Biography of Luang Por Guay Chudtintaro, Wat Kositaram, Chainat.
Luang Por Guay was born on 2nd of November 2448 in the year of
the snake, in Soi 9, Ban Kae , Tambon Bang Khud, Sakburi,
Chainat. He was the son of Mr. Dtui Bpan Son, who originally
came from Wiset Chaichan, Ang Tong Province. His Mother was
named ‘Khun Mae Dtuan Daechma, from Ban Kae.
He had four Siblings; first came his three Brothers, Dtu, Khaad,
Cheun and then his Sister Nak, and last came the youngest, Guay.
All of the Brothers and Sisters, and Luang Por Guay himself have
passed away, and are no longer with us. Luang Por Guay was the
last born and the most loved of his Parents.
When he grew up a bit, they took him to stay with Luang Phu
Khuad at Wat Ban Kae (Wat Kositaram), to receive some schooling.
In those days, the area of Ban Kae was still far from
infrastructure and Civilization, and too difficult to reach a
real school. Luang Phu Khuad asked his Parents beforehand, what
Guays birthdate and Birth Year were, as well as questioning them
as to his skin complexion, manner of speech. T turned out that
the young Guay had the astrological alignments of a ‘Maha Burut’
(Great Person), who would be sure to end up in a high position.
Guays skin complexion was lighter than that of his parents, more
yellowish and light in complexion, which in Thailand is believed
to be the sign of a person with great wisdom and intelligence.
He was a child of little speech, but with eyes that reflected
daring and penetrating. He was a person with a grand aura of
power and strength, but whose manner and movement was gentle and
graceful.
He learned to read and write and to use mathematics with LP
Khuad, and at the young age of six or seven, he was already able
to read the Dhammapada and Pali Prayers. So Luang Phu Khuad then
continued to teach Luang Por Guay ‘Pasa Khom’ (Ancient Khmer
Sanskrit). Luang Phu continued to share as many Wicha as
possible with Luang Por Guay. He did this with the knowledge
that perhaps one day the young boy might Ordain into the Buddha
Sasana as a member of the Sangha, and then these teachings would
serve him to be able to become a Great master, in line with his
‘Duang Chadtaa’ (Horoscope reading) which LP Khuad had already
examined.
When Luang Phu Khuad passed away, the young Guay was taken from
the temple by his parents to continue studying Khom with Luang
Por Dam (sometimes spelled ‘Dum’), of Wat Hua Den, which was
quite close to Wat Ban Kae (Wat Kositaram).
Once he had mastered Khom, he went on to learn at Wat Praw
school in Don Gam. He had to travel there, but not too far. He
learned up to the level of Por Sorng, (about twelve years old)
and then became bored with learning because he was already far
ahead of most others in his age, and could even already read
Khom fluently. He turned to assisting his Parents in running the
farm at home. The whole time he spent helping his parents, he
could not get Luang Por Khuad and the temple out of his head. He
saw no purpose in spending ones life farming for harvest.
Older generation Thais tell that Luang Por Guay was not a
selfish or hedonistic child like many others of that time, but
when Luang Por Guay was asked about this, he said that he was a
very naughty boy, and that he used to like to make arrow shaped
projectiles and shoot them out of his gun with gunpowder.
When evening would come, whoever had left their windows open
would get a warning shot from the young Guay to warn them to
close their windows properly. As he was still a layman, he would
always say to his Parents that if he ordained as a Monk, then he
would ‘Buach Mai Seug’ (Ordain forever, and never disrobe).
He once explained this to his grandmother, and told that as he
was young, he once had a person who he held very dear to his
heart. He would climb up to the window of their room (Luang Por
did not say if this was something he did often or just a few
times, and also does not reveal who the person in question was).
One evening, he was longing to see the person he loved, and
climbed up to the window as arranged. But when he got there, the
full moon was shining so brightly, that he did not dare to
appear
He thus waited until the Moon fell, and it was late. The
darkness fell, and he dared to climb up to the window of his
loved one with no fear of her Father seeing him.
His lover was asleep already, tired of waiting, and the sight he
was greeted with made him stand frozen in surprise. She lay with
her hair all tangled, and her mouth open in an unmannerly
fashion. Spittle was dribbling from the side of her mouth, and
she lolled with the covers arranged as the sheets on a corpse.
It was not possible to find any beauty there at all in this
impression. In this moment, he released his attachments to such
matters completely, and fled. He never returned to look for his
lover again. Since then, he never had another affair with any
lover.
This shows that Luang Por Guay was already realized in the
renunciation of Sexual Sensory pleasures since before he
ordained as a Monk. When he came of age and was sent by his
Parents to Ordain, he asked to have a quiet Ceremony at the
temple and not to indulge in any of the social celebrations that
are traditionally performed and undertaken in Thai Buddhist
Culture, which were a simple waste of money in his view, and
nothing to do with the Buddha Sasana and the seriosity of the
renunciation of a Bhikkhu.
