GUIDELINESFOR CHANTING101CHAPTER 5
TIPS FOR CHANTING PRACTICE (LUANG TA’S WAY):ENJOYABLE, FUN, AND RELAXEDHow to practice effectively:Make it natural and enjoyable — not forced, not stressful. Luang TaMa’s key principle: Chanting the Jakkapat Chant should always feelnatural.❌ Not: forcing yourself, feeling tense, frowning, pushing too hard.✅ But: being cheerful, relaxed, light-hearted, and at ease.Reason:Practicing with a joyful heart → the mind feels light, and more meritis naturally recorded.Forcing practice rigidly → leads to stress, and less benefit isgained.? “Playful tricks” to make it enjoyable:“When you want to meditate well but it doesn’t go well, boredomsoon arises. But if you add a little ‘playfulness,’ it becomes enjoyable —and you never feel bored.”Examples of Luang Ta’s playful methods:While chanting → talk with Luang Pu through his picture.Look at the Buddha image you wear or enshrine.Chant and spread merit at the same time → light and cheerfulmood arises.Feeling too lazy? → just lie down and chant.102? The Experience of Luang Ta Ma? Anecdote:\"My room was filled with pictures of Luang Pu Doo onevery wall. Wherever I turned, I saw him... I chanted whilelying down until I fell asleep every night. By the time I gothome, I was already tired. I would chant just two roundsand go straight to sleep. It wasn't about sitting in theshrine room for hours.\"? Key Takeaway:Don't force long periods of sitting.Practice according to your capacity.The sincerity of your feeling (mind) ismore important than the time spentpracticing.This practiceshould be done with acheerful, relaxed, andpleasant mind —not with rigidity
Principle Action Result? Enjoyment Find a method you enjoy Stay engaged? Natural Flow Don't strain or stress Keep the mind light.? Like Music Chant with genuine love Become one with the mantra.? Constant Practice Practice in every posture Progress quickly.THE SECRET TO CHANTING, LUANG TA'S STYLE:ENJOYABLE, FUN, AND RELAXED103? Like Singing a Favorite Song:Chant with the same enjoyment as you wouldsing a favorite song.Let your mind become one with the chant.The Emperor’s energy will connect and activatenaturally.Practice in Every Posture of Daily Life:Standing: Chant while you stand.Walking: Chant while you walk.Sitting: Chant while you sit.Lying Down: Chant while you lie down.❌ No need to set aside \"Special\" Time.✅ Practice continuously during allactivities.? Summary: Key to SuccessThe best practice isthe one you cansustain continuously,with joy!
OVERVIEW OF CHANTINGTHE MAHA JAKKAPAT CHANT(According to the lineage of Luang Pu Doo and Luang Ta Ma)1. Fundamental ComponentsThe practice relies on establishing a reliable connection to the central spiritual source:The Jakkapat Amulet (Phra Phong Jakkapat / พระผงจักจัรพรรดิ)ดิacts as a sacred medium — likea satellite dish that receives the divine signal.The Image of Luang Pu Doo represents the central broadcasting station — the source ofaccumulated merit from which the waves of blessings are transmitted.Together, they create a complete spiritual circuit that allows the practitioner to connect andreceive energy effectively.2. The Process of Practice (Three Key Stages)Step 1: Generating EnergyChanting the Maha Jakkapat Chant creates and activates spiritual energy.At this stage, the practitioner functions as a receiver — opening the mind to the current ofblessings.Step 2: Attuning and DirectingA focused aspiration (Adhitthana Citta / อธิษธิฐานจิตจิ), the mind aligns with the central source.The aspiration acts as a spiritual command, defining the direction and purpose of the energyflow.Step 3: Dedicating and Releasing EnergyThe Sappe Chant serves as the vehicle for dedicating (sending) the merit outward to allsuffering beings.104
OVERVIEW OF CHANTINGTHE MAHA JAKKAPAT CHANT3. Principles and AttitudeA correct attitude ensures the energy flows freely and harmoniously.The mind should remain light, calm, and relaxed, free from tension or expectation.The more open and spacious the mind, the more effectively it can channel higher spiritualpower.This practice should be done with faith, ease, and sincerity, not strain or force.Essence of the PracticeIn this lineage, the Maha Jakkapat system forms a complete and self-sustaining spiritualmethod:Medium: The Jakkapat Amulet — serving as the physical focal point.Source: The Barami (Perfections) of Luang Pu Doo + Jakkapt Power.Sequence: Following the definitive sequence of Chant → Aspiration → Dedication.Condition: All performed with a free and relaxed heart.105
1. Preparation: Purifying the Mind and Establishing ReverenceBefore beginning the central practice, one should always start with foundational steps that purify the mindand awaken faith:Pay homage to the Triple Gem (Buddha, Dhamma, Sangha)Undertake the Five Precepts (moral conduct).Mindfully recollect Luang Pu Thuat and Luang Pu Doo.Recite words of asking forgiveness from the Triple Gem.Goal: Only after these preparations should one begin chanting the Maha Jakkapat Chant — first to build meritwithin oneself, and then to dedicate it outward for the benefit of all beings.2. One Full Round of Practice (Complete Sequence)1.Prepare the MindTake a deep breath in, as Luang Ta Ma often instructed, to center your mind and relax.2.Establish the Steadfast Aspiration (Adhitthana)Set an aspiration to attune to the Buddha’s power and draw it into yourself.Dedicate it to flow throughout the three worlds, and invite all realms of beings to join the chanting andrejoice in the merit.3.Foundational Chanting Sequence3.1. Homage and prostration before the Buddha3.2. Recitation of the Triple Refuge3.3. Undertaking the Five Precepts3.4. Inviting the presence of the Buddhas (Aradhana)3.5. Homage to Luang Pu Thuat and Luang Pu Doo3.6. Asking forgiveness from the Triple Gem3.7. Recitation of “Namo” three times.3.8. Chanting the Maha Jakkapat Chant — the core practice.4.Dedication Mind and MeritSet the clear intention (mental focus) to dedicate merit by using the Sappe Chant toward your chosentarget.5.Chant the SappeRecite the Sappe Chant to radiate and transmit the accumulated merit outward.6.Repeat if NeededIf there are other targets, return to steps 4–5 and dedicate merit again.7.Personal aspirationAt the end, offer your personal prayers, wishes, or spiritual vows (sacca-adhitthana), such asaspirations for enlightenment, compassion, or wellbeing for others.8.Closing the RoundConclude by paying homage and prostrating before the Buddha once more —Anchoring the mind in gratitude and calm. Shortcuts for Chanting ⏳ Some time → 1 + 2 + 3.1 + 3.5 + 3.7 + 3.8 + 4 + 5 + 7⏳ Little time → 1 + 3.7 + 3.8 + 5⏳ Very little → 3.8⏳ Quick dedication → 5106In your mind,just ask Luang Pu forhis blessings to helpspread [the merit].? HOW TO BEGIN AND COMPLETE ONE FULL ROUND(The Complete Sequence of Practice in the Maha Jakkapat System)
SETTING THE STEADFAST ASPIRATION(SACCA-ADHITTHANA/สัจสัจะอธิษธิฐาน)In Pali, Sacca means Truth, and Adhitthana means Determination. Together, Sacca-Adhitthanasignifies being firm, truthful, and resolute in one's purpose.In the lineage of Luang Pu Doo – Luang Ta Ma, setting an aspiration is not merely a prayer orwish-making. It is the powerful act of directing the merit-energy one has generated toward aclear and stable purpose—for the greatest benefit of oneself and all beings.✅ Definition of Sacca (Truthfulness)Sacca denotes seriousness, stability, and firmness of purpose. It is one of the Ten Barami(Perfections) that lead toward enlightenment..Examples of Sacca:Resolving to chant every day without fail.Resolving never to tell lies.Resolving to keep moral precepts pure.Caution: If a sacca is broken, it becomes a violation of truth and significantly weakens one'smental and spiritual strength.✅ Definition of Adhitthana (Determination)Adhitthana is not asking, begging, or pleading. It is declaring one's intent with clarity andfirmness. It means: \"I set this merit-energy to be used for this specific purpose.\"Adhitthana is also one of the Ten Barami—along with Dana (generosity), Sila (morality),Nekkhamma (renunciation), Panna (wisdom), Viriya (effort), Khanti (patience), Sacca (truth),Adhitthana (determination), Metta (loving-kindness), and Upekkha (equanimity).✅ Points of Caution and PracticeFocus Your Intent: Do not scatter your aim—avoid setting too many unrelated wishes at once.Align with the Path: The goal should primarily align with the path of liberation from suffering,not be limited to mere worldly desires.Keep the Highest Aspiration: Always maintain the Highest Steadfast Aspiration, ensuringevery specific aim serves the ultimate purpose of attaining Nibbana (Enlightenment).107Sacca-Adhitthana is one of the TenBarami — the perfections that everyBodhisattva must cultivate.Chanting the Maha Jakkapat Chant → is like collecting and storing merit-energy—similar to savingpower or accumulating spiritual wealth.Setting a Steadfast Aspiration → Is like aiming and directing where that stored energy will beutilized (its specific purpose).Arranged from Ghost Guru Channel
SETTING A STEADFAST ASPIRATIONIn the practice of The Maha Jakkapat Chant,\"Setting a Steadfast Aspiration\" means clearlydefining how the merit-energy from one’s chanting or wholesome deeds will be utilized. It is thefirm declaration of intent—established with mindfulness and sincerity—before commencing thepractice.⭐️ Key Point: Synergy of Action and IntentionBoth Aspiration and Action must operate in unity.If there is only intention without actual practice, it becomes a mere wish.If there is only action without clear direction, the energy of merit disperses without focus.108✅ Suggested Order of Practice? Before Chanting (or before any wholesome act):Attune to the barami of Luang Pu and Jakkapat, and invite all Brahmas, Devas, and allgroups of celestial beings to rejoice in this merit (Anumodana).Set a clear aspiration for how the merit-energy will be directed. Examples include:To strengthen one’s perfections (Barami)To guide and liberate departed spiritsTo uplift realms of existence (Bhava)To “deposit” the current of merit in a sacred form or placeFor the protection of oneself and family.For benefit in both worldly and spiritual matters.Ultimately, to move toward Nibbana? After Chanting (or after the good deed):Dedicate and spread the merit to all beings: relatives, karmic creditors, Devas, and allrealms of existence (using the Sappe Chant).Reaffirm your Steadfast Aspiration: Declare again how the merit is to be used.Conclude with the highest aspiration— directing the energy toward Nibbana.✅ Frequency of PracticeTrain yourself to set steadfast aspirations regularly—every day, or every time you chant or dogood deeds. With continuous practice, even a single thought of truthful determination (SaccaAdhitthana) becomes a powerful force that shapes one’s path and protects the mind.
