Youtube LuangTa Boonnar Wat PaSotThiPol Sakhon Nakhon

龙普元-速金优瓦兜昧榜佛寺

常在泰国看到这位白发苍苍，头有点歪歪的高僧吧？他是泰北高僧หลวงปู่แหวน（译音：龙普元）位列泰国108位高僧之一。出生地于泰北地区的黎省，生日是佛历2430年（西元1887年） 1月16日。父亲名（译音：骰），母亲名（译音：轿），有一个妹妹。小时父母为他命名为ญาน（译音：央），乃非常聪明之意思。5岁那一年母亲生了场病，虽然父亲带着母亲遍​​寻名医诊治但病情始终不见好转，似生命已将走到尽头。母亲叫他到身旁告诉他，希望他出家为僧，而且终生不要还俗，就算到临终也要穿着黄色的僧袍闭上双眼，龙普元答应了母亲临终前的遗愿。母亲便很欢喜且放心的离开了人间。某一天的夜里，外婆在梦中见到很奇怪的事，隔天便向子孙们说（包括龙普元），外婆说道在梦中见到龙普元全身散发光茫，这或许是龙普元出家的机缘成熟。就问龙普元，可否答应终身成为僧侣，不要还俗？龙普元也答应了。在2439年，外婆叫他及另一位孙子过去，问他们可愿意接受剃度到寺庙去当和尚？在他们答应的此时，龙普元才仅有9岁的年纪。之后外婆就送他们去วัดโพธิ์ชัย（译音：瓦波猜）寺，接受剃度出家，龙普元原名的ญาน（译音：央），也由此时更名为ู่แหวน（译音：元）。 刚开始成为僧侣的龙普元，并不会主动修习，而是比较被动也调皮爱玩，寺中有一位师父叫พระอาจารย์อ้วน（译音：阿詹万）， 本身就是龙普元俗世的亲叔叔，他觉得龙普元这样下去的话学不到什么，于是就带他去拜พระอาจารย์สิงห์（译音：阿詹新）为师。某天中午的时候，阿詹新带着龙普元在路上走着走着，这时候看到有一道奇异的光圈围绕着龙普元，所以阿詹新感觉到此象非比寻常，肯定龙普元是神佛的转世，也因此阿詹新决定要将毕生所得所学之修持，完全毫无保留的传授给龙普元。后来，龙普元与其他知名高僧的历程相同，都是守戒、修行，也到许多寺庙去学习及进修。佛历2464年，龙普元到了曼谷想拜敬仰的เจ้าคุณอุบาลีคุณูปมจารย์์（译音：照坤五巴哩）为师。不料一直到佛历2478年，才得以在เจดีย์ หลวง（译音：阶滴龙）寺面见高僧照坤五巴哩这位僧官，照坤五巴哩赐给龙普元一个法号叫สุจิณโณ（译音：速金优）；龙普元在僧侣修行的生涯当中拜过当时的很多位名师学习，在当时也结识了非常多位与他同期后来都非常知名的高僧，หลวงปู่ขาว（译音：龙普考）亦是其中之一。在2489年，龙普元59岁时，龙普元脚部发炎需要开刀治疗。那段时间是由อาจารย์หนู（译音：阿詹卢）在照顾他，慢慢恢复后仍是无法行走太远的道路，因为当时阿詹卢必须从自己寺庙走好一段路才能来照顾另一间寺庙的龙普元，所以龙普元高僧在75岁时，就答应阿詹卢的邀请，到阿詹卢的寺庙去居住方便就近照顾，这间寺庙是วัดดอยแม่ปั๋ง（译音：瓦兜昧榜）寺。龙普元在这间寺庙并不过问寺内之事，但仍然帮助老百姓，也于此寺督造佛牌圣物，定居于此寺直到佛历2528年（西元1985年），95岁高龄时圆寂，也圆了母亲及外婆之遗愿。龙普元高僧，高深的修持及法力，由以前的时代流传至今， 他的慈悲及关爱，帮助无数的民众，也为现代百姓津津乐道！

Credits given to information from Facebook.com

Luang Phoo Sim, Wat ThamPhaPhong, ChiangMai

Luang pu Sim Buddhacaro was born on the 26th November 1909 in Sakhon Nakhon Province, North-East Thailand. His parents were farmers and dedicated supporters of the local monastery. At the age of 17 Luangpu Sim took novice ordination and shortly afterwards became a disciple of the Ajaan Mun. Luangpu Sim stayed with Ajaan Mun and various of his senior disciples for many years, taking full ordination at the age of 20 at Wat Sri Candaravasa, Khon Kaen.

In later years he was the Abbot of a number of monasteries in various parts of Thailand and was given the ecclesiastical title of Phra Khroo Santivaranana in 1959. In 1967 he established a monastery in the remote mountains of Chiang Dao in Chiang Mai province that remained his residence until his death in 1992.

