This book was born from a sincere aspiration to collect and organize the teachings ofLuang Ta Ma into a form that is easy to understand — covering the Bodhisattva Path, the MahaJakkapat Chant, and practical applications for daily life — so that anyone interested in thislineage can study and practice it in a systematic way.All of the content has been compiled from Luang Ta Ma’s live teachings, various relatede-books, and multiple sources. I have carefully studied and reflected on these materials beforerewriting and reorganizing them in my own words, with the intention of making the conceptsclearer and more approachable. Some sections are presented in a conversational format to helpreaders grasp the meaning more easily.This book is intended for both beginners and experienced practitioners — for those whowish to review, deepen, or apply these teachings in everyday life. However, it should be regardedonly as a supporting guide, meant to assist understanding of the fundamentals. It is notintended to replace the original teachings or direct learning from Luang Ta Ma himself.If there are any inaccuracies or incomplete interpretations, I sincerely apologize and takefull responsibility for them. These errors, if any, arise from my own limitations of understanding.Readers are encouraged to study further from the original sources or seek direct guidance fromLuang Ta Ma to ensure the most accurate and suitable understanding for their own practice.PrefaceOWLVOYAGE3
Table of ContentsKey Term in this book1.Brief Biography pf the Masters2.Luang Ta Ma’s Biography3.The Bodhisattva Patha.Bodhisattva Pathb.The Cycle of Birth and Deathc.Modes of Rebirthd.The Spirit Worlde.The Gray Eraf.The Karmic Tiesg.Old Karmic Tiesh.Cutting The Tiesi.Creating New Karmic Tiesj.Tools For Creating New Karmic Tiesi.Nom Baramiii.Visualizationiii.Dedication of Meritiv.Special Techniques in Dedication of Meritv.Bantuk Boonvi.Principles for Effective Practicevii.Utilizing the Connections4.The Maha Jakkapat Chanta.The Great Jakkapat of Dhammab.The Jakkapat’s Wheel Gem and Jewel Gemc.The Origin of the Jakkapat Chantd.The Maha Jakkapat Chante.Meaning of The Maha Jakkapat Chantf.The Benefits of Chanting81315272831353841454751535657585965687277808183868889914
4. Sappe Chant5. Guidelines for chantingTips for Chanting PracticeOverview of ChantingSetting the Steadfast AspirationAttuning and Invoking The BaramiInviting Devas and BrahmasVisualize Luang PuDedication of MeritDedication of Life and Prostration6. Creation of Sacred Forms7. Chanting Verses (Complete Edition)8. Daily practice8.1 Nom Barami and Expanding Merit in Daily LifeSimple Way To Nom BaramiTechniques for Expanding MeritPillar of BaramiEstablishing a Merit ReservoirKrob Wimarn8.2 Aspiration for Strengthening The PracticeConnecting With Luang Pu DooEntrusting One’s DestinyAspiration Of ForgivenessAspiration to Work With Luang PuAspiration to Cut Karmic TiesComprehensive AspirationAdditional aspirationsAspiration to Accelerate ResultsAspiration for Healing931011021041071091111121141211321491591601611621641691751781791811831851871881901921955
1981992002012032042052062072082102112122132142162202382482492512522532592618.3 Daily Merit - Building TipsHow to speak words that create meritHow speech can create bad karmaThe subtle art of offering lightThe subtle art of offering flowersAlms offering by deliveryNightmares and the repayment of karmaHow to sell with prosperityEat with joy and a peaceful heartOffeting celestial foodFrom foe to friendSharing merit with an anger personSpreading merit before sleepSharing merit at a funeralSample 24-Hour Daily Practice ScheduleMerit-Boosting Tips When Visiting a Temple9. The leadership10. FAQ11. AppendixMobile ApplicationDaily Chanting ScheduleRecommended PagesBuddha Brahma Panyo Meditation CentersAdditional ImagesSources of Inspiration and Gratitude6
✨ Author’s NoteThe contents presented in this book are a personal interpretation and arrangement basedon the author’s own understanding and experience. The intention is solely to share practicalinsights and methods that have proven meaningful and beneficial in daily life.There is no intent whatsoever to misrepresent, alter, or claim ownership of the originalteachings of Luang Ta Ma or any revered teacher.If any part of this work contains errors or misunderstandings, please regard them as theauthor’s own shortcomings, not those of Luang Ta Ma or any of the venerable masters.7
8? Key Terms in This BookPali–Thai Term English Term English Explanationหลวงปู่ดู่ปู่ ดู่Luang Pu Doo/ Luang Pu Du/ Luang PuA highly revered Thai Buddhist master whoseboundless compassion and tireless dedication tohelping all beings form the foundation of thislineage. (The term Luang Pu refers to a deeplyrespected elder monk, similar to a ‘reveredgrandfather monk.’)”หลวงปู่ทปู่วดLuang PuTuad / LuangPu ThuadAn iconic and highly venerated figure in ThaiBuddhist history, famed for his spiritual powerand protective blessings.หลวงตาม้าม้Luang Ta Ma /Luang TaA direct disciple of Luang Pu Doo who alsoaspires to Buddhahood. Luang Ta Ma follows theBodhisattva path and continues thecompassionate lineage and practices passeddown from his teacher.พระมหาจักจัรพรรดิMahaJakkapat / TheGreat Emperorof DhammaThe ideal universal ruler and spiritual sovereignwhose limitless Perfections (Barami) are invokedthrough this lineage.Key TermsThe terms used throughout this book are based on the original Thai language, with Englishrenderings chosen to reflect the meanings as clearly and consistently as possible. SinceBuddhist vocabulary may vary across traditions and translators, this glossary offers the specificterms and interpretations used in this text, especially in the context of the teachings of Luang TaMa.
9? Key Terms in This BookPali–Thai TermEnglish Term(Recommended)English ExplanationบทสวดพระมหาจักจัรพรรดิMaha JakkapatChant/Jakkapat Chant/Jakkapat MantraThe primary chant used to attune the mindand connect the practitioner to thecompassionate Jakkapat current and theBarami of all Bodhisattvas.บทสวดไตรสรณคมน์The Triple RefugeA traditional Buddhist chant in which onetakes refuge in the Buddha, the Dhamma,and the Sangha. It affirms the practitioner’sintention to rely on the Triple Gem as thefoundation of protection and practice.กระแสจักจัรพรรดิThe JakkapatCurrent / FlowThe subtle energetic “movement” or flowexperienced when attuning the mind toJakkapat Power during chanting ormeditation.กำ ลังลัจักจัรพรรดิJakkapat Power /Jakkapat Energy/ Power of theEmperor/ChakravartinEnergyThe collective Barami of all Jakkapat — past,present, and future — an immeasurable fieldof compassionate spiritual power.