109Before each chanting session, practitioners first attune their mind and invoke the barami ofLuang Pu Doo, together with the combined merit of the Maha Jakkapat, all Bodhisattvas, allBuddhas of the past, present, and future, and the host of Devas and Brahmas. This attunement andinvocation strengthen and magnify the spiritual power of the chanting.When one practices Dhamma or chants for the benefit of others —especially for dedicatingmerit to the departed—the energy of personal merit alone is often insufficient. A far greatercollective field of merit is required for the act of compassion to truly reach others.By attuning to Luang Pu Doo, the great teacher of this lineage, and invoking the accumulatedmerit of:the Maha Jakkapat,the collective merit of all Buddhas,the Paccekabuddhas (Solitary Buddhas)the Bodhisattvas, andthe devas and brahmas,one unites with a vast reservoir of blessings.It is like asking those with higher spiritual power to serve as intermediaries, so that the energyof chanting becomes far more potent and reaches the intended beings with greater clarity andstrength.(Analogy: Luang Pu Doo is like the presiding chief — we respectfully ask him to gather and channelthe collective merit of all Buddhas, Jakkapats, and Bodhisattvas on our behalf.)The Essence of Attuning to Luang Pu DooIn the practice of The Maha Jakkapat Chant, attuning and invoking the barami of Luang PuDoo is regarded as an essential foundation. The mantra itself originated from Luang Pu Doo, whosebarami are described as “complete.” Through his barami (Perfections), practitioners can connectdirectly with the Maha Jakkapat Energy — representing the totality of enlightened compassion andwisdom.Those who sincerely attune to Luang Pu Doo’s barami and invoke his compassionate powerwill find their practice becomes steadier, clearer, and more effective — as if being gently guided intothe current of the Maha Jakkapat’s Power.ATTUNING AND INVOKING THE BARAMI OF THE BUDDHAS(NOMING BARAMI PHRA – น้อน้มบารมีพมีระ)
110? Key Teachings of Luang Pu Doo“If you cannot spread merit by yourself, think of me — I will spread it for you.”This profound statement reveals that:Luang Pu understood the limitations of ordinary beings —acknowledging that asking forhelp is natural and necessary.His barami are pervasive, filling the land; he can instantly radiate merit through those whocall upon him.The most important element required is a sincere heart and the intention to benefitothers.Luang Pu also told Luang Ta Ma:“Whatever you do, you must think of me. I have everything.”This signifies that through unwavering faith and continuous remembrance of the teacher,the practitioner gains access to an inexhaustible source of merit, guidance, and spiritualprotection.? Owl’s Note:“When your personal merit feels small, attune to Luang Pu Doo, the Maha Jakkapats, and theBuddhas. The current of their compassion will carry your dedicationfarther than you can ever imagine.”
111Inviting Devas and Brahmas : Universal AllianceIn addition to attuning and invoking the barami of Luang Pu Doo, the Maha Jakkapat, and allBodhisattvas, practitioners are encouraged to also invite the Devas, Brahmas, teachers, and allbeings of merit in every realm to join the practice — to witness, to chant together, to rejoice in themerit, and to receive the barami generated through the chanting.? Purpose of the InvitationThis sacred invitation extends far beyond showing reverence. It serves to:Open the gateway of merit — allowing beings in every realm to receive the current of merit.Send waves of wholesome energy to Devas and Brahmas who still wander in samsara,strengthening their spiritual progress.Amplify the dedication of merit, making it broader and deeper — since celestial beings canhelp extend and transmit the current of merit far beyond human capacity.? The Key Point: Mutual SupportThe invitation is not only for them to receive merit, but also:To join in sending merit outward (as co-creators).To support the welfare of all beings.To cooperate in guiding countless souls toward the light of Bodhisattvahood.Ultimately, to move closer to liberation from samsara.The Spirit of InvitationThe act should be performed sincerely, with a pure wish for the current of merit to spread asfar as possible.The intention is not limited to “ourselves,” but includes the unseen beings who still suffer.Inviting higher blessings is not a sign of weakness — it is wisdom. It is working in harmony withthose of great merit, forming a team that transcends worlds to bring light and compassion toall.✨ Formula of MeritPure Intention + Luang Pu’s Barami = Powerful Compassionate AidINVITING DEVAS AND BRAHMAS
Beginning the Chant (Turning the Power On)Before chanting, calm the mind and gently bring to heart the image of Luang Pu Doo togetherwith the Maha Jakkapat — visualizing them as one unified source of blessing-energy.This contemplation opens the merit channel, allowing the current of the Jakkapat Power todescend and flow fully into the practitioner’s heart.It is not necessary to see a clear or detailed picture; simply forming a gentle inner image isenough to attune the connection.✨ Key Point: Do not strain or stare. Just \"look softly\" within.When the heart attunes correctly, energy will begin to flow.The chanting then becomes peaceful, steady, and natural.Visualizing During the Chant (Keeping the Connection Steady)In this lineage, visualizing Luang Pu while chanting is an essential element for maintaining theconnection to the energy.Guidelines:✅ Choose your main focus — Luang Pu Doo or/and the Maha Jakkapat.✅ Keep one image consistently—especially important for beginners.✅ Look softly, almost as if not looking—no staring, no forcing.✅ The image need not be vivid—simply holding it in mind is enough to keep the line connected.✅ While chanting or dedicating merit, keep the heart with this image—this ensures the energyflow remains open and full.DO NOT FORGET TO VISUALIZE LUANG PU112Example Practice FlowWhile chanting, visualize Luang Pu in your heart→ the mind becomes calm → the energy ofblessings begins to flow in full → the dedicationof merit becomes much more powerful
ASPIRATION AND INVOCATION BEFORE CHANTING(Example of Attuning to Barami and Inviting the Realms before the Maha Jakkapat Chant)\"I, the disciple, set my Steadfast Aspiration (I resolve that: ………………). With this aspiration, I humblyattune and invoke the united compassionate barami of Luang Pu Thuat and Luang Pu Doo as mysupreme refuge. May Luang Pu, through his boundless compassion, gather and bestow the combinedbarami of:all Perfectly Enlightened Buddhas, from the First to the Present,all Maha Jakkapats (Universal Emperors of Dhamma),the Paccekabuddhas (Solitary Buddhas),the Bodhisattvas,the Dhamma, andthe Noble Sangha, across past, present, and future—all culminating in the united barami of Luang Pu Thuat, Luang Pu Doo, and Luang Ta Ma as thehighest refuge.I further request that Luang Pu Doo, in his infinite compassion, guide and bring forth beings fromall realms of the three worlds to join this chanting:The Six Deva Heavens,The Twenty Brahma Realms,All Devas and Brahmas throughout countless world-systems,Devas and Brahmas connected with Luang Pu Thuat, Luang Pu Doo, and Luang Ta Ma,Devas and Brahmas karmically linked with me across past, present, and future,The Four Great Kings,King Yama with his retinues,Every guardian Siamese Deity (Phra Siam Thewarat),Heroes and heroines who protect the land of Siam,All Opapatika beings (spontaneously born),Sages and ascetics,The guardian City Pillar Shrines of every province,Phra Suea Mueang and Phra Song Mueang (guardian deities of the land),Rahu and Varahok,Lord of Pall,Mae Thorani (Earth), Mae Khongkha (Water), Phra Phloeng (Fire), Phra Phai (Wind),The Garuḍa with his retinue,The Nagas with their retinues,The Gandhabbas,The people of the Hidden Realm (Muang Lap Lae),and all sacred places where I have ever set aspirations.May Luang Pu Doo, in deep compassion, kindly lead all these beings to join me now in chantingthe Maha Jakkapat Chant, that all may rejoice in merit, receive the blessings, and progress towardthe light of liberation.\"“No need to recite it exactly the same—justfollow your teachers and speak from the heart.”113