Credit given to msiathaibuddha.com

召坤空（CHAOKHUN KHRON）

召坤空瓦乌达吗兰佛寺在泰国佛教界里，曾被评为一百零八位顶尖高僧里，唯一不属于泰国境内的。被信徒尊称为“督拉迦”的高僧召坤空，也是唯一被回教苏丹王室御封为“督拉迦”的高僧。“督”意译公公、法师、村长、长辈，“拉迦”意译皇室、皇族，督拉迦意译皇家僧，僧皇，所以召坤空又被称为马来僧皇。更有人称龙婆为马来亚“必达王”（Pidta），可想而知，他所铸造的“必达”是多么出名的。马来信众会称呼召坤空为“阿祖”或“阿公”，较有亲切感。泰国信众则称召坤空。
在马来西亚偏远的吉兰丹，历代来皆出产过无数高僧及奇僧，他们这种“入地”式的存在，照耀了吉兰达州这个被外人视为“蛮荒”之地，也因为他们努力不懈带动，吉兰达州建立了无数富有传奇色彩的巍峨佛寺。着如早期著名的卧佛寺及站佛寺（其实是行走佛寺），及后期崛起的坐佛寺、双龙寺及龙船寺，往往叫首次膜拜的善信，对其庞然堂皇的建筑咋舌不已，叹为观止！但有言道，山不在高、水不在深，有仙则灵；原来威望驾临吉兰达州大小佛寺的，是“僧皇寺”（瓦乌达吗兰佛寺）！主要是该寺并没被刻意发展成为着名的旅游胜地，加上低调作风及长期来没甚获传媒及当局关注，僧皇寺对外州人而言，可说是“默默无闻”。但这种说法，肯定不包括对本地佛寺有认识者及泰国的善信，对他们而言，僧皇寺才拥有至高无上地位，以及威名赫赫代表性佛寺。其中奠定该佛寺地位的便是一代神僧召坤空。召坤空出生于佛历2419年11月2日，星期四属鼠年，当时还是暹罗管辖时代的吉兰丹州，当时马来西亚还没有独立，与泰国还没有划分界线，仍受英国占领。父亲名叫乃村，母亲叫喃乔，姓氏为叻乍伦（Rajcharuen）。当召坤空十二岁时，父亲才带他去瓦乌达吗兰佛寺，随寺庙住持学习泰文，过后又学会了巴利文，而能朗诵经文。召坤空自从进入寺庙，就非常喜爱研读经书，甚少游乐，与其他孩童性格绝然不同。住持在观察下，就觉得此孩童，似乎前世曾修过梵行，看他的一举一动皆有僧侣的风范，他日必为僧中之尊呀。召坤空读完寺庙里的经书后，他也不愿回家，继续留在那里，帮忙处理庙务，同时也教村中的小孩们学习泰语。到二十一岁时，召坤空请求父母给他筹备出家之事，父母也和亲友们为他剃度受戒为僧人感到高兴。于佛历2438年6月15日正式出家，为受戒的是帕巴叻差法师，取法名Phra Khron Punasu Wano。出家后召坤空用两年的时间深入的研习巴利大藏经，过后他觉得自己应该出外走走，寻求更高一层的佛学知识。就毅然辞别了住持，步行出发去修苦行戒律。但是当时没有良好的道路，只好翻山越岭，当然得徒步行走。整个月后来到了一个村庄，有间Wat HuaPhoNai，又称Wat LeamChak，得知有位法力高强的高僧龙婆Mahaloi。起初龙婆Mahaloi将一本法术秘籍交予召坤空，花上两年时间方能背诵秘籍里的经文。接着更深修的修禅定法门，同时也各地去寻访名师钻研各门法术，而且还在泰南各府，当了多间佛寺的住持。召坤空多住在Songkhla（宋卡府）和Phatthalung（高头廊府）一带，也曾在Wat Khao Or修习多种独特法门。在佛历2468年召坤空辞去Wat MaiKhaolam的住持，决定回到家乡，接任瓦乌达吗兰佛寺的住持。召坤空准备大肆修葺寺庙，当时周围都被树胶园团团围住，寺院的地大约二十多英亩。居民多是以割胶为生，过的生活的相当辛苦，不过每逢节日却都非常诚心的前来献僧供佛，有者今天看他们欢天喜地的来献僧，明天却穿来他的恶讯，说是被蛇咬死了！因为树胶园里毒蛇丛生，尤其是眼镜蛇，在攻击人的时候，竖起起来像人一般高。召坤空看到这种情景，非常难过，就将以前修苦行戒时所收集的圣土，用来制造避险的信物，这就是初期召坤空制造必达佛牌的心意，制成后派发给信徒，信徒佩带后果真一路平安无事，更奇怪的是毒蛇遇上有佩带必达佛牌的村民，都会掉头而逃，不敢接近，甚至碰上老虎、熊也会出现相同的情况，信徒们一传十，十传百，召坤空的必达佛像就慢慢的火红起来。从前要去寺庙很艰难，因为交通很不方便，只有从水路和火车才能达到寺庙附近，有些信徒甚至跟随火车铁轨走了十多里才到达寺庙。因为Kota Bharu（哥打巴鲁）到Rantau Panjang（兰斗班让）之间是没有火车站的，有些信徒都是去到兰斗班让再走回头，但路程也要数里之遥。曾经有比较熟的信徒，要到召坤空寺庙之前，就会先买了烟。然后才上火车，在火车上就会走到车头，找驾驶员打交道，顺便送上烟给他，要求火车经过寺庙时，尽量放慢车速，好让他们有机会从火车上跳下去，如此一来就节省了很多时间和精力。信徒一到寺庙，一般先会和召坤空闲谈，大师是一位很健谈的僧人，不会难以相处。而当信徒要求必达佛牌时，召坤空就会记录下他个人的行业和需要，如果是做生意者，召坤空就会多用人缘经咒，如果是从事危险行业者，就会多用避险的经咒。然后再择日鋳造制模，集会圣土、经水和石灰等，放进模型里印出了一尊必达佛牌。召坤空利用小刀片，慢慢的雕出完美的曲线，然后以画图的铁笔，一边念经，一边将经文写在必达的身上，再放入法坛上，日夜诵经，直至两三个月后，信徒才可以奉请佩戴。所以每一尊必达佛牌都是召坤空的心血，大师要每尊佛牌都呈现最完美的形象，让人看上去，就非常渴望将之拥有，这也是召坤空必达佛牌最独特之处。更被不少信众封为五大必达王之一（这个跟国内流传的五大版本是不一样的），现在此必达大约在五十万泰铢左右。而召坤空所做的铜佛牌也达三十万泰铢！召坤空虽然住的吉兰丹州，但在这里却没有受到回教徒的排挤，有高深的法力，时常帮忙这些马来同胞解决一些玄难杂症，如中邪、中降、小孩子哭个不停等的问题。召坤空也常常念一些经水让他们带回去饮用或洗澡，一般都可以解决一些玄妙的问题。甚至连吉兰丹的苏丹也亲自觐见召坤空，并向大师谈起：他每次去举行王室仪式时，都会感到头顶有撕裂头痛的感觉，因为其中有一点血统奥妙的差距。召坤空就说没有问题，然后走入佛舍里，拿出长约一尺多的手杖。此手杖泰语成为“Mai Kru”，意译是师父杖或权杖。此杖的功能是增加权威，避一切的邪恶。召坤空就把它交给吉兰丹苏丹王。而苏丹王从此每次开王室大会时，再也不会发生头痛的问题。而苏丹永远手不离此权杖，时常紧随于身。苏丹为了感谢召坤空的恩典，就第一次封泰国高僧为僧皇，马来语就是“督拉迦”。是大马历史上，首位获得泰王赐封为一州僧首的高僧，他也是当时并非泰国本土和尚的泰国十大神僧之一。召坤空后，续承其位的分别是召坤占和召坤密，他们也各别获得泰王赐封，成为统领吉兰达州境内众佛寺及僧侣的僧皇。据说召坤空在修苦行戒律时，去到一座山洞，见到一位修行老僧在里头居住，就朝拜此老僧，并向他学习禅定法门，过了三个月的守夏节。有一天老僧叫召坤空来到床前，这时候老僧已病倒在床了，老僧将一支拐杖状的木棍交给他，说是当年他年轻时候有位高僧交给他的，并吩咐他说他日得遇见有慧根者才传交于他，并传授口诀以及制造Mai Kru的法门，召坤空就是从此处学来的。召坤空得到Mai Kru后，就日夜携带在身旁，连睡觉也相随，觉得得到Mai Kru后，自己的法力也隋着增长。不久之后传Mai Kru于他的老僧也圆寂了。后来召坤空制造了数支Mai Kru给有需要的人，吉兰丹苏丹的就是其中一支。这支Mai Kru现在还供奉在皇宫里呢！自从召坤空回到家乡的寺庙，首先就是着手发展教育、建设校舍，并由Phra Maha曾当老师。接着还筹建了一间全马来西亚甚至泰国也无的，与众不同的佛殿。四方有门进出，前门的十二支大柱子有祥龙盘卷的雕刻，更有许多奇珍异兽的雕像团团围绕，计有龙、象、狮、虎、鹿、鹰及牛等等。进口处两旁筑了两座神龛，分别供奉大伯公与观音大士的圣像，蔚为奇观。从此这里有许多僧侣和法师纷纷前来拜在召坤空的门下来学法术。学成之后可以借助法术救人于苦难中，这也是召坤空教授法术的宗旨。在佛历2505年，召坤空刚由新加坡回来之后，就不舒服卧病在床，吉兰丹苏丹也亲自前来探病。但召坤空年事已高，终于在11月19日圆寂，享年88岁，入戒68年，一代圣僧从此沉寂了。

