailand but extends to various Buddhist sects, underscoring its universal appeal. As scholars, historians, and anthropologists embark on the study of South-East Asian cultures, Buddhism in Asia, and the anthropology of spirituality, the Phra Kring amulet provides a fertile ground for scholarly exploration. With its profound historical legacy and enduring spiritual allure, it continues to captivate the minds of those in pursuit of understanding its place within these intricate contexts.

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28Jun

Kavi and the Buddha – a Dhamma Fable

Categories: Ashram Talks Buddhism Everything
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Kavi the flying monk

Once upon a time, in a land where wisdom bloomed like lotus flowers, there lived a young monk named Kavi, who possessed a gift unlike any other—he could levitate seven stories high. Word of his extraordinary power spread far and wide, reaching even the Buddha’s ears.
Curiosity stirred within the hearts of the people, whispering that Kavi’s ability made him greater than the Buddha himself. These rumors grew, creating a divide among the seekers of truth. The Buddha, aware of the growing confusion, decided to address the matter during his monthly sermon.
Under the shade of a grand tree, the Buddha invited Kavi to share his teachings with the assembly of monks. The air buzzed with anticipation as Kavi ascended the makeshift podium, symbolizing the journey to greater understanding.
Yet, as Kavi stood before the expectant audience, his heart fluttered, and his voice escaped him. Though he possessed the power to command the winds, he lacked the wisdom to guide the thoughts and hearts of others. The whispers in the crowd turned to silence, and the truth became clear.
The Buddha gently approached Kavi, compassion glowing in his eyes. He spoke softly, “Dear Kavi, your ability to manipulate the winds and float in the air, which is a remarkable spectacle. But the path to enlightenment is not paved with grand displays of power. True wisdom lies in the purity of practice and the deep understanding of the causes of suffering and liberation.”
Kavi’s gaze met the Buddha’s, and he felt a stirring within his being—a realization that true greatness resides in the awakening of one’s own heart. From that moment, Kavi dedicated himself to the noble pursuit of wisdom, setting aside the allure of his party trick.
Word of this encounter spread throughout the land, carrying with it a valuable lesson for all who heard. The fable of Kavi, the Wind Whisperer, taught people that the pursuit of true enlightenment rests not in showcasing extraordinary abilities, but in cultivating inner peace and compassion.
It reminded both children and adults alike, that the journey to wisdom, lies in the simplicity of understanding suffering, practicing mindfulness, and nurturing the seeds of kindness within. And in this understanding, they discovered that the true essence of enlightenment resides not in the realm of miraculous feats, but in the boundless love and wisdom that blossoms within the human heart.
Nibbana

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21Mar

The Search For Happiness – Thanissaro Bhikkhu

Categories: Ashram Talks Buddhism Everything Life Advice
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I Transcribed this teaching from an audio file recording of a Dhamma Teaching by Thanissaro Bhikkhu. Please click the player t0 listen as you scroll down to read. This is a supreme Dhamma teaching, and essential to finding the end of suffering and stress, and transmuting unhappiness into happiness in your mind and heart.

Source; https://www.dhammatalks.org/Archive/y2023/230319_The_Search_for_Happiness.mp3

Start your meditation with thoughts of goodwill. Goodwill is a wish for happiness. And as we’ll see, the Buddha takes that wish really seriously. You want to be able to develop goodwill for all beings, starting with yourself and spreading out to others. Because you’re looking for happiness that lasts, happiness that’s solid. And that requires that your happiness not depend on harming anybody else.

Because other people want happiness too. And if your happiness harms them, they’re not going to stand for it. So we realize genuine happiness comes from within. Safe happiness comes from within. We take the qualities that we have inside and we develop them. And that way we’re not taking anything away from anyone else.

And we’re producing a happiness that really is genuine. A happiness that is harmless. And as the Buddha pointed out, true happiness is possible and happiness that doesn’t change on you. Which is why he has you take your desire for happiness seriously. Not that you should be grim about it, but simply realize that it’s something you have to think about and examine.

