Today is the birth date ( 20.01.1870) of Tahn Luang pu Mun. Luang pu Mun along with his mentor, Ajahn Sao Kantasīlo,  establishing the Thai Forest Tradition or "Kammaṭṭhāna tradition"

Below are one of dialogue by Luang pu Chob, disciple of Luang pu Mun. Luang pu Boonsong had learned under Luang pu Waen and Luang pu Chob in his early days.

Phra Ajhan Phrom, the first disciple of Luang pu mun, attained Arahantship.

Luang pu Mun told his disciple Luang pu Chob that Luang pu Phrom has reached the shore , he is already brimming brightly.

We also understand what Luang pu Mun said and rejoiced

When Ajahn Te liberate follow by Luang pu Waen liberate, aged 58, in Mae teng, Chiang Mai, when luang pu Waen liberated, Luang pu Chob and Ajahn Khao, Ajahn Rian, Luang pu Wong were walking in the forest when the earth is shaking tremendously,  Ajahn Khao asks what happened that cause the earth shaking?

Luang pu Chob told Ajahn Khao that the old man LP Waen had liberated which was an auspicious thing and both luang pu Chob and Ajahn Khao rejoiced and said that the old man had been freed from suffering in this life.

Luang pu Chob

Source on translating: https://www.facebook.com/317512088316709/posts/1992350467499521/?sfnsn=mo

今天是 Tahn Luang pu Mun 的生日（20.01.1870.）Luang pu Mun 和他的导师 Ajahn Sao Kantasīlo ，建立了泰国森林传承或“Kammaṭṭhāna 传承”

以下是Luang pu Mun 弟子Luang pu Chob的对话之一。  文颂大长老 早年在Luang pu Waen 和 Luang pu Chob座下学习。

Luang pu Mun首位弟子 Phra ajhan phom 證阿羅漢。

Luang pu mun 告訴 他的弟子LP chob 說

LP phom 達到彼岸了，他已經是光明了。

我們也了解 Luang pu mun說的話，隨喜功德。

當Aj te 證道了，接下來是luang pu waen 證道，年齡58，地點在清邁Mae teng  ，當時luang pu waen 證道時LP chob 和aj kao ,aj lian ,lp Wong 正在森林行腳，當時大地 強大的在震動，aj kao 問發生什麼事情大地在震動？

Luang pu chob 就告訴aj,kao 老人家LP waen 證道了，這是吉祥的事情，luang pu chop 和 aj kao都隨喜功德說 他老人家在今世已經離苦了。

Luang pu chop 講述

2/10/2018翻譯

Bro teoh

Source:  https://www.facebook.com/317512088316709/posts/1992350467499521/?sfnsn=mo

Phra Ajaan Mun's past life as a samanera (novice) following Luang Pu Thep Lok Udorn to propagate Buddhism in the ancient mystical Suvarṇabhūmi Kingdom (not the airport)

If you have been following this page for a while, then you will already have encountered Luang Pu Thep Lok Udorn. For those who haven't heard of him, he is a legendary arahant who will appear to tudong monks in the forests. He saved Luang Pu Doo's life when Luang Pu was a young monk and contracted malaria in the deep jungles. LP Thep Lok Udorn is also one of the teachers of Luang Phor Jaran of Wat Amphawan.

Phra Ajaan Mun Phurithatto told Luang Pu Un Chagaro that Phra Sona and Phra Uttara, the group of disciples under Luang Pu Thep Lok Udorn, came to propagate Buddhism in Suvarnabhumi, which is a mystical region that some scholars propose comprise the countries of Thailand, Burma, and Laos. Phra Sona and Phra Uttara liked to use reed canes to support them on their tudong.

At that time, Venerable Ajaan Mun Phurithatto was a samanera or novice traveling who was travelling together with that group. During that lifetime, Luang Pu Mun deeply aspired for Phutthaphum, therefore he did not attain to any degree or stage of enlightenment. Phutthaphum or Buddha Bhumi is a Thai term that refers to the Bodhisatta ideal.