Luang Phoo Fun

Phra Achan Fan Acharo, a Dhammayutika monk, was born in 1899 in Amphoe Phanna Nikhom. His father Chao Chaikumara was a descendant of the town ruler of Phanna Nikhom. In his youth, Phra Achan Fan was gentle, calm, hard-working and helpful.

Fan started his schooling at Wat Bo Chai. He was so keen and reliable that sometimes he was a substitute teacher when the teacher was on an errand. Later, he studied with his brother-in-law in Khon Khaen and upon finishing his schooling he intended to enter civil service. However, he changed his mind because at one time he had been asked to bring food to convicts, one of whom was the governor of Khon Khaen. The living conditions of the governor and other convicts made him realise the uncertainty of life.

Fan entered the monkhood when he was 20. he was able to recite long readings and practiced meditation. After the end of the rains-retreat, he wandered forth into forests and cemeteries to seek seclusion.

In 1920, Fan attended sermons expounded by Phra Achan Man Bhuritatto. He then gained delight and confidence and became one of Man’s disciples, wandering with the master to remote areas all over the region. Later in 1925, he became a Dhammayutika monk and continued to wander to seek a seclusive place to practice meditation. When he returned home, he stayed in a cemetery which is now Wat Pa Udom Somporn.

From 1956 to 1963, he wandered back and forth between Wat Pa Tham Kham, Wat Pa Udom Somporn and Wat Pa Phuthon. Whenever he stayed, he developed the temples and the nearby communities as well. Because of old age and overwork, he became ill quite often and his health deteriorated. On January 4, 1977, he died at Wat Pa Udom Somporn.

Phra Achan Fan Acharo was not only a noble monk who devoted himself to the ascetic life but also a leader in rural development. He founded and developed various temples, for example, Wat Pa Saddharam in Nakhon Ratchasima, Wat Pa Yodhaphrasit in Surin, Wat Pa Phudhonphitak and Tham Kham monks’ lodgings in Phanna Nikhom, Sakon Nakhon.

Phra Achan Fan had many village-to-village roads built, bridges constructed and ponds dug for villagers. He also built a residence for monks at Sakon Nakhon Hospital. Moreover, he had a 30-bed hospital built for the people of Phanna Nikhom and it is named after him.

