Biography of Luang Pu Du Phrompanyo, Wat Sakae, Phra Nakhon Si Ayutthaya, (29 April 1904 - 17 January 1990)
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Buddhaṃ Saranang Gacchāmi Let us remember that we have the Lord Buddha as our preceptor.
Dhamma Saranang Gacchami… Think of the Dhamma as your guide.
Sangkang Saranang Gacchami… Think of the Noble Sangha as your assistant teachers.
Although Luang Pu Du vouched for the sacredness of the amulets he prayed over, what he held above all else was the practice, as can be seen from his words, “It’s better to take the real thing. Buddhang, Dhammang, Sangkang, Saranang Kaccami. This is the real thing.”
From this statement, it is like confirming that this practice of meditation is the ultimate amulet. Because some people, even if they wear an amulet that a powerful person has prayed over, it does not mean that they will be safe and happy in every case. In any case, no one can escape the karma that they have created, as he said, that the sacred thing that is above the sacred thing is karma.
The sacred thing that is above the sacred thing is karma.
Even if you come to the temple, but your heart is still full of greed, anger, and delusion, you haven't arrived at the temple yet. But if you are at home or anywhere, but you are not angry, greedy, or deluded, I think you have arrived at the temple.
“Merit is peace of mind. Before doing something, I feel at ease. While doing something, I feel at ease. Whenever I do something, I feel at ease. Whenever I think about it, I feel at ease.
Biography of Luang Pu Du Phrompanyo, Wat Sakae, Phra Nakhon Si Ayutthaya
Luang Pu Du Phrompanyo
(29 April 1904 - 17 January 1990)
Born
into the "Nusri" family, his original name was Du.
Born on 29 April 1904, corresponding to Friday, the 15th waxing moon of the 6th lunar month, Year of the Horse, which is Visakha Bucha Day, at Ban Khao Mao, Khao Mao Subdistrict, Uthai District, Phra Nakhon Si Ayutthaya Province. His father's name was Phut, his mother's name was Phum. He had 3 siblings from the same mother. He was the last child. He had 2 older sisters, whose names were in order as follows:
1. Older sister named Thongkham Sunimit
, 2. Older sister named Sum Phuengkuson,
3. Luang Pu Du Phrompanyo.
Early Childhood and Basic Education
His childhood seemed to lack much warmth, as he lost his parents at a young age. Mr. Yuang Phuengkuson, who was his nephew, told us that his parents were farmers. During the off-season, they made auspicious egg desserts to sell. When he was a baby, there was an important event that should be recorded. One night during the flood season, while his parents were frying auspicious desserts, he, who was sitting on a cushion on the porch alone, for some unknown reason, rolled into the water. Both the person and the cushion, but miraculously, he did not drown. Instead, he floated until he was stuck next to the fence. When his dog saw him, he barked and ran back and forth between him and his mother. When his mother followed the dog out, she found him floating next to the fence. That incident made his mother believe that he must have been a very fortunate person to be born.
His mother died when he was still an infant. His father later passed away when he was only 4 years old. He was orphaned when he was still a young child with no memory of his past. He lived with his grandmother, while his elder sister, Sum, took care of him. He had the opportunity to study at Wat Klang Khlong Srabue, Wat Pradu Songtham, and Wat Niwet Thammaprawat.
To celibacy.
When he was 21 years old, he was ordained as a monk on May 10, 1925, which was a Sunday, the 4th waning moon of the 6th lunar month at Wat Sakae, Thanu Subdistrict, Uthai District, Phra Nakhon Si Ayutthaya Province, with Luang Pho Klan, the abbot of Wat Phrayathikaram, as his preceptor. Luang Pho Dae, the abbot of Wat Sakae at that time, was the preceptor of the sermons and Luang Pho Chai, Wat Klang Khlong Srabue, was the preceptor of the anusavana. He received the religious name "Phrom Panyo".
In his early years, he studied Buddhist scriptures at Wat Pradu Songtham, which at that time was called Wat Pradu Rongtham, with teachers such as Than Chao Khun Nuea, Phra Khru Chom, and Luang Pho Rot (Suea), among others.
In terms of practicing meditation, he studied with Luang Por Klan, his preceptor, and Luang Por Pao, an important disciple of Luang Por Klan, who was his uncle. When he was ordained for the second year around the end of the year 2469, Luang Por Klan passed away. He therefore studied and gained knowledge from Luang Por Pao, which was the main thing. In addition, he also studied from existing texts, such as Jataka tales and Dhammapada. Since he was a person who loved learning and studying, he traveled to gain more knowledge from many teachers in Suphan Buri and Saraburi provinces.