If you have read Luang Ta Maha Bua's biography of Phra Ajaan Mun, then you will know that Ajaan Mun renounced the aspiration for Buddhahood and instead chose to attain enlightenment in this very life. It is my personal opinion that because Luang Pu Mun already spent some lifetimes accumulating the parami necessary for Phutthaphum, when he chose to became an arahant, because of his vast parami he became one of the most famous arahants and founding father of the contemporary Thai Forest Tradition.

Anyway, Luang Pu Mun said that many people cultivated affinities and made merit with Luang Pu Thep Lok Udorn. And in ancient times, the brackish salt water from the sea could reach up to as far inland as Saraburi Province or Khao Wong Phra Chan. Luang Pu also commented that Thailand is a very auspicious country, many people with great parami and fortune are born here, even groups of devas like to gather around. Not to mention relics of the Buddha (sarira), many of them are enshrined in stupas in Thailand today.

This is because the Thais respect Buddhism and there is progress in the Buddha Sasana. Many great practitioners are born in Thailand. [I must add that I find this to be quite true, Thailand is indeed a very good place to stay and practice. As Chao Khun Keng put it, "富贵修行难", meaning it is difficult to cultivate when one is blessed and wealthy. Singapore is a prosperous nation and it is hard to find a community of practitioners here. But I am amazed at the zeal and enthusiasm and support for meditators in Thailand.]

Source: Personal memo of Phra Khru Sangworasilawat (Luang Pu Un Chakro)

佛陀第一次講四念住是講給俱盧村村民那些人聼的，那個時候是屬於小的城市。在那個通俱盧村的人福報波儸蜜非常的多，所以佛陀就教絕頂的法給他們。

正常的時候，高階的那個法，佛陀只會對出家師父講。但是喬俱盧村的人非常有波羅密，佛陀就會教非常高的法，也就是四念住給他們聼。

如果看高僧大德的傳記，尤其是上座部，他們也會提及喬俱盧村。說阿姜曼尊者他同樣是屬於這個喬俱盧村的村長、首領。 隆普帖長老是阿姜曼尊者的孫子。阿姜曼尊者就帶他聼經，那天佛陀就是在說大念住經。在那個時代就開始修行了。

阿姜曼尊者是追求要成佛的，他的福報波羅密非常的多。他聽了之後他依然沒有證悟道果。因爲希望走菩薩道的人他是不會證悟初果的。因爲如果證了初果不久，就會涅槃，就無法成佛。隆普帖長老就會追隨阿姜曼尊者。如果大人物要成爲佛陀，他就會跟著成爲佛陀的弟子，跟著他的。

他就會提及到俱盧村說，那是一個非常有福報波羅密的村。那個時候投生到那個村的人非常的多。我們也可以稱之為非常有福報波羅密的人，我們現在聼的法是跟喬俱盧村聽到的是同一樣的法

-----隆波帕默

18-3-2023開示

19：30-22：06

https://www.youtube.com/watch?v=S8SzQ-2GV80

更多關於隆波帕默

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《Samatha and vipassana must go together》

"...Rest and meditative stillness (jhāna) are nourishment for both mind and body.

Samatha (calm abiding): Lets the mind rest and settles emotions.

Vipassanā (insight): Lets the mind observe the Three Marks of Existence (impermanence, suffering, non-self) to realize the Four Noble Truths.

When weary, let the mind rest—once refreshed, return to examining the Truths. Thus, master both resting and training the mind—both samatha and vipassanā. A true yogi cannot neglect either.

Only by skillfully balancing both can one break free from all defilements.

This is great virtue (sīla), great concentration (samādhi), and great wisdom (paññā)—practiced at the coarse, intermediate, and subtle levels.

With disciplined mind (citta) and mental factors (cetasika),

and by upholding the Ten Paths of Wholesome Action,

one does no wrong—neither in secret nor in public.