credit given to msiathaibuddha.com

龙婆钟瓦纳汤落佛寺

龙婆钟生于佛历2415年3月6日，瓦纳汤落佛寺主持，被喻为阿育特雅府内神通法力最高一位高僧，师傅自幼便出家为僧，曾拜多位高僧大德习法，师傅同时为神兽大师龙婆班师兄，两人同拜屈班白么的龙婆送（是当时响当当的医师，专治奇难杂症，最拿手的就是医疗法门和驱魔解降的法门，有很高的禅定造诣）及屈耐的龙婆念为师（崇迪阿赞多的大弟子），学习法门。而师傅同时在编铁沉不打完成了最高法门课程，因此他能缩短他的旅程，并继续到不同的地方学习及修行。以下几则为师傅闻名全泰国事绩：在佛历2480左右第二次世界大战中，日本军进入阿育特雅府大肆屠杀村民，该府内四位最有名高僧（龙婆钟、龙婆切、龙婆公、龙婆易）以龙婆钟为首，合力制作了一批背心，上方写有很多符文，由四人一起开光后分派给当地村民，据说除了穿着的人绝不死于刀枪利器下之外，只要一个人穿着，日本军会看见你背后有一千甚至上万的人。 在战事之后，泰国士兵亦被称为"鬼士兵"，敌国都指为何泰国士兵会有不死之身，原因在大战中有佩带师傅督造圣物的士兵，都有刀枪不入神效，且都能平安而回，而他们大多佩带了师傅制作的12节或16节的符通腰带，这也是师傅最有名圣物。师傅一生有名圣物很多，包括：12节或16节符通腰带、自身牌、星、当中最有名的为“巴打编”（招财鱼），在古时阿育特雅府内有很多湖及小河流，很多村民都会乘小艇出外做生意，卖一些食物、水果、衣服等日用品，而船头有放龙婆钟大师“巴打编”（招财鱼）的，生意都一定会比其他的好，慢慢消息越传越远，很多做生意的人前来请供，而他们大多有不同灵感事绩发生在财运及生意上，同时师傅督造的“巴打编”亦被公认为全泰第一，佩带人都会拥有丰厚财富，财源生意不断，在现在大大小小的佛牌比赛当中，唯一有“巴打编”比赛项目的，都必然是龙婆钟大师屈那打落寺，而泰国另一位有名制招财鱼高僧，为龙婆爹屈三暗。在泰国很多当代高僧也曾经与龙婆钟大师一同学习，或者拜其为师，在普遍人民相信，师傅拥有高深佛法，极高神通法门，其法物力量大多拥有很强避险作用，但神兽大师龙婆班则非常敬佩及赞赏龙婆钟拥有很好的“咩打”（人缘力量），而有人则指龙婆钟大师为“人缘之神”（God of metta）于佛历2508年2月17日，龙婆钟大师因病仙游，享年93岁，他一生伟大无私慈悲心，帮助不少人离苦得乐，其登峰造极神通法门，救助不少人生命，同时为这位阿育特雅府神通法第一高僧的僧侣生涯，画上完美句号。
大师曾有几件传奇性的神奇圣迹，其中有一件是自古传到现在的。某天龙婆钟大师应邀至别的佛寺参与加持法会，活动当天也有非常多位高僧来参与。有位信徒突然跟某位高僧拜求圣水，而那位高僧就叫信徒去找来一个空瓶及一杯水。那位信徒原本是想请那位高僧加持水杯里的水，再用瓶子带回去的，结果那位高僧禅定持咒之后，把水给喝了。那信徒看了很是失望，正想叩拜后就走了，突然那位高僧对着空瓶子喷水，没想到瓶子里的水竟然满了！接着这名信徒也向另一旁的龙婆钟大师拜求圣水，龙婆钟大师要信徒去找瓶子来，那名信徒又去拿来一个空瓶及一杯水呈上给大师，旁边围观的众信徒都开始围聚过来，有相机的信徒也开始准备，期待看大师显神通。没想到龙婆钟大师只要空瓶，连那杯水都不要，持咒之后就从掌中源源冒出水来直接就将瓶子给灌满水，在场的信徒无不惊讶到跪拜高僧。而大师此番神通事迹被当场的信众拍到了照片，也被信徒流传出来，一直到现在都令非常多信徒深感敬佩，但是很可惜的是，另一位高僧的照片没有拍摄到，否则也是一个非常难得的历史纪录了！某天有位信众来瓦纳汤落佛寺拜见龙婆钟高僧，碰巧当天前往拜见高僧的信众非常的多，而当地的区长夫人也来拜见高僧。因为区长去北部买烟草已经去了一段时间了，已经超过预定要回来的时间很久，但还是没看到人，不知道是否发生了什么意外？因此，区长夫人就前往佛寺请教大师，当区长夫人说明事情之后，只见大师拿一本破破烂烂的书，翻到某一页，就说道：“区长已经回来了，现在他搭的船就已经停在您家的前面，我是照书上写的讲，您赶紧回去看看这书里写的有没有错！”区长夫人一听完，马上就起身回家去，要看看区长是不是回来了？待她离去之后旁边的信徒就很好奇，把那本破书拿起来看，那根本是一本在教导植物种植的书怎可能写到区长的事呢？于是就问高僧，书上根本没有写到区长是否回家的事呀！高僧缓缓回答：“我老了，眼睛看到什么就说什么。”没想到在区长夫人回家的路上就遇到儿子从远远跑过来大喊着：“妈！爸爸回来了！现在在家里等您回家呢！”大家都惊叹大师高深的法力之高。还从信众中得知，龙婆钟大师有能把人变到瓶子里的高深法力！据说在以前的一次法会中，大师把一位信徒变到了放在自己面前装满水的瓶子中，然后又变出来。当时的人都能看到瓶子里有个人，真是非常神奇！最后，与大家分享龙婆钟大师最常跟信徒说的话：这世上没有一样东西是自己的，人死了，只能带着罪恶去！懂得帮助别人，就是给自己增福德！不去欺负别人，别人也不会欺负你！

credits given to info from facebook.com

Luang Phoo Waen Sujinno Wat DoiMaePang

Luang Pho Waen Sujinno (Thai: หลวงปู่แหวน สุจิณโณ, RTGS: Luang Pu Waen Su-Chin-No, also Phra Ajahn Waen Sujinno, popularly known as Luang Pho Waen meaning Venerable Grandfather; 16 February 1883 - 2 July 1985) is one of the longest living students of Phra Ajahn Mun Bhuridatta and a very popular monk in Thailand. Luang Pho Waen Sujinno was also featured in the Asia Magazine. Another true ascetic at heart, he lead the thudong life until the point where he could not physically travel any more and had to settle in a forest monastery in the Chiang Mai region.

Luang Pho Waen Sujinno was a revered monk, highly skilled in Samadhi and Dhamma. The most remarkable characteristic of Luang Pho Waen was his dislike of crowded places. He loved to live alone in the forests away from people and urbanized areas just like his teacher, Ajahn Mun Bhuridatta. Some people said that Luang Pho Waen had achieved Arahant level. Tahn Joo Koon Nor ( Wat Dhepsirin ) had in fact mentioned that "There is a Phra Arahant, but he lives far away, deep in the forest".

Luang Pho Waen was born on 16 February 1883 (BE 2431) in Tambon Na Pong, Mueang District of Loei, Northeast (Isan) of Thailand to a blacksmith's family. He was named Yarn and had one elder sister. He ordained as a novice in 1892 at Wat Bodhi Chai in Na Pong at the age of nine to fulfill the wish of his mother when she died while he was five years old. At the age of 13, he became a Naen (novice monk) at Wat Poh Chai, Loei province. He studied with a number of teachers and later ordained as a monk at a temple in Hua Taparn District of Ubon Ratchathani at the age of 21.

As a novice monk, he studied the Dharma and Pali, even at that young age he showed exceptional ability. He eventually went Thudong (forest monk) with his teacher, Ajahn Wuhan, travelling from Loei to Ubon Ratchathani, where he remained to learn Dhamma from another teacher, Ajahn Sing.