10? Key Terms in This BookPali–Thai TermEnglish Term(Recommended)English Explanationพระรัตรันตรัยรั The Triple GemRefers to the three supreme refuges inBuddhism: the Buddha, the Dhamma(teachings), and the Sangha (nobledisciples). Considered the highest sourceof guidance and protection.บารมีBarami/ Perfections/ Blessing / ParamiRefers to the accumulated spiritual virtuesand wholesome qualities that elevate themind and support one’s spiritual progress.All of these terms carry the same meaningin this book.น้อน้มบารมีNom Barami /Attuning the Mindto BaramiGently turning the mind toward Barami,opening oneself to guidance, clarity, andsupport from the virtues of the Buddhasand masters.อาราธนา /อัญอัเชิญชิInvite or InvokeTo respectfully request the presence orblessing of the Triple Gem (Buddha,Dhamma, and Sangha) or great masters.
11? Key Terms in This BookPali–Thai TermEnglish Term(Recommended)English Explanationพระอริยริสงฆ์Noble Disciples /Noble SanghaRefers to those members of the Sangha(monastic community) who haveattained a stage of enlightenment(such as Stream-Enterer, OnceReturner, etc.).พระปัจปัเจกPacceka Buddha/Solitary BuddhaA Buddha who attains enlightenmentwithout the aid of a teacher, but doesnot teach others how to attain it.สามแดนโลกธาตุ The Three RealmsThe Three Realms of ExistenceHeavenly RealmsHuman RealmLower RealmsสัมสัภเวสีWandering Spirit /Restless SpiritA being in an unsettled state afterdeath, still wandering due to unresolvedkarma or insufficient merit.บวชใน / บวชจิตจิ inner ordinationThe inward commitment to live with thequalities of a monk—cultivating virtue,mindfulness, restraint, and sincerity—regardless of one’s external status. Itrefers to ordaining the heart inDhamma, grounding one’s life in clarityand wholesome intention.
12? Key Terms in This BookPali–Thai TermEnglish Term(Recommended)English Explanationตั้งตั้สัจสัจะอธิษธิฐานSteadfast Aspiration / vow /intentionA firm, inner commitment or spiritualresolution, made before chanting orperforming good deeds. It is not begging forblessings, but clearly and truthfully declaringone's clear intent for how the merit will bedirected.บันบัทึกทึบุญบุBantuk Boon/Merit RecordingThe practice of mentally acknowledging andfocusing on the merit created throughchanting or performing good deeds.แผ่บุผ่ญบุ/ แผ่เผ่มตตาDedication of Merit /Sharing Merit /Radiating Loving-KindnessThe act of transmitting or extending merit toothers—departed beings, spirits, devas, orthe living. This act, in this tradition,inherently includes the sending of lovingkindness (metta).โมทนาบุญบุRejoicing in Merit /Anumodana boonThe practice of sincerely celebrating andsharing the joy of merit created by oneself orothers, traditionally known as anumodana.สายใยกรรม Karmic TiesThe bonds or connections linking beingsacross various existences, created throughpast actions (karma).
13Luang Pu TuadThe Ancient Master of Compassion and ProtectionLuang Pu Tuad (born circa 1582 CE / B.E. 2125) was one of Thailand’s most respectedBuddhist masters, revered for his deep compassion, wisdom, and protective blessings. Hailingfrom the southern region of Songkhla in what was then the Ayutthaya Kingdom, he becameknown for his dedication to practice and his ability to bring comfort and safety to people indifficult times.Legends of his kindness and strength—such as calming dangers and turning seawaterinto fresh water—have been passed down through generations, making him a symbol ofcourage and spiritual refuge across Southeast Asia. In this lineage, he is honored as a greatmaster whom Luang Pu Doo deeply revered. Some traditions even believe that Luang Pu Tuadwas a past-life manifestation of Luang Pu Doo, showing a profound connection between thetwo teachers.Brief Biographies of the Masters
14Luang Pu DooThe Master of Barami and Bodhisattva AspirationLuang Pu Doo (1904–1990) was a highly respected meditation master of Wat Sakae,known for his gentle nature, tireless dedication, and clear, practical teachings. He emphasizedthe cultivation of barami through daily merit, mindfulness, and sincere intention.Many disciples regard Luang Pu Doo as a Bodhisattva who aspired to Buddhahood—someonewho dedicated his life to building barami and helping beings with compassion. He encouragedpractitioners to keep the Triple Gem firmly in their hearts, record merit daily, and share kindnesswith both the living and the unseen.Luang Pu Doo was also well-known for creating sacred amulets, which he blessed throughdeep meditation and sincere compassion. These amulets were not made for worldly gain, but astools to remind practitioners of virtue, mindfulness, and inner refuge.His simple yet steady teachings—especially Nom Barami—continue to guide those seekingclarity, sincerity, and a compassionate path rooted in daily practice.Brief Biographies of the Masters
LUANG TA MA’SBIOGRAPHYCHAPTER 115
He visited Luang Pu Doo every weekend,studying Dhamma, serving tea, meditating,and chanting “The Triple Refuge” (Tisarana).At age 29, he met Luang Pu Doo atSakae Temple, Ayutthaya for the first time.When grow up, he worked atKasikorn Bank in Bangkok.LUANG TA MA’S BIOGRAPHYBorn Nov 23, 1944 (Year of the Monkey) inWanonNiwat District, SakonNakhon Province,name “Warongkot Suwannakun”.As a hardworking child, he startedselling ice cream at age 7, carryingtwo containers on foot every day.16TTuurrnniinngg ppooiinnttLuang Pu taught him aboutthe karmic ties snd spirit world.Luang Pu guided him through the realms andgave him inner ordination (บวชใน).Luang Pu said — “If you keep practicing,one day you’ll truly be ordained.”Cansomeone likeme ordaintoo?Don’t stoppracticing.
