A Biography of the Late Venerable Preah Dhammavipassanā

 

The Venerable Dhamma-Vipassanā Som Bunthoeun Ketodhammo

Former President of the Buddhist Meditation Center and

Director-General of Vipassanā Dhura Studies
of the Kingdom of Cambodia

 

The Venerable Dhamma-Vipassanā Som Bunthoeun
Ketodhammo

 

The Venerable Dhamma-Vipassanā Som Bunthoeun was born on Monday, the 3rd day of the waning moon of the month of Phalguna, the year of the Monkey, Buddhist Era 2499, corresponding to March 18, 1957, at 12:00 AM in Roka Korng village, Roka Korng commune, Mukh Kampul district, Kandal province, to a family of farmers. His father, Puy Som, passed away in 1993. His father was a virtuous man who observed the extra precepts (the 10 precepts) until the end of his life.

His mother, Keo Sum, was a virtuous laywoman who observed the 10 precepts until the end of her life. He has four siblings:

1.     Laywoman Som Khong

2.     Mr. Som Choeun (deceased)

3.     The Venerable Dhamma-Vipassanā Som Bunthoeun

4.     Laywoman Som Chek

1. Childhood

From a young age, endowed with natural virtuous qualities combined with the upbringing from his parents, the boy Som Bunthoeun was a child with a noble character and gentle demeanor, polite, and always ready to help others in need. He respected his parents and elders and was beloved by all.

When he was old enough for school, his parents sent him to study arithmetic and literature at the primary school of Wat Tang Kok in Cheung Prey district, Kampong Cham province, his father's homeland. At the age of 8, the boy Som Bunthoeun came to study at the Roka Korng Krao Primary School in Mukh Kampul district, Kandal province, his mother's homeland, until the 7th grade. At the age of 10, the boy Som Bunthoeun took the opportunity from his studies to carry trays of nom akor and nom ansaom to sell with his older sister to earn money to support the family and help pay off old debts. Besides that, the boy Som Bunthoeun helped carry water to irrigate his parents' crops, never having a moment of rest. He would carry 50 buckets in the morning and 50 in the afternoon, and also helped with housework, just like a full-grown adult.

At the age of 13, he passed the entrance exam to study at the Serey Mongkol secondary school in Roka Korng 2 commune, Mukh Kampul district, Kandal province. At the age of 16, the young Som Bunthoeun had to leave his parents to live in Phnom Penh and continued his studies at Pao Oum High School up to the third grade until the event of April 17, 1975.

At the age of 19, during the 3 years, 8 months, and 20 days of the genocidal regime, the young Som Bunthoeun was evacuated from Phnom Penh like the general population. During that regime, the young Som Bunthoeun was imprisoned and was about to be killed, but he was rescued and, with the help of his good karma, he escaped death for the first time. Later, the young Som Bunthoeun was assigned to a mobile unit and fell gravely ill, to the point that doctors left him for dead in a room for corpses. But as his life was not yet over, he regained consciousness and escaped death for the second time. After escaping death, the young Som Bunthoeun did not live with his family and siblings but was moved to different places without rest until 1979. On the liberation day of January 7, 1979, the young Som Bunthoeun returned to live in his homeland and was reunited with his parents and siblings. After being reunited with his parents and siblings, the young Som Bunthoeun decided to enter the monkhood and serve Buddhism for the rest of his life, without thinking of building a married life and family.

2. Monastic Life and a History of Study

With his inherent faith and good intentions towards Buddhism, in 1980, at the age of 24, the young Som Bunthoeun entered the monkhood as a novice in the Buddhist ordination hall of Wat Keo Muni Chotey, located in Roka Korng commune, Mukh Kampul district, Kandal province, under the preceptorship of the Venerable Kim Poeng. After his ordination, with the guidance, support, and protection from many benevolent people, including Mr. My Yam and Acharya Um Sarun, the novice Som Bunthoeun diligently studied and recited the Dhamma and Vinaya, never once being neglectful. In a period of only 70 days, he learned all the chanting scriptures and funeral rites, and even memorized the Pātimokkha in Pali and its explanation, being able to recite it flawlessly from memory with great skill.