Experience of ascetic practice
Around November 1943, after the end of the Buddhist Lent, he began his ascetic practice from Phra Nakhon Si Ayutthaya Province, with the goal of visiting the forests and mountains in the Kanchanaburi Province area and stopping to pay homage to important Buddhist sites such as the Buddha's image and the Buddha's footprint in Saraburi Province. After that, he continued his ascetic practice to Sing Buri Province, Suphan Buri Province, until reaching Kanchanaburi Province, where he stayed and practiced in various forests, mountains, and caves.
Luang Pu Du once told me that when he first started to study and practice, he did not really focus on the path to Nirvana, but wanted to learn various subjects, such as the invulnerability subject, in order to disrobe and take revenge on the thieves who robbed his parents’ house twice. However, by virtue of his merit, even though he had successfully mastered the subjects he had intended, he began to feel sad and sorry for himself for letting his anger and resentment hurt him for decades. Finally, he forgave the thieves and focused on practicing, training, and developing himself in the path of morality, concentration, and wisdom.
During his pilgrimage, he once told me that he saw a herd of wild buffaloes approaching him. He composed himself for a moment and then made a resolute decision to stop and stand still in meditation. The herd of wild buffaloes that were heading straight towards him, when they were about to reach him, turned around clockwise around him and then left. In some places where he went on pilgrimage, he often encountered gangsters who liked to test him. Once, some gangsters brought guns and shot at him while he was meditating in his hut. He told me that these people did not respect the monks and were only interested in “good things.” When their guns did not go off, they came to show themselves humbly and begged for “good things.” This caused him to have to go on pilgrimage and escape in another direction.
His practice during his ascetic retreat was serious, and he was willing to surrender his body and life to the forest and mountains. However, his physical and mental health was not good at all. He often had to tie a cloth around his forehead to relieve the headaches. In addition, his feet became more and more numb. However, he still did not give up his perseverance as he had taught his disciples that “Nirvana is on the other side of death.” In practicing, one must surrender one’s body and life, as he once said, “If it is not good or has not found the truth, let it die. If it does not die, let it be good or find the truth.” Therefore, various obstacles became factors that gradually helped the practitioner’s mind become stronger.
Nimittham
: One day, a little before the year 1957, after Luang Pu Du had finished chanting evening prayers and doing his personal duties, he went to bed. He had a vision that he had eaten three very bright stars. While he was eating, he felt that they were crispy, so he ate them all and then woke up with a start.
When he considered the vision that arose, he understood that the three jewels were the Triple Gem. When he said,
“Buddhaṃ Saranang gacchāmi, Dhammaṃ Saranang gacchāmi, Sangkang Saranang gacchāmi” amazed his mind, along with an overwhelming sense of joy. He also felt deeply and confident that the Triple Gem was the root of Buddhism. He therefore made it his mantra from that time on, emphasizing practice.
Luang Pu Du placed great importance on meditation practice. He said, “If you don’t practice, it’s better to just turn into ashes.” In the past, when the meditation hall in front of his kuti was not yet finished, he kindly allowed us to use his private room where he resided, to receive disciples and interested people to use as a place to practice meditation, which was considered a great kindness.
For those who often pay homage to him or have the opportunity to listen to him discuss Dhamma, they would have seen his clever teachings to persuade the listeners to improve themselves. For example, once a disciple criticized this person or that person to him in a way that said they were the cause of problems and difficulties. Instead of agreeing with him, which would have made the matter worse, he warned them, “We cannot fix other people’s problems. What we can fix is ourselves. Fixing the outside world is a worldly matter, but fixing ourselves is a Dhamma matter.”
Luang Pu Du's teachings are summarized as living a life of mindfulness, which means that what must go hand in hand is diligence in practice, in the path of the essence of life for those who are mindful, as he always says, "Keep practicing."
Humble
In addition to being patient and tolerant, Luang Pu Du is also a role model of someone who is not arrogant, always acts consistently, and does not put others down. When Somdej Phra Buddhacarya (Sengiam) of Wat Suthat Thepwararam, or as we call him “Than Chao Khun Sengiam”, who was one year older than Luang Pu Du, came to pay homage to Luang Pho and honored him as a teacher, but when Than Chao Khun Sengiam finished paying homage to Luang Pho, Luang Pho paid homage back. It was as if they both paid homage to each other. It is an image that is very rare to see in a world where people grow in terms of their conceit, arrogance, and boastfulness, and allow their defilements to run rampant, announcing to others that they are capable, but they themselves do not know that their defilements are riding on their necks and controlling them.
