Commonly referred to as Luangpor Thong, Luangpor Thong Abhakaro is a Buddhist monk and teacher of Mahasati Meditation —a meditation method developed by his teacher, Luangpor Teean Jittasubho. Luangpor Teean, the Noble One. Luangpor Teean Jittasubho (birth name Phan Intapew) (), was born on 5th September , at Buhom village. Also the Thai monk Luang Por Teean taught a (more conservative) form of active meditation which in Luang Por Teean’s translated books is.

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He was the son of Jeen and Som Intapew. His father died when he was young. Since there was no school in the small village of Buhom, he did not have formal education in his childhood. The boy, like the rest of them in the village, had to help his mother in running their farm. At the age of eleven, he was ordained as a novice at the village monastery, and stayed there with his uncle who was a resident monk. During a year and six months in the monastery, he studied Laotian scripts and ancient local luamgpor.

He also started practicing various meditation methods, such luangpof the Budh-dho and Breath Counting methods.

Brief Biography of Luangpor Teean | Center for Mindfulness & Insight Meditation

After disrobing, he returned to his home. Following tradition, he was ordained as a monk at the age of twenty. Again he studied and practiced meditation with his uncle for six months. After returning to lay life, he was married at twenty-two and had three sons. In his village, he was always a leader in Buddhist activities and was highly respected and chosen to be the head of the village on three different occasions.

Despite of heavy responsibilities, he continued his teeaan practice regularly. Later he moved to Chiengkhan, a larger community, where his sons could attend school. Being a merchant, he sailed his steamboat along the Maekhong River between Chiengkhan-Nongkai-Vientiane, or even as far as Luangprabang. He had opportunities to meet several meditation masters and his enthusiasm in pursuing Dharma the Truth continued to strengthen.

Furthermore, he began to realize that many years of being good, making merit, and practicing various methods of meditation luangpro not liberated him from his anger.

Luang Por Teean and His Dynamic Meditation

Finally, he determined to start searching for the way out. Inwhen he was nearly forty-six, he left his teena with firm determination not to return unless he found the Truth. He went to Wat Rangsimukdaram, Tambol Pannprao, Amphur Tabon in Nongkai Laungpor and practiced a simple form of bodily movements except that he did not follow the formal rituals and recitation of the words like others did.

What he did was only being aware of the movements of the body and mind. Within a couple of days, on the early morning of the eleventh day of the waxing moon, the eighth month ofhis mind reached the End of Suffering completely without traditional rituals or teachers. Later he returned home. He taught his wife and relatives what he had found for two years and eight months, as a lay teacher.

He then decided to re-enter monkhood in order to be in a better position to teach the people.

The ordination was made on February 3, His teachings were spreading across the country as well as outside. He devoted his life to the teaching of Dharma despite luangppr poor health. He was diagnosed to have stomach cancer malignant lymphoma in In spite of his illness he continued his work actively and incisively until the end of his life.

Mahasati Meditation – Brief Biography of Luangpor Teean Jittasubho

On September 13, at 6: For insights into the world of Awareness through the comments of an Enlightened master in an easy to follow question and answer format please continue: If you had had the chance to meet Luangpor Teean, you would probably have seen him as just another elderly monk, one who was calm and spoke little, very like other elderly monks that can be met with in this country.

But if you had given some attention to observing him, you would have noticed that, along with his calmness, he was at all times very collected, alert and aware of himself. When we had the chance to ask him about various problems, we experienced the uniqueness of this ordinary monk, luangpot person who was nearly illiterate and who emphasized and taught the single subject of sati sustained awareness of oneself at all times.


He exhibited very clear wisdom of the most penetrating kind in responding to our questions. His answers to all questions were remarkable to such an extent that we could label it ‘incredible’ that a person lacking the formal education that we so value had the ability to answer and explain in a way that was at once so simple, clear, deeply meaningful, precise and clearly understandable, lungpor capable of fully putting our doubts to rest.

How we label or categorize Luangpor Teean is of no importance. What is important is his teaching.

Dynamic Practices of Luangpor Teean

His answers, even to very simple and basic questions, are full of value, just like the lighting of a lamp in a dark place: His answers will be of benefit, to a greater or lesser extent, to those who aspire and are in search, those who are lost in darkness: During the final five years of Luangpor Teean’s life, I and my medical colleagues who were caring for him asked him questions from time to time in order to ease our doubts. The tfean answers, teachings and views have been gathered and recorded in order to make them available to those luwngpor might find them of use.

There is no intention here to praise lhangpor display devotion to Luangpor Teean, nor to promote or try to create faith in him: Luangpor Teean said of religion that “religion is the person”.

When we heard or read this, we failed to understand, therefore we asked him, “Is religion really ‘the person’ or not? He answered as follows: Luangpoe teachings are various.