In 1981, at the age of 25, he received higher ordination as a bhikkhu at the Buddhist ordination hall of Wat Khosetaram, in Sdao commune, Kang Meas district, Kampong Cham province, under the preceptorship of the Venerable Choun Som-Ean. His preceptor gave him the monastic name Ketodhammo. After his higher ordination, the bhikkhu Som Bunthoeun increased his efforts in his studies even more, never once being lazy, in accordance with the old saying: "To be ordained is to study." For this reason, he moved to stay at Wat Kdey Chas (Suriyapho Meas) in Mukh Kampul district, Kandal province, to study the Dhamma and Vinaya under Acharya Meas Chhin, completing the third and second levels. He developed the skill to deliver sermons eloquently, which made him beloved and respected by many Buddhists.

From 1983 to 1985, he moved to stay at Wat Peam Mongkul in Roka Korng commune, Mukh Kampul district, Kandal province. During that rainy season retreat, he invited the same Dhamma teacher, Meas Chhin, to come and teach the first level of Dhamma and Vinaya. Through his diligence and clear-minded devotion to his studies, he successfully completed the first level of Dhamma and Vinaya, and also memorized all seven books of the Abhidhamma, both in text and meaning. His ability and talent grew even stronger in delivering Dhamma talks in all directions.

During his studies, there was a great lack of learning materials; even the commentaries for research were not sufficient. At that time, his older sister, named Som Kong, had the task of transcribing various scriptures for him. In those days, travel was very difficult. His sister walked barefoot in her black peasant trousers from Roka Korng to Phnom Penh to research and find scriptures, a little here and a little there, obtaining 57 books (of the Tipiṭaka), but they were not in sequential order. Later, with the support of Mrs. Phalla (currently working at the Ministry of Cults and Religions), who diligently helped borrow the remaining missing scriptures from the Ministry at a rate of one volume per month. Thus, the pace of his studies was extremely fast. He studied diligently until he completed all 110 volumes. From his ordination as a novice, due to his intense study of the Dhamma coupled with the lack of sufficient food, his body was not very fleshy. From the time he ordained, he never ate fish or meat, only consuming fermented bean curd and pickled vegetables in vegetarian soup for a full six rainy seasons.

In the seventh rainy season, he met directly with Dhamma teacher Ros Chhun, a layman who taught Vipassanā meditation at Wat Peam Mongkul and was well-versed in the Vipassanā Dhura. The Buddhist community of Wat Peam Mongkul revered him as an excellent teacher of that time, and he was also a good friend of the teacher Acharya Um Sarun in Roka Korng. At that time, Acharya Um Sarun had invited him to study meditation with the Dhamma teacher Ros Chhun, but the bhikkhu Som Bunthoeun Ketodhammo seemed hesitant.

However, through the persistent persuasion of Dhamma teacher Ros Chhun, who declared, "If you, Venerable Sir, study the Dhamma with me, you will surely recover from your illness. If you don't believe me, please just try it for three days." The words of teacher Ros Chhun led Bhikkhu Som Bunthoeun Ketodhammo to decide to commit himself to trying the practice, to see whether the Dhamma was true or not. After just one night of practice, Bhikkhu Som Bunthoeun immediately experienced the Dhamma. All the illnesses that he had previously suffered from due to malnutrition began to heal, and he experienced physical and mental tranquility. From then on, he continued to study Samatha and Vipassanā meditation.

He practiced with teacher Ros Chhun until he completed all 40 meditation subjects and achieved the absorptions (jhāna) and attainments (samāpatti) in their entirety.

From 1985 to 1991, for a full seven years, as his abilities grew stronger and with a shortage of Dhamma teachers, the Buddhist community, led by instructor Acharya Um Sarun, invited Bhikkhu Som Bunthoeun to become a Dhamma teacher, instructing monks, novices, laymen, and laywomen in meditation, continuing the work of the late teacher Ros Chhun.

In 1994, with the guidance of Mr. My Yam and a thirst for knowledge that was never satisfied, he sought out a Pali school to continue his studies. At that time, he went to discuss and plead with Acharya Um Sarun to open a Pali school. This plea gave the Acharya the strength of faith, and he immediately decided to open a Buddhist primary school with three grades, with the support of Buddhists from near and far, including laywoman Chhay Lang, his second lay-supporter, as a key figure. At that time, there were 45 student monks, with Dhamma teacher Som Bunthoeun as the head. In this course of study, Dhamma teacher Som Bunthoeun played the dual role of being a student and a teacher, instructing in the Vinaya and the core principles of wise sayings. Every evening, in his small hut, a lantern would flicker in the middle of the night. At that time, he was memorizing the seven sections of Pali grammar by teacher Chhim Sum, knowing them by heart as fluently as his daily chants, without any forgetfulness. Subsequently, he also completed the study of the Sambandhamālā by teacher Uk Chea, and was able to construct sentences correctly according to the rules of Pali grammar without any errors.