Luang Pu Du never criticized the practice of any school in a negative or insulting way. He said, “Good people don’t hit anyone,” which his disciples have taken as an example.
Luang Pu Du was a monk of few words and did not use much rhetoric. He would often emphasize the practice of Dhamma and mindfulness, such as “Good things are within us. Keep practicing (practicing).” “Keep observing the mind and maintaining the mind.” “Don’t forget to die.” “Keep considering impermanence, suffering, and non-self.”
Dhamma Tricks
Luang Pu Du was a person with profound Dhamma tricks, able to refine people’s minds gradually without rushing for results. For example, once, a drunkard followed his friend, who was a disciple, to pay homage to him. After talking for a while, the friend, who was a disciple, invited the drunkard friend to take the 5 precepts and practice meditation. The drunkard objected, “How can you expect me to take the precepts and practice? I still drink alcohol and take drugs.” Luang Pu Du replied, “If you want to drink, drink. I don’t mind. Just practice for me for 5 minutes a day.” The drunkard saw that meditating for only 5 minutes a day was not difficult, so he agreed with Luang Pu.
Because he was a person who did everything honestly and was honest with himself, he was able to practice consistently without missing a single day. Sometimes he even stopped drinking with his friends because it was time to practice. His mind began to experience the happiness and peace from his mind being concentrated. Soon, he was able to quit drinking without realizing it with the Dhamma tricks he had learned from Luang Pu. Later, he had the opportunity to pay homage to him again. Here, Luang Pu Du gave him a sermon: “You should know that what you are practicing is not for me, but for yourself.” Luang Pu’s words made him understand more. His faith and perseverance in practicing gradually increased. A few years later, he, who used to be a heavy drinker, left the lay life and entered the monkhood, determined to practice Dhamma continuously.
Another time, a villager came to pay homage to him while fishing. Before he left, he asked him to take the Five Precepts. He felt uneasy and asked him, “I don’t dare to take the Five Precepts because I know that I will have to go catch fish and shrimps soon. It’s my job.” Luang Pu answered him with kindness, “Do you know when you will die? You may walk out of my hut and be bitten to death by a snake on the way to catch fish and shrimps. Therefore, since you haven’t committed any sins yet, you should still have the precepts. Even if you have broken the precepts, it’s still better than not having the precepts.”
Luang Pu Du not only taught his disciples to cultivate good deeds, but he also emphasized the importance and caution in maintaining and growing those good deeds. He often warned that when the tree of Dhamma was well planted, one must be careful not to let worms and insects, such as greed, anger, and delusion, bite and destroy the tree of Dhamma that he had worked so hard to plant. Another time he demonstrated the role model of a teacher who was free from ego and full of Dhamma strategies was when two Thammasat University students, his disciples, came to pay their respects and inform him that they would be traveling to stay overnight to practice Dhamma with Phra Ajahn Maha Bua Yanasampanno at Wat Pa Ban Tad in Udon Thani Province.
Luang Pu Du listened and then raised his hands together in a wai to the side and said, “I congratulate you all. I have no chance…” He never tried to stop or show any signs of being possessive of his disciples. On the contrary, he encouraged, supported, and gave encouragement to his disciples to strive to practice Dhamma even more.
But if there is a case where a disciple comes to learn about the teacher, in a state of being alarmed by the teacher, he will warn them to go back to them by saying, “Even though there are many good teachers, what is important is that you must truly practice and teach yourself a lot. That is how good it will be.”
Luang Pu Du has a simple way of teaching Dhamma, easy to listen to, and inviting to follow. He takes things that are difficult to understand and demonstrates them in an easy-to-understand way because he uses analogies to teach Dhamma, which allows listeners to visualize and understand the Dhamma he demonstrates. Although he often claims that he is a country monk with no knowledge, for his disciples, it is undeniable that many times he speaks and pierces the hearts of his listeners.
Another reason is that because of his appearance that is respected and admired, when anyone sees him in person, and if they can talk directly with him about the Dhamma, their respect, admiration, and faith in him will increase exponentially.
Luang Pu Du talked about the behavior of people nowadays that “Nowadays, the world is as big as the land, the Dharma is as big as the tip of a needle. We are so busy with the world that we are like monkeys stuck in a trap. The world’s problems, the messy problems, the endless problems, we cannot fix them, we must fix ourselves, our own selves, remind ourselves.” He taught his disciples by always trying to use the events that happened as teachers for themselves. For example, in the group, if someone behaved well and progressed in Dharma practice, he would praise them and let them be an example. But if someone behaved wrongly and was criticized by him, he would always use that event as a lesson for himself. He did not praise those who did good until they forgot themselves, and he did not criticize those who did wrong until they lost their spirit. Instead, he used the events as teachers who were the truth, showing reasons to see the true Dharma.
