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meditation. She kept teaching even though not strong enough to sit up in bed. She treated her illness as if it were someone else's. Her student, also disinterested in her illness sat in meditation at

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In addition, from 1964 onwards, Khun Yay and the student started to meditate with the resolve that all like minded pursuers of perfection join the Dhammasarit group, to help shoulder the work of sprea

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Khaengkhae leave to go home first, taking with her all the female students. Only, ten to twenty minutes later, once the ladies were all safely on the bus home, would she allow the gentlemen to take th

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they continued such behaviours. She wouldn’t talk merely of the harm in the present lifetime, but harm in future lifetimes as well. She would nurture her students allowing them to grow on the path of

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from front to back, from left to right, from the top to bottom, not missing even the underside. All religious property had to be kept clean all day. She especially emphasised cleanliness in the kitche

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erty of her own educational background, she was always very supportive of educational initiatives of all kinds in just the way the Great Abbot had been. He had always inspired people to study hard eve

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11 Establishing Dhammakaya Temple Sayam̆ ayavayem̆ jānñā sayam̆ jānñā katākatam Niggan̆e niggāharahām̆ paggāne paggāharahām̆ The leader must be aware of expenditure and income themselves, of

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to build the new temple. The book brought together the testimonies and experiences of various eminent disciples of the Dhammakaya Tradition telling the reason why the temple had to be built. Khun Yay

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Khun Yay used to use the motto, “We may disagree, but we must never be opposed” (i.e. everyone can voice their opinion, can discuss their views, but this must never lead to deadlock). This meant that

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and the financial plan. At the time of establishing the temple, the whole of the plan of work was already in the heart of Ven. Dhammajayo, the Abbot. However, the financial plan and the plan for perso

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next morning for the wages. As he opened the door to leave, he found man sitting on the stairs outside. On further enquiry, the man said his father had commanded on his deathbed that a donation of 30,

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with a carload of provisions from Wat Paknam. Khun Yay ordered that banana trees be planted all around the Ven. Dattaejevo's kuti, much to the Venerable's surprise: "What are all these banana trees fo

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with virtue”. The biochemist who uses his skills to refine heroin or the farmer who grows opium in the place of food crops, are examples of those learned in the world but who do not see the importance

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temple, using the example of the Great Abbot of Wat Paknam as her blueprint, saying, "'All my monks are young and inexperienced.'" Thus she laid down the ground rules as follows: 1. The temple gate sh

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tasks. This would be the positive karmic fruits they would be taking with them to subsequent lifetimes. She always repeated her advice on how to flush the toilet properly, keep the floor dry, and t

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hand-in-hand. The community resident at Wat Phra Dhammakāya became gradually larger – whether it be monks, novices or resident laymen or laywomen. Khun Yay would join the major ceremonies held at the

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All Khun Yay's belongings were arranged in an orderly fashion, whether large or small. Things were always arranged in neat lines. Even when she walked by a clothesline of rugs, she would take a moment

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overlooking small details. Monks can make sure that they are a good example of enthusiasm to meditate. Everything in the temple needs to be well organized, starting from peoples’ shoes. If the shoes a

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have been humbled merely by the sight of a neatly lined-up row of shoes left by a group going for their morning chanting. Even later in life, her daily routine remained fixed. From four in the morning

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them how to sweep fallen leaves properly and made sure they knew that the temple’s tools were returned to their proper place after use. Khun Yay made a point of teaching virtue not only to the congreg

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