He was accustomed to say ‘The Preacher must know the right time
to preach, and the Faithful believer must know the limits of his
resources’ – this means that the Merit – Maker must donate or
arrange for a ceremony that is within their financial limits,
and not en-debt themselves just to follow the tradition. The
young Guay was brought to his Upachaya Pra Chainat Muni, who
shaved his head and Ordained him, along with Luang Por Bpa as
the Pra Gammawajarn, and Pra Ajarn Hring as the Anusawanajarn.
He was Ordained on the 5th of June 2467 at 15:17 pm. He was aged
20 years old. The Ordination Ceremony was held at the Uposadha
shrine room of Wat Po Ngam In Sakburi, Chainat. His Ordained
Name was ‘Chudtintaro’, meaning “This world is full of turmoil
of the ways of the world, burdened by defilement and desire,
which is greed anger and ignorance – He who cuts off the
defilement and craving, will reach the far shore of Nibbana”.
After his Ordination as a Bhikkhu, Luang Por Guay resided at Wat
Kae, where Luang Phu Ma was the Abbot at that time.
Pra Guay Chudtintaro began to practice recital of the Vessantara
Jataka (Life of Vessantara, a previous Incarnation of Lord
Buddha, and one of the ten last lifetimes leading up to his
Enlightenment).
He also studied other works such as the Khantakumara and the
Dhanakhanta. In that time, there was hardly any other student
who could equal his knowledge and Mastery of the topic. After
his Ordination, he resided at Wat ban Kae, where Luang Phu was
the abbot. He began practicing recital of the Vessantara Jataka,
and soon used it as a tool when people asked him to preach to
them.
He would preach about how if Nang Matri had not followed Pra
Duassandorn into the forest. Then he would have been a spinster.
He would then preach about spinsters, female and male, and tell
how if this person was left by his wife, that he must be
intolerable, and if a woman was without husband, its must be
because this or that. People who were spinsters or widows would
not be able to sit in the Sala and listen, for embarrassment,
and would have to go hide behind a wall or a tree to listen to
the sermon.
It became clear then, that Luang Por Guay did not have the art
of preaching very polished. Some people would even break out in
tears listening to his sermons about being a lonely spinster.
The real reason why he could not give sermons using the
Vessantara jataka, was that it is necessary to use quirkiness
and humor to tell the tale and make parables. Luang Por Guay did
not like to behave in this manner. In order to evade further
embarassments, Luang Por evaded preaching by going to learn
traditional medicine with Hmor Khian, who was famous for being
able to suppress plagues and epidemics. In Koke Chang village
many people were dying from an epidemic, and even all the other
doctors had died.
Only Hmor Khian remained who was able to cure the ‘Roke Khai
Torapis’ disease which was quickly killing off all the
villagers. On the 19th May 2472, Pra Guay began to learn
Bpariyadtitam (Theoretical Dhamma), in order to develop in his
understanding and practice of the Buddha Sasana, studying at Wat
Wang Khorn for two years, and then continuing his studies to the
Doctorate degree.
As he was just about to enter the exams for his qualifications,
he became very ill, and was unable to continue. He then decided
that he had studied enough, and that he should now focus on
Vipassana Kammathana practice and Wicha Akom, and received
training in how to make and empower magic charms and amulets,
effigies and talismans.
He traveled to learn Wicha from Luang Por Sri Wiriya Sopat of
Wat Prang (Singhburi), who is said to have been the greatest
Vipassana Kammathana Master of the region at that time. It was
here that Luang Por learned the Wicha of making magic rings.
This is belief is supported by the fact that Luang Por Sri
Wiriyas magic rings had the Khom Letters ‘Idti’ inscribed, which
are also found to be present on magic rings from Luang Por Guay.
Luang por continued to gather Mastery in various other magical
Wicha from Luang Por Sri Wiriya. After this, he traveled to stay
at Wat Nong Dta Gaew, in Koke Chang, Supannburi.
He planted a Samor tree at this temple, which can still be seen
standing there where he planted it to this day. Luang Por Saman
once went to stay at Wat Nong Dta Gaew, and took a cockerel and
placed it in Luang Por Guays tree (chickens sleep in trees).
Apparently, the Cockerel refused to sleep all night in this
tree. Nobody knows what kind of Wicha Luang Por Guay placed into
the tree, but for a Cockerel to refuse to sleep when it is
sitting in its most natural sleeping habitat, reveals that there
was something unnatural about Luang Por Guays tree. Luang Por
Guays powers must have developed rapidly because at the time he
planted the tree, he was only 32 years old and had been a Monk
for 8 years.