17You can’t stay awayfrom the BuddhaYou can’t stay awayfrom the BuddhaLuang Ta’s mind stayed with the Buddha atall times — chanting while sitting, walking,eating, bathing, or working.Hey,“Luang Ta!” Haha,where’ve you been?WentchantingAfter inner ordination (ordaining in spirit) and visitingLuang Pu often, his friends jokingly called him “Luang Ta” (themonk) — a nickname taken from a popular movie at the time,even though he was still a layman then.Hey, “Luang Ta,”come grab a drink!QuitalreadyAfter spending many years with Luang Pu Doo,Luang Ta gradually stepped away from worldly life —giving up drinking and nightlife,and devoting himself fully to the Dhamma.Luang Ta Ma... can I talk to you?Got family trouble.The teasing turned into respect —Luang Ta became the one friendssought for guidance.The name “Ma” came from Luang Pu Doo, who affectionatelycalled him that because of his signature bangs (Ma in Thai)—a name that stayed with him ever since.“ M A ”
18Luang Pu Doo said,“It’s like you died and were born again.You have a new life now.”Luang Ta once shared an experience — his motorcycle skidded out of control.In that split second, his mind caught a feeling of “lightness,”just like when chanting. Then everything went silent — no pain, no fear.He woke up later in the hospital.Luang Pu Doo told him,“That lightness came from your chanting practice. When deathcomes, it’s the same — if the mind catches that lightness, there’s no real suffering.”About a year before ordaining,he had a serious accident — afractured skull. Doctors called ita miracle: no internal bleeding,fully healed in three months.That day, he was wearing onlyLuang Pu’s amulet and ring.
But the devas and celestial beings whocome to receive the merit can’t receive it— because your energy isn’t flowing.“If you can stay still for a long time,you’ll gain psychic power.But in this era… it’s of no real use.”The Devas andBrahma who humblycome to share meritwith you, they willnot receive itThe Maha Jakkapat Chant and JOYFUL practice19Before ordaining, he told Luang Pu that he wished to develop spiritualpowers. Luang Pu then taught him to chant The Maha Jakkapat Chant,which cultivates both merit power (Bunyarit) and psychic power (Itthirit).People thesedays don't train forpower anymore. Just usethis chant (MahaJakkapat Chant)Can I gainpowers afterordained?Luang Pu explained:When the mind is calm and still,it only benefits the one who chants.If you want to begreat, your mindwon't settle intostillness.What's thepoint of havingpower?PPrriivvaattee TTaallkk
20Luang Pu taught this formula:Joyful chanting + Luang Pu’s full barami + TheJakkapat’s full power + The chanter’s ownmerit = Maximum spreading of blessings.Once you try it and see the result for yourself,you’ll stop being lazy — you’ll actually enjoy it.Because in that moment, you’re a person ofbenefit — and it’s something youcan only do while you’re alive.Chanting forenjoyment is muchmore beneficial““MMyy BBaarraammii ffiillllss tthhee llaanndd””PROVE itSo Luang Ta practiced radiate merit all the time. In the old days, afterwork, he would walk around the fresh market, recalling Luang Pu withdeep reverence, chanting quietly, and radiating loving-kindness and meritto all the people and animals there — every single day.
21I recognizeyour constantprostrations!Luang Ta practiced internally recalling and paying respect (prostrate)to the buddha image at the temple every day. One day, he met themonk whose image he had been internally paying respect to.That monk spontaneously acknowledged this by greeting him.Luang Pu always taught, Keep your mind with the Buddha at alltimes. When LuangTa met a fellow monk, the monk immediatelyrecognized his spiritual state and greeted him by saying,“You have LuangPu come with you”.I see a monkwalking withyou.\"\"NNeevveerr aabbaannddoonn tthhee BBuuddddhhaa..\"\"“When think worldly thoughts,come back fast.\"“When think worldly thoughts,come back fast.\"\"\"MMiinndd wwiitthh tthhee BBuuddddhhaa..\"\"
22Luang Ta discovered Tham Hok (Hok Cave) in Muang Naand stayed there for one month. However, due to the highhumidity inside the cave, he left to search for a new one.Luang Ta Ma set off on Tudong (ascetic forest wandering)to the North and met an old man. The man advised him tocome to Muang Na subdistrict.He found Tham Muang Na (Muang Na Cave),he noticed that the cave floor was unusually clean,as if someone was constantly taking care of it.About a year after his ordination, he went to see Luang Pu Dooto respectfully inform him that he would be setting off on Tudong.Luang Pu gave him amulet (image of Luang Pu)and said, \"Wherever you go, I will go with you.\"Luang Ta became a monk at the age of 43, on July 24, 1988, atWat Phutthaisawan. At ordination, he was given the monastic nameof \"Kusalo,\" though this was later changed to \"Viriyatharo\".IItt''ss ttiimmee........
He discovered that when the Maha Jakkapat Chant was chanted untilthe mind became one with the Jakkapat — the state of uniting with theBuddha and the Bodhisattva — it truly manifested both spiritual power(Itthirit) and merit power (Bunyarit), just as Luang Pu had taught.While in the cave, Luang Ta contemplated by alternatelychanting Three Refuges (Trai Sarana Khom) andthe Maha Jakkapat Chant for comparison.Trai SaranaKhomMahaJakkapatSoon after the rains retreat, a disciple of Luang Pu Doo came to visitLuang Ta. The disciple explained that Luang Pu had told themexactly where Luang Ta was and what the cave looked like,despite never having been there himself.He also discovered that this location was once a temple duringthe Ayutthaya period, and that he had previously spent hisRains Retreat (Phansa) there. An old alms bowl belongingto him was also found at the site.Reflecting on the past energy, Luang Ta realized his longstanding aspiration for Buddhahood. He subsequently shiftedhis focus to accumulating barami in the Bodhisattva way,just as Luang Pu Doo did.Focusing his mind, he found it to be an underground cityprotected by a Phaya Naga (Great Serpent). This Naga wasguarding the sacred objects of Luang Pu Doo and Luang Pu Tuad.He therefore decided to settle and remain there.23TThhrreeee yyeeaarrss llaatteerr....