During his Thudong, he met many disciples of Ajahn Mun whom he had wanted to further his studies under. Luang Pho Waen met Ajahn Mun in BE 2462 (at the age of 31) at Bahn Kor forest, Udon Thani province. Luang Por Mun Bhuridatta in Udon Thani who taught him the pursuance of a secluded life and the practice of meditation and Dhamma in the jungles. Subsequently Luang Pho Waen travelled very widely in the Northeast of Thailand in search of isolated places where he could meditate. His travelling also took him to Bangkok where he met Chao Khun Phra Upali Gunupamacariya of Wat Bowonniwet in 1921 with whom Luang Pho Waen spent several years studying and practising the Dhamma. Later Chao Khun Phra Upali took him to Wat Chedi Luang in Chiang Mai where Luang Pho Waen decided to change from the Maha-Nikaya sect of Buddhism to join the stricter Dhammayut sect ( forest tradition ).

Later he went Thudong again with Ajahn Dteu. Luang Pho Waen, endured many difficulties during his Thudong, he encountered ghosts, wild animals and other dangers but was never afraid despite warnings from local villagers. It was his wish to experience and learn from everything.

Luang Pho Waen spent most of his monkhood as a forest monk, travelling from one province to another on foot, climbing hills, crossing rivers and deep forests. He had also went as far as Laos, Cambodia, Burma and even Vietnam on Thudong. At BE 2470, age 39, Luang Pho Waen arrived in Lampang.

He met another disciple of Ajahn Mun called Ajahn Keow. He was told that Ajahn Mun was in Chiang Mai. Luang Pho Waen quickly Thudong to Chiang Mai to look for Ajahn Mun. Finally he met Ajahn Mun and Ajahn Dteu at Wat Chedi Luang. Ajahn Mun officially accepted Luang Pho Waen as his disciple. He studied Dhamma at Wat Chedi Luang.

After Ajahn Mun left Wat Chedi Luang for Thudong, Luang Pho Waen also went Thudong in Chiang Mai. He stayed at Wat Huainumrin in Chiang Mai Province for 10 years. During his long stay in Wat Huainumrin, he stayed most of his time in forests and only returning to the temple during the rainy seasons (Khao Phansa).

Luang Pho Waen travelled extensively by foot through jungles and across mountains and even ventured to Burma and India where he paid homage to several historic Buddhist sites. However, in 1955 news of a foot injury sustained during his stay in seclusion of Wat Paa Ban Pong in Mae Tang District, Chiang Mai, reached Phra Ajahn Noo Suchitto of Wat Doi Mae Pang who later arranged for Luang Pho Waen to stay in Wat Doi Mae Pang permanently. He resided in Wat Doi Mae Pang until his passing away.

Luang Pho Waen entered Maharaj Hospital on 15 April 1985 when he was found unable to eat or move and was operated on 4 June 1985 in order to feed him through a tube which was inserted into his stomach. However, complications developed and Phra Ajahn Noo, the abbot of Wat Doi Mae Pang, requested doctors not to perform any more operations as he wanted Luang Pho Waen to rest peacefully. His request was accepted by doctors and the Chiang Mai Governor, Mr. Chaiya Punsiriwong.

On 2 July 1985 at 9:54 pm, Luang Pho Waen finally died at the age of 102 years and 5 months after having been in the monkhood for almost 90 years. He was given a royal-sponsored bathing ceremony at Sala Ang Klaew in Chiang Mai University which was attended by the King and Queen of Thailand as well as the general public. His remains were cremated at a Royal Funeral on 16 January 1986.

credit given to msiathaibuddha.com

龙婆丹

泰国同名的高僧有非常多，而วัดใหม่นภาราม（译音）瓦买那琶兰寺的这位หลวงพ่อดำ（译音）龙波丹高僧在泰国是一位非常有名的高僧，名声甚至远播至香港、新加坡及马来西亚等地。龙波丹高僧所制作的佛牌圣物都很有名。据说龙波丹高僧所督造的必达圣杵，可以令佩带者刀枪不入、挡灾避险、财源滚滚及转贫为富。而且马来西亚某任的国王对于高僧所督制的必达圣杵非常崇信，因为在十几年前，曾有信徒在马来西亚的国王面前证实此必达圣杵的效力。当时这个必达圣杵效力的消息传遍马来西亚，在泰国的佛牌杂志中亦有报导。
龙波丹高僧出生于佛历2484年(西元1941年)4月15日，家里有两个兄弟姐妹，而他排行老大。由于父母教育严谨，所以龙波丹高僧从小就是一位非常乖巧有礼的小孩。而龙波丹高僧就读于佛寺附设的小学，他在小学毕业后，就出来帮忙家里务农做事。他们一家人在佛节时，会去参加佛寺所举办的供佛供僧的活动。此外他也是一位能力很好建筑技工，在农闲时，会出外工作补贴家用。在他20岁的时候，即佛历2504年7月26日，也是他父亲生日时，他为了报答父母的养育之恩，于是在瓦买那琶兰寺剃度出家成为一位僧侣。龙波丹高僧对于术法和加持佛牌的心法有浓厚的兴趣，所以他透过阅读书籍、拜访师父等方式钻研此领域的知识和实践。龙波丹高僧在瓦买那琶兰寺修行了四年后，随即前往瓦巴差埤龙寺待了10年，学习佛法和各种加持佛牌的法术。龙波丹高僧认为学海无涯，所以他不断拜访有名望的高僧，向他们学习法术和佛法，让自己的修行能越来越精进。我们可以知道龙波丹高僧是一位非常好学不倦的师父。
【龙波丹高僧的灵验事迹】 有一位女信徒带着一条粗金链在路上行走，而一个男生不断盯着她的金链看，对她露出莫名的笑容。当那男生从旁经过时，用刀抵着她的背，在她耳边低声警告这位信徒把金项链给他，否则就要杀害她。那位女生情急之下将手放在背部挡住刀尖，不愿意将金链给这位歹徒。没想到这位歹徒将刀直接刺入这位女信徒的背部时，奇怪的事情发生了，这挡住刀尖的手变得像麻糬一样，让这刀没办法刺伤到她的背部。这歹徒见状即惊慌失措，但仍不愿放弃，所以直接拉扯这位女信徒的金链，金链因此被扯断。歹徒拿着抢来的金链赶紧逃跑了。当时这位女信徒吓到腿都发软，事后她回家跟家人讨论这件事，才想到她佩带龙波丹高僧的必达佛牌逃过一劫，不过他感到非常可惜，因为歹徒连同佛牌和金链都抢走了。而女信徒的亲友听到这件事后，都感到不可思议，也赶忙去请供龙波丹高僧的佛牌。

Credits given to information from Facebook.com

Luang Phoo Dun Wat Buraparam Surin

Luang Pu Dun was born in the village of Prasat in Surin Province, Thailand on October 4th, 1888. He was the oldest in a family of five children and so took on much of the family responsibilities. In his mid-teens he became a lead actor in the Provincial theatre. At the age of twenty two he ordained as a Buddhist monk at Wat Jumapolsuddhavasa in Surin Province. After his ordination he resided at Wat Kauko just outside the city of Surin where he practiced meditation under the guidance of Acharn Luang Paw Aak. With the monks discipline not being very strictly observed and with his crude duties of caring for cattle and building ox-carts. He became disillusioned after six years and decided to look into the scholastic side of monasticism. He therefore went to a temple to study in the city of Ubon Rajathani..