Bright within and without,

fully mindful and discerning,

liberated (vimokkha), freed (vimutti), unshakable (akuppa-dhamma)—

the mind is pure, steady, an arahant’s mind.

Radiant inside and out,

yet fools may scorn—their blame brings them karma,

for the arahant is utterly pure.

Their body is Nibbāna,

their speech is Nibbāna,

their mind is Nibbāna..."

Teachings of Luang Pu Mun Bhuridatto

Wat Pa Sutthawas, Sakon Nakhon Province

《止觀皆不可偏廢》

「……修習與禪定的寧靜，是身心的一種滋養。

止禪（Samatha）： 讓心休息，平靜情緒。

觀禪（Vipassanā）： 讓心觀察「無常、苦、無我」三相，體悟四聖諦。

累了就 讓心暫歇，恢復後再繼續參悟真理。因此，要懂得調節心的動靜——止與觀，真正的修行者 兩者皆不可偏廢。

唯有純熟運用這兩者，才能 徹底解脫一切煩惱。

這便是 大戒、大定、大慧——從粗到細，全面實踐。

以清淨的心（citta）與心所（cetasika），

並持守 十善業道，

無論人前或獨處， 皆不造惡。

內外光明，

正念周全，

解脫（vimokkha）、自在（vimutti）、不動（akuppa-dhamma）——

心已 純淨、平穩，如阿羅漢之心。

內外皆透亮，

但愚人可能譏謗——他們的指責只會自招惡業，

因阿羅漢 已全然清淨。

他們的 身是涅槃，

語是涅槃，

心是涅槃……」

-----阿姜曼

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

True precept is... Hiri and Ottappa

This means not causing suffering

or harm to anyone,

both in front and behind their backs.

One will feel ashamed

when they know it is wrong;

the mind will be troubled and distressed,

prompting immediate self-punishment.

A person with true virtue teaches

and punishes themselves

at that very moment...

真正的戒是……慚與愧

這意味著不對任何人造成痛苦

或傷害，

無論是在他面前還是背後。

當知道這是錯誤時，

會感到羞愧；

心靈會感到困擾和焦慮，

隨即進行自我懲罰。

擁有真正戒律的人會在當下教導

並懲罰自己……

----Ajahn Mun

never to scorn or look down on those who are suffering or poor, because we ourselves may one day experience the same—or worse. When that moment comes, no one can avoid it. Karma—good and bad—can be created by anyone.

-----Luang Pu Mun

永遠不要輕視或看不起那些正在受苦或貧窮的人，因為我們自己有一天也可能經歷同樣的情況——甚至更糟。當那一刻來臨時，沒有人能避免。業力——無論是善業還是惡業——都可以由任何人創造。

-----阿姜曼

一個從未體驗過禪定、智慧、道果、涅槃的人……卻想「正確地教導別人」以求證道果涅槃……是不可能的。

——阿姜曼

A person who has never experienced stillness, wisdom, the fruits and the path, or nibanna... yet wishes to "teach others correctly" in order to attain the fruits of the path and nirvana... is impossible.

——Luang Pu Mun Pruetthado

“….Meditation must be practiced frequently.

Do not contemplate once and then leave it for a month.

Contemplate by stepping in and stepping out—

that is, enter into calmness in the mind

and then step back to observe the body.

Watch the arising and passing away

of the elements and formations that arise in the mind.

The contemplation must be done with a calm heart,

so it does not become mere thinking,

which is a level of perception, not wisdom.

When practicing meditation diligently according to the Noble Eightfold Path,

the practitioner will surely attain liberation…”

“….禪修必須經常進行。

不要只思考一次，然後放置一個月。

應該進出思考——

也就是進入心靈的平靜，

然後退回來觀察身體。

觀察元素和心中形成的事物的生起與消逝。

這種思考必須在心靈平靜的狀態下進行，

這樣才能避免僅僅是思考，

這是感知的層面，而非智慧。

當根據八正道勤奮地禪修時，

修行者必定能夠獲得解脫……”

——————————————————————

Teachings of Luang Pu Mun Phurithatto

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

"As Ordinary Beings, Do Not Be Negligent!"