His teaching also considers people. For example, some people just talk to him and he does not understand. Sometimes he has to make them fearful, to feel ashamed before they can stop or quit doing bad things. Or some people already have a gentle nature, so he teaches normally. His teaching of Dhamma sometimes teaches them to be brave, sometimes teaches them to be afraid. When he teaches them to be brave, he means to be brave in doing good, to be brave in practicing in order to remove defilements from the mind, so that they will not be slaves to defilements forever. As for teaching them to be afraid, he teaches them to be afraid of doing evil, immoral, harmful things, and causing suffering to others. Sometimes he teaches them to believe, that is, to have faith in the virtues of the Buddha, the Dhamma, and the Sangha, and to believe in karma, as he once said, “Do you believe it? If we truly believe and truly practice, it will be real. Real things exist, but if we do not truly believe, we will not see real things.”
Luang Pu Du taught us to be consistent in our conduct. He said, “If you are diligent, do it. If you are lazy, do it. If you are still eating rice on a certain day, you must do it. If you stop eating rice on that day, then you can stop doing it.”
His teachings did not only emphasize sitting with eyes closed in meditation, but also included the determination to observe, determine to know and consider things as impermanent, suffering and not-self. In particular, he pointed out the physical body that is constantly being born and dying. He said that we are the same today as we were when we were children, and we are the same now as we were yesterday. Therefore, we say that we were children or we were yesterday and have already died. Our bodies are born and die with every breath in and out. They are born and die with every moment of consciousness. He taught his disciples to see the true importance of suffering, that it is a valuable thing in the world.
Therefore, he often said that when we experience suffering, it means that we are on the right path, because it is through suffering that we gain wisdom.
Living a simple and solitary life,
Luang Pu Du was also an example of someone who was content with little and lived a simple life, not fond of luxury or extravagance. Even when bathing, he never used soap. But it was amazing when he learned from the monk who attended him that he did not find that he had body odor, even in the room where he resided.
There were people who offered to offer him various items and facilities, which he mostly refused. He would accept some as he saw as not being too much and damaging to his monkhood, and use them just enough to make the donor feel happy to have given to him. Later, he would often give them to the Sangha together, just like the various items offered as offerings to the Sangha through him. When the time was right, he would distribute them to the temples in the countryside and those that were still lacking them.
What he consistently practiced in terms of offerings was to give them to the Sangha as a whole. Even the money that people personally gave to him for medical expenses, he added it to the fund for allocating to various public welfare activities, including schools and hospitals.
Luang Pu Du did not show any signs of wanting to be famous or famous. Therefore, even though he was just a country monk who had never left the temple and had no higher level of worldly education, in the feelings of all his disciples, he was like a senior monk with beautiful conduct, calm, simple, cheerful, and complete with Dhamma knowledge that thoroughly knew the knowledge that would lead to freedom from birth, freedom from aging, freedom from sickness, and freedom from death to a safe shore, a place where all his disciples could entrust their lives and hearts.
In the matter of his original property, especially the rice fields, which were about 30 rai, he divided them among his grandchildren. Among them, Mr. Yuang Phuengkuson, the son of Mrs. Sum, the middle sister who had always raised him, received a share of the rice fields from him, amounting to about 18 rai. However, since Mr. Yuang, his grandson, had no heirs, he consulted his wife, Mrs. Thomya, and they agreed to give it to the public benefit, so he gave this plot of land to Wat Sakae School, which Luang Pu Du approved of the good intentions of both of them.
Strategy for making amulets
Luang Pu Du did not set himself up as a guru. The reason he made or allowed the making of amulets or Buddha images was because he saw the benefits, since many people still lacked spiritual support. He did not limit his disciples to any one group. Therefore, his disciples were extensive, including those who were purely interested in Dhamma and those who still relied on amulets. He once said, “It is better to be attached to amulets than to be attached to inauspicious objects.” He used his discretion to consider what was appropriate for those who went to see him.
Although Luang Pu Du vouched for the sacredness of the amulets he prayed over, what he held above all else was the practice, as can be seen from his words, “It’s better to take the real thing. Buddhang, Dhammang, Sangkang, Saranang Kaccami. This is the real thing.”
From this statement, it is like confirming that this practice of meditation is the ultimate amulet. Because some people, even if they wear an amulet that a powerful person has prayed over, it does not mean that they will be safe and happy in every case. In any case, no one can escape the karma that they have created, as he said, that the sacred thing that is above the sacred thing is karma.
