Luang Pho Thob Thammapanyo was born on Friday, the 14th day of the 4th lunar month, in the Year of the Snake, corresponding to March 3, 1881, at Ban Yang Hua Lom, Tambon Nai Yom (now Tambon Wang Chomphu), Amphoe Mueang, Phetchabun Province. Luang Pho Thob was the third child of Mr. Phueak and Mrs. In Muangdee, and had four siblings: 1. Mr. Wang Muangdee, 2. Mrs. Bai Muangdee, 3. Mr. Thob Muangdee (Luang Pho Thob), and 4. Mrs. Daeng Muangdee. He was ordained as a novice at the age of 16 (1897) at Wat Chang Phueak, with Phra Ajarn Si as his preceptor. In 1902, he was ordained as a monk at Wat Ke Kaeo, Ban Nai Yom, Amphoe Mueang, Phetchabun Province.
With Phra Khru Mueang as his preceptor, Phra Ajarn Pan as his karma-vachana teacher, and Phra Si as his anusasana teacher, he received the monastic name Dhammapanyo. He then studied Buddhist scriptures, monastic discipline, and Vipassana meditation under Phra Ajarn Pan of Wat Silamong and Phra Ajarn Ngao of Wat Ban Tiu, Lom Sak District, and embarked on a pilgrimage from that time. On March 13, 1976, Wat Chang Phueak held its annual festival and laid the foundation stone for the new ordination hall. That day, there was heavy rain, and that night, Luang Pho became seriously ill. On the afternoon of March 14, 1976, he was taken to a hospital in Bangkok, but he passed away peacefully at 4 PM on March 14th, 1976, only reaching his home in Na Chaliang.
Luang Phor Thob learned the art of making amulets from Luang Phor Siw Khunwaro. Luang Phor Thob received guidance from Luang Phor Ngao of Wat Ban Tiu when he went to study Vipassana meditation with him. Luang Phor Siw, recognizing the extraordinary spiritual potential in Luang Phor Thob, passed on the knowledge of making various amulets including the single-piece amulet, the Five Buddha amulet, the Great Subduer amulet, the Fourfold amulet, the Nine Auspicious amulets, and the Great Brahma amulet.
For this reason, Luang Phor Thob’s spiritual power is renowned for its supreme invincibility (Maha Utm) as number one, protection from harm (Klaew Klaad) as number two, and compassion (Metta) as number three. The lineage of Luang Phor Thob, widely accepted and known, is the mother teaching, the core teaching in the science of Buddhist magic: the Pattamang Scripture of the Five Buddhas, consisting of eight sections and one “Kham Lek” (a specific section). According to ancient texts, those who wish to master this lineage must successfully study all eight sections and one “Kham Lek,” delving deep into the principles and essence of each chapter. Upon completion of section 1, one can proceed to study section 2 and so on. Only then can one learn other lineages. It is not about rote memorization; this knowledge requires achieving Kasiṇa (meditative absorption) and Samadhi (concentration).
– Verse 1: Napadmaṃ Namo Buddhaya. Make a lute, consecrate a lute. Make a drum, consecrate a drum. Make a bheda, consecrate bheda. Make an angku, consecrate an angku. Make a sira, consecrate sira. Erase lute, drum, bheda, angku, sira, becoming Namo Buddhaya. Erase Namo Buddhaya, becoming Ma A U. Erase Ma A U, becoming the image of Phra Kavampati. Erase the image of Phra Kavampati, becoming Avana Unalom. Erase Avana Unalom, becoming nothingness. Erase nothingness, becoming great nothingness. Erase great nothingness, becoming Nibbāna nothingness.
– Verse 2: “Pathamang Namo Buddhaya,” then erase “Namo Buddhaya” to become “Ma-a-u,” then erase “Ma-a-u” to become “Uthai Ongkarn,” and so on. Continue this process until completion. The inscription of this mastered magical art will manifest its utmost power. – The inscribed amulet plates in Luang Pho Thob’s 3-King Takrut (amulet) from the late period will have four plates. The copper plates will contain the Tri Sarana Khom (Three Refuges) amulet, inscribed around it with the heart of the Tri Sarana Khom (Three Refuges) mantra: “Buddha Sang Mi.” Among the revered monks who used this amulet are Luang Pho Ding of Wat Bang Wua, Luang Pho Kuay, Luang Pho Liap, and Somdej Phra Wanarat (Daeng), etc. It possesses exceptional protective power.
– The copper plate contains the essence of the Buddha’s virtues, the nine auspicious qualities, and is inscribed with eight sacred characters. It is the ultimate mantra for protection and great popularity.
– The lead plate will contain a collection of sacred symbols, including the Itipiso 8 Directions mantra and the Sampuddhe mantra, which encompasses the entire universe.
– The fourth lead plate will be inscribed with the heart mantra of the Buddha and the Na Cha Ri Ti mantra, serving as a protective yantra plate. Luang Phor Thob’s amulet is highly powerful, encompassing all aspects including invincibility, protection from harm, and popularity. – Luang Phor Siw Khunwaro’s amulet is inscribed with the Napatmung Yantra (Five Buddhas). The clear, deep inscriptions on the copper plate indicate the powerful and intense energy of the inscription. This particular amulet is made of copper, encased in copper, and sealed at both ends with inscribed plates. It is a true invincibility amulet. This amulet indicates that it belongs to the same lineage of magical knowledge. It was definitely created before 2489 BE (Buddhist Era), as Luang Phor Siw passed away in 2489 BE. The amulet is over 60 years old. The connection between the two lineages is evident in the tangible characteristics unique to each tradition. This is truly the ultimate amulet from Phetchabun province.