If we speak of ‘religion’, it might give rise to doubts and arguments and disputes, therefore please allow me to not speak of this. But if you want to know about the actuality, the true nature of our life DhammaI will tell you; when you have understood, your doubts about ‘religion’ will disappear. I once asked Luangpor Teean how it came about that he was inspired to search for Dharma. He explained that he had strictly followed traditional practices his whole life, had observed the moral precepts devoutly, made merit and practised generosity at every opportunity, and offered Kathina robes each year, but that on the last occasion that he had organized the Kathina offerings, a dispute concerning the merit-making arose between him and members of his family.

I therefore,” he continued, “considered as follows: In light of this, I decided from that moment on to seek true Dharma, that which would free me from the grasp of dukkha Suffering.

But in actuality, Dharma is already present within us right now. Referring to the study of Dharma, Luangpor Teean said, “To study the Dharma merely for the purpose of discussion and debate is of little use.

We have to apply and use it, and practise it to the fullest, then it will yield great benefit. I was always in doubt as to why the Venerable Ananda, in spite of listening to, hearing and knowing the teachings of the Buddha i.

After the Buddha passed away, Ananda studied to really know himself, and therefore succeeded in attaining full Awakening. I once mentioned to Luangpor Teean that, whereas people generally hold strongly to the Tipitaka the Pali Canon as the authoritative text when studying Buddhism, when he himself taught he hardly ever mentioned the Tipitaka. Luangpor pointed out, “The Buddha’s Teaching was recorded in the Tipitaka several hundred years after the Buddha passed away, and this text was then copied and recopied over a period of thousands of years.

The teachings were probably recorded very well, but it is possible to doubt that the reader will now understand what those who recorded the teachings meant. For me to refer merely to the texts all the time would be like guaranteeing the truth of the claims of another, claims of which I am not certain. But the things that I tell you I am able to guarantee, because I speak from my own direct experience. The text is like a map: For one that has arrived, the map no longer means anything.

Another point about the Tipitaka is that it was written in the language used in a certain region of India, and was consequently appropriate for people from that area or for those who have learned to read that language.

But Dharma taught by the Buddha is not something that can be monopolized by anybody: If we really know Dharma, we will teach it and express it in our own language, in our own words. The study of the Tipitaka is good in itself, but don’t attach to and get lost in the specific words used. Mangoes, for example, are referred to by different words in different languages; don’t fall into dispute over words and interpretations or become obsessed with the notion that only one word correctly names the fruit, while meanwhile neglecting the mango and letting it go rotten.


Anyone that eats a mango must know the actual taste of the fruit, no matter what name it is given, or even if it is given no name at all. Luangpor Teean said that we human beings are always thinking, just like the ever-flowing current of a river. Being lost in and deceived by thought is like scooping out water and storing it up.

But if we have sati awareness seeing thought immediately as it really is, it is like the water flowing freely up and passing on by. Being lost in and deceived by thought gives rise to suffering.

In discussing Samudaya, the cause of suffering, someone once asked Luangpor Teean to explain what suffering was. Luangpor placed an object on his hand and then luangpod the hand tightly, making a fist.

He then luangor the fist over and opened the hand. Indicating the thing that had dropped from his hand to the ground, he pointed out, “This is suffering. The questioner understood immediately that suffering is a thing that we conceive and assume and then seize hold of firmly, and that it puangpor be released. Luangpor said that someone who can understand this quickly is one with wisdom.

In reading Luangpor Teean’s account of his experience of practising Dharma, it is luantpor to understand what is meant when, in describing the final stage of his practice, he uses the simile of it being as if a rope that had been stretched tightly between two posts suddenly broke in the middle and could never again be reattached.

When questioned about this, Luangpor elaborated: If we were to place a certain amount of white paint one centimetre away from a similar amount of black paint and to mix them until they were thoroughly blended, we would name the colour in the middle ‘gray’, wouldn’t we? But if the white paint were placed ten metres away from the black paint and the two were gradually mixed until well-blended, you would find that there were no words to explain the shade of the colour at any one point in such a way that another person would know that shade: Have you ever looked at rain clouds?

They appear to be different shapes and forms. But if we are in an aircraft and fly into laungpor clouds, we don’t see them as we did before we entered. There are no words to explain the ‘state’ you are asking about: It’s useless speculating or trying to imagine it, or thinking to oneself that it has to be like this, like that: Luangpor Teean once commented that many of the people who came to see him asked him only about trivial problems, such as how much merit they would acquire by doing such-and-such, or whether it was true that they would be reborn to a new life after death, and so on.

It was seldom that somebody would ask what Buddhism really teaches and how that teaching was to be applied in practice, or would ask what it was that needed to be done in order to reduce suffering.

Luangpor responded only to what he was asked: Luangpor Teean said that humans are long-lived, and think and remember much feean than do animals. When people live together in large communities, it becomes necessary to establish rules and conventions for the sake of social harmony.

As time luanhpor, however, later generations come to regard these conventions that have been created by the human mind as being independent reality. When someone points out that, far from being reality, these things are actually shared suppositions, most people will refuse to see this: What is called ‘money’, for example, is actually paper,” Luangpor remarked.

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