Most people are still immersed in sensual desires, believing that pleasurable experiences are happiness, while unpleasant ones are suffering. Therefore, they engage in various good deeds, such as listening to the Dharma, giving, and observing precepts, or they may practice meditation to a slight extent, but their purpose is merely to attain rewards in the human or heavenly realms. This still falls within the realm of wholesome deeds associated with sensual desire.

In the future, when the body dies, some people will ascend to good destinations, while others will not, all depending on the pull of their karma. Since they are not yet "those who are definitely liberated," meaning they have not yet attained "stream-entry," they have not completely closed off the possibility of falling into unwholesome states.

—Ajahn Mun Bhuridatto 

《作為凡夫不要放逸！》

人們的性情大多仍沉溺於欲愛，認為美好的情慾是幸福，而不好的則是痛苦。因此，他們才會實踐各種善行，如聽法、布施、持戒等，或略微修習禪定，但目的只是為了獲得天界或人間的福報。這仍屬於欲界善業的範疇。

未來，當身體死亡後，有些人會升往善趣，有些則不會，全憑業力的牽引。因為他們還不是“決定解脫者”，即尚未證得“須陀洹果”，因此並未徹底關閉墮落惡趣的可能性。

—隆普曼·布里達多

Judge翻譯泰語

“….. Impermanence!

It is something great and certain.

Greatness is impermanence.

A great life is a life lived with generosity, virtue, and meditation,

with compassion and gratitude.

A life filled with goodness

may not be a great life,

but a truly great life

must rely on virtue and goodness alone….”

“….. 無常！

這是偉大且確定的事。

偉大就是無常。

偉大的生命是

以布施、戒律、禪修、

慈悲和感恩的生命。

充滿善良的生命

它未必是偉大的生命，

但真正偉大的生命

必須依賴於德行和善良……。”

---阿姜曼

cred. to Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ 

“……那些自认为是修行者、导师、老师、常去寺院、持戒吃素或修习禅定的人，一旦疏忽大意，被烦恼侵蚀，便会被自我迷惑所控制，以为自己比别人更高明。

这不仅会阻碍善行的成长，还会让心灵逐渐堕落。

总是批评别人，却很少反省自己。正如智者所说：

‘懂佛法的人喜欢战胜他人，而有佛法的人喜欢战胜自己。’”

龙普曼

Judge翻译泰语

“… Those who consider themselves practitioners, mentors, or teachers—those who frequently visit temples, observe precepts, eat vegetarian, or practice meditation—can, once they become careless and are eroded by defilements be controlled by the delusion of self , believing themselves to be superior to others.

This not only hinders the growth of wholesomeness deeds but also leads the mind to gradually decline.

They constantly criticize others but seldom reflect on themselves. As the wise say:

‘Those who understand the Dharma like to conquer others, while those who possess the Dharma like to conquer themselves.’”

— Luang Pu Mun

把自己好好看清楚，

总比你老是,盯着别人好。

“看别人，总是看到别人什么都做不对，做什么都不顺眼.”

所以还是,

「看自己比较好.」

Luangpu Man 龙补曼

“..当我们看到别人陷于困苦或贫穷，觉得令人哀怜时，或许我们也可能有一天会变成那样，甚至比他们更为不幸。

..当因缘到来时，没有人能有力量逃避，因为善业或恶业是由我们自己所造，就像其他人也可以造业一样，因此我们能成为他们那样，别人也能成为我们现在的模样。”