Therefore, only the well-trained “Mindfulness” and “Wisdom” can help practitioners to be aware and ready to face problems and impacts that come into their lives without suffering, as if those things were like the seasons that pass through their lives. Sometimes it is hot, sometimes it is cold. Everything is in accordance with the nature of the world.
The amulets or sacred objects that he prayed over and blessed have shown results to the worshipper in various aspects, such as safety, etc. These are just side effects, which are worldly benefits. However, the true benefits that he created and hoped for are to use them as tools for practicing meditation, mindfulness of the Buddha, meditation, etc. In addition, the practitioners also use the psychic power that he intended to put into the amulets to help guide and support the mind to become calm faster, as well as to use them as a tool to boost morale and suppress anxiety during practice. These are considered spiritual benefits that ultimately lead to the development of the user’s mind to be self-reliant.
From the beginning, we have relied on Buddhang Saranang Gacchāmi, Tamngang Saranang Gacchāmi and Sangkang Saranang Gacchāmi, which means taking refuge in the Buddha, the Dhamma, and the Sangha, until our minds have faith, especially what we call Tathāgata Bodhisattva, which means believing in the wisdom of the Buddha. Then we will have the courage to believe that the Buddha was originally an ordinary person like us. He also made mistakes in the past. But with perseverance and well-trained wisdom, he was able to overcome the cycle of rebirth.
Compassion to liberation is the pioneering of a path that was once overgrown for us to walk on. Therefore, we, who are humans like Him, naturally have the potential to train and develop the body, speech, and mind by ourselves just as He did. In other words, the body, speech, and mind are things that can be trained and developed. It is not necessary to let them flow along with fate.
When our mind has faith as mentioned above, we will take the teachings of Dharma to practice and purify our defilements from our hearts. Our minds will gradually advance from ordinary people who are full of defilements to good people and noble people. When it is like this, we will finally reach the refuge of ourselves, which is the true refuge because the body, speech and mind that have gone through the steps of training by developing morality, concentration and wisdom will become honest body, honest speech and honest mind. Whatever we do, say or think will not be faulty. At that time, even if we do not have amulets, they will not be able to make us feel shaken or afraid.
Filled with compassion,
I recall the time of the Buddha when he was seriously ill at the last moment of his nirvana. Venerable Ananda, who had been his attendant the entire time, forbade a young man who had asked to see the Buddha at that time.
Venerable Ananda firmly objected to Ha entering the audience. Even though the man begged him three times, he refused until his voice reached the Buddha. The Buddha then said, “Ananda, do not stop the man. Let him come in now.” When permission was granted, the man entered the audience with the Buddha and listened to the Dhamma. He attained the paths and fruits and asked to be ordained as the last disciple, with the name “Venerable Subhadda.”
Venerable Ananda has done his duty correctly and has not done anything wrong. The reason why the Lord Buddha allowed him to be in his presence is because of his boundless kindness towards all beings, which extends to all three worlds. The later disciples, as well as the elder monks and teachers who have great kindness, including the Venerable Father, are highly respected by the masses. He has devoted his life to the work of the religion and does not take into account his old age or illness. He sees that whoever benefits from his worship and respect, he will provide that benefit to them.
When Luang Pu was ill, a disciple told him, “I feel worried about you, Luang Pu.” He answered the disciple with kindness, “Worry about yourself.” Another time, the author told Luang Pu, “Please rest a lot.”
Luang Pu immediately replied, “I can’t rest. Many people come here. Sometimes they come at night. I’m like a leading bird. I’m their teacher. When the teacher rings the bell, it’s time to teach. How can I not teach?” His life was born to support the Dhamma for others. No matter how tired or exhausted he was, he never showed it to anyone, causing them to feel anxious or troubled. He relied on kindness as his foundation. Therefore, it can be said that his conduct was like that of a Bodhisattva or a Buddha’s offshoot, who saw the benefits of others more than his own, like another Bodhisattva or Buddha’s offshoot, Luang Pu Thuat Yeab Nam Tale Chuet, a monk with good conduct from the Ayutthaya period, whom Luang Pu Du taught his disciples to respect, as if he were another teacher who showed them the way to practice.
Luang Pu Du had made the decision not to accept invitations outside the temple before the year 1947. Therefore, anyone who intended to pay homage and listen to his teachings would not be disappointed at all not to meet him. He would sit and receive guests on the hard wooden floor in front of his hut every day, from morning until night. On days when he was exhausted, he would lie down to rest in front of his hut and find a way to teach the temple boys by having them bring Dhamma books to read to him.