? Difference from Ordinary Merit DedicationThe method of merit dedication used in this lineage fundamentally differs from conventionalpractice in terms of scope and power:Ordinary DedicationRelies only on one’s personal merit (limited).Spirits or beings in other realms may not clearly perceive it.The current of merit can be faint, reaching only a narrow field.Dedication with the Power of the Maha JakkapatDraws on the united barami of the Bodhisattvas(Luang Pu) + the Jakkapat Jewel (limitless).Radiates a brilliant, expansive light easily perceived by spirits and unseen beings.Generates a strong, steady current of merit that travels widely and deeply across realms.? Important to UnderstandDedicating merit with this chant carries no harm. The words are filled only with the Buddha,the Dhamma, the Sangha, and the Bodhisattvas — never invoking spirits or negative forces.Any spirits that appear during chanting come only to receive merit, not to cause harm.? SummaryDedication of merit through the Power of the Maha Jakkapat is one of the most powerfulmethods in this era. It is especially suitable for helping karmic creditors, wandering spirits, andbeings across many realms. It also strengthens ordinary merit dedication, making the results fasterand deeper.? DEDICATION OF MERIT THROUGHTHE POWER OF JAKKAPATThese days there are so many wandering spirits — from wars, pandemics, disasters,and sudden deaths. When we dedicate merit with this power, they can actually seethe light and rejoice more easily. Even spirits still weighed down with heavydefilements can still feel this brightness.114
WHENDOES THEDEDICATIONOF MERITACTUALLYBEGIN?Most people assume that the dedication of merit begins only when the Sappe Chant isrecited. But in truth, it begins the moment we set our heart on sharing merit. As soon aswe make the aspiration, the energy already starts to flow — like turning on a faucet. Thewater doesn’t wait until the tank is full; it begins running right away. The stronger our faithand determination, the stronger the current of energy that flows out.The Maha Jakkapat Chant itself was created for dedicating merit. From the very firstwords, it’s like switching on a radio transmitter: the signal goes out immediately. Whereverthe mind focuses, the energy flows there — no need to wait until the Sappe verse at theend.Then why do we have the Sappe Chant?The Sappe Chant as a reinforcement and a clear conclusion. It’s like addressing anenvelope — making sure the merit goes exactly where it’s intended. It gives structure,clarity, and precision to the dedication.The Sappe also trains the heart to give, to share, and to remember others. It helps usgrow in generosity and loving-kindness, moving beyond self-centeredness. But the mostpowerful dedication doesn’t come from simply repeating the words.It comes from a mind that is:steady and concentrated,filled with genuine compassion,offering purely without expecting anything in return.When compassion is at the center, the dedication of merit becomes truly completeand powerful.115
HOW TO CHANT THE SAPPE CHANTChanting the Sappe is the practice of dedicating merit to different realms of existence. Itcan be repeated multiple times, each time directed toward a chosen purpose. Before beginning,set your heart clearly on whom or where the merit will be sent.Step 1: Aspirationa.Begin by sincerely aspiring:b.Request Luang Pu to gather the united barami of all Buddhas, all Maha Jakkapats,Paccekabuddhas, Bodhisattvas, the Dhamma, and the Noble Sangha —c.with the combined barami of Luang Pu Thuat and Luang Pu Doo as the supremechannel.d.Ask that this barami be transmitted through you, to radiate out as merit.Step 2: Directions for Dedicationa.By default, practitioners often dedicate to the three worlds:i.the lower realms (hells, hungry ghosts, animals),ii.the human realm,iii.and the heavens and brahma worlds.b.You may also dedicate more specifically, for example:i.To the King and the nation,ii.To teachers, relatives, and all beings,iii.To those who died prematurely (accidents, disasters, sudden deaths),iv.To animals that have passed away (ants, insects, pets, stray creatures),v.To karmic creditors,vi.To those still alive but suffering or ill,vii.To wandering spirits, hungry ghosts, or demons,viii.To beings connected with diseases,ix.To personal life problems.Step 3: Dedication for OneselfThe Sappe Chant can also be used to dedicate inwardly: Request Luang Pu to gather theTen Perfections (barami 10) within your heart, so that the merit you accumulate becomes steady,luminous, and useful for the benefit of all beings.“While chanting, just picture the light of merit shiningfrom Luang Pu, flowing through you, and reaching them.”116
EXAMPLE ASPIRATIONDedication of Merit to the Three Realms“I humbly attune to the united compassionate barami (perfections) of all the PerfectlyEnlightened Buddhas, from the First Buddha to the Present, together with all Maha Jakkapats, thePaccekabuddhas (Solitary Buddhas), the Bodhisattvas, the Dhamma, and the Noble Sangha ofevery era—past, present, and future—including all sacred forms and images that have beencreated as supports of faithMay all these be gathered together, with the united barami of Luang Pu Doo and the Powerof the Maha Jakkapat as the supreme source.May Luang Pu, in great compassion, gather and unite all this barami, and dedicate it to thethree realms of existence: to the lower realms of suffering, to the human realm in the middle, andto the celestial and brahma realms above.May it reach every being, in every form and name, who is able to receive the current of meritfrom Luang Pu. May all rejoice and partake in this merit that is dedicated to them.”Visualization (while chanting Sappe):Visualize the light of merit-energy radiating from Luang Pu’s body, flowing through you, andspreading outward to the chosen recipients.The Sappe ChantSappe Phuttha - Sappe Thamma - Sappe SanghaPhalappatta Paccekananca Yang PhalangArahantanancha TejenaRakkhang Bandhami Sabbaso(Repeat 3–5 times)Phutthang Adhitthami - Thammang Adhitthami - Sangkhang Adhitthami“The words don’t need to be exact. You canadapt them according to your teachers andthe sacred beings you respect.”117
EXAMPLE ASPIRATIONDedication of Merit to the Three Realms (2)“ I attune to Luang Pu Doo and the Jakkapat Power, across past, present, and future.I dedicate also to all sacred forms and images we have created and prayed before.May this merit be radiated throughout the three world-systems:to the spontaneous-born realms (opapatika),to the human realm,and to all beings still wandering in samsara.May it reach every realm connected with me, all benefactors, the PhrommabhanyoFoundation, the Tham Muang Na monastery and its branches, all who have prayed for help,the sick, and the departed. Whatever aspirations have been made, may this dedication fulfillthem: encompassing the covering of celestial mansions, adjusting the destinies of variousrealms, and refining coarse spirits into subtle ones.”Visualization (while chanting Sappe)Visualize the light of merit-energy radiating from Luang Pu’s body,flowing into you, and spreading outward toward the chosen recipients.The Sappe ChantSappe Phuttha - Sappe Thamma - Sappe SanghaPhalappatta Paccekananca Yang PhalangArahantanancha TejenaRakkhang Bandhami Sabbaso(Repeat 3–5 times)Phutthang Adhitthami - Thammang Adhitthami - Sangkhang Adhitthami118“The words don’t need to be exact. You canadapt them according to your teachers andthe sacred beings you respect.”