佛法是一门能够准确观察自己和他人的学问，世上没有任何学问能够与之相比。

无论善恶，都时时刻刻与自己同在，心是引导造作各种业的根本，明显地表明了“业与造业者同在，心是所有业的根源”。

业是一种神秘而强大的力量，没有人能逃脱因果业报的法则。

如果我们能像看见物体一样清晰地看到自己和他人所造的善业与恶业，就不会再敢造恶业，而会积极行善，因为善就像清凉的水，能够减少世界上的痛苦与不安。

“善与恶并非自然产生，而是通过反复的行为形成的习惯。”

当习惯养成后，就会变成性格。如果是恶习，就很难改正，只会随着惯性不断堕落。

如果是善行，则会变得越来越熟练并充满勇气。

我们生而为人，地位崇高，请勿模仿动物的行为，否则人类的品格会堕落，甚至比动物还要低劣。

应该远离恶业，勤修善业，行善积德，不要虚度此生，珍惜难得的人身福报。

理解业的道理，是学习佛法的一部分，旨在为接受我们自己的业果做好准备。

正如谚语所说：“业决定了众生的优劣与差异。”

那些怀疑业或不相信业果的人，是忘记了自性，最终变得盲目无知。

业，是指身、口、意所造的善恶行为；

果，是指遍布世间的苦乐报应。

我们应当对一切众生怀有慈悲，因为他们与我们一样，经历生老病死，无有高下之分。

人的福报和业力的深浅各不相同，动物也是如此。

有些动物的福报、德行甚至优于某些人类，但由于它们处于动物的生命状态，只能承受并消化业果。

尽管动物身处低等的生命形态，也不要轻视它们，因为它们只是随缘消受自己的业报而已。

人类在贫困或困苦时，也需要忍受，直到业果结束。

我们人类出生为人，有时享乐，有时受苦，完全取决于业力的安排。

人类的命运也是由某种业力引导而来的，而这背后是无数次的轮回转世。

因此，要意识到各种生命的业报是多样的，不要轻视或嘲讽他人的生命状态或生活方式。

同时，也要明白一切众生都有其自身的善业和恶业。

“善业恶业，各随其业，众生的福祸皆由自己所造。”

Luang Pu Mun Bhuridatta教诲

Judge翻译泰语

“骂、骂、骂和尚，都是重业。

   不要互相跟随侮辱僧侣。

    因为我们不知道真相。

   死后，他们下到深渊和地狱。

       这是不值得的。

   花了我们的时间，最好和我们信仰的僧侣一起修行佛法。

眷属们大量涌来，观看生病的老和尚，看那张脸，就是如此，亲眷们，无论是和尚，无论是人，佛陀或和尚也从人当中来，都有着同样的血肉和皮肤，人可以生病，佛、和尚也可以生病，最终我们都会死亡，看到这一点后，请将它视为教训，生老病死都是不可避免的。在死亡之前，如果你没有布施，就赶紧施舍出去，未受持的戒律必须受持，禅修还没有发展，必须发展到足够，这样就不会因为自己出生在佛教中但放逸而遗憾。这样才不枉投生为人。这就是我要说的，说太多会让我感到疲惫...

Judge翻译自泰语

The givers or ones who are remarkably in giving alms and sacrifice, that persons are dignified, respected and loved by all castes.

They will not encounter the shortage or deficiency of anything, there will be someone or something to assist them along the way.

They are always welcomed by people.

#Dhamma of Venerable

Luang Pu Mun Bhuriddatto

(English below)

當阿姜曼和 Luang por chob 在清邁近Sahagorn村，Nam-Phrae 鎮，Phrao 地區，Dok-Kham 穴一起禪修時， 一件重要顯著的事情發生了。雖然 Luang por chob 不是直接牽涉其中， 但他見證了重要的一刻--當阿姜曼終於認知到法元素和佛教之果， 然後最終成為我們時代的其中一位阿羅漢。

事件發生在1935年五月的一天，大概在凌晨三時。 當 Luang por chob 處於深定， 他的心靜止和高尚，光亮地閃亮著， 沉浸在定中。 突然間， 他心中的明亮和靜止在一瞬間被摧毀。 就在那一刻，他聽見非常大、響亮的如雷之聲，那麼大，大得所有東西都開始震盪