This shows that Luang Por Guay had attained Magical abilities at
a very young age already. He stayed at Wat Nong Dta Gaew for one
year, and then traveled on to Wat Nong Khaem in Sakburi (Chainat
Province), where he remained for a period of one year. Whilst he
was there, he learned traditional medicine with Yome Buan, a Lay
Master from Ban Nong Khaem, and he then continued his studies
with Hmor Yai in Ban Bang Nam Pra, close by to Ban Nong Khaem.
At Wat Nong Khaem, there was another Bhikkhu befriended with
Luanbg Por Guay, by the name of Jaem. One day, Pra Jaem found an
ancient ‘Samut Khoi’ (Grimoire in Bai Lan parchment leaf), as he
was wandering. But he was not able to bring the book, because it
had some kind of protective spell or Deity watching over it. So
Pra Jaem invited Luang Por Guay to come and have a look. Whjen
they arrived at the tree stump where the book was hidden, Luang
Por Guay saw that Pra jaem had told the truth, the Grimoire was
indeed there.
There were signs of someone having brought flowers, incense and
candles to make Bucha with to the Grimoire and placed them
beneath the tree stump. So Luang Por Guay lit the candles and
the incense, and prayed;
“If the Devas who protect this book wish me to take it and
preserve the Wicha, then let this incense stick burn out
completely”.
But the incense stick did not burn completely, so Luang por Guay
began again and this time said;
“If you let me take the Dtamra with me, I promise I shall only
use it for the benefit of the temple and help all Sentient
Beings”.
This time, all three of the incense sticks burned completely to
the ground. Luang Por then performed ‘Gruad Nam’ (the pouring of
water to dedicate the fruits of ones merits to the dead – a
story covered in Buddha Magic Issue 3), and dedicated the fruits
of his merits to the Master of this Dtamra he had discovered,
and the Deities who protected it. He then performed the ceremony
to invite the Grimoire to come with him to the temple.
There was a story circulating after this, that someone once took
the Dtamra home with them and put it in their room, but the
household experienced much disaster, sickness and even death, so
the person had taken it and placed it under the tree stump.
When he heard the story, Luang Por Guay opened the book and
began to read it, and he found a passage which mentioned that it
was forbidden to take into anybodys house at all, if not, there
would be great loss and misfortune. Luang Por Guay then began to
learn the various Yant and Wicha, memorizing and practicing the
magic spells within the ancient Grimoire.
This is where he got a great deal of his powerful Wicha from.
The Grimoire is still there at the temple. The cover says ‘Kroo
Raeng’ in red on it.
Few people have been lucky enough to open this Dtamra, but It
was written from someone who has opened it, that the Grimoire
contains hundreds of Yant and magic Kata.
One extremely powerful Kata within the Grimoire is the “Pramontr
Pra Putta Jao Chana Marn” (Mantra of the Buddha Conquering
Mara), which is a spell so powerful that it is forbidden for a
layperson to recite. This Montr Kata has both ways to perform
white magic and also harmful black magic.
These ancient manuscripts are now in the Kuti hut of Ajarn
Samruay (abbot of Wat Nong Khaem). Most of the books are at the
temple, on a ‘Pan’ (offerng tray) beside the Hmoo Dto Bucha of
Luang Por Samruay.
A couple of the books are kept in other temples too;
One book is in posession of Ajarn Hwian Kontamtong in his Kuti
at Wat Ta Tong (Supannburi), another is in the care of Ajarn
Dtua, and one book with Ajarn Sawaeng at Wat Nong Iduk (Chainat).
When Luang Por Guay left Wat Nong Khaem, he travelled on and
stopped at Wat Bang Dta Hngay (Nakorn Sawan). As he was residing
here, he went to learn Wicha from Luang Por Derm of Wat Nong Po.
He learned how to make magical armbands and rings, Tagrud, and
Meed Hmor, as well as many other peripheral Wicha and spells. He
also learned the Wicha of healing broken bones from Luang Por
Kane of Wat Dong Sethee (Utay Thani).
It is also believed that Luang Por Guay assembled many other
Wicha which he gathered from various Ajarn who are not
documented. This is believed to be substantiated by some
tell-tale hints, such as the fact that Luang Por Guay made a Pra
Yord Khunpol amulet which had a monk coin from Luang Por Gan
inserted in the rear face, which suggests that he may have
learnt Wicha from LP Gan and thus used his lockets to inset in
his own amulets, as a sign of respect toward and faith in his
Kroo.
Famous Master Monk, Luang Phu Pimpa, once said of Luang Por Guay
that ‘Pra Guay he understands Magic perfectly – before he went
to the North to learn their Wicha, he didn’t have any more power
than your average monk, but after he returned from learning the
Lanna Wicha (referring to his stay in Nakorn Sawan), he kept
himself to himself, and spoke little. When he did speak however,
it was evident that LP Guays mind was elevated, and that he had
a gift of speech’.