EXAMPLE ASPIRATIONDedication of Merit to the Kings of Thailand“ I humbly attune to the united compassionate barami (perfections) of all the PerfectlyEnlightened Buddhas, from the First Buddha to the Present, together with the jakkapat, thePaccekabuddhas, the Bodhisattvas, the Dhamma, and the Noble Sangha of every era—past,present, and future.May all these be gathered together, with the united barami of Luang Pu Doo and the Powerof the Emperor as the supreme.May Luang Pu, in compassion, gather all this barami and dedicate it to:All the Kings of Thailand throughout history,Every monarch who upheld and supported the Buddha’s teaching,The present King,The Thai nation (visualize the map of Thailand),And to the whole world (visualize the world map or globe).\"Visualization (while chanting Sappe)Visualize the light of merit-energy radiating from Luang Pu’s body,flowing into you, and spreading outward to the target.The Sappe ChantSappe Phuttha - Sappe Thamma - Sappe SanghaPhalappatta Paccekananca Yang PhalangArahantanancha TejenaRakkhang Bandhami Sabbaso(Repeat 3–5 times)Phutthang Adhitthami - Thammang Adhitthami - Sangkhang Adhitthami119“The words don’t need to be exact. You canadapt them according to your teachers andthe sacred beings you respect.”
EXAMPLE ASPIRATIONRequesting Luang Pu to Gather Our Ten Perfections\"I humbly attune to the united compassionate barami of all the Perfectly Enlightened Buddhas, from theFirst Buddha to the Present, together with the Great Chakravartin Emperors, the Paccekabuddhas (SolitaryBuddhas), the Bodhisattvas, the Dhamma, and the Noble Sangha of every era—past, present, and future.May all these be gathered together, with the united barami of Luang Pu Doo and the Jakkapat Power asthe highest.May Luang Pu, in compassion, kindly gather all the Barami I have cultivated and accumulated from pastlives up to this present life—namely:1.generosity (dana),2.morality (sila),3.renunciation (nekkhamma),4.wisdom (panna),5.energy (viriya),6.patience (khanti),7.truthfulness (sacca),8.aspiration (adhitthana),9. loving-kindness (metta),10.and equanimity (upekkha).May these Ten Perfections be combined and dedicated as:Buddha-puja – Maha Tejavanto (an offering of great power to the Buddha),Dhamma-puja – Maha Panno (an offering of great wisdom to the Dhamma),Sangha-puja – Maha Bhogavaho (an offering of great blessings to the Sangha).May Luang Pu kindly attune and multiply this united barami back to me many times over, so that I mayuse this strength in service of the Nation, the Religion, the Monarchy, my community, all beings, and allhumankind.\"Visualization (while chanting Sappe)Visualize the light of merit-energy radiating from Luang Pu’s body, flowing into you.The Sappe ChantSappe Phuttha - Sappe Thamma - Sappe SanghaPhalappatta Paccekananca Yang PhalangArahantanancha TejenaRakkhang Bandhami Sabbaso(Repeat 3–5 times)Phutthang Adhitthami - Thammang Adhitthami - Sangkhang Adhitthami120
eyes are thewindow to yourheartYou need to look atthe Buddha beforededicating your lifeand bowingDone threequick bowsalready!Hold on! Let'slook at the rightway to do thisTHE \"DEDICATION OF LIFE\" ANDMINDFUL PROSTRATION TO THE BUDDHALuang Ta Ma often reminded us: “The eyes are the windows of the heart.” Therefore, whenever webow to the Buddha—whether before Luang Pu Doo’s image or any Buddha statue—we should begin with amindful gaze, not a hurried bow just to get it over with.Step by Step Practice:1.Gaze with gentleness : Sit and softly look at the Buddha image with full attention. Take in everydetail of the face and let it settle in your heart.2.Offer Your Life (Inner Dedication): With sincerity, make the inner dedication: “I entrust my life, mymind, my journey in samsara to you — May I walk under your guidance and help fulfill your work ofcompassion.”3.Prostrate mindfully : Slowly prostrate with composure. While lowering yourself, keep the inner imageof the Buddha you just saw alive in your mind.By training in this way regularly, the mind becomes accustomed to remembering the Buddha.The image of the Buddha will appear more clearly within, making Buddhanussati (recollection ofthe Buddha) deeper and more authentic.The heart grows calm, faith becomes firm, and one begins to truly sense the boundlesscompassion and greatness of the Triple Gem.Look with soft and relaxed eyes—don't stare orstrain until you feel tense or stressed.Bowslowly andvisualize theBuddhaimageBefore bowing to the Buddha image, internally recitethe Dedication of Life with a sincere and intentional heart.After that, bow with mindfulness and deep respect.Dedication of Life and ProstratePhut-thang Chi-wi-tang May Puu-che-miTham-mang Chi-wi-tang May Puu-che-miSang-kang Chi-wi-tang May Puu-che-miPhut-thang Wan-tha-mi (Prostrate)Tham-mang Wan-tha-mi (Prostrate)Sang-kang Wan-tha-mi (Prostrate)Khru Up-patcha-a-ja-ri-ya-khu-nangWan-tha-mi (Prostrate)Maa-taa-pi-tu-khu-nang Wan-tha-mi(Prostrate)Phra Trai-sik-kha-khu-nang Wan-tha-mi(Prostrate)121
122DEDICATION OF LIFE AND PROSTATEPhut-thang Chi-wi-tang May Puu-che-miTo the Buddha, I dedicate my life and worship.Tham-mang Chi-wi-tang May Puu-che-miTo the Dhamma, I dedicate my life and worship.Sang-kang Chi-wi-tang May Puu-che-miTo the Sangha, I dedicate my life and worship.Phut-thang Wan-tha-mi (Prostate)I pay homage to the Buddha.Tham-mang Wan-tha-mi (Prostate)I pay homage to the Dhamma.Sang-kang Wan-tha-mi (Prostate)I pay homage to the Sangha.Khru Up-patcha-a-ja-ri-ya-khu-nangWan-tha-mi (Prostate)I pay homage to the virtues of my preceptors and teachers.Maa-taa-pi-tu-khu-nang Wan-tha-mi (Prostate)I pay homage to the virtues of my mother and father.Phra Trai-sik-kha-khu-nang Wan-tha-mi (Prostate)I pay homage to the virtues of the Triple Training.
123DEDICATION OF LIFE AND PROSTRATION TO THE BUDDHAMeaning and ImportanceProstration(Krab) to the Buddha is a deeply meaningful Buddhist tradition. It is not merelyan act of respect toward the Triple Gem (Buddha, Dhamma, and Sangha), but also a practicethat trains the heart in humility, calms the mind, and serves as an opportunity to accumulatemerit (Barami).Luang Ta often emphasized the importance of prostrating and dedicating one’s life(Offering One's Life) every day. During this practice, we are taught to look at the image of theLuang Pu Doo. By regularly gazing upon his image, the principle holds: “The eyes see form,the mind sees essence.” Before long, one naturally begins to sense the deeper reality behindwhat is seen with the physical eyes.Benefits of ProstrationFor the MindBrings calmness and composure.Reduces stress and inner turmoil.Strengthens mindfulness and concentration.Cultivates humility and reverence.For the Spirit (or Spiritual Practice)Accumulates merit and spiritual perfections (Barami).Expresses deep respect for the Triple Gem.Strengthens one's connection with the Buddhist path.Prepares the heart for deeper meditation practice.