By the second year, he had translated four volumes of the Dhammapada and used the stories and their essence to preach to the lay elders every Uposatha day. In the third year (1994), he completed the translation of volumes 5 and 8 of the Dhammapada in their entirety, with both text and meaning being flawless. Moreover, he could also converse to some extent in Pali with people from countries where Pali is spoken.

Lacking the means to teach larger scriptures to him, such as the Maṅgalatthadīpanī, Visuddhimagga, and other texts, the instructor Acharya Um Sarun decided to request Dhamma teacher Som Bunthoeun to continue his studies of the Pariyatti Dhamma at the secondary level with the instructor-teacher named Chhim Loeung (also known as Thon) at Wat Suvanvong, Prek Tamek commune, Ksach Kandal district, Kandal province, and also to teach Vipassanā Dhura. After translating the aforementioned scriptures, in mid-1995, His Holiness the Supreme Patriarch Tep Vong, along with Mr. My Yam, his advisor, consulted and sought ways to make the revived Buddhism deeply permeate the general Buddhist population for widespread respect and practice, to flourish long into the future. His Holiness considered having both clergy and laity study, understand, and practice together. His Holiness raised the two pillars of Buddhism: the Ganthadhura (scholarly pursuit) and the Vipassanādhura (meditative practice). He stated that since we have officially reorganized the Ganthadhura, we should also pay attention to officially organizing the Vipassanādhura to benefit the monks, novices, laymen, and laywomen who practice. His Holiness then decided to put this issue on the agenda of the 5th Annual Grand Synod in 1995 for discussion and approval. The Annual Grand Synod, attended by sangha officials of all ranks and officials under the Ministry of Cults and Religions, unanimously approved the official opening of Vipassanā Dhura studies.

After the Grand Synod concluded, His Holiness the Supreme Patriarch ordered Mr. My Yam to search throughout the country to select a Dhamma teacher in Vipassanā Dhura to be officially appointed, in line with the development of our Buddhism. In this search, it was found that the group of Dhamma teacher Som Bunthoeun had studied Vipassanā Dhura according to the Visuddhimagga, with the Tipiṭaka as its foundation, since the time of his teacher, the Dhamma teacher Ros Chhun. For this reason, His Holiness the Supreme Patriarch was pleased to go to Wat Suvanvong, Prek Tamek commune, Ksach Kandal district, Kandal province, where Dhamma teacher Som Bunthoeun was residing, to personally meet and discuss this work with him and the instructor-teacher Chhim Loeung (also known as Thon).

At that time, as a study course was in session, Dhamma teacher Som Bunthoeun was busy teaching, so he requested the instructor-teacher Chhim Loeung (also known as Thon) to stay at Wat Ounalom first, to be near His Holiness the Supreme Patriarch for easy discussion of the work, and also requested him to teach Pali at the Buddhist primary school of Wat Ounalom.

After three months (early 1996), upon completing his teaching at Wat Suvanvong, Dhamma teacher Som Bunthoeun was invited to reside in Phnom Penh. However, he requested to stay in a monastery on the outskirts of Phnom Penh that was reasonably quiet. His Holiness the Supreme Patriarch then ordered Mr. Chea Sothy, chairman of the committee of Wat Nondamony, Stung Meanchey commune, Meanchey district, Phnom Penh, to come and see him to request the preparation of this monastery for Dhamma teacher Som Bunthoeun to reside in, and to use this monastery as the headquarters of the Vipassanā Dhura study center for the entire country, with Dhamma teacher Som Bunthoeun as its president.

Upon hearing His Holiness the Supreme Patriarch assign this task, Mr. Chea Sothy seemed to exclaim with astonishment: "Oh! Now, His Holiness the Supreme Patriarch has bestowed a gift a million times more valuable than a diamond. I am so thrilled, how could I not be! I joyfully accept this with the utmost gladness." ... Subsequently, Mr. Chea Sothy invited the monks and the monastery committee to a meeting to unanimously and joyfully agree to accept this, and they also prepared the monastery and built a residence for him to stay in a fitting manner.