It is strongly believed that LP Guay really did receive Wicha
from LP Derm, because a fotograph of LP Derm with LP Derms
handwriting to LP Guay was found in his Kuti. A Looksit of LP
Guay remembers also that just after the second world war, LP
Guay went to ask LP Derm to teach him the Wicha Tam Tong and the
Wicha of Len Prae Taat (minerals and crystals/elements etc), but
that at that time, Luang Por Derm did not show him.
The next news of Luang Por Guay returning to Wat Ban Kae (Wat
Kositaram)
was officially recorded in 2484, which was when he began to make
Sak Yant on the Looksit of Wat Ban Kae (Wat Kositaram). Luang
Por Guays Sak Yant became so legendary, because a large number
of the local folk had experienced multiple cases of being shot
at and the gun either not firing, or the bullets not penetrating
the skin.
This made people flock to the temple for Sak Yant tattoos from
the surrounding areas, and the temple was overflowed with people
all day and night. In the end, as Luang Por retired from Sak
yant, he once commented to a Looksit that if he didn’t stop
tattooing, then he could take 100 Baht notes and use them to
tile the roof of his Kuti with! (a weeks wages back then may
have been not more than a couple of Baht).
On the 1st September 2491, Luang Por Guay was elected Abbot of
Wat Ban Kae. Luang Por Guay saw that the folk of Ban Kae were
very poor and many people did not have enough to eat, and thus
took up the practice of only eating one meal a day instead of
the two before midday which are normally allowed for a Maha
Nikaya Buddhist monk, in support of the people and to consume
less. He would help the poor and needy and heal the sick, give
Buddha amulets to those who needed some confidence and something
to help them fight on in life, and try his best to improve the
life of local Folk in general.
He was very loved for this by the local Folk. Luang Por was not
a monk who liked to build things or develop, he liked simplicity
and stillness. Even his Kuti was old ‘Song Thai’ (Thai style
wooden house), that he had given the temple lay committee and
some Looksit the task of building it to save money, and only
hired special craftsmen for the most difficult pieces of the
building. The temple thus only had old rickety Kuti huts and no
fancy buildings except for the Uposadha shrine room, the Kuti
Chudtintaro (memorial Kuti hut for LP Guay), and the Sala Tam
Bun building.
On the 5th December 2511, Luang Por Guay received the honor of
status of ‘Pra Kroo Chan Pratuan’.
Luang Por Guay passed away, on the 12 April 2522 at the age of
75 years old. He passed on in peaceful recline. The year before
he died, he fell ill, and was carried to Paya Tai hospital for
examination. The examining Doctor concluded that Luang Por Guay
was suffering from food deficiency since over 30 years, and gave
him some protein supplements for a period of a whole month,
which turned out to still not be enough for his physical needs.
But when Luang Por returned to the temple, he continued his
habit of eating only one meal a day without paying attention to
the warnings. It seemed that since his return from hospital
though, that his casting of magic spells and empowerment of
amulets had become even more effervescent and intense. He seemed
very strong physically as far as outside appearances went. In
the year 2522, Luang Por wrote down two notes in his calendar;
Pra Luang Por Guay marked the day he would become ill with blue
pen, and the day he died was marked in red pen. The days were
the 11th March, and the 11th April 2522 BE. Luang Por had
written the Pra Kata Namo Dta Bord, and the words “I Pra Guay Na
Dtandto Namo Dtandti Dtandti Dtandto Namo Dtan Dtan – will die
on the 11th April
at 7:55”.
As the 11th came nearer, Luang Por Guay fell ill, but it was not
possible to detect any fever or recognizable illness – he could
not eat, and would even spit his rice out and refuse any more,
instead grabbing a piece of Tagrud and inscribing spells. In the
night he would hold the Sai Sincana cord and empower amulets. He
would inscribe lottery numbers on the palm of his hand, and
sometimes show to Looksit with Choke Lap who came to pay last
respects. As the tenth arrived, everybody came to await his
passing, but on the 11th he was still alive.
Some of the temple committee suggested that his Kuti was full of
magic and even images of the Kroo, perhaps no Deities could
enter to take him. So they moved Luang Por Guay to the chanting
room, where he opened his eyes in farewell for the last time,
placed his hands together, and then, something amazing happened;
The temple bell fell down from where it was hanging, and crashed
to the floor ringing out loud with a resounding echo. The
Looksit then realised that Luang Por Guay had passed on in this
moment, and tuned to look at the time. It was exactly 7:55 am on
the 12th April.