之後，Luang Por Chob 形容這個巨響為發生在他隔壁的核爆。那股力量是那麼大，強到所有東西開始搖晃， 好像整個世界在裂開，粉碎到最細的粒子。 然而，整個場景，只在他的心中展示， 外面的世界保持不變

由他開始修習， luang por chob 從未體驗過如這樣的禪修現象。他向內檢視自己的心, 嘗試找出是什麼導致這樣的心境， 但到最後， 他不能夠發現任何異象。因此， 他向外探究， 以找出對於此現象的原因

正當他把心送向外， 它射向阿姜曼的住處。 在那裡， 他(以心眼) 目擊多樣的男女天神在阿姜曼身邊擁擠著。那裡有著前所未見地多的天神。 大批從每一層天界來的天神聚在一起，到了整個空間-從天界到地上-- 都被完全飽和的程度。

多過十億個星系的天神聚攏在阿姜曼身旁。祂們的光輝閃耀得這麼明亮，以致整個Dok-Kham洞的四周都氾濫著光，完全被美德的強力光輝所照亮。然而， 所有天神合在一起的光芒， 相對於阿姜曼的心的光亮與雄偉， 根本不值一提。他由於法的完滿所散發的光輝超越其他一切。 Luang Por Chob 之後報告， 阿姜曼的莊嚴和美麗，比他所能描述的要光亮跟莊嚴得多。

在欣賞完阿姜曼令人印象深刻的光輝一段足夠時間之後， Luang Por Chob 拉回自己的心， 然後自己想“這肯定是由於一個今時今日大導師修行的重要事件”

就在第二天， 大概在下午四時。Luang Por Chob 去到阿姜曼的住處去準備日常洗澡的水。正當Luang Por Chob 向老師交出一條清爽的浴巾時， 阿姜曼問他“chob , 你最近修行如何？” Luang Por Chob尊敬地回應 “我的修行如常一樣， 尊敬的老師。但昨天一些事情發生在我的禪修中， 幾乎讓我神魂顛倒。

那裡發生了一個爆炸，一聲巨響，仿如有個大炸彈在我身旁引爆了。我從未在我的禪修中體驗到任何事情”

阿姜曼於是問：“你怎樣評估這件事？” Luang Por Chob回應：“我開始在我的心中尋找原因， 但找不到任何不尋常的東西。 但當我把心往外送，我立刻看到一道非比尋常、絕妙的光芒從你身上散發出來，比我過去所看到的更加光亮。在此之上， 我從未看過如此大群的天神在你身旁聚集， 尊敬的父親。但仍然， 我不知道為什麼那麼多天神會以這樣的規模探望你 ”

阿姜曼回答“你昨天看到那麼大群的天神， 他們以這麼大數目聚在一起， 來表達他們對我的隨喜

他們祝賀我能夠實現到法元素--從苦的完全解脫和生死輪迴的結束。從現在開始， 我再沒有出生。 所有東西都被斬斷了。 阿羅漢沒有無明的程度， 就正正是我現在怎樣沒有無明。你聽到的爆炸聲， 是由天神致敬的欣賞和認可宣言所造成的。他們以神通力所創造的隨喜衝擊波， 很有可能地劇烈地衝擊你的心， 使你被震晃， 從定中推出。

Luang Por Chob之後告訴我們:“就在那個時候， 我所有的身毛豎立了。 我從未想過會從阿姜曼個人那裡聽見如此的宣言， 到那天， 我也從未聽過 “法元素” 這個詞--在我整生中。但那激起了如此的喜悅， 以致所有的念與自制都從我那裡逃離， 眼淚開始在我的面流下。在那一刻， 我無法找到恰當的詞去形容我尊敬和敬愛的導師--他就如我的母親和父親--所體現的最高之法。 我在他身前跪倒在地， 然後在他的足下鞠躬。

