This Phra Kring has Venerable’s Kesa (Hair) and Chivon (robes)
This Phra Kring is No. 430 and Venerable’s hand write yant!
This Phra Kring has Venerable’s Kesa (Hair) and Chivon (robes)
This Phra Kring is No. 430 and Venerable’s hand write yant!
This phim dark brown in color is made from Wan MahaMongkhun.
This phim white in color is made from Pong Buddhakhoon.
Rasami means radiance of bright light,
Mondop is a structure of a throne,
Waek man means unveils the curtain of the throne.
This amulet’s iconography represents the bright radiance light from an Enlighthen One. The radiating brightness of Him reveals and shine forth. This amulet is useful especially for those whom are going through tough times or lack of luck. It is made by Ven. LP Boon Kerd Wat KhaoDin, Chainart.
This is Ven. LP being helped by one of us , Khun Ae, also his disciple whom have now returned to lay life.
Ven. LP Boon Kerd is of Ven. LP Gop lineage ( refer to locket on the left, the photo of Ven. LP Gop is at top left corner, Ven. LP Obasi is at top right corner and Ven. LP Boon Kerd at the center. ). He is direct disciple of Ven. LP Obasi ( refer to photo of locket on the right.) For those whom haven’t met Ven. before will find Ven. rather strange because Ven. may just suddenly talks to nothing in the air. No!, Ven. is not a mental but Ven. is just like his Teachers, Ven. LP Obasi and Ven. LP Gop, they can see celestial beings from other realms and communicate with them. Strange but true. We often receive phrataps sadet/relics borne from air, from Ven. . The photo above shows one of us helping Ven. down to his kuti, Ven. actually descended from the mountain cave above to collect the relics. From time to time, celestials beings will inform Ven. that they have brought him relics and kept in the mountain above.
At the back of this amulets are Yant Budh and Nak Mak Pak Thak or Earth, Fire, Water and Wind. It symbolize completeness. And at the bottom is written Kerd Suk which also means happiness is born. This Phra Phim Rasami actually follows the make of Ven. LP Suk Wat MaKhamThao, Chainart. In Chainart, Ven. LP Suk is regarded as the grandmaster just as Ven. LP Thuad is to Southern Thailand.
The Katha for this Amulet is:
Satta Theva Manussanang Buddho Bhagavati Ma A U
This is an inked print phayant of Ven. LP Kron. This is chanted by Ven. himself. The yants are of ;
E Rak Ja Kha Tha Rak Sa, Thi Hang Jak Tho Ro Thi Nang, Phi Sam Ra Ro Bu Sa Bu… commonly knows as the Katha of Eight Directions and also Yant Kropetch (The Diamond Shield). But this yants itself has many uses other than just protection, for example it also represents the Guardian of the Day. In fact this yant encompasses all kinds of blessings.
Though inked print, it is originally wriiten by Ven. Than Chao Khun himself. Every Teacher would have their own diagram yants of this katha but Ven. Than Chao Khun’s is unique and beautiful.
Solid Gold Phra Kring Wat Suthat 2536, last batch being moulded in front of Wat Suthat’s Bot
Phra Buddha Bhaisatjayaguru, commonly known as Phra Kring or The Medicine Buddha is widely and popularly revered in Mahayana Buddhist countries like China, Tibet or Taiwan. Phra Buddha Bhaisatjayaguru made its way into Thailand’s Theravad tradition due to the influx of Chinese migrants or businessmen whom travelled to Siam Kingdom then. It is a popular practise then, when they were to travel afar, these Chinese will pay visit to Phra Buddha Bhaisatjayaguru for safety and business prosperity. As we all have known, many Chinese then have subsequently migrated to Siam Kingdom and settled for good.
Photo above: Rooplor Phra Kring Na Chin (Chinese look) and Na India (Indian look) .
Due to long trips away from home, eventually, amulets of Phra Buddha Bhaisatjayaguru were made for Chinese to carry when they are away abroad for long. They called it ‘YauShiFwo’ or The Medicine Buddha. According to some reference the ball bearing that rings inside the amulet emulates the Mahayana chantings that uses bells. But the Phra Buddha Bhaisatjayaguru is made different as compared with Thailand. According to Mahayana tradition, the history of His Bodhistavahood and Enlightenment was inscribbed and melted together with the metals to make the amulets. In Theravad tradition, a complusory sets of yants/takruts and preferably navak metals are used.