124STEPS FOR PROSTRATION TO THE BUDDHAAND DEDICATING ONE'S LIFEIn general, the practice of prostrating to the Buddha and dedicating one’s life follows thesesteps. The sequence may be adjusted—shortened, lengthened, or reordered—depending on one’scircumstances and comfort.1. Begin with Rejoicing in Merit (Anumodana)When arriving at a sacred place, start by rejoicing in the merits of those who helpedestablish or maintain it.If at a temple: Rejoice in the merits of those who built and supported the temple and itspublic works, from the past until today.If before a Buddha statue: Rejoice in the merits of those who cast and offered the statue,and entrust your life-stream to the Buddha represented there.2. Preparing the MindIf time is short, you may simply gaze at the Buddha image from afar and focus your mind inreverence. Entrust your life to the Buddha and connect to the energy of his blessings.3. Sitting and Centering the MindKneel respectfully.Look directly at the Buddha image before you, or visualize the image in your heart.Recall Luang Pu Doo and ask for his spiritual perfection (Barami).Invite the Devas, Brahmas, spontaneously-born beings, and nearby spirits to join inrejoicing and chanting with you.Place the Jakkapat energy into the Buddha image before you, allowing the light of meritto radiate outward.4. Dedication of Life (The Pujemi Chant)Recite with mindfulness and sincerity:Phut-thang Chi-wi-tang May Puu-che-miI offer my life to the Buddha.Tham-mang Chi-wi-tang May Puu-che-miI offer my life to the Dhamma.Sang-kang Chi-wi-tang May Puu-che-miI offer my life to the Sangha.
1255. Prostration(Krab) with The Wandami Chant :As you perform the prostrations (Krab), recite the following:1.Puth-thang Wan-tha-mi (Krab) : I prostrate to the Buddha.2.Tham-mang Wan-tha-mi (Krab) : I prostrate to the Dhamma.3.Sang-kang Wan-tha-mi (Krab) : I prostrate to the Sangha.4.Khru Up-patcha-a-ja-ri-ya-khu-nang Wan-tha-mi (Krab) : I prostrate to the merits of theteachers, preceptors, and masters.5.Maa-taa-pi-tu-khu-nang Wan-tha-mi (Krab) : I prostrate to the merits of my mother and father.6.Phra Trai-sik-kha-khu-nang Wan-tha-mi (Krab) : I prostrate to the merits of the ThreefoldTraining.(While prostrate, close your eyes. Let the image of the Buddha remain both in sight and in heart.)6. While Chanting (1–2 Rounds or as Suitable)Sit comfortably: kneeling, sitting to the side, or cross-legged.While chanting, softly gaze at the Buddha image. Alternate between eyes open and closed,always keeping the image in your heart.Recall Luang Pu Doo, or visualize majestic forms such as the Emerald Buddha, or other radiantBuddha images.Direct the Jakkapat’s Power, the united barami (spiritual perfection) of the Triple Gem, and yourown accumulated Barami through yourself into the Buddha. → Let it become one current withthe Buddha, with Luang Pu, and with Tham Muang Na.If distracting or negative thoughts arise, don’t be alarmed. Gently return your mind to thechanting.During chanting, you may also make aspirations (adhitthana) at the same time.7. Setting the Aspiration (Sacca-Adhitthana)After completing the chant, set your aspiration with clarity (an Act of Truth):Main Goal: Your deepest wish—e.g., to pursue the Bodhisattva path, to become aPaccekabuddha (Solitary Buddha), or to be free from rebirth.Secondary Goals: Any additional aims—e.g., to increase merit and energy, to dedicate torelatives, to support the building of Buddha images, for health, for your livelihood, or otherworldly needs.(Remember: a true aspiration must be paired with real practice and merit-making.)8. Closing with the Sappe DedicationEnd the practice by chanting the Sappe verse, spreading the merit outward to all beings.
126Bedtime Practice: Prostration and Meditation2. Prostration and Dedication of LifeProstrate to the Buddha and dedicate your life by reciting the chant:(The Pujemi Chant)Phut-thang Chi-wi-tang May Puu-che-miTham-mang Chi-wi-tang May Puu-che-miSang-kang Chi-wi-tang May Puu-che-mi(The Wandami Chant)Phut-thang Wan-tha-mi (Krab)Tham-mang Wan-tha-mi (Krab)Sang-kang Wan-tha-mi (Krab)Khru Up-patcha-a-ja-ri-ya-khu-nangWan-tha-mi (Krab)Maa-taa-pi-tu-khu-nang Wan-tha-mi (Krab)Phra Trai-sik-kha-khu-nang Wan-tha-mi (Krab)4. Review and ContemplationLie back against your pillow and reflect on your day.Review your emotional state throughout the day.Recall the good deeds you performed, and rejoice in them(Anumodana).For any mistakes or transgressions, ask for forgiveness and forgiveothers (Ahosikamma).5. Sleep ChantingBegin chanting the Maha Jakkapt Chant while lying down.Continue reciting “Namo Buddhaya...” softly and gently until yougradually enter a state of conscious sleep.3. Setting the Aspiration (Adhitthana)Close your eyes and intentionally set your mind's aspirations beforesleeping.Ask that your \"Body, Speech, and Mind\" remain peaceful, bright, andsafe throughout the night.1. Preparation and CenteringKneel on the bed. Bring your palms together, facing the image of LuangPu above your headboard.Calmly set your mind, look at Luang Pu's image, and draw the imageinto your heart.Take deep breaths.
127Morning Practice: Prostration and Dedication3. Prostration and Dedication of Life(The Pujemi Chant)Phut-thang Chi-wi-tang May Puu-che-miTham-mang Chi-wi-tang May Puu-che-miSang-kang Chi-wi-tang May Puu-che-mi(The Wandami Chant)Phut-thang Wan-tha-mi (Krab)Tham-mang Wan-tha-mi (Krab)Sang-kang Wan-tha-mi (Krab)Khru Up-patcha-a-ja-ri-ya-khu-nangWan-tha-mi (Krab)Maa-taa-pi-tu-khu-nang Wan-tha-mi (Krab)Phra Trai-sik-kha-khu-nang Wan-tha-mi (Krab)1. Wake Up ChantingChant the Maha Jakkapat Chant while still lying down.When you first wake up, start reciting “Namo Buddhaya...” softlyand gently until you are fully awake.4. Setting the Aspiration (Adhitthana)Set your mind's aspiration before getting up to wash.Example Aspiration:“I pay homage to the barami (spiritual perfection) of Luang Pu Dooand Luang Ta Ma. I entrust my Body, Speech, and Mind to the TripleGem. May my mind be peaceful, bright, and free from negativeemotions today. May all my work benefit all sentient beings and helpthe efforts of Luang Pu to flourish.”2. Preparation and CenteringKneel on the bed, facing the image of Luang Pu aboveyour headboard.Bring your palms together (Anjali Mudra).Calmly set your mind and take deep breaths.
128Formal Practice: Prostration and Chanting in the Shrine Room2. Setting Intention and InvitationDirect your mind to Luang Pu Doo and ask for his kindness (Metta) toinvite the Devas, Brahmas, spirits, and nearby beings to join in chantingand receive merit with you.Take deep breaths.3. Dedication of Life (The Pujemi Chant)Recite the dedication of life with sincerity:Phut-thang Chi-wi-tang May Puu-che-miTham-mang Chi-wi-tang May Puu-che-miSang-kang Chi-wi-tang May Puu-che-mi.4. Prostration (The Wandami Chant)Prostrate (Krab) while reciting the Wandāmi chant:While prostrating, close your eyes and hold the clear image of the Buddha inyour mind.You may prostrate 3 or 6 times.5. Main Chanting (The Great Emperor’s Chant)Sit comfortably in your chosen position: kneeling, sitting to the side (PabPiap), or cross-legged (Khat Samathi).Chant the Jakkapat ChantGaze softly at the Buddha image, alternating with closed eyes, alwayskeeping the image firmly in your mind.6. Setting the Aspiration (Adhitthana)After chanting, clearly set your aspirations (Act of Truth):Main Goal: Your deepest wish—e.g., to pursue the Bodhisattva path, tobecome a Paccekabuddha (Solitary Buddha), or to be free from rebirth.Secondary Goals: Specific desires to increase merit, boost energy, orrequest assistance (e.g., building Buddha images, business success,healing).7. Dedication of Merit (Sappe) and ClosingEnd the practice by chanting the Sappe verse, simultaneouslyspreading merit and loving-kindness (Metta) from your heart to allrealms of existence.You may choose to continue sitting in meditation afterward.1. Initial PreparationKneel and bring your palms together.Look at the Buddha image or the image of Luang Pu Doo before you.