 

Sometimes we’re told that we have to accept the way reality is, that things in the world are inconstant, stressful, not self. That sets out the parameters for where we’re going to find happiness. So we have to content ourselves with what kind of happiness can be found within those parameters, within that framework. That means we have to lower our sights. They say that we have to be content with whatever pleasures we can find, knowing that they’ll leave us. And so squeezing a little bit of bittersweet pleasure out of them before they go.

But that’s not the Buddha’s approach at all. You look at his life. He left home in search of a happiness that didn’t change. As far as he was concerned, the only thing that would really be worthwhile searching for would be something that didn’t age, didn’t grow ill, didn’t die. Something that was not inconstant, not stressful. And something that didn’t require control at all. And after many years he found it. So he wasn’t the sort of person to lower his sights. He raised his sights, like where happiness is true.

And as he taught that framework of accepting reality as it is and then trying to find happiness within the constraints of that reality, he switched those two frameworks around. So the framework became the quest for happiness. Is there a true happiness? And if you’re finding happiness among things that are inconstant, stressful, and not-self, you’re looking in the wrong place. You have to tell yourself there must be something better. Now as we practice, we are making use of things that are not very constant.

We start out with our intentions, like when we’re meditating, you set up the intention to stay with your breath. Follow the breath coming in, follow the breath going out. And try to make the breath comfortable, because if you’re going to stay here in the present moment, the mind will be willing to stay only if it feels comfortable here. So experiment for a while to see what kind of breathing feels good. Long breathing, short breathing, fast, slow, heavy, light, deep or shallow. See what breathing feels good for you right now. If the mind wanders off, realize that you’ve wandered away from your original intention, so you bring it right back. If it wanders off again, you bring it back again.

You don’t give up. Each time you come back, try to reward yourself with a breath that feels especially good. Make it continually good all the way in, all the way out. We’re trying to develop two qualities here. One is concentration, the other is your discernment. Concentration comes when you find an object that feels good to stay with, and you can settle in. You can think of that sense of well-being that comes from a breath spreading throughout the body.

Say for instance you’re focused on the middle of the chest, and you’re able to breathe in a way that makes that area of the body feel good all the way in, all the way out. You don’t make the breath too long, too short. You don’t squeeze that part of the body. You allow it to feel full. Even as you breathe out, there can be a sense of fullness in there.

And then you allow that sense of fullness to spread through the body, down the nerves, down the back, down the legs, down the shoulders, the arms, out to the feet, out to the hands, up around in the head. Allow that sense of well-being to stay. That’s how you get the mind to settle down, in a good state of being centered or concentrated. And then comes discernment. You find as you meditate that different feelings will come up in the body, different feelings will come up in the mind. Some of them can be very pleasant. Focus on the pleasant ones, but realize that they are part of the path and not the goal. As for the goal, the Buddha said that discernment begins when you ask questions.

And the primary question is, what when I do it will lead to my long-term welfare and happiness? Notice, the Buddha has you start with that desire for true happiness, long-term happiness. And the discernment there comes from one, realizing that it’s going to have to depend on your actions. The word action here covers bodily actions, verbal actions, mental actions. So something you’re going to be able to find through your own efforts. And then in terms of the happiness you’re looking for, one, you want it to be long-term. You realize that long-term is possible, then it’s better than short-term. And anyone can find happiness and pleasure, but it’s the wise person who looks for pleasure that’s long-term.

And sometimes that’s going to require giving us the short-term pleasures. But if you’re really wise in discerning, you’ll see that it’s worth it. So that’s the framework. Your desire for happiness, you take it seriously, you realize that it will depend on your actions. And you’re not going to settle for short-term, you want something that lasts. And then you take those three characteristics, what the Buddha calls three perceptions, and then you apply them to whatever comes up. If something is inconstant, then you realize, okay, it’s not long-term. You’re going to need to look for something else. If it’s inconstant and stressful, it’s certainly not happiness. You have to look somewhere else.