The history of making Phra Kring in Thailand dates back to King Naresuan and Phra Somdej Panaret’s time in Ayuddhaya. The tamra or scripture of making Phra Kring states that in order to make an effective or saksit Phra Kring; a few sets of yants must be included, there is more than 108 types of yants in takruts form. However the tamra was lost in wartimes but this ancient scripture was inherited by Somdej Ma of Wat SamPloem decades later. Then it was Somdej Pavarit of Wat Bovorn that has inherited the the knowledge of making a good Phra Kring. But then too, Phra Kring wasn’t as popular until Phra Sangharat Pae of Wat Suthat revived the tradition and strive to seek the knowledge of making Phra Kring saksit.
Photo above : Phra Kring Pavarit, made less than 100pieces only.
How Phra Sangharat Pae started was because of his Teacher, Somdej Vanarat Daeng, was miraculously healed by holy water prepared with a piece of Kring Pavarit. Ven. Sangharat Pae was very enthusiastic with the effective healing abilities of Phra Kring and had set upon a firm mind to research and study the makings of Phra Kring. And Phra Kring Wat Suthat set to became famous under his makings.
Phra Sangharat Pae did claim that only Wat Suthat make the best Phra Kring. Ven. said so was because Wat Suthat or in full, Wat Suthat Thepwararam is one of Thailand’s six most important temples. Phra Sisakayamuni is the principal Buddha Statue of the temple. This Buddha Statue is placed over the heart of the city in correspondence with Tamrab Mahapichaisongkram and the meaning of Pang Marn Vichai Style, that is the victory over the demon. The name Wat Suthat Thepwararam means the temple in the heavens, where celestial guardians and angels protects. Plus the fact that before the end of 2536, all the famous Phra Krings of Wat Suthat was moulded in front of the Bot, a sacred and mythical space oversee by Phra Sisakayamuni. That is why the Phra Krings were all very saksit, but now they no longer mould them as such. In fact they seldom reveal where they mould them now.
Photo above: Phra Kring 3 inch bucha Navakloha 2542, this is made in accordance to the formula of Phra Sangharat Pae. It was not sold as per during launch in 2542 in Wat Suthat, but you must have collected a certain sum of new Phra Kring collections and you are only entitled one! Very long queue!!!
Photo above illustrates the materials used and also Phra Kring Phra Sangharat Pae was included as a raw item.
The 12 vows of Phra Buddha Bhaisatjayaguru or Phra Kring
In accordance to Medicine Buddha Sutra, Phra Buddha Bhaisatjayaguru made 12 great vows. He is attended to by two bodhisattvas symbolizing the sun and moon respectively: Suryaprabha and Candraprabha.
The Twelve Vows
The Twelve Vows of the Phra Buddha Bhaisatjayaguru upon attaining Enlightenment, according to the Medicine Buddha Sutra;
Katha Phra Buddha Bhaisatjayaguru or Phra Kring (In Pali)
Namo Bhagavate Bhaisatjayaguru Vaithuraya Phrabharajaya Tathagata Yarahate Samyak Sambuddhayak Om Bhaisajye Bhaisajya Samuragate Sawahak.
Preparations of the making of Phra Kring Theravad Tradition
These are only parts of the yants/takruts. There are many more compulsory yants to effectively make Phra Krings. Yant Kamchat is a good example, it is yants for dispelling anything that is undesirable to you.
Those big bulk of metals are navakloha, yants, old Phra Krings or the tree branches either from Somdej Pavarit or Phra Sangharat Pae and takruts.
Navakloha metals are preferred because according to Somdej Panaret ( King Naresuan’s Teacher ). Navakloha metals when immersed into clean water for 4 hours or more will energised the water with healing abilities.
This phim was made and given out to devotees on 20th March 2460 (now 2553) . Two years ago such phim may fetch THB80,000 to THB100,000 (without any casing) depending on conditions.
Below are references from Bangkok on the collection value of 2 years ago.
Katha Mahalap Ven. LP Parn Wat BangNomKho
Namo tassa bhagawato arahato sammasambudhhassa x3
Buddha Ma A U Nak Mo Budh Dha Yak
Wira Dhayo Wira Konayang Wira Hingsa Wira Dhasi Wira Dhasa Wira Ittiyo
Putthassa Manee Ma Mak Puthassa Sawahom (3,5,7,9…times)
Iti pucha jak mahalakcha sapasanieha arahang sammasambuddho ma mak yatra yamdi wanjaya mansri sawadee lakpo
nak mo budh dha yak ( 3,5,7,9…times )
Though I have postings on this subjects before but yet people still email or sms to me to offer them a powerful amulet. I am not sure of any powerful amulets but I am very sure the superheroes above are more powerful (at least everyone sees them on the screen!!!).