129Steps for Prostration at the Temple2. Initial PreparationKneel (Kuk Khao) and bring your palms together (Anjali Mudra).Look at the Buddha image or the image of the Venerable Master (LuangPor/Luang Pu) before you.3. Setting Intention and InvitationDirect your mind to Luang Pu Doo and ask for his kindness and barami(spiritual perfection).Invite the Devas, Brahmas, spirits, and nearby beings from all realms tojoin in chanting and receive merit with you.Entrust the current of merit and the Chakkraphat energy to all the sacredforms and figures within this temple.4. Dedication of Life (The Pujemi Chant)Take deep breaths and begin reciting the dedication of life:Puth-thang Chi-wi-tang May Puu-che-miTham-mang Chi-wi-tang May Puu-che-miSang-kang Chi-wi-tang May Puu-che-mi5. Prostration (The Wandami Chant)Prostrate (Krab) while reciting the Wandami chant:While prostrating, close your eyes and hold the clear image of the Buddhain your mind.You may prostrate 3 or 6 times.1. Rejoicing in Merit (Anumodana)Recall and rejoice in the merits (Anumodana) of all those who helped build,renovate, and support the temple from the past until the present day.If you are before a specific Buddha image, rejoice in the merits of thecommittee who cast and offered the image for worship.
1306. Main Chanting (Jakkapat Chant)Sit comfortably: Choose a comfortable posture, whether kneeling, sitting tothe side (Pab Piap), or cross-legged (Khat Samathi).Chant the Mantra (Namo Buddhaya...): Alternate between softly gazing atthe Buddha image and closing your eyes, keeping the image fixed in yourheart.7. Setting the Aspiration (Adhitthana)Set your aspiration with clarity (Act of Truth):Main Goal: The ultimate dedication or offering of your practice (e.g., for theBodhisattva path, to honor your parents, etc.).Secondary Goals: Specific wishes for reinforcing merit, increasing energy,or requesting assistance (e.g., supporting the building of images, businesssuccess, healing from illness).8. Dedication of Merit (Sappe) and ConclusionChant the Sappe verse while spreading loving-kindness (Metta) and theenergy of the merit from your heart to all realms of existence.Conclude by gently calming your mind.You may choose to continue sitting in meditation afterward.
Seeing the image of the Buddha or Luang Pu change while chanting is a natural stage ofprogress. It is a positive sign that your mind is becoming refined, and the Barami (Perfection) isconnecting. It is not the goal itself.1. Understanding the Experience (No Need to Fear)When the image changes, this is a good sign that your mind is becoming refined. Remember, it isnormal, not an illusion, and requires the right response.If the Image is Shifting or Moving:Meaning: Your mind is successfully tuning into more subtle energies.Response: Acknowledge it and let go. Do not chase or expect it to happen again.If Luang Pu is Smiling:Meaning: This shows his joy in your chanting and sincere effort.Response: Respond with deep gratitude (thank him silently), then continue chanting withoutrushing to ask for things.If you See Light or an Aura:Meaning: The current of Barami is flowing strongly through you.Response: Dedicate the merit immediately and spread it widely. Do not get attached to thebrightness.2. The Right Response: What to Do in the MomentWhen the image changes, the key is to maintain balance and continue the practice:Stay Mindful and Steady: Do not get startled, fearful, or overly excited.Acknowledge and Thank: Silently say in your heart: \"Thank you, Luang Pu.\"Continue Chanting: Do not stop chanting just to watch the vision. The chanting is the primaryconnection.Look Softly: Avoid staring, forcing the image, or focusing too much.3. How to Benefit and Develop FurtherThis experience serves as a bridge, leading you toward deeper understanding of Luang Pu’s Barami.Source of Inspiration : Build confidence in your practice and motivate yourself to keep going.Lesson in Letting Go : Trains you not to cling to visions (Nimitta) or assume you are \"special.\"Remain humble.Sign of Progress : Increase the quality of chanting: Chant with deeper reverence and strengthenyour intentions to help others.Conclusion: The Essence of the PracticeThe highest practice is to chant with a pure heart for the benefit of all beings. To make the most of thevision, remember the core principles:Maintain deep respect for Luang Pu and the Triple Gem.Continue chanting steadily without interruption.Cultivate the intention of helping others.Remain humble and never boast or brag about the experience.WHEN YOU SEE THE IMAGE OF LUANG PU CHANGE131
CREATION OFSACRED FORMS132CHAPTER 6
1. THE CREATION OF SACRED AMULETS ANDTHE SPREADING OF THE TEACHINGSThe Principles and Reasons Behind Creating AmuletsWhile still a layman, Luang Ta Ma began assisting Luang Pu Doo in creating sacredamulets at around the age of twenty-nine. Every weekend, he would travel to help cast andshape the amulets and form the sacred Jewel Sphere.In the early years, the molds were made from natural rubber, which caused the amuletpatterns to appear slightly rough. Later, silicone molds were introduced, allowing for finerdetails and more refined craftsmanship. After ordaining as a monk around 1991 (B.E. 2534),Luang Ta Ma began formally teaching and spreading the Bodhisattva Path — the practicelineage handed down from Luang Pu Doo — and continued creating sacred forms with thesame compassionate intent.The reason for creating amulets and sacred statues was simple yet compassionate: hesaw that many people still lacked something to anchor their minds. Some were pure in faithand could focus directly on Dhamma, while others still needed a tangible symbol to helpconnect with goodness.Luang Pu Doo once taught:“It is better to cling to sacred things than to cling to unwholesome things.”For when the mind rests upon an image of the Buddha, it recalls the Triple Gem—andthat recollection itself becomes Buddhanussati (recollection of the Buddha), a wholesomestate that generates merit. It is far better than letting the mind attune to intoxicants, sensualpleasures, or worldly desires.The amulets of Luang Ta are generally called:Phra Phong Jakkapat, Phra Phong Kammathan,Phra Kamlang Jakkapat.133
134The Jakkapat AmuletsThe sacred amulets created by Luang Ta Ma are known by several names, including:Phra Phong Jakkapat - พระผงจักจัรพรรดิ (The Jakkapat Amulet)Phra Phong Kammatthan - พระผงกรรมฐาน (The Meditation Amulet)Phra Kamlang Jakkapat - พระกำ ลังลัจักจัรพรรดิ (The Power of the Jakkapat Amulet)Purpose and FunctionEach amulet serves as a symbolic vessel of barami—a physical form that helps the faithfulattune to the energy of the Jakkapat, the enlightened power transmitted through Luang PuDoo’s lineage.Luang Ta Ma often reminded his disciples that these amulets aren't meant merely to becollected or displayed, but to be used as spiritual instruments—to chant, to pray, and todedicate merit through them.When used with faith and pure intention, the amulet becomes a genuine conduit ofblessing and compassion—not just an object of reverence, but a living link between thepractitioner and the boundless radiance of the Buddhas.Sacred Forms Created by Luang Ta MaOver the years, Luang Ta Ma has led the creation of many sacred forms and images in variousmolds, each serving as a focal point for attuning to the blessings:Phra Somdej Ong Pathom (พระสมเด็จด็องค์ปค์ฐม)– the First Buddha, symbolizing the beginning ofenlightenment.Borommaha Jakkapat Standing Buddha (บรมมหาจักจัรพรรดิปดิระทับทัยืนยื ปางเปิดปิ โลก)– the GreatEmperor Buddha in the posture of “Opening the Worlds.”Phra Nua Phrom (พระเหนือนืพรหม) – the Buddha Above Brahma, representing supreme wisdombeyond all heavens.Phra Sri Siam Thewarat (พระศรีสรียามเทวาธิรธิาช)– the Guardian Deity of Siam, protector of theland and the Dhamma.Luang Pu Thuad , the revered southern saint.Luang Pu Doo, the great meditation master of Wat Sakae.The Mani Nopparat Crystal Sphere (ดวงแก้วก้มณีนณีพรัตรัน์,น์ Mani Nopparat Jewel) – small roundedcrystal-like beads symbolizing the radiant energy of purity and merit.Each sacred form was not created for decoration or commerce, but as a channel of barami—avessel through which the blessings of the Buddhas and great masters could flow to beings in everyrealm.