我跪著， 胸部彎向下， 凝視著他的足， 我開始無節制地哭。 我被他已穿透法元素和成為了一位完全覺悟的阿羅漢這事實而感到非常感動和不知所措

一直到那天， 阿姜曼通常都是很嚴格的，然後會譴責我， 如果我失去我的鎮靜。但就算他多麼嚴厲地罵我， 我總是把它放在心中。 (因此我預期那天會受到嚴厲的訓誡) 。 但現在他卻沒有說什麼。 他只是讓我哭， 讓我自由地抒發我的感受。

當我平靜了一會兒，阿姜曼對我說“好， 看那個吧，chob 。看心可以去到多遠! 事情可以多麼深邃， 以致你的心被喜悅弄到不知所措， 甚至讓你哭泣! 不是嗎， chob " 我回覆他 “ 我對你， 尊敬的父親， 已經在佛教中完成工作感到無語。你已經征服所有苦， 然後現在我被遺下， 仍然需要不斷修行。 我希望能明白法， 看見法， 就在這一生， 就如你! 尊敬的父親!”

阿姜曼回應 “假如你想在這一生達成道、果、涅槃， 你不能在任何情況下鬆懈你的精進。那需要對修行不懈的奉獻。無論如何，不要偷懶。 就如我迄今為止所教你的。 假如你如我所教導的修習， 你就會體現完全的滿意--道、果、涅槃-- 就在此生。我向你保證。

--正智居士翻譯

*******

When Venerable Luang Por Chob Ṭhānasamo and Venerable Luang Por Mun Bhūridatto were staying in the Chiang Mai area practising meditation together at the Dok-Kham cave near Sahagorn Village, Nam-Phrae Township, Phrao District, an event of utmost significance occured. Although Luang Por Chob was not directly involved in the event, he bore witness to the crucial moment when Luang Por Mun finally realized the Dhamma-element, that is, the moment when Luang Por Mun realized the path and fruit of the Buddha's teachings and ultimately became one of the Arahants of our time. 

It all happened on a day in May 1935, around 3 a.m. As Luang Por Chob was sitting in deep meditation, his mind still and sublime, shining brightly immersed in samādhi, all of a sudden, the brightness and stillness of his heart was blown away in an instant. That very moment, he heard a tremendously loud resounding thunderclap, so massive that everything started to tremble and shake. 

Later on, Luang Por Chob would describe this bang as being as if a nuclear explosion had gone off right next to him. The force was so powerful that everything started to shake as if the whole world was breaking apart and dissolving into the tiniest particles. The whole scene, however, was unfolding solely within his own mind; the outside world remained the same.

Never since he had begun practising, had Luang Por Chob experienced a meditational phenomenon like this. Inwardly examining his mind, he tried to figure out what was responsible for this mindstate. But in the end, he couldn't discover anything unusual. Therefore, he directed his investigation outwards to inquire as to the reason for such a phenomenon to have occured. 

As soon as he sent his mind outward, it shot straight towards the nearby dwelling place of Luang Por Mun. There he witnessed (with his mind’s eye) multifarious male and female devas crowding around Luang Por Mun. There were more heavenly beings than he had ever seen before. Hordes of devas from every single heavenly plane gathered to such an extent that the whole of space - from heaven to earth -  seemed to be completely saturated. 

Devas from more than a billion galaxies clustered around Luang Por Mun. The brilliance of their luminosity shone so brightly that the entire surroundings of the Dok-Kham cave were flooded with light, fully illuminated by the powerful radiance of virtue. And yet, the luminosity of all the deva gods combined was nothing compared to the mesmerizing brilliance and majestic beauty of Luang Por Mun's own heart; the blazing radiance of his Dhamma perfection exceeded all else. Luang Por Chob would later report that Luang Por Mun's grandeur and beauty was so much brighter and more majestic than could possibly be described in words.