In 1995 (during the time the Venerable Dhamma teacher Som Bunthoeun was residing at Wat Suvanvong), a benefactor named Srey Chea Satharann and his wife Huy Sary, with their deep faith in Buddhism, donated a piece of land located west of the foot of the Preah Reach Troap mountain, in Phnom village, Phsar Dek commune, Ponhea Lueu district, Kandal province, to the Sangha, with His Holiness the Supreme Patriarch Tep Vong and the Venerable Dhamma teacher Som Bunthoeun as the heads, requesting them to graciously accept it as a property of Buddhism forever. Upon receiving it, His Holiness the Supreme Patriarch first named it: "Santivana Hermitage." Later, this hermitage became a branch of the Vipassanā Dhura Center of Wat Nondamony, and invited monks, novices, laymen, and laywomen, including Bhikkhu Srey Chea Sumedha and the virtuous laywoman Srey Brahmacārini, among others, to reside, manage, and lead the practice of Vipassanā meditation here.

In the year 2000, the Vipassanā Dhura Center of Wat Nondamony was officially declared the Vipassanā Dhura Buddhist Center by Prokas (Declaration) No. 86/2000 K.S.R.V dated November 1, 2000, with the Venerable Dhamma-Vipassanā Som Bunthoeun Ketodhammo as its President and Director-General of Vipassanā Dhura Studies for the Kingdom of Cambodia.

The progress in propagating the Dhamma was so extensive that the facilities at Wat Nondamony could not accommodate the students according to demand. Therefore, Dhamma-Vipassanā Som Bunthoeun submitted a proposal and received royal permission from His Holiness the Supreme Patriarch to change the location from Wat Nondamony to the Santivana Hermitage on October 30, 2000, and changed the name from Santivana Hermitage to the Vipassanā Dhura Buddhist Center of the Kingdom of Cambodia, which it remains to this day.

After moving to reside here, the Venerable had very little free time. From one day to the next, there were many tasks to be completed daily, such as organizing the propagation of the Dhamma and Vinaya in the Vipassanā Dhura section, compiling and writing Dhamma books, delivering Dhamma talks, and organizing the management structure here. And so on. Although the workload was immense, he never once complained. Moreover, he was a monk with the utmost diligence in the field of Buddhist education.

especially his own direct study and learning. Thus, on May 5, 2000, he went to continue his studies at the Preah Sihanouk Raja Buddhist University. The studies at this Buddhist university included many subjects such as: Sociology, Law, Anthropology, Educational Science, Logic and Critical Thinking, and Philosophy, but the subject that he was most fond of was Buddhist Philosophy.

3. Achievements and Accomplishments

Alongside studying and teaching the Dhamma to the Buddhist community, he led the construction of various permanent structures for the great benefit of the nation and religion. Thus, the achievements that were the result of his leadership in construction include:

Wat Peam Mongkul: Led the tiling, construction of the throne and Buddha statue, and also built three buildings for the Roka Korng Krao primary school, and purchased desks and chairs in 1983.

Wat Suvanvong: Built a water pond, a stone residence, and filled in the temple grounds.

Wat Nondamony: Led the construction of achievements such as:

• Building the wall around the Vihara (Mr. and Mrs. Srey Chea Satharann and Mrs. Huy Sary)
• One wooden residence (Mr. Chea Sarath and his wife Te Manyrong and the Buddhist community)
• Two two-story gallery buildings with 10 rooms, one built by the Buddhist community and one by the elder Ros Lam.
• Two school buildings built by the virtuous layman Ros Chhun.
• A one-story meditation hall, together with the Buddhist community, including Mr. Nget Pheng and his wife and children.
• A 60 cubic meter x 20 cubic meter water tank.
  Vipassanā Dhura Buddhist Center: Led the construction of joint achievements including:
• Dug a pond 80 meters long and 60 meters wide.
• Construction of the Vihara is 50% complete, started in 1998.
• Construction of the Dhamma Hall in 1999.
• A 50-kilowatt generator, purchased in 1999.
• Construction of the kitchen and storage warehouse in 2000.

