The Story of Luang Pu Sangwan
Luang Pu Sangwan is a remarkable monk, reputed to be the
pride and jewel of Suphanburi. Even the great Luang Ta Maha Bua commended him
for his resolute Dhamma practice and spiritual achievements.
Furthermore, he was also karmically and spiritually
linked to the famous Mae Chee Boon Ruean. Both LP Sangwan and Mae Chee Boon
Ruean often praised each other, with LP Sangwan telling his female devotees
that women could attain arahantship just like Mae Chee Boon Ruean did (ปกิณกธรรม, LP Sangwan).
Mae Chee Boon Ruean was a good example that gender did not limit women from
enlightenment. On the other hand, Mae Chee Boon Ruean said that LP Sangwan was
her elder brother in a previous life, which explained their close relationship
in the current. According to พุฒินิพพานบันทึกธรรม
of Mae Chee Boon Ruean, they had met many times in the past.
This is his story, as provided by various sources on the
web, possibly originating from Mae Chee Brigitte.
Luang Puu Sangwan Khemako, birth name Sangwan Janrueang,
was born on a Monday in March 1916 (the Year of the Big Snake) in Nong Pak Nak
village, Supanburi Province. His
father’s name was Mr. Huang and his mother’s Mrs. Wat.
All the members in his family were rice farmers. He ordained as a monk for the first time at
the age of 20. However, after 3 months,
he was only able to recite two chanting verses because of his inability to
read. So he disrobed and returned to
farming.
In 1941, at the age of 25, he married Miss Bang. Not long afterwards he became ill and could
not work in the rice fields. So his wife
assumed the task of working in the rice fields while Luang Puu took over the
task of preparing the food.
Luang Puu had endured much suffering due to a numbness
disease that lasted two years. During that time he started to meditate with
instruction from Mae Chi (Nun) Jintana, a follower of Luang Phor Sot at Wat Pak
Nam, Phasicharoen, Bangkok. He meditated
by following the changing conditions of his body and mind until he was able to
free himself from the sickness that continually plagued him.
Later on there was a time when Mrs. Bang had become
ill. Luang Puu helped take care of her
much in the same manner as any ordinary husband would care for a sick and weak
spouse. Mrs. Bang couldn’t look after
herself and she wasn’t bathed for some time.
So when he did bathe her, as he poured water over her head, the water
began to evaporate and a foul-smelling vapor emitted forth. He began to have the highest compassion in
that the bodies of all people are not pleasant, are nests of disease, and are
the causes of suffering.
On another occasion, while Luang Puu walked past a large
mirror that reflected a woman’s body, he saw her skeleton instead of her
body. He realized that the body was always
to be the best meditation teacher and as he practiced the knowledge arose in
him of the conditions and causes of his mind and body, i.e. “self”. This allowed him to see the danger in all
mental formations, particularly with his attachment to wife and family, and
what manifested was a letting go of being bound to them. So Luang Puu told his wife of his unshakeable
intention to follow the Dhamma-Vinaya of Lord Buddha for the complete cessation
of suffering.
On the 25th of April 1951, at 2:45 in the afternoon, he
ordained for the second time at Wat Nang Buat, Supanburi Province. Most Venerable Pra Kru Khaek was his
preceptor. He received the Pali name
“Khemako” [abode of tranquility]. In
ordaining this time, Luang Puu intended to meditate and develop his mind by
using strict training practices. He
lived in the cemetery section of a forest temple named Wat Ban Tueng for 6
rainy seasons and was the disciple of Luang Phor Maha Thong Sobhano.
At Wat Ban Tueng he observed the following selected
tudong (wandering) practices:
Live in a cemetery daily.
Go on alms round every day without fail.
Eat only one meal per day.
Not to accept any food after eating.
Possess and use only a basic set of three robes daily.
Eventually he had to leave Wat Ban Tueng because of
‘appropriate improvements’ that had been made to the cemetery (it had been
cleared out). So Luang Puu traveled to
Wat Tung Samakkidhamm, located in the village of his birth, in order to please
his parents and the laity who had invited him to stay there. Although Luang Puu had left the cemetery, he
didn’t forsake his practice – not even a little bit. When we speak of this, we should reflect upon
his words “meditators cannot discard their practice until they have taken their
last breath”. He himself was an example
of this. When he came to stay at Wat
Tung he hoped to have the opportunity for solitary practice in order to
progress smoothly in his meditation.
One day Luang Puu and others were meditating in an old
temple building. Now because he was from
this village, it was natural that some villagers wanted to test and to annoy
him though for what reasons he didn’t know.
One such male villager saw Luang Puu sitting in meditation and then took
hold of his body and turned him as if he was sitting in a barber’s chair. Luang Puu recounted that he never felt angry
toward that person, both at that moment and subsequently. He had stated, “A mind without anger
naturally leads to happiness. Anger is
akin to a spear that pierces a creature.
So when an anger-less mind arises in one, where is it? It rests in bliss”. We assert that Luang Puu was a person who
resided in the Dhamma and who possessed such a genuine happiness.
When Luang Puu first began to propagate the Dhamma, he
faced many obstacles because most villagers didn’t understand his
teachings. Some even committed
unwholesome acts against him and obstructed all forms of propagation. He used to remark that one should work on
behalf of Buddhist teachings; on behalf of the Buddha, the Dhamma, and the
Sangha. Luang Puu never abandoned his
Dhamma work and although he literally “turned the Wheel of Dhamma” by
propagating alone, he never became frustrated.
In the end, Luang Puu had the ability to overcome the
obstacles that he faced and he was able to spread the Dhamma to people far and
wide who then became familiar with his teachings. He had stated “with compassion, I can wish
that others attain to Nibbàna (liberation), and not walk the pathway to hell.” In addition, he had taught people to become
accustomed with giving forgiveness: “whatever is spoken or done and continues
to be is that person’s affair and not mine”.
This is the way of a contented heart.
Forgiveness is better than no forgiveness. With it there is no vindictiveness or enmity and
it allows for strong wellness in body and mind.
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