135The Sacred Process of CreationThe making of Luang Ta Ma’s sacred amulets follows a uniquespiritual process. He combines sacred powders and materials from LuangPu Doo with white cement and the Jakkapat’s holy water (Nam MonJakkapat). The mixture is then pressed into molds, forming the sacredimages.Each piece is subsequently empowered through deep meditationand the recitation of the Jakkapat Chant, infusing it with the living currentof the Jakkapat’s Power. Every amulet is further consecrated using the“Phut PhraPhuttha Chao (ภูติภูพติระพุทธเจ้าจ้)”energy—the Spirit of theBuddha—which, according to the lineage, establishes the amulet's \"livingpresence.\"Thus, these amulets are said to move, respond, and speak—not assuperstition, but as a sign that the spiritual energy within them isgenuinely awakened.How to Work with the AmuletThose who regularly chant and meditate with Luang Ta Ma’s amulets gradually find theirmind becomes lighter, clearer, and attuned to the same vibration that Luang Ta invoked whenconsecrating the images.When the practitioner’s mind is calm and connected, the amulet can become a directchannel for communication with the great masters—as if Luang Pu Thuad or Luang Pu Doothemselves were gently guiding from within. Luang Ta Ma once said:“If you wish to know anything within the Three Realms,ask the Buddha within this amulet—he will answer you.”The Spiritual BenefitThese sacred images are not merely holy objects, but living instruments ofDhamma —bridges that help practitioners connect directly to the teachings andguidance of the great masters. Through them, one may deepen meditation,receive inspiration, and sustain a living connection with Luang Pu Doo’s lineage ofcompassion and wisdom.In this way, Luang Ta’s amulets continue the mission of spreading theBodhisattva Path— making the profound teachings of Luang Pu Doo accessible toall, no matter their background or level of practice.
When you hold the amulet while chanting, it helps deepen yourmeditation, strengthens your mind, and brings blessings toyourself—while also radiating merit to all realms around you.He cast the amulets, encasedthem in a frame, and strungthem into prayer beads.what’s thispowderamulet?WHAT IS THE JAKKAPAT AMULET?The knowledge tocreate it was passeddown from Luang PuDoo to Luang Ta Ma.That’s thePhra Phong Jakkapat—the Jakkapatamulet made byLuang Ta Ma.So what didLuang Ta donext?Chanting and Castingsealed string ends with flameWhy did he makethem into necklaces?It’s even more powerful if you focus on the image ofLuang Pu, Luang Ta, or the “Who Is Greater ThanKarma” image while chanting!Because if hedidn’t—peoplewould just leavethem lyingaround!Luang Tareally puthis heartinto it!namo bhuddaya..namobhuddaya..“Who Is Greater Than Karma”image136
Why dowe haveto look at it?WHAT IS THE “WHO IS GREATER THAN KARMA” IMAGE?That name sounds unusual—”Who Is Greater Than Karma”?It’s just an easy name to remember.The picture shows Luang Pu Doo,Luang Pu Thuad, Luang Ta Ma,and the Maha Jakkapat.Because the sacred powerof these masters flowstoward you, helping yourmind stay calm andstrengthening your chantingenergy.When you chant, gently restyour eyes on the image soyour focus doesn’t wander.Just look softly—don’t stare—keep your mind chantingquietly within.Got it!Hands holding the amulet,eyes on the image,heart chanting the prayer!If you don’t have the image, you can use a picture of Luang Pu Doo, the Jakkapat, orany teacher or Bodhisattva you revere. You can even look at a photo on your phone—or, if you’re practiced enough, just visualize it in your mind.137
THE STORY OFTHE “MOVING BUDDHA AMULETS”Luang Pu Doo once placed Buddha amulets into a largebasin and told his disciples to close their eyes andjoin him in blessing them through meditation.As the group began to concentrate,a strange sound suddenly echoed—clack… clatter… clink!138Everyone, closeyour eyes andfocus your mindWhoa!!They aremovingWhat’sthat noise?CLACKkThey assumed Luang Pu was stirring the basinwith his hand, so no one paid much attention—except for one curious disciple who peeked.And to his shock—the amulets were movingon their own! The amulets were spinning andcircling inside the basin by themselves!
THE STORY OFTHE “MOVING BUDDHA AMULETS” 2139Clink…clatter…clang!What’sthat noise?Where’s thatsound comingfrom?Must bea mouse…Quick,chase it out!What areyou alllooking for?the mouse,sir! My Buddhaamuletsare movingOne day, while Luang Pu was leading hisdisciples in meditation and chanting,A strange noise came from the corner of theroom—right where a row of jars was kept.The disciple went to check, and the soundstopped. But as soon as he sat back down tomeditate, it started again — over and over.After a moment, Luang Pu smiled softlyand said—“No mouse… my Buddhaamulets are moving.” ?✨
140“HALF US, HALF THE BUDDHA”When Luang Pu handed outBuddha amulets to Luang Ta.Luang Ta held one gently in his handand began chanting the Tisaranaquietly in his heart —Luang Pu smiled and said,“This way is faster... because it’shalf us, half the Buddha.His mind focused only on theamulet and the chant words.50:50
THE DHAMMA ESSENCE IN THE AMULETSIf one keeps chanting with faith…someday, the whole amulet willturn into pure crystal ! ?141What’s that shinysparkle on theamulet?” ✨That’s theDhammaEssenceA sacred radiance born from the pure merit andcompassion of the Triple Gem and all Bodhisattvas,which Luang Ta infused through his blessing.How much it appears depends on each person’smerit and how sincerely they practice and chant.Some of Luang Pu and Luang Ta’s amulets reveal tiny crystals or shining specks, like dropsof light within the surface. Luang Ta said this is beyond explanation — it arises from the pureenergy of merit and barami of the Buddhas, the Dhamma, the Sangha, the Bodhisattvas, and thecelestial beings he invoked into the amulet. How much appears depends on one’s faith andpractice. Those who chant often and keep their mind pure may see the amulet become radiantlike crystal over time.But he reminded: “Even if no crystal appears, the power remains the same.” The true strengthlies in faith and devotion, not in what the eyes can see.Diligent+ patientZ Z z“The Triple Gem has it all — protection, charm, and blessings!” ✨
THE LIGHT ON THE SACRED AMULETKeep chanting and practicing with faith.Even if you can’t see the light, it stillprotects and calms your heart.142This amuletseems toglow ! ✨That’s the light ofmerit — a radiantblessing fromLuang Ta’s prayer.It’s the connection tothe Buddha’s pure energy.Some people see it through closed eyeswhile meditating… and some actuallysee it shining in the dark. ?The light of merit that appears on Luang Ta’s sacred amulets arises from his deep meditativededication, which connects to the pure currents of the Buddha and the Dhamma. This connectionallows the energy of purity to radiate outward as a gentle, luminous glow. Those whose minds arerefined may sometimes see this light with their own eyes, or sense its presence when their mindsbecome calm. The radiance supports spiritual practice, enhances loving-kindness, protects from harm,and helps life flow smoothly. Its brightness depends both on the merit of each individual and on thediligence with which they continue to chant and meditate. Those who maintain steady practice willgradually open the path for greater merit and inner clarity in the future.Even if no light is seen, the sacred energy remains fully present. The light is merely the reflection ofaccumulated merit—the true power lies in the invisible stream of barami that links the devotee’s heartwith the compassion of the Masters.
2. CASTING THE BUDDHA STATUE:CREATING SACRED FORMS IN LUANG TA’S WAYWhat Luang Ta Emphasized Above AllLuang Ta often reminded his disciples that the most essential practice is chanting andsharing merit. These acts continuously generate enduring streams of barami that reach evendeparted spirits, allowing beings to support one another across countless lifetimes in theendless cycle of rebirth (samsara). Such merit never fades; it is an energy that sustainsbeyond the limits of one form or one life.This differs from the making of physical representations, which naturally decay withtime. A sacred image or statue may endure for perhaps two thousand years before itdissolves, and as the form fades, the thread of barami connected with it likewise diminishes.The Purpose of Creating Sacred FormsYet even though chanting and the dedication of merit remain the highest and most directpractice, Luang Ta taught that the creation of sacred forms—whether molding powderamulets, casting concrete figures, or pouring molten metal for Buddha statues—is still ameaningful and worthwhile act.He explained that these forms serve as vessels of energy, bridges between the seen andunseen worlds. Through them, practitioners can place their merit into physical form, lettingthe image become a channel of Dhamma and compassion.143? The Spiritual Mechanics of Sacred Forms1. Anchoring Form, Name, and the Flow of BaramiLuang Pu Doo once told Luang Ta,“If you create the form, you must also create thename.” In this teaching, form refers to the physical shape—the visible statue—while namerefers to the subtle, invisible current of merit consciously imbued into it.Each sacred image therefore acts as a vessel and a transmitter of the Buddha’scompassion, becoming a tower of barami that gathers and radiates the power of virtuethrough the act of chanting and meditation. Its presence naturally reminds those who see itof the Triple Gem, guiding their minds toward faith, mindfulness, and Dhamma practice.