24Still uncertain whether he could truly carry on the work,he performed a spiritual vow (Athitthan Chit),focusing his mind on Luang Pu.If your disciple shouldcontinue your legacy,pleasesend something related toyou within three months.After only two months, a disciple of Luang Pu came andoffered him a sacred object out of sincere devotion.Following this event, many people began to bring and offersacred materials (Muan San) from Luang Pu Doo to Luang Ta.\"It is not asbeneficial with me asit would be withLuang Ta.Following Luang Pu's passing, Luang Ta felt he shouldhelp continue the work of accumulating meritsto assist all sentient beings and to create amulets.และมีเมีทวดาองค์นึค์งนึที่ทุที่กทุคนOn January 17, 1990 (B.E. 2533), Luang Ta learnedthat Luang Pu had passed away. He then left the caveto attend the funeral (in 1991).Luang Ta frequently encountered various realms of existence (PhopPhum) in the cave, including meeting celestial beings (Thewada) orseeing people simply walk into the cave wall and disappear.Furthermore, Luang Pu compassionately performed a blessingceremony (Athitthan Chit) for a 19-inch lap Buddha image for thedisciple to bring and enshrine at Tham Muang Na.The sacred object thatarrived by itselfThe sacred object thatarrived by itself
He traveled to temples in every province to make spiritual vows(Athitthan), establish merit reservoir, anddeposit merit current with various holy images.After meditating in the cave for nearly five years, hebegan to leave the cave to test the Jakkapat ChantFor several years, Luang Ta Ma traveled by van — once each year —chanting the Maha Jakkapat Chant to dedicatemerit at various placessuch as hospitals, accident sites, and fire scenes, in order to observehow effectively themerit could be transferred to wandering spirits.After several years of dedicating merit and assisting spirits, LuangTa finally began to create holy images and cast Buddha statues.At Tham Muang Na Temple,if one observes carefully,they will find that Luang TaMa has replicated and castall the important Buddhastatues from acrossThailand.It can therefore be said thatthis cave is a 'reservoir ofspiritual power/merit'(Khum Phalang-ngan Bun).Luang Ta Ma hassuccessfully invited andenshrined thevirtues/spiritual power(Barami) of all therespective Buddhaimages from their originallocations into the statueshe cast here.25
วัดวัถ้ำ เมือมืงนะวัดวัถ้ำ เมือมืงนะ- หลวงปู่ดู่ปู่ ดู่หลวงตาาหลวงตาม้าม้Everyday 7:30-9:00PMWorldwideLuang Ta Ma compassionately travels to various branch locationsand wherever he is invited, serving as a \"leader\" for people andspirits to chant, radiate merit, and record merit together.With modern technology, we can now chant alongwith Luang Ta Ma every day through live streams.Chanting together with many people providesgreater encouragement. When the chantinghappens simultaneously all over the world, itgenerates a much greater amount of energy.2619:30 - 20:30Q&Awith Luang TaChanting the Maha JakkapatTogether20:30 - 21:00After years of proving the efficacy of Maha Jakkapat Chant,he began to propagate the chant to the general public and hassteadily continued to create Buddha images and amuletsbased on the method of Luang Pu Doo ever since.
THE BODHISATTVA PATH27CHAPTER 2
What is a Bodhisattva?A Bodhisattva is someone who decides to grow in virtue and wisdom, aspiring toone day become a Buddha. The aim is not only to be free from personal suffering, butto help all beings attain freedom and peace.In the tradition of Luang Pu Doo and Luang Ta Ma, the teaching emphasizes twomain points:1.Understanding the endless cycle of birth and death (Samsara).2.Helping both the living and the departed—especially by Dedication of Merit.1.THE BODHISATTVA PATH28This world runs in cycles. No one owns it, no one can control thekarma of others, and no one can escape from their own karma.Qualities of a Bodhisattva practitionerTo walk this path, you need a heart that truly wishes to benefit others. The focus isnot on escaping suffering quickly, but on building Barami (Perfections) — the innerenergy that supports all beings.You will need:❤️ Compassion – genuinely caring for every life, wishing to ease the suffering of others.? Patience – continuing the practice even when results are not yet seen.? Consistency – cultivating virtue until it becomes natural in everyday life.? Faith – trusting in rebirth, in the power of merit, and in the truth that merit can beshared through dedication of merit, especially to wandering spirits.
? Three Levels of the Bodhisattva Path1.Helping YourselfCreate new karmic ties in the mind → cover and weaken the old ones → graduallycultivate barami (Perfections).Life becomes calmer and lighter → preparing the way toward Bodhi in the future.Ready for the journey after the last breath (preparing for death with awareness).2. Helping Those Around YouDedicate merit to those close to you, so they may truly benefit.Home, workplace, and family become filled with gentle energy, kindness, and peace.? Luang Ta often reminded:“When our merit is abundant, those around us will naturally begin to change.”3. Helping the Spirit WorldThe highest goal of this path is to help wandering spirits who remain bound in the cycleof Samsara.The spirit world is vast — far greater than what humans can perceive.When we chant the Maha Jakkapat Chant together with compassion, those trapped indarkness can receive merit and the Jakkapat Current, allowing them to find release andcontinue along their karmic path.Helping spirits is the widest extension of our threads of merit.29
? Three Main Paths of LiberationIn Buddhist teachings, there are three principal paths that lead toward liberation fromsuffering: the Bodhisattva Path, the Pacceka Buddha Path, and the Arahant Path.Each path arises from a different aspiration, yet all share the same foundation — the wishto end suffering and realize the ultimate truth.The Bodhisattva Path is followed by those who aspire to become Fully Enlightened Buddhas inthe future. A Bodhisattva willingly returns to samsara, lifetime after lifetime, cultivating boundlesscompassion and wisdom for the benefit of all beings. Their practice is vast and selfless —centered on uplifting, guiding, and supporting others toward freedom.The Pacceka Buddha Path is the path of those who attain enlightenment on their own,becoming Buddhas during eras when the world is completely without a living Buddha or anexisting Buddhist dispensation. Pacceka Buddhas practice in solitude and do not establish ateaching lineage, yet their serene presence naturally inspires those with the right maturity. ManyPacceka Buddhas may arise in the same era, each walking the path of solitary awakening.The Arahant Path is followed by those who seek liberation directly under the teachings of a FullyEnlightened Buddha. Arahants end the cycle of rebirth by uprooting all defilements and realizingNibbana. While compassion remains, their aim is personal liberation — stepping beyond sufferinginto the unconditioned peace beyond birth and death.In essence, these three paths are not in conflict. They represent different expressions ofthe awakened heart: some walk swiftly toward personal release, some awaken in silent ages, andsome choose to remain for the welfare of countless beings.30Topic Arahant (Arhat) BodhisattvaGoal Attain liberation for oneself quickly Help all beings to be free from sufferingRebirth No further rebirth Continue to be reborn to help othersMotivation Escape from suffering Support and rescue others from sufferingPurpose Attain Nibbana Liberate all beings from sufferingDifferences Between the Bodhisattva Path and Arhant Paths
? Where do we go after death?We do not vanish; we merely change forms — from a physical body → to a spirit → andonward to a new body.? Samsara (the cycle): It is a wheel that never stops turning:birth → aging → sickness → death → rebirth, again and again.The only way out is to strengthen the mind — to become aware enough to stop thespinning, or at least choose the direction consciously.? The Four Main Stages of the Cycle1. While AliveThe mind creates karma every day → through thoughts, speech, and actions.These karmic imprints are recorded within the mind.2. Near DeathThe karma we have accumulated arises as visions or feelings.3. After DeathThe mind leaves the body → karmic ties draw it toward a new destination.4. RebirthThe mind enters a new body → life begins again → the cycle continues.? Key Points to Remember✅ The mind never dies: it merely moves house, from one body to another.✅ Karma determines the path: what we do today shapes where we will go next.✅ Every moment matters: every thought we hold creates the future ahead.312. THE CYCLE OF BIRTH AND DEATH
32birthagingsicknessdeathHere’s theway out!When willthis everstop?Karmic Ties: the forces that bind our mind to the cycle of Samsara .The key question is: Can we ever break free from this cycle?The answer is yes — if we create enough new karmic ties andtruly reshape the structure of karma within the mind.But it is important to understand: this cycle is extremelypowerful, because it is driven by the collective energy of all beingsin the world. That is why, without serious and sincere practice,breaking free is very difficult.? Samsara = the endless cycle of birth and death, turning without end.