I don’t blame you all after all that is how irresponsible amulet traders educate you all. They promise you the sun and the moon but you only end up see stars!!! But we can’t really blame them isn’t it because most collectors love to chase after mysteries, unfounded truth and exaggerations. I am not denying that there may be such miracles but it will be the wrong reason for your collection purposes. The main reason for collectors’ and readers’ ignorance is the lacked of Dhamma.
Lets go through the acronyms of POWER,
P = Persistency, Practicality, Purpose
O = Objectivity
W = Willpower
E = Effort, Enthusiaism, Endurance
R = Responsibility
All such qualities above can give power of accomplishments and success. But never has it mentioned amulets!!!
Actually, Buddha has more than 2,000 years ago, outlined motivational factors like above to guide laities to powerful achievements in their lay lives or spiritual attainments. It is called the DHAMMA. Let’s start with The Four Noble Truths;
The Four Noble Truths ( Katha: Dhu Sa Ni Ma )
1. Life means suffering. (Dhu)
2. The origin of suffering is attachment. (Sa)
3. The cessation of suffering is attainable. (Ni)
4. The path to the cessation of suffering.(Ma)
1. Life means suffering.
To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.
2. The origin of suffering is attachment.
The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a “self” which is a delusion, because there is no abiding self. What we call “self” is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.
3. The cessation of suffering is attainable.
The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.
4. The path to the cessation of suffering.
There is a path to the end of suffering – a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely “wandering on the wheel of becoming”, because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.
The Noble Eightfold Path
1. Right View
2. Right Intention
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one’s living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.
It may appear that such Dhamma has nothing much to do with amulets but the very fact that great Teachers consrecate great amulets because they stick with such Dhamma. And the fact we, at times experience miracles or unexplainable circumstances was because of such Teachers practising the Great Dhamma. This element is called Boonyarit ! Such Teachers have bountiful of merits / boon to share. When we wear such amulets, we are merely borrowing or riding on the Teachers boon!
Therefore we promote collection of amulets that fulfills the 4 principles rather than just being powerful. Because powerful amulets may not be good eg human bones amulets or dead corpse oil. But good amulets are definitely powerful in terms of providing absolute protection and other blessings ( not making one rich!!! ).
Sadhu Sadhu Sadhu
Ven. LP Boon of Wat Klang Bang Kaew
What is BiaGae? Bia means money and Gae means to solve. I am sure many would know that in ancient times they don’t trade with currency notes like now but with gold, silver and etc. Shell too is used as some form of monetary exchange. But in my opinion, Ven. LP Boon of Wat Klang Bang Kaew refers biagae as something of great value that will help solve problems rather than just money. Though it is commony known as an amulet that helps avert danger, black magic or soccery or bad spirit. Little does one knew that biagae of Ven. LP Boon offers a very wide range of protections and blessings. From enhancing a persons luck to making holy water to cure illnesses. For someone to own a piece of Ven.’s LP Boon’s biagae is indeed a very meritorous person because Ven. LP Boon doesn’t make it for any other people but his deserving disciple monks whom disrobe to return to laity’s life. It was one way of Ven.’s great blessings to him by offerring him a sacred amulet that will help solve his problems pertaining to life.
Those days it isn’t easy to make one piece of biagae, let’s simply summarize…
Let me share a video clip on my recent amulet exhibition in Bangkok. Click here!
As you can see, there were many biagaes. I bet for those of you whom lack experience in examining one, you will be convinced that those were made by Ven. LP Boon Wat Klang Bang Kaew. Many so called monks that came to Klang Valley to look for suitable and greedy targets to sell those to them often get their biagaes in such avenue. They may get them for a couple of tens to hundred Ringgit Malaysia. The next article shows how much at current day does one piece of Ven. LP Boon’s biagae!
That’s about RM25,000. Therefore why is he giving it to you cheap when he could bring it back to Bangkok and get better value!
A suitable shell is chosen and filled with live mercury. Nowadays Teachers hardly collect the mercury themselves but are bought. That is why in my opinion, if you shake the new biagae as compare to those of good old ones like Ven. LP Boon’s it feels different. Maybe using live mercury as compared with commercial mercury is different and has effect on the effectiveness on the biagae.