• Expanded the land of the Vipassanā Dhura Buddhist Center from 6 hectares to 15 hectares from 1996-2000.
• Filled in four and a half hectares of pits for residences from 1998-2000.
• Construction of the two-story Great Residence Hall in 2000.
• The Attendant's Hall, built in 2000.
• One two-story stone residence with 4 rooms, with his own funds.
• 350 leaf-roofed huts, from 2000-2001.
• Built roads inside and outside the Vipassanā Dhura Buddhist Center from 2000-2001.
• Construction of a 1000 cubic meter and a 500 cubic meter water tank, along with the water and electricity network in 2002.
• Construction of the Angkor Thom-Banteay Srei style gate from 2000-2001.
• 20 toilet blocks (with 5 rooms in each of the 20 blocks) in 2001.
• A pair of flagpoles, built in 2001.
• Construction of the Mucalinda Buddha statue from 1999-2000.
• Library construction in 2002.
• Education hall construction in 2002.
• Guest reception hall construction in 2002.
• Construction of a building for a large 250-kilowatt generator.
• Construction of the Vipassanā Dhura education hall for virtuous laymen and laywomen in 2002.

4. Training and Education

To train and educate students to achieve high quality and good results, he established the following principles:

1. Compilation and Writing of Books

He arranged and compiled books and disseminated them to the Buddhist community for study as follows:

• The Book of Samatha and Vipassanā Meditation
• A Summary of Morality Talks
• Fundamental Level Dhamma Principles
• Higher Level Dhamma Principles

• Advanced Dhamma Principles
• The Book of Elementary Vipassanā, Expanded
• The Book of the Girimananda Sutta
• The Book of the Miraculous Uposatha
• The Book of Moral Discipline
• The Book on the Analysis of the Teacher's Burden
• The Book "What Do People Want?"
• The Book of Dhutaṅga and its Requisites
• The Book of Intermediate Vipassanā, Expanded
• The Book of the Ten Precepts (Vinaya Sīla 10)
• The Book of Advanced Vipassanā, Year 1 and Year 2

2. Training Work

To respond to the needs of the Buddhist community throughout the country, which lacks Vipassanā meditation teachers, he organized the training of core teachers and trainees who received certificates, totaling 2,410 individuals, among whom were:

• Advanced level: 11 individuals
• Higher level: 61 individuals
• Fundamental level: 2,338 individuals

3. Establishment of Vipassanā Dhura Centers and Organizational Structure Management by Capital/Provinces as follows:

• Vipassanā Dhura Center, Kratie Province: January 26, 1999
• Vipassanā Dhura Center, Takeo Province: February 10, 1999
• Vipassanā Dhura Center, Kep Province: February 18, 1999
• Vipassanā Dhura Center, Siem Reap Province: July 23, 1999
• Vipassanā Dhura Center, Pursat Province: May 20, 2000
• Vipassanā Dhura Center, Kampong Thom Province: August 31, 2000
• Vipassanā Dhura Center, Preah Sihanouk Province: September 09, 2000
• Vipassanā Dhura Center, Phnom Penh Capital: October 22, 2000

• Vipassanā Dhura Center, Kampong Chhnang Province - November 2, 2000
• Vipassanā Dhura Center, Svay Rieng Province - November 28, 2001
• Vipassanā Dhura Center, Kampot Province - March 30, 2002
• Vipassanā Dhura Center, Prey Veng Province - June 24, 2000
• Vipassanā Dhura Center, Mondulkiri Province - December 15, 2002

4. Establishment of the Board of Directors for Study in 4 Capitals/Provinces:

• Phnom Penh Capital, Wat Nondamony
• Pursat Province
• Svay Rieng Province
• Takeo Province

In addition to disseminating through books and establishing Vipassanā Dhura centers, totaling 17 capitals/provinces with over 30,000 trainees practicing Vipassanā Dhura, he also disseminated through radio, which had Buddhist listeners almost throughout the entire country.

4. About Ecclesiastical Titles

In 1996, he was appointed by His Holiness the Great Supreme Patriarch Tep Vong, the Supreme Patriarch of the Kingdom of Cambodia, as the President of the Vipassanā Dhura Center of the Kingdom of Cambodia, with its headquarters at Wat Nondamony, Stung Meanchey Sangkat, Meanchey Khan, Phnom Penh.

On April 1, 1997, he was graciously appointed by His Majesty King Norodom Sihanouk Varman, the King of the Kingdom of Cambodia, as Phra Dhamma Vipassanā, a fourth-rank ecclesiastical title of the Mahanikaya sect of the Kingdom of Cambodia.

On December 15, 2000, he was appointed as the President of the Buddhist Center and Director-General of Vipassanā Dhura Studies of the Kingdom of Cambodia.