The 12th of April every year is the date for paying reverence to
Luang Por Guay at Wat Kositaram, where Looksit gather each year
to pray to Luang Por Guay and ask for his blessings to continue
to protect them and improve their lives
.  
Luang Phor Kuay于2448年11月2日生于Chainat省Sunbury区Bankae村
释迦牟尼佛时代统治了一位名叫Koliya和Suppavasa的正义国王和王后。一段时间后，苏帕瓦萨王后怀了一个孩子。这位未出生的孩子给王国带来了巨大的财富。女王不仅从亲朋好友那里收到了许多礼物，整个王国变得繁荣昌盛。庄稼大量增长，每个人都吃得饱，健康。女王随着孩子的成长而沉重，但是当自然分娩到来时，她无法分娩婴儿。随着时间的流逝，她仍然感到不安，但仍然没有出生的迹象，她要求国王邀请佛陀和他的僧侣吃饭。饭后佛陀祝福皇后说：
“科莉亚氏族的女儿May Suppavasa，
保持快乐和健康，并生出一个健康的儿子。”Luang Por Guay于2448年11月2日生于蛇年，出生于Chainat
Sakburi，Tambon Bang Khud，Ban Kae的Soi 9。他是Dtui Bpan
Son先生的儿子，他最初来自安通省Wiset Chaichan。他的母亲来自Ban Kae，名为'Khun Mae Dtuan
Daechma。
他有四个兄弟姐妹。首先是他的三个兄弟Dtu，Khaad，Cheun，然后是Nak姐姐，最后是最小的Guay。所有的兄弟姐妹和Luang
Por Guay本人都已去世，不再与我们同在。琅勃·瓜伊（Luang Por Guay）是他的父母中的长子和最爱。
当他长大后，他们带他去了Wat Wat Kasitaram（Wat Kositaram）的Luang Phu Khuad住，接受一些教育。在那些日子里，万开的区域还很远
基础设施和文明，很难达到一所真正的学校。 Luang Phu Khuad事先询问了他的父母，Guays的生日和出生日期是什么，并向他们询问他的肤色，讲话方式。
T证明年轻的Guay具有“ Maha Burut”（伟大人物）的占星术结局，他肯定会处于一个很高的位置。Guays的肤色比他父母的肤色更浅，肤色更淡黄色和淡淡，在泰国，这被认为是一个聪明才智的人的标志。他是个说话少的孩子，但眼睛却大胆而又敏锐。他是一个拥有强大力量和光环的人，但是他的举止和举止温柔而优雅。
他学会了与LP Khuad一起阅读和写作以及使用数学，并且在六，七岁的时候，他已经能够阅读Dhammapada和Pali
Prayers。因此，琅勃拉邦（Luang Phu Khuad）继续教授琅勃拉圭（Puang Por Guay）的“ Pasa
Khom”（古代高棉梵语）。 Luang Phu继续与Luang Por Guay分享尽可能多的Wicha。他这样做的前提是，也许有一天，这个小男孩可能会作为僧伽团的一员奥丹进入佛陀萨萨那，然后这些教义将使他能够成为一位伟大的大师，与他的“
Duang Chadtaa”相符LP Khuad已经检查过（星座运势）。
当Luang Phu Khuad逝世时，年轻的Guay被他的父母从寺庙中带走，继续与Wat Den的Luang Por
Dam（有时拼写为“ Dum”）一起学习Khom，后者与Wat Kasitaram十分接近。 ）。
掌握了Khom之后，他就继续在Don Gam的Wat Praw学校学习。他必须去那儿，但不要太远。他学习到Por Sorng的水平（大约十二岁），然后对学习感到无聊，因为他在同龄人中已经远远领先于其他大多数人，甚至可以流利地阅读Khom。他转向协助父母在家经营农场。在他整个时间帮助父母的过程中，他无法摆脱Luang
Por Khuad和圣殿。他看不出要以收割为生的目的。他的爱人已经睡着了，厌倦了等待，被他迎接的景象使他惊讶地站起来。她的头发全部缠在一起，嘴巴张开。斯皮奎尔特从她的嘴角那边运球，她懒洋洋地把被子盖在尸体上的被子盖住了。在这种印象中根本找不到任何美丽。在这一刻，他完全释放了对这些事情的依恋，并逃离了。他再也没有回来寻找爱人。从那时起，他再也没有与任何情人有染。
这表明，自从他被任命为和尚之前，Luang Por Guay就已经在放弃性感官享乐中实现了。当他成年并由父母送往奥丹时，他要求在庙里举行一个安静的仪式，不要沉迷于泰国佛教文化中传统上进行和进行的任何社交庆祝活动，这是一种简单的浪费在他看来，这笔钱与Sasana佛陀以及比丘（Bhikkhu）放弃的好奇无关。