After studying for several years he came to the conclusion that study offered only memory and not the real experience of practice. About this time Thailand's most honored forest dwelling monk, Acharn Mun, came to stay the rains-retreat in a nearby temple. Acharn Dun went to hear a talk by this famous teacher and was so inspired by Acharn Mun's description of the forest practice that he joined Acharn Mun after the rains- retreat and wandered under his guidance for the next sixteen years.

After wandering in the forests and mountains for many years he returned to his home Province of Surin and settled down at Wat Nah Sahm. This Temple, however, was far out in the country and as Acharn Dun became very well known and respected there was no room for all the people who came to hear him talk. He eventually was offered a place nearer to the city and he therefore moved to another forest temple called Wat Rongong Samet. He remained there during the rains-retreats but continued to go wandering outside that time especially in the untouched and deep forest of Cambodia.

For the last fifty years of his life he resided at Wat Burapharam in Surin. With his final passing taking place during his 96th birthday celebration preparations on October 30, 1983.

credit given to msiathaibuddha.com

召坤占乌达吗兰佛寺（僧王庙）

吉兰丹州吧西吗 乌达吗兰佛寺（僧王庙）昙召坤僧王（阿公）PHRA MAHA CHAN KESARO（昙召坤）出生1909年4月5日（星期一）在Pasir Mas, Kampung Teresek的一个泰裔农村里。父亲名乃叔（Nai Su），母亲为南娟（Nan Thiak）。兄弟姐妹共七位，排行第三。

年方十五岁跟随已故第一任僧王龙婆孔（乌达吗兰佛寺第五任方丈）研习佛理。於1931年，年方22岁出家。拜师三位老龙婆（僧王及另两位高僧）学习佛理，法号为昙占勒沙喏（Phra Chan Kesaro）。1933年北上泰南北大年（Pattani）修行佛法数年，后再回乌达吗兰佛寺协助僧王龙婆孔处理一切寺务。

1962年僧王龙婆孔（乌达吗兰佛寺第五代主持）圆寂，昙占被委任为乌达吗兰佛寺第6任主持。同年再受吉兰丹苏丹殿下及泰国僧王封为丹州第二任僧王（召坤），据知行愿未圆，竟於1992年11月30日（星期一）早上6.05分入寂归西，享年83岁。兹定於1995年3月9日至12日一连四天举办茶毗仪式。

Credits given to information from Facebook.com

Long Phor Opasi

LP Opasi is believed to be born between 1877 and 1887 and had 7 siblings. He began his monastic studies at 5 years of age and became a novice at Wat Tai at age 13. His teacher noticed that he was a gifted student and advised him to go to a larger city to complete his studies. Heeding this advise, the young LP Opasi travel to Wat Tah Po, and then to Bangkok to study Pali in Wat Bowon.

LP Opasi liked to study and learned several languages. He spoke English, Chinese, Tamil, Malay, Japanese, Pali and several other languages. He was the disciple of the great LP Kob of Wat Tham Salika in Lopburi. Although they never met physically, they communicated remotely by telepathy during their meditations and thus LP Kob transmitted his teaching to LP Opasi. LP Kob had developed a technique of meditation based on the concentration on a flame. He had the incredible capability to maintain concentration without interruption for very long periods (40 days without eating nor sleeping) and LP Kob has transmitted this knowledge and technique to LP Opasi.

When LP Opasi was nearing the highest level of study, his behaviour started to change in a strange way, he would stare at burning flames for long period of time. LP Opasi observed the Vinaya strictly, and in particular he would refuse all gifts offered to him. He would burn them saying that these objects were temptations which will lead to unhappiness and that fire was the solution to destroy this problem. On one occasion LP Opasi nearly caused Wat Bowon to be burnt down, this made the villagers very dissatisfied. They didn´t understand why LP Opasi behaved like this and many villagers thought that he had became insane. LP Opasi was then requested to leave Wat Bowon by Phra Sangharaj Chao. Upon learning that LP Opasi was moving out of Wat Bowon, Acharn Bow Er invited him to stay at Wat Arsom Bangmok.

During the years that passed in Wat Arsom Bangmok, LP Opasi became very famous for his gifts of clairvoyance, being very accurate in his predictions. He became so famous that devotees came from far and wide to see him daily from morning till evening to know of their future, or to ask him to perform certain miracles for them. As a result, LP Opasi can’t find any time for his meditation practise. It is then that LP Opasi decided to give out amulets as gifts to those who came to seek his service in clairvoyance in return for their kind cooperation to leave him in peace.

In 1955, LP Opasi and two of his disciples were invited to a Buddhist conference in India to be held from 28 October 1955. LP Opasi asked his two disciples to leave for India first and inform the organizer that he would only be able to join them on 31 October. On October 31 many devotees went to the airport to wish LP Opasi a bon voyage, but he did not turn up. Concern for him, some devotees went to visit him at the temple only to found out that LP Opasi has passed on.

At the same time in India, the two disciples of LP Opasi attended the Buddhist conference in the company of LP Opasi. LP Opasi spoke with many other Buddhists dignitaries and even gave a speech in front of several hundreds of people. Upon conclusion of the conference, LP Opasi bade farewell to his two disciples, and told them that he was going to return to Thailand by a separate means of transport. Upon arrival in Thailand, the disciples had a hard time believing the news of LP Opasi's death; everyone thought they had become insane when they said they have spent the last days in LP Opasi’s company. Luckily, the testimony from several other monks present during the conference lent support to their incredible account.