On July 26, 2001, he was appointed as a Preceptor for ordaining men.

The Venerable Dhamma-Vipassanā Som Bunthoeun Ketodhammo, President of the Buddhist Center and Director-General of Vipassanā Dhura Studies of the Kingdom of Cambodia, from his ordination until receiving this high honorary title, through his diligence and fulfillment of his role as a heroic monk, has made the Buddhist community respect, practice, love, and cherish him with a clear-minded devotion. That is to say, he has actively participated in leading the masses to do good for themselves and for the nation, renouncing greed, hatred, and delusion, and also making the intellect clear in the conditioned phenomena. From one day to the next, from dawn till dusk, he never had a moment of rest. He played the role of a nation-builder through the propagation of the Dhamma and Vinaya to the Buddhist community in almost every place with the utmost clear-mindedness. But unfortunately, on the 6th day of the waxing moon of the month of Magha, the year of the Goat, BE 2546, corresponding to February 7, 2003, at 1:11 AM, he passed away at the age of 47, due to the exhaustion of his kamma, causing the Buddhist community and his disciples throughout the country to be shocked, saddened, and speechless with grief.

Your Holinesses, Your Excellencies, Lok Chumteavs, Oknha, ladies and gentlemen, laymen and laywomen, and all revered and respected Buddhists!

Based on the activities of the Venerable Dhamma-Vipassanā Som Bunthoeun Ketodhammo from his birth until his passing, it is confirmed that he was a heroic monk and an outstanding son of Cambodia, who in his lifetime sacrificed his physical energy and wisdom for the cause of the nation and religion without any regret. But alas, he passed away an untimely death, causing all of us, your humble servants, to feel the deepest sorrow and grief. Before, we all performed meritorious deeds here, we used to be joyful when we met his face and his lively demeanor, but now, the joy that used to be in the past has turned into a face of sorrow, withering, grieving, and burning in our hearts.

"My life is not suffering, my death is suffering." The lives of all human beings are uncertain, but the death of a human being is certain. It is true, but we are not yet satisfied, because the feelings and emotions of all of us as his disciples are still imprinted with his demeanor and all kinds of his activities that have passed, especially when we used to listen to his advice and counsel. Not seeing him for only a short period of time, and suddenly he is now in a glass coffin, no longer speaking with us, his disciples. The passing of the Venerable Dhamma-Vipassanā Som Bunthoeun Ketodhammo is the loss of an intellectual resource of the Sangha, a Dhamma expert who in his lifetime sacrificed and dedicated his body to Buddhism with the utmost clear-mindedness, and also sacrificed his physical strength, mental strength, and intellectual strength with sincerity in training, sharing knowledge, guiding and improving the morality of society, possessing the four sublime states of mind, and also providing warmth to all his disciples in almost every walk of life throughout the country. From one day to the next, from one month to the next, from one year to the next, it only gets longer and longer, meaning that the Venerable Dhamma-Vipassanā Som Bunthoeun Ketodhammo is far away from us, or that we are all far away from him forever, with no time, no date, no year to meet again.

What remains is only the memory that he used to have with us, the words of advice and counsel that are ingrained in our hearts, the places where he used to reside, and the words he used to speak with us, especially the shadows of the past, such as his handiwork and the achievements he had built, will come to startle and awaken our auditory and mental faculties, to remember again and again, to not forget what used to be.

His physical body is gone, it is true, but what remains immortal for all of us to remember are: his reputation, his fame, his honor, his virtues, his qualifications, and his handiwork, which are still alive and vibrant.

May the supreme effort of the Venerable, who sacrificed and upheld Buddhism and the nation, remain forever in the hearts and minds of the Cambodian people and all his disciples for the cause of the nation, religion, and the peaceful harmony and prosperity for the entire nation forever.

In conclusion, I, your humble servant, and all of us, would like to express our deepest reverence and gratitude to the spirit of the deceased, and may the wish for the Buddhahood of our teacher be fulfilled as he desired, without fail. Furthermore, may we dedicate this great merit to the spirit of the Venerable Dhamma-Vipassanā Som Bunthoeun Ketodhammo, may he be reborn in the blissful heavenly realm, without fail. By the power of this virtue, may all beings in the world end their enmity with each other, stop their vengeance from now on, and may the whole world attain harmonious peace forever, without fail!