他习惯说“传教士必须知道正确的宣讲时间，而忠实的信徒必须知道他的资源有限”。这意味着功绩创造者必须捐赠或安排在其财务范围内的仪式，而不是为了遵循传统而欠债。年轻的Guay被带到他的Upachaya
Pra Chainat Muni，后者剃光了头并任命他为他，还有Luang Por Bpa作为Pra Gammawajarn，以及Pra
Ajarn Hring作为Anusawanajarn。
他于2467年6月5日下午15:17被任命为圣职。他当时20岁。协调仪式在Chainat Sakburi的Wat Po Ngam的Uposadha神社室举行。他的受命名字叫“丘达罗（Chudtintaro）”，意思是“这个世界充满了世俗的动荡，充斥着de污和欲望，这是贪婪的愤怒和无知–切断the污和渴望的人将到达遥远的海岸的涅ana”。Luang
Por Guay在成为比丘的圣职后，居住在Wat Kae，当时Luang Phu Ma是住持。
Pra Guay Chudtintaro开始练习Vessantara Jataka的独奏会（Vessantara的生活，佛陀的前世化身，也是他的启蒙运动的十个最后之一）。
他还研究了其他作品，例如Khantakumara和Dhanakhanta。在那个时候，几乎没有其他学生能够像他一样精通该主题。任命后，他住在琅勃富（Luang
Phu）的住持寺Wat Wat ban Kae。他开始练习Vessantara Jataka的独奏会，并很快在人们要求他向他们讲道时将其用作一种工具。
他将宣讲Nang Matri是否不跟随Pra Duassandorn进入森林。那样的话，他本来会是个蜘蛛。然后，他会讲讲男性和女性的spin子，并告诉这个人如何被妻子遗弃，他必须不能容忍，如果一个女人没有丈夫，那一定是因为这个或那个。那些有纺纱工或寡妇的人无法坐在萨拉那里听别人说来的尴尬，他们不得不躲在墙或树后面听讲道。
后来很清楚，Luang Por Guay没有讲道的技巧。有些人甚至会流下眼泪，听听他关于成为孤独的大蜘蛛的讲道。他之所以不能使用Vessantara
jataka讲道，真正的原因是有必要使用古怪和幽默来讲故事和寓言。 Luang Por Guay不喜欢这种举止。为了避免进一步的尴尬，Luang
Por通过与Hmor Khian学习传统医学来逃避传教，后者因能够抑制鼠疫和流行病而闻名。在科昌村，许多人死于流行病，甚至所有其他医生也都死了。只有Hmor
Khian留下了能够治愈“ Roke Khai Torapis”病的病，该病迅速杀死了所有村民。 2472年5月19日，Pra
Guay开始学习Bpariyadtitam（理论法），以发展他对Sasana佛的理解和实践，在Wang Khorn佛寺学习了两年，然后继续攻读博士学位。
由于他正准备参加资格考试，他病得很重，无法继续。然后，他决定自己已经学习了足够的知识，现在他应该专注于内观禅修法和Wicha
Akom，并接受了有关如何制作和赋能魔法护身符，护身符，雕像和护身符的培训。
他旅行前往Wat Prang（Singhburi）的Luang Por Sri Wiriya Sopat学习Wicha，据说他是当时该地区最伟大的Vipassana
Kammathana大师。琅勃拉克（Luang Por）在这里学习了制作魔术指环的技巧。 Luang Por Sri
Wiriyas的魔戒上刻有Khom Letters'Idti'，这一事实证明了这一观点，Luang Por Guay的魔戒上也发现了这种刻印。
Luang por继续在Luang Por Sri Wiriya的其他各种神奇Wicha中获得精通。此后，他旅行到了Supannburi的Koke
Chang的Wat Nong Dta Gaew。
他在这座神庙上种下了萨莫尔树，至今仍然可以看到那棵树。 Luang Por Saman曾经去过Nong Dta Gaew寺，并把一只公鸡放到Luang
Por Guays树上（鸡睡在树上）。显然，公鸡拒绝整夜在这棵树上睡觉。没有人知道将哪种Wicha Luang Por Guay放入树中，但是让一只公鸡坐在最自然的睡眠栖息地时拒绝睡觉，这表明Luang
Por Guays树上有些不自然。 Luang Por Guays的力量肯定发展迅速，因为当他种树时，他只有32岁，成为僧侣已有8年之久。
他的作品表明，琅勃·瓜伊（Luang Por
Guay）在很小的时候就已经具备了魔法能力。他在Nong Dta Gaew寺呆了一年，然后去了Sakburi（Chainat
Province）的Nong Khaem寺，在那里呆了一年。在此期间，他与Ban Nong Khaem的一名熟人Yome