Another of his practices was eating only one meal a day, which he did since around the year 1957. However, later, around the year 1982, his disciples invited him to eat two meals a day. Due to his old age and the fact that he had to entertain more guests, he was flexible and made it suitable for his status, and it would also be a way to please the relatives and devotees from far away who intended to make merit by offering food to him.
Even though Luang Pu is very old, he still sits and receives guests from various directions day after day. Every disciple comes with the intention of paying homage to him. Some come because they have serious problems that they cannot solve by themselves, so they come to pay homage and ask questions to relieve their suffering. Some come to him to seek good things such as amulets and sacred objects, to which he often answers, “Good things are within us. Buddhang, Dhammang, Sangkang. These are good things.”
Some people came to him because they heard rumors about his good deeds and moral conduct in various aspects. Some people came to him to ask for lottery numbers, hoping to get rich quickly without working, but wanting to earn a lot of money.
Some people who are sick come to have their heads sprinkled with holy water, blown on them, or to ask for lotus flowers to worship his Buddha in order to boil them and drink them to be cured of all sorts of illnesses and problems. It depends on who brings them in the hope that he will help them. Some people have never seen him before and want to come and see what he looks like. Some feel joy and ease just by seeing him.
Many people sacrificed their time and traveled far to see him. For this reason, he would sit and receive guests all day long, without resting at all, and even when he was sick. No matter how much the doctor who was taking care of him begged him, he would not comply out of compassion and pity, and he wanted to give encouragement to all the relatives and laypeople who came to see him.
He is like a father.
Luang Pu Du is like a father to all his disciples, just like the meditation masters of Phra Ajahn Mun call Luang Pu Mun “father, mother, teacher”, which is considered a high honor to befit his status as a center of good friends.
Luang Pu Du welcomed all guests equally, without any class distinctions. He would speak out against those who offered to be middlemen to arrange for guests who came to pay homage to him, even if their intentions were good and stemmed from concern for his health. This was because he knew that there were many Dharma seekers who had traveled far to pay homage and ask him questions about Dharma. If they arrived and were not able to meet him conveniently, it would be discouraging.
This is the highest kindness, which is considered a good fortune for all disciples, whether near or far, who can conveniently have the opportunity to pay homage to him. If there are people interested in meditation practice who come to see him, he will be kind and talk about Dhamma especially without being tired. Sometimes, Luang Por does not say much, just greeting the disciple with a few short words, such as, "Hey . . . have some tea" or "What's up . . ." etc. This is enough to make the disciple feel joyful like a drop of holy water that cools and refreshes the body until . . . reaching the mind . . . reaching the heart.
Luang Pu Du greatly respected Luang Pu Thuat, both praising him as someone with full Dharma power and as someone who would attain enlightenment in the future. He told all his disciples to hold on to him and always remember him, especially when they encountered obstacles during their practice or even worldly problems. He said that Luang Pu Thuat was always ready to help everyone, but he asked everyone not to become discouraged or abandon their practice.
Luang Pu Du and other teachers
During the years 1987-1989, many monks and teachers traveled to visit Luang Pu Du, such as Luang Pu Buddha Thawaro of Wat Klang Chu Sri Charoen Suk, Singburi Province. He was a monk who was almost 96 years old and kindly visited Luang Pu Du at Wat Sakae twice. The atmosphere of their meeting left a deep impression on those who were present, because they were both humble and did not show any arrogance. Luang Pu Du used the blessed powder that Luang Pu Buddha kindly gave him to apply to his head to show his great respect.
Another monk who visited Luang Pu Du quite often was Luang Pu Ngoen Sorayo of Wat Phra Phutthabat Khao Ruak in Phichit Province. He was very concerned about Luang Pu Du's health and ordered his disciples to make a sign indicating the times Luang Pu Du received guests each day in order to preserve Luang Pu's physical body for a long time. However, it wasn't long before Luang Pu Du ordered the sign to be removed because of his compassion for all the people.
At the same time, Kruba Boonchum Yanasangvaro of Wat Phra That Don Rueang, who was a disciple of Luang Pu Ngoen Sorayo, traveled to pay homage to Luang Pu Du twice. He later told us that when he met Luang Pu Du, he learned that Luang Pu Du was an elderly monk who had taught him about meditation during the period when he had made a vow to practice non-speaking for 7 days. He had only paid homage and thought of him every day, not knowing who this elderly monk was. Until he had the opportunity to meet Luang Pu Du at Wat Sakae, he felt like a father and son who had been separated for a long time. Even the second time he met Luang Pu Du, Luang Pu Du taught him to be more diligent because Luang Pho would not be around much longer.