2. Transmitting Energy and Assisting SpiritsDuring the process of casting a Buddha image, the maker prays with intention, infusingthe object with the light of accumulated merit. Each sacred image carries a living current ofbarami—a subtle radiance that responds to sincere prayers. People may dedicate their livesor seek blessings through these images, creating an energetic thread that links them withthe sacred. Every time someone chants or practices Dhamma, this current of merit flowstoward the image and returns its blessing to those connected with it, forming a cycle ofmutual spiritual support.3. Building a Network of MeritThe creation of sacred forms also weaves a vast network of merit that connects themaker, the sacred image, and the divine beings involved. For example, creating a Garudaimage establishes a karmic bond with Garudas across all realms. One may pray,“May thisenergy be shared with every sacred form ever created, and may I partake in all theseaccumulated merits.” Such aspiration extends one’s barami beyond time and space,establishing a long-term spiritual record that endures beyond a single lifetime.Summary: Form and Formlessness in HarmonyIn Luang Ta Ma’s path, casting or molding sacred forms—whether the Jakkapat powderimages or the large Buddha statues—is far more than crafting religious artifacts. Each act isa spiritual conduit for generating, storing, and radiating Barami. These images serve asbridges between worlds, helping practitioners and unseen beings alike to receive and sharethe light of the Buddha’s compassion. In this way, both form and formlessness work together—preserving the energy of Dhamma and spreading merit far and wide, across realms andages.144
? Key Point: Self-Sustaining EnergyEven if the person wearing the amulet is not in a calm or mindful state (for example, feeling angry orupset), the amulet can still shine on its own—because its energy current was pre-programmed fromthe beginning. It does not depend on the emotional state of the wearer.However, if the person remains calm and peaceful, it significantly enhances the radiance andspreads the merit even further..Therefore, creating and distributing a large number of amulets around the world is like setting upmerit-signal transmitters. Whenever someone chants anywhere on earth, the current of merit iscontinuously transmitted and expanded.Since Luang Ta has spread this practice for many decades, there are people chanting almost all thetime — keeping this global network of amulets shining and radiating energy without pause.Note: This principle is similar to “establishing a merit field” by dedicating energy to sacred forms such asBuddha statues, stupas, and other holy symbols.145? A Little-Known Insight: The Global Merit NetworkThe small Jakkapat powder amulets that Luang Ta has personally molded and freely distributed—now numbering over ten million pieces worldwide—are themselves vessels of barami. Within each one liesa spark of the Dhamma’s radiant light.Every time the Jakkapat Chant is recited anywhere in the world, all of these sacred piecesilluminate simultaneously, sending waves of blessing and protective energy across the realms.This occurs because Luang Ta humbly invoked the Barami of Luang Pu Doo, so that every sacredform could radiate the unified blessings of Luang Pu, the Triple Gem, and the Jakkapat wheneversomeone chants or performs a wholesome deed—like a spiritual program embedded into every singleimage.Each piece is connected to the central current of that compassionate Barami. Anyone whoparticipates in their creation, distribution, or even sincerely prays to share in that merit automaticallybecomes part of the same vast web of barami. The connection is energetic, not physical—activatedthrough intention and sustained by faith.Make more → get more merit back.(But only if you keep your mind steady.)⚙️ The Working Steps1.Creation: We create the Phra Phong Jakkapat (Jakkapat Amulet).2.Distribution: Distribute them out3.Programming: Each amulet is consecrated to connect within thesame current of energy.4.Activation: Whenever anyone chants, all the amulets in this networklight up together and radiate power to the surrounding realms.
146BIG BUDDHA NOURISHES THE SMALL BUDDHA(พระใหญ่เญ่ลี้ยลี้งพระเล็กล็ )The phrase “The Great Buddha nourishes the Small Buddha” (Phra Yai Lieng Phra Lek / พระใหญ่เญ่ลี้ยลี้งพระเล็กล็ ), spoken by Luang Ta Ma, is not merely poetic — it reflects a real spiritualprinciple about how merit and spiritual power (barami) work in harmony. It explains how largersources of energy support smaller ones — both in building merit and in the invisible network ofcompassion that links them together.? What is the Great Buddha? (Phra Yai)In this context,“The Great Buddha” refers to large Buddha statues or sacred images such asLuang Pu Doo, the Maha Jakkapat, stupas, or large statues of revered masters that Luang Ta andhis disciples have built and consecrated.These Great Buddhas are not just “sculptures,” but spiritual energy centers — vast repositoriesof merit, filled with the energy of chanting, meditation, and blessings. They act like great powerstations of Dharma, radiating waves of pure energy.Because of their size, they can be seen from afar. When one sees them — “the eye sees theform, the mind sees the essence” — faith naturally arises, and one’s mind connects instantly to theBuddha’s light.? What is the Small Buddha? (Phra Lek)The “Small Buddha” refers to smaller statues, local temples, monasteries, monks, and smallscale Dharma centers or activities surrounding the Great Buddha.? How this “nourishing” worksThe word “nourish” here means to support, empower, and connect through spiritual energy —both in the visible and invisible realms.Transmission of merit energy: The Great Buddha, built and consecrated with deep faith andcontinuous chanting, gathers powerful merit energy. That energy radiates outward, blessingthe surrounding realms and uplifting monks, practitioners, and beings nearby.Spiritual reinforcement: The Great Buddha also nourishes the smaller ones by strengtheningfaith and spiritual determination — like a great source of inspiration that recharges all thosepracticing nearby.
147Creation of an Atmosphere of Dhamma: Having a Great Buddha within a temple transformsthe place into a center of faith—a sanctuary that naturally nurtures meditation and spiritualcultivation, creating a pervasive Atmosphere of Dhamma.Building a Shared Network of Merit: The act of creating, maintaining, and venerating aGreat Buddha weaves a bond of merit among the builders, devotees, and monastics. Thissacred connection supports all realms of existence through the flow of shared Barami.? The Cycle of Faith and Circulating Merit (The Economic Dimension)In essence,“The Great Buddha nourishes the Small Buddha” is a metaphor for thecompassionate flow of Barami—the greater source supporting the smaller, so that all can keepspreading the light of Dhamma together.This nourishment extends beyond spiritual energy; it includes faith and tangible resources. Whenpeople pay respect and make heartfelt prayers, they often receive the blessings they seek. Ingratitude for their wishes being fulfilled, they return to offer donations or perform acts of merit, thuscompleting the virtuous cycle of giving and receiving.Examples of the results include:Financial Flow: Donation boxes overflowing as people make offerings in return.Temple Sustainability: The temple gains enough resources to maintain itself and support themonastics, allowing them to continue their practice and teachings effectively.Community Support: Local communities around the temple also benefit—as visitors come tomake merit, they support nearby shops and livelihoods.This is the self-sustaining cycle of merit — the Great Buddha nurturing not only the smallerBuddhas and monks, but also the temple and surrounding people.Examples: Luang Pho Wat Rai Khing, Phra Phuttha Chinnarat.
148Additional Insight: The Timelessness of the Jakkapat FormLuang Pu Doo is a great Bodhisattva of immense spiritual power. His barami can reachevery sacred image created with pure intention to connect with him.However, Luang Ta explained that these physical forms of Luang Pu Doo have a limitedlifespan — for one day, when Luang Pu gathers all his barami back into oneness, thoseforms will lose their spiritual charge and no longer act as conduits.This is different from the Jakkapat form (Phra Jakkapat), which will endure forever. Thereason is that the Jakkapat is not a single Buddha, but the archetypal station through whichall Buddhas have once passed — the timeless link of barami itself.Therefore, Luang Ta teaches us to dedicate our lives to all Bodhisattvas — to connectwith the ever-living stream of barami that remains unbroken through all time.