Buan学习了传统医学，然后他在Ban Nong Khaem附近的Ban Bang Nam Pra与Hmor Yai继续学习。
在廊开寺（Wat Nong Khaem），还有另一个比丘（Bhikkhu）与卢安布·波·瓜伊（Luanbg Por
Guay）结为朋友，名字叫詹姆（Jaem）。有一天，普拉杰姆（Pra Jaem）在流浪时发现了古老的“萨穆特·科伊（Samut
Khoi）”（柏兰羊皮纸叶子上的格里莫尔）。但是他无法带来这本书，因为它带有某种保护性的咒语或神明在监视它。因此Pra
Jaem邀请Luang Por Guay来看看。当他们到达那本藏有书的树桩时，Luang Por Guay看到Pra
jaem讲了实话，那辆Grimoire确实在那里。有迹象表明有人带上鲜花，熏香和蜡烛将布查带到了Grimoire，并把它们放在树桩下。琅勃·瓜伊（Luang
Por
Guay）点燃了蜡烛和香炉，然后祈祷；“如果保护本书的德瓦斯希望我拿走它并保存Wicha，那么就让这根香棒完全烧掉”。但是香棒没有完全燃烧，所以Luang
por
Guay又开始了，这一次说。“如果让我随身携带达摩拉，我保证我只会将它用于圣殿的利益，并帮助所有有知觉的人”。这次，所有三个香棒都完全烧毁了。然后，琅勃勒（Luang
Por）表演了“格鲁德·南（Gruad
Nam）”（倾倒水以将功德的果实奉献给死者-这是《佛陀魔法》第3期中的故事），并将功德的果实献给他发现的这位达姆拉大师，以及保护它的神ities。然后，他举行了仪式，邀请Grimoire随他一起去圣殿。此后有一个故事流传，有人曾经把达姆拉带回家并放在他们的房间里，但是家庭遭受了很多灾难，疾病甚至死亡，所以这个人把它放在树桩下当他听到这个故事时，Luang
Por
Guay打开书并开始阅读，然后他发现一条段落提到根本禁止将它带入任何人的房屋，否则，将造成巨大的损失和不幸。然后，Luang
Por
Guay开始学习各种Yant和Wicha，在古老的Grimoire中记忆和练习魔术。这是他从中获得大量强大Wicha的地方。
Grimoire仍然在圣殿里。封面上的红色标有“ Kroo
Raeng”。很少有人幸运地打开了这个Dtamra，但是它是由打开它的人写的，该Grimoire包含数百个Yant和魔术Kata。Grimoire内一种功能极为强大的Kata是“
Pramontr Pra Putta Jao Chana
Marn”（征服玛拉的佛陀的咒语），该法术是如此强大，以至于外行人不能背诵。蒙特卡塔（Montr
Kata）具有执行白色魔术和有害黑色魔术的两种方式。这些古代手稿现在放在Ajarn Samruay（Wat Nong
Khaem的住持）的Kuti小屋中。大部分书籍都在圣殿的Luang Por Samruay的Hmoo Dto Bucha旁边的“
Pan”（提供托盘）上。几本书也保存在其他寺庙中。一本书是藏在Wat Ta
Tong（Supannburi）库蒂（Kuti）的Ajarn Hwian Kontamtong的藏书，另一本书是藏在Wat
Nong Iduk（Chainat）的Ajarn Sawaeng的书中。当Luang Por Guay离开Wat Nong
Khaem寺时，他继续前进并停在Wat Bang Dta Hngay（Nakorn Sawan）。当他居住在这里时，他去了Wat
Nong Po的Luang Por Derm学习Wicha。他学习了如何制作魔术臂章和戒指，Tagrud和Meed
Hmor，以及许多其他外围Wicha和咒语。他还从Wat Dong Sethee（Utay Thani）的Luang Por
Kane那里学到了治愈骨折骨头的机器。人们还相信Luang Por
Guay组装了许多其他Wicha，他是从Ajarn收集的，但没有记载。据信这可以通过一些讲故事的暗示来证实，例如，琅勃拉圭人制作了Pra
Yord Khunpol护身符，该项链的背面插入了琅勃拉甘的和尚硬币，这表明他可能已经学过Wicha来自LP
Gan的作品，因此用他的小盒镶入了自己的护身符，以表示对他的Kroo的尊重和信任。
著名的大师僧侣Luang Phu Pimpa曾经对Luang Por Guay说过：“ Pra
Guay他非常了解魔术–在他去北方学习他们的Wicha之前，他没有比普通僧侣更强大的力量，但是在他从学习Lanna
Wicha（指留在Nakorn Sawan）中回来后，他保持了自己的状态，什么也没说。但是，当他讲话时，很明显LP
Guays的思想得到了提升，并且他有演讲的才能。
强烈相信LP Guay确实从LP Derm那里收到了Wicha，因为在他的Kuti中发现了LP Derm的照片，其中包含LP