Phra Ajarn Si served as the preceptor when Luang Pho Thob was ordained. Later, Phra Ajarn Muang from Wat Kae Kaeo became the preceptor, with Phra Ajarn Si as the Anusavanacharya and Phra Ajarn Pan as the Kammawacacharya. Phra Ajarn Si had a close relationship with Phra Ajarn Pan, and most notably, Phra Ajarn Pan and Phra Ajarn Si passed on knowledge of Buddhist magic from the Napadmang scriptures, the Five Buddhas scripture, the main scriptures, and the elemental incantations. They also taught Luang Pho Thob the 108 heart incantations and the 1900 incantations. Afterward, Phra Ajarn Si and Phra Ajarn Pan introduced Luang Pho Thob to Phra Sangworathamkhun, or Phra Ajarn Ngao, of Wat Ban Tiu. During this meeting, Luang Pho Thob learned Vipassanā meditation until he achieved mastery. Luang Pho Ngao also kindly imparted knowledge of the ten Kasina meditations and the four Mahābhūti meditations. It was here that Luang Pho Thob achieved a high level of Tejo Kasina, enabling him to contemplate the sun—a discipline that suited him best. Subsequently, Luang Pho Thob traveled to study the art of making amulets from Luang Pho Siu, as instructed by Luang Pho Ngao. This lineage of amulets has been proven effective by the general public, and its teachings have been verified and confirmed by numerous witnesses.
Some of these individuals are still alive today. The information, collected over more than 20 years, is now compiled into this historical book. Audio recordings of Luang Pho Thob, obtained through interviews with him, serve as confirmation. After completing his studies in various disciplines, Luang Pho Thob embarked on a pilgrimage, seeking solace and meditation in various locations from Phetchabun. He found refuge in the Khao Wua Daeng cave in Chaiyaphum province, now a monastic retreat. This place is considered sacred and mystical, and many renowned masters of the past sought enlightenment, the ultimate goal of Buddhist teachings, to attain liberation. This portion of the information is presented here; further details would be inappropriate and would violate the extraordinary nature of the teachings of the revered monk, Phra Khru Thep Lok Udon. After returning to Phetchabun, Luang Pho Thob resided at Wat Ko Kaeo until 1929, when he was appointed abbot of the temple.
In creating his amulets (Takrut), Luang Phor Thob adhered to natural principles, determining the length of the amulet. For example, a single Takrut, as we know it, must be at least 4 inches long (according to ancient tradition, the length of a single Takrut should be as long as seven tamarind leaves arranged in a row). According to ancient texts, the length of the Takrut has a specific origin. The length of seven tamarind leaves arranged in a row represents the seven Abhidhamma scriptures: Dhammasanghani, Vibhanga, Dhatukatha, Puggala-pannatti, Kathavatta-maka, and Patthana. Therefore, Luang Phor Thob’s Takrut are not mere talismans without meaning according to doctrinal beliefs. They are not meant to promote blind faith in Buddhist magic, but rather to embody the power of the Buddha. Because Luang Phor Thob’s Takrut are created according to ancient texts, it’s no wonder they are frequently associated with miraculous experiences. The inscription of the sacred characters on the metal plate requires exceptional skill, precise pressure from the stylus, and profound concentration.
Luang Phor Thob’s amulets are powerful even during the inscription process. Uncle Sompong told me and อาจารย์ Weerawat that after the amulet was inscribed, it would be tested by shooting at it… If the bullet didn’t penetrate, then it would be taken to Luang Phor Thob for further consecration. Luang Phor Thob said that the person inscribing the amulet must have unwavering concentration and a calm mind while inscribing, and must recite specific incantations, chanting them repeatedly until the inscription process was complete. Luang Phor Thob used this incantation: “Namo Buddhaya Yatha Phutmona,” chanting it back and forth to control and maintain the concentration of the inscriber. He also used another incantation specific to his lineage of amulet making.
“Buddho Buddhang Dhanakantang Arahang Buddho Namo Buddhaya.”
This mantra is a powerful invincibility spell.
Those who can recite it, both forward and backward, must have strong, unwavering concentration, focusing their attention on each inscribed character. Only a few people inscribed these amulets for Luang Pho Thob: Ajarn Peng, Ajarn Sompong, and one monk from Wat Kutiphra…
40-50 years ago, Phetchabun province was mostly forest. Back then, anyone visiting Phetchabun had to bring white cloth to wrap the bones of those who died because malaria was rampant. It was a very remote province. Nevertheless, a young monk named Thob performed miracles and brought fame to Phetchabun. In 1922, he was invited to participate in a major Buddha consecration ceremony at Wat Suthat. At that time, the young monk from Phetchabun became known throughout the country. Not a single photographer could capture a picture of Phra Thob. His fame skyrocketed in 1926 when he was invited to another Buddha consecration ceremony at Wat Phra Sing in Chiang Mai. The same thing happened there – no one could photograph him. From then on, Phra Thob’s name became known throughout the country, and he was invited to important consecration ceremonies everywhere. Luang Pho Thob was always invited to participate in the ceremony; this was the first miracle of Luang Pho Thob and is still talked about to this day.