33Who Controls the Cycle of Rebirth?? Ordinary People: Carried by KarmaLike leaves blown by the windThey go wherever past karma (good or bad) takes them.They cannot choose where to be reborn.Their mind is automatically pulled by old karmic ties.✈️ Trained Practitioners: Guided by ChoiceLike a pilot steering an airplaneThey can choose their next destination.With the strength of mind built through chantingand spreading loving-kindness,They create new karmic ties strong enoughto guide their own direction.? Why must we understand this?Knowing we are trapped in the cycle → is like realizing we are inside a dream.Understanding that we can escape → if we train the mind seriously.Using this life wisely → means creating good karma every single day.Why Does the Mind Stay Trapped?1.Unawareness: Not realizing we are caught in Samsara, like dreaming withoutknowing it.2.Attachment to the world: Craving sights, sounds, tastes, smells, touches —wanting to return again and again.3.No new karmic ties: So the old ones keep pulling us back into rebirth.4.Repeating the same karma: Which makes the cycle stronger each time.SummaryRebirth is like changing outfits over and over again.The true goal → is to stop changing, or to choose which outfit we wear withawareness.
“The present moment holds thepower to transform destiny.”The Recording of Karma Works All the TimeLuang Ta Ma teaches: “The mind records karma in every moment.”Even right now, as you are reading this, your mind is recording karma at this very moment.Response Result Recorded as? Good thoughts,understanding the DhammaHeart opens, feeling peaceful and inspired Merit? Listening with careand reflectionWisdom quietly grows within Merit❤️ Kindness arises Gentle heart Merit? Negative thoughts, doubt,resistanceThe heart tightens and turns away from peace Negative karma? Boredom, indifference The chance for goodness slips away Neutral karma34Every moment of mind creates our own path, because:Karma recorded today → shapes our future rebirthsGood thoughts now → create opportunities in the futureNegative thoughts now → pull us toward sufferingCore PrincipleThe mind never dies, it only changes form.Every thought is the seed of the future.That is why “every single moment of mind matters” and“every single moment creates the path of our journey in samsara.”✨ “The present comes from the past,and the future is built upon what we do in the present.”
Types of rebirth can be simply classified as follows:1. Human→HumanReborn again as a human with a new body.Usually happens when good and bad karmaare in balance.They get another chance to create new karmaand grow in Barami (virtue).2. Human→Deva / Brahma (Celestial Realm)Rise to higher realms of light and joy.Caused by the accumulation of abundantmeritand compassion.Yet still within Samsāra — whenmerit is used up,the fall begins again.3. Human→Lower Realms (Apaya)Fall into lower states such as hells, hungryghosts, demons, or animals.Caused by heavy negative karma.Takes a very long time to return to humanbirth.4. No More Birth (Nibbana)Complete freedomfromthe cycle of rebirth.Enter Nibbāna, where there is no wandering,no return.This is the ultimate goal of Dhamma practice— the end of all Karmic Ties and suffering.353. MODES OF REBIRTHNibbanaDeva / BrahmaHumanApayaIn the cycle of existence, births occur across both higher and lower realms.However, the ultimate goal is “not to be born” or “to be liberated” from this cycle.