Derms手写给LP Guay的文字。 LP Guay的Looksit还记得，第二次世界大战刚结束时，LP Guay便请LP
Derm教他Wicha Tam Tong和Len Prae Taat的Wicha（矿物和晶体/元素等），但那时候，Luang
Por Derm没有给他看。
Luang Por Guay的下一个新闻将重返Wat Ban Kae（Wat Kositaram）
正式记录在2484年，那是他开始在Wat Ka Kae（Wat Kositaram）的Looksit上制作Sak
Yant的时候。 Luang Por Guays Sak
Yant变得如此传奇，因为许多当地人经历过多次枪击事件，枪支不开火，或者子弹没有穿透皮肤。
这使人们蜂拥而至，从周边地区到该庙纹身Sak Yant，整个寺庙整夜都到处都是人。最后，当Luang Por从Sak
yant退休时，他曾经对Looksit表示，如果不停止纹身，他可以拿起100泰铢的钞票，并用它们来铺砌Kuti的屋顶！
（当时的一周工资可能不超过几泰铢）。
在2491年9月1日，Luang Por Guay当选为Wat Ban Kae的住持。琅勃·瓜伊（Luang Por
Guay）看到，班开（Ban
Kae）的人民非常贫穷，许多人没有足够的饭菜，因此他们采取了每天只吃一顿饭的习惯，而不是通常在中午之前吃的两顿饭。和尚，在支持人民和减少消费方面。他将帮助贫困和有需要的人，并治愈疾病，将佛陀护身符送给那些需要一些信心和某些东西的人，以帮助他们在生活中继续奋斗，并尽最大努力改善当地民间的生活。
为此，他深受当地人的喜爱。 Luang
Por不是一个喜欢建造或发展的和尚，他喜欢朴素和宁静。甚至他的库提（Kuti）都是古老的“ Song
Thai”（泰国风格的木结构房屋），他已经任命了庙宇委员会和一些Looksit来进行建造以节省金钱，并且只雇用了特殊的工匠来建造最困难的建筑。因此，除了Uposadha神rine室，Kuti
Chudtintaro（LP Guay的纪念性Kuti小屋）和Sala Tam
Bun建筑外，这座寺庙只有古朴的库提小屋，没有精美的建筑。2511年12月5日，Luang Por Guay获得了“ Pra
Kroo Chan Pratuan”的荣誉。
Luang Por
Guay于2522年4月12日去世，享年75岁。他平静地靠下去。在他去世的前一年，他病了，被送至巴耶泰医院接受检查。这位正在检查的医生得出结论，自30多年来以来，Luang
Por Guay一直缺乏食物，并给他补充了整整一个月的蛋白质补充剂，结果仍然不足以满足他的身体需要。
但是当Luang
Por返回圣殿时，他继续养成每天只吃一顿饭的习惯，而没有注意警告。自从他从医院回来以来，似乎他对魔术的施放和对护身符的赋权变得更加起泡和强烈。就外观而言，他的身体看起来非常强壮。
2522年，Luang Por在日历中写下了两个便笺；
Pra Luang Por
Guay用蓝笔标记了生病的日子，用红笔标记了他去世的日子。日子分别是公元2522年3月11日和4月11日。 Luang
Por撰写了Pra Kata Namo Dta Bord，而“ I Pra Guay Na Dtandto Namo
Dtandti Dtandti Dtandto Nmo Dtan Dtan”一词将在4月11日死亡
在7:55”。
11日临近时，Luang Por
Guay病倒了，但无法检测到任何发烧或可识别的疾病-他无法进食，甚至会吐出米饭再拒绝，而是抓起一块Tagrud并刻上铭文咒语。到了晚上，他会握住Sai
Sincana绳索并赋予护身符力量。他会在他的手掌上刻上彩票号码，有时还会和Choke
Lap一起向Looksit展示，后者是最后的敬意。当第十个到来时，每个人都在等待他的逝世，但是在第十一个，他还活着。
庙宇委员会的一些成员认为，他的库蒂（Kuti）充满了魔力，甚至还充满了科鲁（Kroo）的图像，也许没有神灵可以带走他。于是他们把Luang
Por
Guay移到了歌唱室，他最后一次睁开眼睛告别，将双手放在一起，然后，发生了一件令人惊奇的事情。教堂的钟声从悬挂的地方掉下来，撞到地板上，响亮的回响响了起来。然后Looksit意识到Luang
Por Guay在这一刻已经过去了，并调校时间。恰好是4月12日上午7:55。
每年4月12日是敬拜Wat Kositaram的Luang Por Guay的日子，Looksit每年在那里聚会，向Luang
Por Guay祈祷，并祈求他的祝福，以继续保护他们并改善他们的生活。
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