龙婆Opasi相信是出生在1877年至1887年期间，并有7个兄弟姐妹。他5岁开始了他的修道学习，并在13岁在Wat Tai成为了小沙弥。他的老师发觉他是一个有天赋的学生，劝他去一个更大的城市以完成他的学习。年轻的龙婆Opasi听取此奉劝，就去了Wat Tah Po，然后再去曼谷的Wat Bowon学习巴利文。龙婆Opasi喜欢学习各种语言。他可以说英语，汉语，淡米尔语，马来语，日语，巴利文和其他语言。他是伟大的龙婆Kob，Wat Tham Salika Lopburi的徒弟。虽然他们从来没有见面，他们通过坐禅时以心灵感应沟通，龙婆Kob就这样教导龙婆Opasi。 龙婆Kob开发出一种专注于火焰的坐禅方法。龙婆Kob可以维持很长时期的专注（40天没有吃东西也没有睡觉）。龙婆Kob也把这方面的知识传授给龙婆Opasi。当龙婆Opasi学习到接近最高水平的时候，他的举止开始改变，他会长时间盯着燃烧的火焰。龙婆Opasi严格地遵守戒律，并拒绝所有提供给他的供品。师傅会把这些供品烧掉，并指这些诱惑将导致不愉快，而大火摧毁就是这个问题的解决方案。有一次龙婆Opasi几乎把Wat Bowon烧毁，这让村民非常不满。他们不了解为什么龙婆Opasi会这么做，许多村民认为他精 神失常了。Phra Sangharaj Chao就要求龙婆Opasi离开Wat Bowon。当阿赞Bow Er得知龙婆Opasi将离开Wat Bowon，他就要求龙婆Opasi留在Wat Arsom Bangmok。在Wat Arsom Bangmok的这些年，龙婆Opasi的天赋洞察力以及精确的语言使得他很出名。每天从早到晚都有很多信徒慕名而来。结果龙婆Opasi没有时间坐禅修炼。所以龙婆Opasi决定做护身符给信徒们，以让他得到平静。在1955年10月28日，龙婆Opasi和他的两个弟子应邀到印度的佛教会议。龙婆Opasi要求他的两个弟子先到印度，并告知主办当局，他只能够在10月31日抵达。 10月31日，许多信徒去到机场欢送师傅，但师傅没来。一些信徒去到庙里，才发现龙婆Opasi已经离开。在印度的同时，两个弟子在龙婆Opasi的陪伴下出席佛教会议。龙婆Opasi采访了许多佛教徒政要，甚至在数百人面前发表了讲话。会议结束后，龙婆Opasi告别了他的两个弟子，并告诉他们他将独自返回泰国。抵达泰国后，徒弟们无法相信龙婆Opasi圆寂的消息。当他们说近几天都在龙婆Opasi的陪伴下时，大家都认为他们失常了。幸运的是，其他几位出席佛教会议的僧侣见证了一切并支持他们的说法。

credits given to thai-amulets.com and dharmathai.com

召坤安（Chao Khun Onn）

召坤安（Chao Khun Onn）于佛历2481年1月7日，星期六出生。师傅于2502年6月16日正式开始他的僧侣生活。
现在召坤安是泰国南部的一位高僧，其修行极高，被封召坤而且被泰皇欽点到曼谷寺庙做主持。在今时今日的泰南，因为有着不同的宗教信仰，在当地时常会爆发宗教冲突。比如泰南的回教武装分子，时常会策划恐怖活动。但在当地却有一位高僧，不只受到佛教徒们的尊重，也被回教徒和其它的宗教信徒所尊重。他就是泰王御封的僧王召坤安。

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Long Phor Thong Wat Phakor Suwanaram

Luangta Mahaboowa Wat PaaBarnTat

阿姜摩诃布瓦是泰国东北部人，1913年出生。他生性聪明、诚实、勇敢而且意志坚毅，不管做什么都坚持到底。父母吩咐的事，即使不吃不眠也要办妥。他父亲非常赞赏和信任他，对他寄予厚望。

年纪稍长，父母要他按照风俗出家，每次提起这个话题，他总是回避。最后，为了不忍心父母失望，他终于答应，以了他们的心愿。

1934年5月12日，他正式剃度，法名“具足慧”。刚开始，他计划出家两年后还俗。在寺院里当他阅读佛传，看到悉达多如何从太子的身分变成沙门、修苦行、开悟成佛时，深受震撼。再深入阅读，看到佛弟子们如何修行证阿罗汉，他的宗教情操也愈高涨，忘记了只出家两年的初衷，而发心要在这辈子证得最高的果位。

摩诃布瓦决定先读佛学，明白佛理之后就一心办道。结果这花了他7年才完成要修的学业。 接下来他打算专心禅修，但是内心深处仍然有疑惑：现代人道心微弱，是否还有可能证阿罗汉呢？

【为法而死，绝不退缩】

在读书期间，他曾听闻当时著名禅师阿姜曼的事迹，一心向往，于是，他决定去拜见这位心目中的明师。此时他身无长物，僧袋里只有一本戒本，然而道心坚定，他发了个愿：“我一心求解脱，为法献身命。谁能为我指出真正涅槃之道，我会为他奉献一切。即使是死亡，我也会为法而死，绝不退缩！”

阿姜曼是云游僧，在泰国东北部与北部森林行脚，居无定所。摩诃布瓦一路跋涉探询，好不容易才找到了他。两人见面交谈，阿姜曼仿佛能阅读他的心思般，所有的问题都解答得恰到好处，他心中关于这个时代是否能证道的疑惑云消雾散，信心大增，知道找到了明师，当下发愿一辈子跟随阿姜曼学习。日后两人关系情同父子，他严格遵守阿姜曼的教诫，并很快成为僧团中的资深比丘，协助监督照顾僧众。

他遵照教导远离人群，在森林深处修头陀行，禅修法门是念“佛陀”，日夜勇猛用功，禅修坐到屁股皮开肉绽，袈裟都沾上血迹。

如此用功至第二年的某个傍晚，当时他在坐禅，剧烈的疼痛来袭，整个身体仿佛在烈火中燃烧。他发起狠来，立了个誓愿：“从现在至黎明，我将不起座。如果能活下去，随它去；不能活下去，也随它去。”

对佛法生起不退信心

接着他观察疼痛，检查最剧烈的部位，如此不断地观察，直到明白身体、感受和心是三个各别不同的真实，这时疼痛和身体消失了，只剩下单纯、微细、纯净的觉知心。从那个境界出来，他再重新开始观察。当晚他进入同样的境界三次。经历了这次体验，他再也不恐惧死亡，对佛法生起了不退的信心。