And if it’s inconstant and stressful, it’s not worth laying claim to as yours. So that’s the test. Real happiness will be something that is constant, free from stress, and actually lies beyond any thoughts of self or not-self. Because it has to lie beyond clinging. So that’s what we’re looking for. Now in the meantime, though, it’s not like you throw away everything that’s inconstant. Because after all, the path that we’re practicing has its ups and downs. And there will be things that you have to hold on to that are not permanent yet. It’s part of the Buddha’s insight that it is possible to take a path that’s based on your intentions, learn how to make your intentions more and more solid. And that path would lead you to something that doesn’t have to depend on intentions at all. It’s like the road to the Grand Canyon.

The road to the Grand Canyon doesn’t look like the Grand Canyon. In fact, if you’re approaching the Grand Canyon from the south, all you see is just pretty flat territory with some scrubby trees. And the road itself doesn’t cause the Grand Canyon. But if you follow the road, it can take you to the Grand Canyon. And you arrive there. And it’s an immense space. Not at all like the road. So there are some things that are inconstant and stressful. The stress may be subtle, but it’s there. That we have to take as the path. Anything that’s off the path, that’s not related to virtue, concentration and discernment, you learn to let go. Again, it’s like traveling on that road.

If you find yourself loaded down with all kinds of weights that are totally useless, or it turns out that your car that you’re driving has a motor that can pull you back, you have to learn how to turn off that motor that pulls you back. Use only the motor that will take you where you want to go. That way you’ll be able to get there. So even though the path changes, it can take you to something that doesn’t change. As you develop your concentration, as you develop your discernment. So give it your full attention, what you’re doing right now. Because a lot of the discernment comes from watching yourself as you try to get the mind to settle down. All too often we just let the mind wander where it wants. And as a result we don’t really understand it. It’s when you try to channel it in a particular direction that you begin to understand how intentions form in the mind.

And how other intentions can arise to cut off your first intentions. And how you have to learn how to say no. And how to say no skillfully. In other words, by convincing yourself that those other intentions are really not worth following right now. This is how you learn, by getting the mind to settle down. And you’re taking your desire for happiness and you’re putting it first. After all, that’s what the Buddha did. And he found that by taking his desire for happiness seriously, that desire could take him where he wanted to go. To a place where he didn’t have to need any more desires after that. He found the ultimate happiness.

 

Something that wasn’t inconstant, wasn’t stressful. It was so good that you didn’t even have to hold on to it. That’s the path that he followed. And the path that he pointed out to everybody else is that this works. So take your desire for happiness seriously. And see what you can learn from the Buddha. And also what you can learn from trying to get the mind to settle down. Stay with one object. And see what you learn about the quality of your mind’s intentions. Both in seeing how they arise and how you may switch intentions and how you can get back to your original intention. You can develop a lot of discernment and wisdom as you master just this skill.

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18May

Facing Death – The Ultimate Test

Categories: Buddhism
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Death May be the Greatest of all Human Blessings

Facing Death can be considered our ultimate test we have to pass in Life.

The Buddha Asked Ananda ‘Tell me Ananda, how often do you think of death?’, to which Ananda answered ‘about 7 times a day Master’, to which the Buddha responded ‘Ananda, you are tooo careless. We need to think about Death, with every breath we take’

One inspiring teaching and incredibly well filmed video which affronts the tabu topic of facing one’s own eventual death and cessation, is this video of Pra Ajarn Tippakorn, made with the help of mdesignffm, which is translated into three languages already (Thai, English, German).
I wanted to share it because it can bring you more easily to addressing this, one of the main issues a true Buddhist Practitioner and Dhamma Warrior should face, and conquer the fear in his own heart. Understanding death, is not as hard as understanding life itself, so it shoulnd’t be such a difficult task to try to understand. What is harder, is accepting the fact of one’s own death, and this is of course one of the subtle causes of suffering we carry around with us throughout our daily lives. Mindfulness of Death may sound depressing, but it can make you live your life more wisely, and skilfully.

The Ultimate Test – Pra Ajarn Tippakorn

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