Buddhist cosmology describes several realms where beings arise according to their karma.These realms represent states of consciousness rather than physical locations — shaped by merit,intention, and mental purity.⭐ 1. Deva & Brahma Realms (Higher Realms)States of increasing joy, clarity, and spiritual refinement, supported by accumulated merit.1.1 Deva Realms (6 Levels)Begin with the Realm of the Four Great Kings (Catummaharajika) — closest to the human world.Include Tavatimsa, Yama, Tusita, Nimmanarati, and Paranimmita-vasavatti.Reached through generosity, virtue, and wholesome karma.Beings enjoy happiness and long lifespans, yet still remain within Samsara.1.2 Brahma Realms (16 Levels)Higher realms sustained by deep meditative concentration (jhana).Include Form Brahmas and Formless Brahmas.Represent profound peace, luminosity, and refined mental purity.Key NoteTogether, these 22 higher realms remain within the cycle of rebirth; beings return to lowerstates once their merit is depleted.Merit dedication can nourish devas and support their radiance and stability.⭐ 2. Human RealmThe most balanced realm — offering both joy and suffering, and therefore the ideal ground forspiritual cultivation.Beings here experience a mix of pleasure and hardship.This realm provides the best opportunity to practice generosity, morality, meditation, and todevelop Barami.Human birth is considered rare and precious because it allows rapid spiritual progress.36⭐ THE REALMS OF EXISTENCE(BRIEF OVERVIEW)
⭐ 3. Lower Realms (Apaya)States of suffering created by heavy negative karma.Hungry Spirits (Preta) — beings tormented by extreme craving, lack, and dissatisfaction.Asuras — beings caught in conflict, jealousy, and restless struggle.Animal Realm — dominated by fear, instinct, and survival.Hell Realms — states of intense pain caused by destructive karma.Key NoteThese realms are difficult to rise from; progress depends on the support of wholesome karmaand dedicated merit.⭐ SummaryHigher realms are uplifted by merit, which nourishes their radiance, clarity, and longevity.Human beings have the rare opportunity to grow rapidly in virtue, wisdom, and Barami.Lower realms experience suffering shaped by unwholesome karma, where progress isdifficult without supportive causes.Across all states of existence, sincere merit, compassion, and the Jakkapat Current canbring light, stability, and forward movement — linking beings throughout both visible andinvisible worlds.37
384. THE SPIRIT WORLDBeyond the human realm we see daily, there exists a vast spirit dimension — a realm ofbeings who are still traveling within the cycle of rebirth. Some are preparing for their next life,some linger due to emotional attachments, and others become wandering spirits after difficult orsudden deaths that leave the mind unsettled.These spirits exist everywhere: in homes, forests, hospitals, cities, and places marked bystrong memories or suffering. Throughout history, countless humans have lived and died — so thenumber of spirits naturally far exceeds the number of those currently alive.What Is a “Sammabhavesi”?Sammabhavesi (สัมสัภเวสี)สีliterally means “one who is still moving through the stream ofexistence.” In early Buddhist usage, it does not mean “ghost,” but a being who has not yetreached liberation and continues within Samsara. Beings whose minds were too unsettled atdeath to move on immediately.However, in contemporary Thai understanding — the term is often used specifically forwandering spirits whose minds were too unsettled at the moment of death to transitionimmediately to a new rebirth.These wandering spirits commonly arise from:sudden or violent deathspassing away with fear, grief, shock, or confusiondeeply disturbed mental states in their final momentsdeaths from accidents, disasters, or conflictBecause the mind was disrupted, their consciousness remains unstable, preventing themfrom entering a new realm. Some wander for years, decades, or even centuries if they lacksupport, clarity, or dedicated merit.Luang Pu Doo taught that these wandering spirits should never be feared. They are beingsin deep suffering, often neglected, lost, and unseen by the living. Out of compassion for theircondition, he referred to them metaphorically as “spiritual waste” (ขยะวิญวิญาณ) — not as ajudgment, but to highlight how these spirits are left without help or guidance, waiting forsomeone to share merit and light with them.
39Effects on HumansWhen many wandering beings gather in a place, their heavy mental energy can affect thoseliving nearby.Mental Effects:Sudden sadness or low moodIrritability, restlessnessDifficulty concentratingMental fog or impulsivenessPhysical Effects:Gradual decline in health without clear medical causesEnvironmental Effects:Frequent quarrels or conflicts ariseIn extreme cases, these energies may even lead to natural or social disturbancesWhy Do Wandering Spirits Arise?A major cause is “interrupted karma” (กรรมตัดตัรอน)— powerful karma that cuts life short,causing prematire of unnatural death, or a disturbed state of mind at the moment of passing.Examples incloude:Taking life (especially humans or large animals)SuicideBreaking major moral precepts with strong intentionSudden or violent death (accidents, war, disasters)When death occurs abruptly, the mind cannot stabilize. As a result, the being remains in anunfinished state and is unable to take immediate rebirth.According to classical Theravada Buddhist principles (which state that consciousness takesimmediate rebirth), the beings often called \"wandering spirits\" or \"Sammabhavesi\" that weperceive are not actually consciousnesses floating between realms.They are, in reality, beings who have already been reborn into a lower realm of suffering (DugatiBhumi)—specifically, the Preta Realm (Petabhumi) or the Asura Realm (Asurakayabhumi). Theirexistence in these realms is one of constant suffering, and their karma limits them to a wretched,sometimes location-bound state, which makes them appear to the living as spirits that are \"stuck\"or \"haunting\" a specific place.
40Why Dedication of Merit MattersSharing merit (Dedication of Merit) with wandering spirits and beings in other realms bringsprofound benefit to both sides. When we dedicate our wholesome energy with a pure heart, itreaches those who are connected to us — whether they dwell in higher realms or remain unseennearby.For Devas and Brahmas:Merit strengthens their radiant energy, clarity, and spiritual vitality. It helps extend theirdivine lifespan, supports their meditative stability, and reinforces the brightness of their realm.Even a small offering of merit from humans can greatly enhance their luminous state.For Wandering Spirits (Sammabhavesi):Merit provides the stabilizing force they lack. For those disturbed by sudden death, fear, orinterrupted karma, the merit-current helps calm their consciousness and guide them towardtheir next proper rebirth. It prevents them from drifting too close to the human realm or fallingtoward darker states, giving them a gentle push forward according to their karma.As the weight of negative energy decreases, the surrounding environment becomes calmerand lighter. The air feels purer, harmony returns, and even those still living in this world receivegentle blessings through the same stream of merit.Thus, every act of dedication becomes a bridge between realms — sustaining the lightabove, uplifting those below, and purifying the hearts of all who are connected throughcompassion.Current SituationIn the present age — with increasing stress, sudden deaths, crises, and karmic disturbances— the number of wandering and unsettled beings has grown significantly. Many remain near thehuman world because their final moments lacked stability or clarity, leaving their consciousnessunable to transition smoothly.For this reason, dedicating merit, attuning to barami, and relying on practices such as TheMaha Jakkapat Chant have become especially important. These practices not only supportbeings in need but also help restore energetic balance for families, communities, and the worldaround us.