在阿姜曼的指导下，他继续用功，彻底断除淫欲。然而之后阿姜曼去世，失去了导师，他只好自己摸索。

【体会不可思议的法】

在他投入专修的第九年，烦恼已经非常淡薄，贪和嗔已被解决了，但是无明依然存在，潜伏着，无论如何也找不到，摸不着。这时的修行，念住与智慧进入自然而然全面运作，无时无刻不在深入观察的境界。

一天晚上11时许，他正在观察心，发现心一会儿黯淡，一会儿光明，一会而自在，一会儿逼迫。为什么心不是恒常不变的呢？他对这个现象感兴趣，于是把念住与智慧转向心。这样做时，一个完全预想不到的开悟从心中骤然爆发：“烦恼、光明、自在和逼迫。这些都是世间真相，它们全都无我”！证悟到这点，无明当即被粉碎。

他后来描述当时的情况说：“无明在心中从宝座上被抛下来，同一刹那，清净心出现在它的位置上——在天空塌下来、大地倾覆崩裂的一刻，最终的不可思议展现在世间与解脱的分界上。 我整个在惊讶中，叹道：‘这不是太不可思议了吗！？这不是太不可思议了吗！？这法之前隐藏在哪儿？这真正的法、不可思议的法，超越一切预想——超越一切世间——现在如何呈现在心中并与心是一？还有之前佛陀及圣僧伽在哪儿？这不可思议的皈依现在如何与心为一？这就是真正的佛、法、僧吗？’”

怜悯众生开始教化工作

大彻大悟之后，他怜悯众生，开始教化工作。他开设丛林，命名为邦塔寺。阿姜摩诃布瓦的教学宗风严峻，刚猛剧烈，喝叱责骂，富有摄受力，吸引了大批世界各地的修行者，包括泰国国王、皇后及其他皇室成员都来请益，皈依座下，他被弟子们昵称为“父母导师”。

除了弘法，他也关心社会国家，参与建医院、诊所、学校、孤儿院等福利工作，对僧团、教界问题提出批判，并曾通过报章公开严厉谴责泰国前首相塔辛滥权。1997年泰国遭遇金融风暴，他发起“救国运动”，号召全国人民捐献黄金予国库。

2011年1月30日，他与世长辞，享年97岁。他在世时曾说过：“我这辈子造福世间，为世间立榜样，悲悯世间……因为，去世之后，我再也不会回来，不再投生这世间。”

Credit given to nanyang.com.

Luang Phor Hong Wat Petchaburi

小时候的龙普宏是一个勤奋乖巧的孩子，对父母非常尊重从小就帮忙父母亲工作耕田收割，一直到18岁成年父母拜托他去出家为僧， 因为他正值血气方刚的年龄怕他误入岐途；而龙普宏是一位非常有骨气跟勇气的人他就接受父母的建议，打算出家为僧七日的时间过了三天之后，他在酸角树下禅坐，突然看到一群陌生男女有老有少，是一般老百姓的穿着，过来拜托他为他们念经祈福龙普宏回答说：「我没办法为您们颂经祈福，因为我才来几天还不懂得怎么念」那群人就回答说：「高僧您不会念没关系， 请您尝试看看念普通的经文三遍，您自然就会念了！」 高僧就照着他们的建议去念，没想到如有神助般朗朗上口那些陌生百姓就双手合十，笑着跟他答谢，随即一下子时间龙波回过神来，那些人就有如空气般消失不见了！龙波向住持龙普询问，为何他从未学过经，即朗朗上口？龙普回答说，那可能是他上一世就具有的，与佛有缘！他了解之后，从原先打算出家七日，继续为僧至20岁百姓对他取了个封号：「聪明且智慧的龙波」 后来他慢慢专研佛经，向其他龙波学习佛学及佛法不管有多远、多困难，只要他知道某位龙波有他不会的龙普宏就一定要去向他学习，一定要把佛及法学起来他出家三年之后，就到外地跟深山林内去修行， 他最喜欢去别人不敢去修行的地方修行，例如坟墓地他认为那是最恐怖且混乱的地方，凡是僧侣过了这一关心理就可以得到真正的平静；一般泰国僧众是过午不食中午之前，吃多少都可以，但他一天竟都仅食一餐而已！他原到瓦喜撒给寺学法学成之后， 又到寮国首都去修行及学习，那个时期的寮国是属于法术跟降头术都很强的地方，他在那边修行的时后遇到很多的高僧、法师都在那边修行，那些师父都很喜欢他因他是一位非常内敛谦虚的高僧，每个师父都愿意完全传授他所以也让他，成为一位法学及佛学境界都非常高的高僧在寮国修行学法，达到自订的时间跟学习目标之后，即返回泰国到现在龙普宏已经近90岁高龄，还常常到寮国看百姓们只要寮国百姓们知道他要来，每次都近千人排排躺在地上从庙一直排列出去，要让龙普宏踩过去，龙普不愿意也没办法甚至，没让龙普踩到的百姓还会生气，连百岁人瑞、无法行走的信众也是如此争相前来，此盛况连龙普宏的弟子都不解， 还跑去问那些人为何要这样？他们回答说：「年轻人你不懂！ 当年若不是龙普与我们同在的话，战火之时本村早已炸毁！ 那时有一个像西瓜一样大的炸弹，不知从何而降，从一个屋顶慢慢往下滚动，村民都想说必死无疑了！结果当炸弹落地时， 村民听到很大〝咚〞的一声，大​​家闭上眼睛等死，结果没想到炸弹竟然有一半埋到地里，坚硬的土地怎可能会变软泥？原来是龙普宏高僧的法力，造成了这个现象！」信众如获重生所以他们每一个人，都愿意将自己的生命及身体奉献给龙普宏他们将龙普宏当成神在拜，认为唯有龙普宏可以保佑他们龙普宏是一位爱护生命的高僧，常常建鱼池来养鱼，但禁补常向信众训示说，要放生、戒杀、不要伤害任何的动物甚至连蜈蚣都不要杀，杀生是会有报应的，做任何的好事坏事一切未来都会有因果！要保护身存的环境，因人是在环境长大的！还跟百姓说，不可以犯五戒！龙普宏平常就一直为信众祈福希望祝祷百姓人人得以安居乐业，拥有快乐幸福的生活！

Credits given to information from Facebook.com.