Kruba Boonchum also said that he intended to return to Wat Sakae again to find an opportunity to attend to Luang Pu Du. However, not long after, he heard the news that Luang Pu Du had passed away, which made him very sad. He wrote down his feelings in the book of Luang Pu Du’s royal cremation ceremony, in which he said, “… Luang Pu has passed away. It is like the sun that illuminates the world has gone out. It is like a lamp that illuminates his disciples has gone out. Even though Luang Pu has passed away, the merit and virtue that he has spread loving-kindness and his joyful smile are still deeply embedded in my heart. I cannot forget it… If Luang Pu has the wisdom to know and spread loving-kindness to all his disciples, may Luang Pu attain Nirvana and become immortal to him. I would like to pay my respects to Luang Pu Du Phrompanyo with the utmost respect.”
There is also another monk who should be mentioned because Luang Pu Du highly respected him for his high morality and for being a model of someone who highly respected the Triple Gem. Luang Pu Du advised his disciples to consider him as another teacher, which was Luang Pho Kasem Khemako of the Trailak Cemetery in Lampang Province.
Later, since 1984 ,
Luang Pu’s health began to clearly show the three characteristics. His physical body, which was formed from the elements of earth, water, wind, and fire, and was dominated by the mind like us, when the body had been in use for a long time, especially if it was used a lot and had little rest, the deterioration would occur faster than usual. In other words, his physical body gradually became sick and weak. Meanwhile, his disciples, both relatives and monks, flocked to pay homage to him more and more every day. In the end of Luang Pu Du’s life, with the vow that he would “fight until death”, he used great patience and endurance. Even though sometimes he was seriously afflicted by illness, he still tried to help the relatives and monks as usual. The monks who looked after him told him that sometimes, he had to support himself while shaking and his eyes were welling up with tears. He never opened his mouth to anyone, so there was no need to worry. In the last years, he was diagnosed with a leaky heart valve. Even though the doctor asked him to stay in the hospital, he refused. He told me, “In the past, we used to want to be good. When we were good, we wanted to satisfy our desire. At most, we would fight to the death. Who would be like me? I vowed to die.”
Sometimes it was reported that he fell while getting up to leave the room to go out to bless the laity, which was around 6 o'clock, as he usually did every day. Normally, when he was healthy, he would go to sleep around 10 or 11 p.m., but he would not really go to sleep until around midnight or 1 a.m., and would wake up around 3 a.m. Later, when his health was not so good, he would wake up around 4 or 5 a.m., finish his morning prayers and personal business, and then go out to bless the laity in front of his kuti.
Around the end of 1989, Luang Pu Du often said that the time for him to leave this body was near. In the last period of his life, the Dharma that he passed on became clearer, not through his sermons, but through his teachings and practices, especially the practice of patience, as the Lord Buddha taught in the Ovadapatimokkha that “Khanti Paramang Tapo Titikha, patience is the greatest asceticism.” Almost no one, except for his close attendants, knew that he had been sitting and receiving guests on the hard wooden floor every day from morning to night for tens of years with a cheerful demeanor. Whenever anyone came to him in distress, he would solve them and make them feel comfortable. However, behind the scenes, there was the hardship of his elements that he had never told anyone about. Until one day, the attendant was asked by him to go buy some medicine for his wounds. He had the opportunity to look at them and saw the wound on his buttocks, which had repeatedly cracked in the same place. It was so sad that he could not hold back his tears.
Therefore, he was an excellent teacher, in accordance with the Buddha's teaching that says, "Teach others as you should practice as you teach others." Therefore, the Dharma on the subject of "Anatta", which Luang Pu raised to be the highest Dharma, he had practiced and made evident to the eyes of all his disciples the practice of the principle of Anatta completely, to the point that even the clinging to the physical body that would hinder or cause suffering to his mind did not appear at all.
On the afternoon of the day before his death, while he was resting, an air force officer came to pay his respects to him. This was his first time. Luang Pu Du stood up to greet him with a bright and radiant face. Even the disciples there noticed something unusual. Luang Pu showed his joy as if he had been waiting for this person for a long time. He said, “From now on, I will finally be free from my illness.” No one expected that he was teaching his last disciple. Luang Pu Du emphasized at the end, “I would like to leave this with you to continue your practice.”