Action Colour in mindListening to Dharma, chanting, or meditation turns the mind toward “white.”Good company and wholesome environments “white” or “light gray.”Bad news or violent media “dark gray” or “black.”Worry, distraction, or indulgence in defilements from “deep gray” → “black.”Acts of generosity and compassion shift the mind back to “white.”Anger, envy, or harsh speech darken the mind quickly.Staying with people of negative mindsets easily pulled toward “black.”41The present age can be called “the Gray Era” — a time when humanitystands in the middle, with good and evil mixed together. In this era, there are:White — virtue, Dharma, and right practiceGray — neutrality, neither wholesome nor unwholesome (the mostcommon state)Black — unwholesome actions, harm, and delusionThe key is: our mind is constantly changing color.5. THE GRAY ERA:OPPORTUNITIES AND CHALLENGESWhat causes the mind to change color?Our mind shifts its state depending on surrounding influences:Luang Ta’s Guidance for This Era: In this Gray Era, we must:Recognize and choose your color.When the mind is “white” (e.g., during chanting or meditation or actsof goodness) — strengthen that state as much as you can.When the mind turns “gray,” bring it back to “white” quickly. Don’t letneutrality turn into carelessness.Use this age as a school. Study karma, spirits, and the cycle of rebirth.Create new Karmic Ties through good intentions. When your mind turnsWhite, let it record wholesome impressions that will guide future rebirths.Prepare for the future. This age is said to be the last great opportunity forsuch practice.Notice the darkmind—switchback at once.
42THE PRESENT AGE: A GOLDEN OPPORTUNITY FORPRACTICE AND HELPING BEINGSWhy is this era special?The present age is uniquely suited for both spiritual practice and helping other beings. It is notonly the “Gray Era,” where good and evil intermingle, but also a time when the structure of karmashifts rapidly.Part 1: Emerging Problems1. Rising premature deathsLuang Ta Ma explained that today, humans die before their natural lifespan far more oftenthan in the past, due to:? Sudden accidents — no time to prepare the mind.? Epidemics and natural disasters — instant deaths.? Accumulated stress — deterioration of mental health.? Global energy changes — affecting both body and mind.2. A massive increase in “spiritual waste”Luang Pu Doo called these spirits “spiritual waste” — beings who:❌ Have not yet followed the path of karma.❌ Continue to wander in the human world.❌ Do not realize they are dead.❌ Are trapped by greed, anger, or delusion.❌ Died with a disturbed or clouded mind.Luang Ta Ma remarked:“In the market, you see quarrels every day. Why? Because spirits are everywhere.Animals are killed daily, and the energy becomes heavy and unwholesome.”3. Consequences if these spirits are not helpedThey may wander for decades or longer.Layers of karma accumulate, worsening their state.Precious time in samsara is wasted.They miss the chance to move on and be reborn as they should.
43Part 2: Opportunities in This Era1. The Bodhisattva Path Is Especially Auspicious in This TimeThis age is uniquely blessed. Luang Pu Doo, is a great Bodhisattva whose Barami — hisaccumulated perfections — now fills the entire land. Because his vast merit has not yet fullygathered into one source, the compassionate current remains open and accessible.Thus, practitioners in this era can easily connect with Luang Pu Doo’s Bodhisattva Barami,drawing upon it to strengthen their own practice. Through this connection, progress on theBodhisattva Path becomes swift and powerful — a rare opportunity not often found in otherages.Those who cultivate now can use this flow of merit to build their own perfections rapidly,whether walking the Bodhisattva path, the Pacceka path, or simply striving toward liberationthrough goodness and compassion.2. The urgency of practice.In this modern age, everything moves fast — including karma. As material progressaccelerates, the mind easily drifts with desire, emotion, and distraction. If we do not practicenow, karma will take over before we notice.By creating wholesome Karmic Ties through chanting and mindfulness, we can stay steadyamid these rapid changes. This is the time to practice quickly and sincerely — so the heart cankeep pace with the world.Part 3: Why This Age is Ideal for Learning1. Diversity of people.Good, evil, and neutral individuals coexist everywhere.This allows us to observe the mind in many forms.Seeing all types clearly helps develop wisdom and discernment.2. A suitable lifespan.The human lifespan averages 70–80 years.Long enough to practice, develop wisdom, and accumulate merit.Not too short (which would cut off practice), and not too long (which might lead to beinglost in worldly pleasures).
443. Greater clarity and tools for wisdom.We have access to vast knowledge and spiritual resources.Understanding of karma and the spirit world is clearer than in the past.This era allows easier study of the mind and energy, because information and tools areabundant.4. Freedom to choose one’s path.Many people today can step back from endless competition and choose a life devoted topractice and compassion.There are more opportunities to cultivate Barami and to dedicate merit to others than inprevious ages.? Final Conclusion:This era is both a rare chance to build great merit and to help countless beings — one ofthe most precious moments in human history.To be born human in a time of true Dharma, with freedom and the strength to practice, isalready extraordinary. But to live in the era touched by Luang Pu Doo, the Bodhisattva whoseBarami now fills the land, is an even rarer blessing — a perfect moment to connect with hiscompassionate current.Do not miss it.Today the world holds both the problem — restless spirits in abundance — and the solution— the Bodhisattva teachings. If we let this moment pass, it may take many lifetimes to meetsuch conditions again.Practice now:This age brings swift karmic results, vast fields of merit, and countless chances to serveothers. To live as a human, to meet authentic teachings, and to practice in the radiant age ofLuang Pu Doo’s Bodhisattva Barami — is a once-in-a-billion opportunity not to be wasted.No one crosses the cycle alone.Humans, animals, and spirits must support one anotheron the journey through samsara.