Once filled up with mercury, it will be sealed at mouth by a kind of tree resin to prevent leakage. As you all know mercury can be toxic.
Did you see the chivon/robes? But not every piece contains them though. You must know every piece of biagae is different because it is hand made and only very few at one time. Well those days, deserving monks don’t robe and disrobe as they like. Anyway, Ven. LP Boon only give to those whom sincerely served the Buddha, Dhamma and Sanghas.
If we are ambigous, we will cut open the exterior to investigate like the photo (left). The age of string, chivon and lead or aloy. But most of our members don’t mind as long as they get 100% Ven. LP Boon’s biagae.
Ven. LP Boon doesn’t knit the ropes on the biagae, it was done by a man that is always in temple. When it is done, some will paint wood like tree resin or dip into thick black tree resin. That expalins why some are so smooth and shiny.
The biagae then will be wrapped with alloy/lead as shown above and Ven. LP Boon will hand write all the yants all over it. Lead/ alloy over many years should turn to be such color. For the benefit of all we will show the sample of yants commonly use by Ven. LP Boon when writing on biagae (shown below).
Below is an article from a biagae collection book. This page shows a few of our featured biagae phim. Biagae with thick rak/resin made by Ven. LP Boon like the one we had featured above. The one we had featured above is made in year 2470s, one of his earlier makings.
SaengThai is considered lucky because we know Ven. LP Boons’ descendants. 20 over years, we only managed to collect a few. This featured biagae was planted at the base of bucha together with this phayant, handwritten by Ven. LP Boon with pencil (see below) and Phra Chao Sua.
But then again, never believe all that I have written just like the chinese saying goes ” A florist always claim his/her flower’s the best and fragrant! “. Please use your panya.
Katha BiaGae Ven. LP Boon Wat Klang Bang Kaew
Namo tassa bhagawato arahato sammasambudhdhassa (x3)
Samadhi awhile to rest your mind and recollection them to one-pointedness. Then bring Ven. LP Boon to mind and chant,
Na Ma Bha Tha (x3)
Cha Bha Ka Sa (x3)
Ak Sik Sak Tik
Dha Nu Chay Wak
A Wut Tha Ni Chak
Bhak Gak Bhak Kha
Wi Chun Na Ni
So Mang Ma May
Na Bhu Sa Bhu Ti.
Prepare nam mon (holy water) with this katha and BiaGae Ven. LP Boon. Place biagae and white lotus or any other flowers into the nam mon pot. Chant his katha over and over again or follow by the power of the day. The nam mon now is energize to heal or exorcise or for bath rituals. It has been mentioned before, for someone whom owns a real Ven. LP Boon’s biagae has one of the most important requisite to become mo or spiritual healer.
Other collection by Ven. LP Boon Wat Klang Bang Kaew.
Phra Saduklap BiaGae ( The Buddha of Inversion with BiaGae ) very rare.
This amulet is a rarity and valueable because not only it contains Ven. LP Boon’s BiaGae but also wrapped with Pong Cindamanee Jassawana. Ven. LP Boon is a master of not only BiaGae but Pong Cindamanee Jassawana and Phra Chao Sua. At its back was imprinted Phra Saduklap ( The Buddha of Inversion ), it was known to inverse negative energy especially directed purposely to harm the bearer. But Pong Cindamanee has many great positive influences, it was known as a celestial gift that encompasses the entire universe.
Reusi Porgae Ven. LP Boon Wat Klang Bang Kaew
This Master Reusi is made from Pong Cindamanee Jassawana with Pong Athan ( earth elements with guardians ).
Phra Somdej Thong Lerng 2494
Phra Somdej Pae Parn 2510
Phra Somdej Kanaen Lek 2510
Phra Somdej Pae Song 2511
Phra Somdej Pae Sam 2512
Phra Somdej Phim Phisek 2517 (original gold casing from temple)
Click here to see Phra Somdej Pae Mern
Yant/Katha Hua Jai Ven. LP Pae Wat PhiKunThong
This is a common yant found in most of Ven.’s collections. This yant is a result of much learning with many Teachers especially in his years of studies in Wat Suthat.
Buddho Budhadhak Buddhak Laphang Chew Ha Suwannang Mudhu Chitthang Piyang Ma Mak .
One can chant as often as one needs with good mindfulness. If offers protection and blessings in many ways.
Made only 1 piece, 9 gold takruts! Read our previous postings…