That night, a group of disciples came to pay homage to him. No one expected that this visit would be the last time they would meet his physical body. Luang Pu Du told the disciples with a normal expression, “There is no part of my body that does not hurt. If it were anyone else, they would have been in the ICU long ago.” He firmly said, “I am going now.” Finally, he kindly reminded everyone to be mindful. “No matter what, do not abandon your practice. It is like a boxer who goes up on stage to fight. Do not just sit around awkwardly.” This was like the final advice of the great teacher to all disciples, which will never be forgotten.
Luang Pu Du passed away peacefully from heart disease in his hut at approximately 5 a.m. on Wednesday, January 17, 1990, at the age of 85 years, 8 months, and having been a monk for 65 years. His spiritual body was kept for the purpose of making merit, with sponsors chanting Abhidhamma every day without fail throughout the period of 459 days until he received a special royal cremation on Saturday, April 20, 1991.
Venerable Luang Pu Du Phrompanyo was ordained and resided at Wat Sakae until his death, which caused great sadness and mourning to his disciples and those who respected him. It is like a lamp that used to give light to his disciples has gone out, but his kindness and teachings will remain in the hearts of his disciples and those who respected him forever. Now, what remains is not his physical body, but the true Luang Pu Du, whom all disciples can reach by creating goodness and virtue for themselves, as he once said in his maxim:
“As long as you don’t see the good in yourself, you don’t know me. But when you start to see the good in yourself, then… I think you start to know me better.”
All the Dharma that he has taught, every verse of Dharma that his disciples have taken to practice, is the result of him planting the seeds of goodness in the hearts of all his disciples, which day by day will grow, blossom, and bear fruit as mindfulness and wisdom on the strong trunk of concentration and on the solid ground of morality, in accordance with his intention of dedicating his entire life with great loving-kindness, which is hard to find in the past, present, and future…
Moral teachings
: Make merit and practice it often. If someone says that you have done well, and see anything, rejoice in it. There is no loss, only gain. Do not obstruct them.
The sacred thing that is above the sacred thing is karma.
Even if you come to the temple, but your heart is still full of greed, anger, and delusion, you haven't arrived at the temple yet. But if you are at home or anywhere, but you are not angry, greedy, or deluded, I think you have arrived at the temple.
“Merit is peace of mind. Before doing something, I feel at ease. While doing something, I feel at ease. Whenever I do something, I feel at ease. Whenever I think about it, I feel at ease.
I have no favorite disciple, no favorites. I love all disciples equally. I am with everyone and help them equally. It depends on whether anyone can reach me or not. Keep praying.
You guys are not really bored. Sometimes you are bored, sometimes you want it.
It is good to practice Dhamma while still young, young or old. Because when you are old, sitting will make you ache, standing will make you ache. If you wait until you are old and then practice, it is like someone who thinks of learning to swim when the raft is about to break. It will be too late.
"While we are meditating and developing our minds,
The saying goes that
Buddhaṃ Saranang Gacchāmi Let us remember that we have the Lord Buddha as our preceptor.
Dhamma Saranang Gacchami… Think of the Dhamma as your guide.
Sangkang Saranang Gacchami… Think of the Noble Sangha as your assistant teachers.
Then do not pay attention to the five aggregates or our body. Instead, keep your mind calm and be happy in ordination.
Men set their minds to be monks, women set their minds to be nuns.
This will bring great merit, and is considered a very high level of nekkhambarami.
It is true that there are many good teachers, but it is important that we practice and teach ourselves a lot. That is how good it will be.
In practice, if you pick up a book or something and ask questions, will you often argue?
Mostly, they like to take what teachers say and say.
To practice to know the Dhamma and see the Dhamma, you have to do it for real. You will be able to stay in doing it for real. Do it for real and know it.
If you go to study with other teachers without actually practicing it, it is like looking down on your teachers.
Practicing Dhamma is like planting a tree.
Morality is the soil, concentration is the trunk, wisdom is the fruit.
If we want trees to grow well, we must water them and loosen the soil regularly.
And we must be careful not to let the worms of greed, anger and delusion bite us.
If it were the world, it would always be sending things out. But if you think about what is righteous, you must come back to yourself because the true righteousness arises within us.
“The world is as big as the land, the Dharma is as big as the tip of a needle.”
The world's problems are all about other people's problems, and there's no end to them. We can't fix them.
As for the Dharma, it has an end. It ends with us. Let's look at ourselves and fix ourselves... Let ourselves remind ourselves.
Note: Most of the images of Luang Pu Du were obtained from the first generation of disciples who took pictures of Luang Pu around 1982-1984, allowing us to see his true image. In particular, we would like to thank Mr. Manop Lert-Itthiphon of Wat Sakae, and many others who were not mentioned.