After admiring Luang Por Mun's dazzling brilliance for a sufficient period of time, Luang Por Chob pulled back his mind and thought to himself: "This is certainly due to an important occurrence in the Great Ajahns practice today. I'm quite sure about it!”

The very next day, around 4 p.m., Luang Por Chob went to Luang Por Mun's dwelling place to prepare the wash water for his daily bath. Just as Luang Por Chob was handing his teacher a fresh bathing cloth, Luang Por Mun asked him: “Tan Chob, how is your practise lately?” Luang Por Chob replied respectfully: “My practise is as usual, Venerable Ajahn. But yesterday something happened in my meditation that almost literally blew my mind away. 

There was an explosion, a bang as loud as if a huge bomb had detonated right next to me. I've never experienced anything like it in my meditation.” Luang Por Mun then asked: “How do you assess the matter?” Luang Por Chob replied: “I started looking for causes in my heart, but couldn't find anything unusual. But when I directed my mind outwards, immediately I saw an incredibly wonderful light emanating from you, more radiant than I have ever seen before.  And on top of that, I have never seen such multitudes of devas gather around you, Luang Por. But still, I don't know why so many devas would have visited you on such a scale.”

Luang Por Mun answered: “The multitude of devas you saw yesterday gathered in such enormous numbers to express their Anumodanā - their emphatic joy and appreciation - to me. 

They congratulated me for realizing the Dhamma-element - the complete liberation from suffering and the end of the samsaric transmigration. From now on, there is no further birth for me. Everything is cut off completely. To the extent that an Arahant is without delusion, that's exactly how I am now without delusion. The explosion you heard was caused by the devas' saluting proclamation of appreciation and recognition. The Anumodanā-blast created by their psychic power, in all likelihood, impacted your mind so violently, that it was properly shaken and catapulted you out of samādhi."

Luang Por Chob later tells us: “At that moment, all of my hair stood on end. I would never have dreamt to ever hear such a statement from Luang Por Mun personally, nor – up to that day – had I ever heard of this term ‘Dhamma-element’ in my entire life. But it kindled such a mental delight (pīti) that all mindfulness and self-control escaped me and tears began streaming down my face. In that moment, I could not find words appropriate enough to do justice to that highest level of Dhammic realization which my revered and beloved Master - who was like mother and father to me - had attained. So I fell on my knees in front of him and bowed low to his feet. 

Kneeling with my chest bent down, staring at his feet, I started crying profusely without any inhibition. I was so stunned and overwhelmed by the fact that he had penetrated to the Dhamma-element and had become a fully-awakened Arahant. Never had I cried so much in my life. I don't know how to describe the feelings in my heart that day. It is too deep a spiritual experience and defies any description.

“Up until that day, Luang Por Mun was generally very strict and would reprimand me if I lost my composure. But however harsh he scolded me, I always took it to heart (that's why I had expected a harsh admonishment on that day). But now he said nothing. He just let me cry, let me express my feelings freely. 

When I calmed down after a while, Luang Por Mun said to me: "Well, look at that one, Tan Chob!  See how far the mind can go!  Things can be so profound that your mind is so overwhelmed by spiritual joy that it even makes you sob! Isn't that right Tan Chob?" I replied to him: “I am speechless at the idea that you, Luang Por, have finished your work in the Buddha's teachings. That you have overcome all suffering and that now I am left behind and still have to keep practicing. I wish to understand the Dhamma - to see the Dhamma - in this very life, just like you Luang Por!"

Luang Por Mun responded, “If you want to achieve path, fruit and Nibbāna in this life, under no circumstances slacken your efforts. It takes unremitting dedication for the practise. No slacking up, no matter what. Practise as I have taught you so far. If you practise exactly as I have instructed, you will realize to your complete satisfaction path, fruit and Nibbāna in this very life. That, I guarantee you.”

Translated by Thiracitto bikkhu