In the conversion among Thai prominent meditators about which of the three meditation methods: Buddho, #Samma Arahang and Rise and Fall, one should practice. The response generally is if one would like to meditate for cessation, one should practise Rise and Fall; if one wants to practice Anapanasati, one should practise Buddho, and if one wants to attain #Dhammakaya, one should choose #Samma Arahang. However, in order to become a well-learned person or so called Bahussuta, one should study all of them.
What can be taken from above is #Samma Arahang meditation is one of the four popular practices in the country. And it is all about what is going to discuss here. To start talking about the method of #Samma Arahang as developed by Venerable Sodh Candasaro in the modern time, it is essential to understand that in Thailand, before the time of the Venerable Sodh, 1885–1959 the study of meditation practice was restricted to only the forest monks. Therefore, teaching #Dhammakaya meditation to the general public was something unprecedented and it came out of the Venerable’s great compassion toward all beings as it was equally making the chance of mental liberation for lay people become possible.
The method of #Samma Arahang meditation consists of two preliminary techniques: one: Parikamma Nimitta (preparatory sign) which means the visualization of a crystal sphere; and two: Parikamma Bhavana (preparatory stage of meditation) which means the recitation of the Pali words ‘Samma Arahang’. It is the practice according to the Middle Way to attain the body of enlightenment called #Dhammakaya which aims at eradicating the roots of all mental evil.
The depth of the teachings of #Dhammakaya meditation is called Vijja Dhammakaya which can be equated with the Threefold Knowledge, Sixfold Higher Knowledge and the Eightfold Supra-normal Knowledge as mentioned in the Theravada Pali scriptures.
One salient feature of #Samma Arahang tradition is the practice of purifying food and offering it directly to the Buddha in Ayatana Nibbana. It is the practice which is popular and exclusive only within the circle of #Dhammakaya network at Dhammakaya temple. They would put the food and other offerings into new dishes, meditate to purify them, then collect the essence of their offerings to enter Nibbana and given directly to the #Dhammakayas of the Buddhas.
Venerable Sodh Candasaro, the founder of Dhammakaya meditation technique whose adeptness in meditation was known as unrivalled and his power was potent, at the same time he never claimed himself to be an Arahant or to have attained any of the stages of sainthood known in Buddhism. He did not claim to be a Buddha or a Bodhisattva.
During his lifetime, many miracles were said associating with him in various ways, for example his ability to provide for his temple-residents and temple-goers, and about his amulets.
In the case of catering for the whole congregation throughout his abbotship, it was said that he instructed the meditators in the meditation workshop to invoke the Grace of the Perfections of the #Dhammakaya to provide sufficient food for the temple community each day. He was certain that each day, there must always be someone of faith to support the temple and he instructed the meditators to facilitate the opportunity for the faithful to realize their wish to donate rice at the temple. He also commented that:
‘In any place where there are those who train their minds to come to a standstill, there will never be a shortage of food. Even if be it a monk practising until having brought his mind to a standstill in the depths of the forest, he will not be able to escape the generosity of those who seek him out in order to offer sustenance.’
The story about his amulets are also well-known. His amulets are reportedly sources of many miracles, even though he did not like people to be inspired simply by miracles or sacred objects. He saw his own amulets as something higher which made special, somehow, by the purity of those in the temple. When giving away the amulets, he would never fail to remind those who received them that the Buddha image they were about to wear could do nothing to protect them if they did not themselves practice generosity, keep the precepts and train themselves in meditation using the image as the object of their meditation.
The Venerable once said about the matter of miracles that anybody who had had the chance to study the nature of miracles would realize that they were just an ordinary byproduct of meditation practice and visualization. He never, however, intended that his disciples give much importance to miracles. His aim was always to use Vijja Dhammakaya to reach an end of all defilements, to bring an end to the cycle of rebirth and to bring all beings to the sanctuary of Nibbana.
However, traditionally, many lay Buddhists in Thailand want to seek help to their life problems through miracle means from venerable monks whom believed possessing magical powers. The classic example is that laypeople in need of funds would consult monks of repute before choosing lucky numbers for the national lottery. When coming to consult the Venerable at his temple, however, such people would be disappointed because he taught: ‘My temple has no holy water, no lucky numbers, no spells, no fortune telling. All we have is the stopping of the mind! What do you want from the Buddha’s Teachings, the bark or the heartwood?’
One lottery-lucky-number case well known within #Dhammakaya circle was that around 1955 when black market lotteries were rife in Thai society. One day however, a regular in the congregation, who practiced meditation sporadically and had more than a modicum of intelligence came to the Venerable asking for lucky numbers to ameliorate his poverty. Normally anyone asking for luck on the lottery would be chased out of the temple.
On that day, the Venerable did not say a word, but turned to one of his novices for paper and pencil. He scribbled briefly on the paper and sealed it in an envelope. The layman put out his hand to receive the envelope but the Venerable withdrew the envelope from reach saying: ‘Don’t you forget, this lottery is going to be the most important of your life. It will help you both in this lifetime and the next. It will bring you riches both this life and in the hereafter.’
He also had his condition: ‘… no rushing to open this envelope! Wait until you get home. Take a wash and freshen up. Have a good meal. Do your evening chanting. Sit for meditation until your mind is as clear as a diamond. Do not dare to open the envelope if your mind is not clear, otherwise you will miss out on worldly success. As soon as your mind is clear, only then open the envelope.’
The laymen was ecstatic, smiling broadly and thinking of his riches. As soon as he stepped down from the pavilion a crowd gathered round him. Some people fought with one another in order to get the best price to buy the envelope from him. He refused to sell it. There was no way he was going to give up his lifetime’s riches.
He went home, bathed, had a meal and kneeled down to do his chanting, then meditated, as soon as he thought that his mind was clear, he whipped out the envelope and prepared to receive his lucky number. He cautiously opened the envelope and took out the slip of paper. On the paper were written nine words: ‘The more you gamble, the more you rob yourself.’
He nearly had a heart attack. He was so angry!, thinking if the Venerable was not going to help on the lottery, why didn’t he say so? Why did he have to insult me, too? Next he felt regret that he had not sold the envelope when all those people had offered to buy it. However, the peace of mind from having just completed his meditation still pervaded his being and he started to think, if the Venerable had gone to such lengths just to teach him a lesson, it meant he must have no chance for luck on the lottery.
As well, reflecting the fact that all his lottery friends who used to be wealthier than he, gradually went bankrupt, one-by-one. Some won the lottery but the lottery refused to pay and died in the ensuing stabbing matches. He from that day on lost all interest in the lottery then continued with the task of earning an honest living, and from successful business and from the money he saved by not buying lottery tickets, he soon became wealthy and contributed to the temple’s upkeep.
At last he realized that the Venerable had not tricked him with promises of fortune all those years ago, but had wanted him to realize his true wealth, rather than letting the lottery gobble up his income.
Throughout his lifetime virtuous efforts and compassion, today the Venerable’s personality continues to remain close to the hearts of all who practise meditation with him. His zeal for and commitment to meditation remain an undying legacy for all. His personality is still a living force. It still remains a matter of wonder to many high-ranking ecclesiastics in Thailand that the Venerable could exert such an influence on the minds of the faithful, even after his decease.
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Remark: The story of lottery lucky number has its origin in the book: THE LIFE &TIMES OF LUANG PHAW WAT PAKNAM
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