Karma is the energy created by our actions, speech, and thoughts. When these patternsrepeated over and over, these energies are \"recorded into the mind.\" When the mind leaves thebody, this karmic energy—now called \"Karmic Ties\"—pulls us into the realm that matches what wehave accumulated.The Karmic Ties are like ropes binding the mind to this endless cycle of rebirth. If we don't createnew ties to transform or overcome the old ones, we will be pulled unconsciously by past karma.That is why some are born into fortunate lives (strong positive ties), while others are born intoongoing suffering (heavy negative ties).6. THE KARMIC TIES (สายใยกรรม)45? In essence, Karmic Ties can be divided into two main kinds.1. Worldly Ties (Old Karmic Ties)– Formed from past karma, dragging the mind through repeated cycles.– Recorded through the senses: eye, ear, nose, tongue, and body.– Powered by worldly desires: wealth, status, and fame.– Tied by attachments such as:❌ attachment to people❌ attachment to possessions❌ attachment to reputation? These ties pull the mind back to human rebirth again and again.Even with merit, if the worldly ties remain strong → rebirth continues.2. Ties of Merit (New Karmic Ties)– Formed through chanting, dedication of merit, and wholesome acts.– Powered by the wish to help others.– Connected with refuge in the Triple Gem.? Result: If strong enough → they allow one to choose rebirth by steadfast resolution
46In the path of practice, Luang Ta often taught:“Whatever you focus on, that Karmic Connection will arise.”When the mind recalls something, it immediately sends outa wave and connects with that object.If you recall something negative, it links to Old Karmic Ties.When we recall Luang Pu Doo or Maha Jakkapat, the heart connects to a pure spiritual fieldwhere three sacred currents flow together — the Jakkapat Current, the Merit Current, andthe Triple Refuge Current.That is why Luang Ta often reminded: “Never dwell on past negativity.”If we constantly turn our hearts toward Luang Pu Doo, the Bodhisattvas, or the MahaJakkapat Chant, our mind will always be connected to the pure, meritorious current. Over time,this becomes the main line that protects and guides our mind every day.Think of Luang Pu Doo →Ties of Merit arise.Think of negativity → KarmicTies arise.|| Different Frequencies ||
Old Karmic Ties are karmic currents that remain connected between us and those withwhom we have unresolved karma from the past. Even if lifetimes change, if the mind and karmicfrequency still resonate, the \"tie\" continues to pull us together. These ties are invisible, but canbe felt through their effects, such as:✅ Chronic or unexplained sickness✅ Meeting certain people and feeling instant aversion.✅ Repeated negative patterns returning again and again.✅ Conflicts or misfortunes that continually arise with the same personWhy cut Karmic Ties?If not resolved, we will meet the same karma again in future lives. But if we shift the frequencyof our own mind, the tie weakens and breaks—freeing both sides from being bound togetheragain.✨ Cutting Karmic Ties is like resolving karma at its root.✨ It is not \"running away from karma,\" but intentionally releasing karmic entanglements fromwithin the mind.Interrupted KarmaAmong old karmas, Interrupted Karma is especially powerful, with strong effects in thislifetime. It may cause: frequent accidents, chronic illnesses, or premature loss of loved ones.If left unresolved, this karma continues even after death, binding the spirit and preventing asmooth transition to the next Realm.7. OLD KARMIC TIES47
? Core Principle: Old karma cannot be erased!Truth: Old karma remains—like a file in a computer or an old room in a house.What we can do instead:1.Don’t open the old file: Stop recalling it; do not dwell on the past.2.Create a new file: Generate new, wholesome karma.3.Focus on the new file: Until the old one loses its influence in our life.? Not: “Delete the old karma” ❌? But: “Build stronger new connections so the old karma becomes powerless” ✅Analogies:Painting a new color over the old wall: The old paint is still there, but what you see isonly the new one.Playing a new song louder: The old tune may still play softly, but you can no longer hearit clearly.✨✨ This point is crucial: it explains why practice must be continuous and consistent, nota one-time effort.Luang Ta Ma’s Analogy: Diluting Old KarmaPast bad karma is like salt dissolved in water.In this analogy, the water represents youraccumulated merit, chanting, and good deeds.The amount of salt (bad karma) remains thesame, but as you continuously add more water (bychanting and doing good deeds), theconcentration of the salt becomes weaker andweaker. The salt is diluted until it barely affectsyou.This means the negative karma is still there,but its influence on your life has been minimizedby the overwhelming volume of new, positivespiritual energy.48
Karmic Creditors are beings with whom we have unresolved karma from the past—whether inthis life or previous lives. This unsettled karma may have arisen from physical harm, emotionalinjury, or even unpaid material debts.? The Problem: We don't know where these creditors are located.If they are in the heavenly or Brahma Realms, they are enjoying their merits and won't comeafter us.If they are in hell, they cannot rise up to harm or seek revenge against us.If they are humans / wandering spirits / preta / asura , we don't know who or where they are. Ifour Karmic Ties happen to cross paths... they will surely retaliate, 100%!Key Principles for Dealing with Creditors1.Don’t search for them. We don't know and don't need to know who they are or which Realmthey're in.2.Don’t dwell on the past. What's gone cannot be changed.3.Focus on the present. Do good deeds now to shape the future.4.Stop with us. True forgiveness (Ahosikamma/อโหสิกสิรรม) means \"ending the cycle ofvengeance with ourselves.\" Whether they forgive us or not is their concern. If we stop, our mindwill not create new Karmic Ties.5.Fix the present and move toward the future. Do not let the past bind the mind.? Luang Ta Ma's Tip:“The best form of forgiveness is to stop thinking about it altogether.”KARMIC CREDITORS (เจ้าจ้กรรมนายเวร)49
The MeaningResidual Karma refers to the remaining karmic effect after the primary or heavy karma has alreadyrun its course. It is like the interest or the leftover debt that must still be repaid, even after the mainprincipal has been cleared. Sometimes Residual Karma manifests as small, seemingly coincidentalevents, but in truth, these are the lingering effects of past deeds. They activate when the time andconditions align.Simple ExampleImagine a past life where one committed a grave misdeed. In one lifetime, the result was severe(e.g., serious illness, early death). That heavy karma became exhausted, but Residual Karmaremains—manifesting later as minor sicknesses or being often criticized. It is like paying off theprincipal loan, but still owing the interest.? Characteristics of Residual KarmaKarma whose full effect has not yet completely ended.The leftover portion of past karma that ripens when conditions are right.Example: One committed a grave act and fell into the lower Realms. After being released, theResidual Karma may still manifest in later lifetimes as minor effects.Can stem from both major and minor karma:From heavy karma in the past.Or from repeated small deeds, such as frequently harming small animals.Accumulating over time, even small deeds gain sufficient weight to bring forth their effects.Does not always require a Karmic Creditor (no Karmic Tie).Some Residual Karma is not caused by beings seeking repayment. For instance, committingharm against an Arahant—even if the Arahant bears no grudge, the karma still operates.Effects in life: minor illnesses, recurring obstacles, or repeated setbacks.? Practical ApproachDo not search for where the Residual Karma came from or who caused it.Focus on doing good in the present: New merit will override old Residual Karma.Chanting, dedication of merit, and bantuk boon refine the mind, weakening the pull of ResidualKarma.Avoid dwelling on the past: Stop the cycle with yourself.Teachings from Luang Ta Ma“Humans are born to experience Residual Karma and then create new karma. Upon death, onereceives the fruits of past karma, and upon rebirth, creates more karma. This cycle goes on endlessly. Itwill only end when one cultivates good karma and abandons bad karma.”“Residual Karma is like having once deposited a million baht in the bank. You may have spent it all,but the impression of that experience still remains.”RESIDUAL KARMA (เศษกรรม)50