DOCSLIB.ORG

Full Patipada.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Full Patipada.Pdf PaṬipadā Venerable Ãcariya Mun’s Path of Practice By Venerable Ãcariya Mahã Boowa Ñãõasampanno Translated by Venerable Ãcariya Paññãvaððho THIS BOOK IS A GIFT OF DHAMMA AND PRINTED FOR FREE DISTRIBUTION ONLY. “The gift of Dhamma excels all other gifts” − The Buddha © 2005 by Venerable Äcariya Mahå Boowa Ñå¾asampanno This book is a free gift of Dhamma & may not be offered for sale. All Commercial Rights Reserved. The Dhamma should not be sold like goods in the market place. Permission to reproduce in any way for free distribution, as a gift of Dhamma, is hereby granted and no further permission need be obtained. Reproduction in any way for commercial gain is prohibited. Author: Venerable Ācariya Mahā Boowa Ñāṇasampanno Thera Translator: Venerable Ācariya Paññāvaḍḍho Thera ISBN: 974-93757-9-3 Second Printing: December, 2005 Printed in Thailand by Silpa Siam Packaging & Printing Co., Ltd. Tel: (662) 444-3351-9 Any Inquiries can be addressed to: Forest Dhamma Books Baan Taad Forest Monastery Baan Taad, Ampher Meung Udon Thani, 41000 Thailand [email protected] www.ForestDhammaBooks.com Contents Translator’s Introduction i 1 Kammaäähåna 1 2 Training the Mind 29 3 The Story of the White-robed Upåsaka 51 4 More About Training & Venerable Ajaan Mun’s Talk 65 Behaviour & Practice in a Forest Monastery 83 More About Training & Discipline 90 5 Stories of Bhikkhus Who Practice 103 A First Encounter With a Tiger 106 6 The Ascetic Practices (Dhutangas) 113 7 The Story of Venerable Ajaan Chob 129 The Devatās Visit Him to Hear Dhamma 133 An Arahant Comes to Reveal Dhamma 136 An Encounter With a Poisonous Snake 154 Encounters With Various Tigers 161 The Way Devatās Liked Hearing Dhamma 175 8 Bhikkhus of the “Modern Kind” 195 9 About Beings in the Realm of Ghosts 201 10 The Practice of the Dhutangas 223 The Forest University 225 The Purpose & Places of Practice 235 The Hardship of the Kammaṭṭhāna Bhikkhu 246 Sitting in Samādhi for Many Hours 252 11 The Nature of Greed & Fighting Pain and Kilesas 266 The Baneful Nature of Greed 266 The Way to Fight Against Pain & the Kilesas 271 12 A Short Biography of Venerable Ajaan Khao 283 A Large Elephant Pays Him a Visit 288 His Way of Practice 292 Fighting the Kilesas 296 The Elimination of Avijjā 313 More About His Way of Practice 325 13 Methods of Bhåvanå 357 The Method of Walking Caṅkama 357 The Method of Sitting in Samādhi Bhāvanā 373 14 The Importance of Mindfulness 395 Listening to Dhamma Talks From the Teacher 402 15 The Kammaäähåna Bhikkhus’ Ways of Behaviour 413 Behaving in Economic Ways 413 The Size of the Almsbowl 441 How “Modern Bhikkhus” Want to Change the Rules 442 How “Modern Bhikkhus” Sell Their Ācariya 452 Ways and Manners of Eating 466 16 The Customs of Kammaäähåna Bhikkhus 469 The Tradition of Respect & Reverence for Their Teachers & for Each Other 469 The Routine of Chanting 483 Various Customs and Ceremonies 484 Discussions of Dhamma 492 17 How Questions Differ in Samådhi & Paññå 501 The Story of Khun Mair Kaew 504 The Problems That Arise with Wisdom 520 18 More on Behaviour & Dhamma Discussions 525 19 The Story of Venerable Ajaan Brom 539 His Bones Turned into Relics in a Very Short Time 543 Gaining Freedom From Dukkha 543 20 Venerable Ajaan Mun’s Practice & His Methods of Teaching 553 His Contemplation of the Paccayākāra 558 A Brief Summary of His Kammaṭṭhāna Practice 564 Conclusion 567 Appendix 569 Glossary 574 Venerable Ajaan Sao Venerable Ajaan Mun Venerable Ajaan Mahā Boowa Venerable Ajaan Panya Translator’s Introduction This book is a translation of the Dhutanga Kammaṭṭhāna practices of Venerable Ajaan Mun Bhūridatta Thera, and it was written by Venerable Ajaan Mahā Boowa Ñāṇasampanno Thera as a companion volume to the biography of Venerable Ācariya Mun. The author of this book, Venerable Ajaan Mahā Boowa, who is now (1995) already 82 years old, has been ordained for 62 years. He founded Baan Taad Forest Monastery 40 years ago and has lived there ever since as the Abbot. He first went to stay with his teacher, Venerable Ajaan Mun, in 1941 and learnt the ways of practice and meditation from him for 8 years. Much of what Venerable Ajaan Mahā Boowa learnt has been written about in this book so that the reader can get a fair idea of what hardships and difficulties he had to undergo. There are already two translations of this book. Only the first of them has been printed, in serial form, in the ‘World Fellowship of Buddhists Journal’, but this translation is very incomplete and rather inaccurate. Whereas the second translation which was done by Venerable Ajaan Suchaat Abhijato was complete and quite accurate. At first I thought of using this translation, correcting it and improving the English (which was already quite good); but then, I had to consider the style of English, the correct meaning of many of the techni- cal terms and the way to bring out some of the underlying subtleties of the text. In the end I decided that it was easier to start over again and do it all in my own words. But in all of this, I must acknowledge the debt I owe to the translation that was done by Venerable Ajaan Suchaat. This book includes many things that may not be easy to understand for the reader who is not familiar with the theory and practice of Theravada Buddhism. For this reason the reader may find that for the first reading it is better to skip over many of the deeper explanations of the Dhamma teaching, and to go on to the methods and practices of the Ācariyas which are related herein. However, it should be realised that one cannot get a full and proper understanding of the ways in which these Ācariyas practised without also read- ing about the underlying reasons for what they did. ii Translator’s Introduction In the text, many words in the Pāli language are used. But in all cases a translation is given close by in the text, in footnotes, and in a few cases in which commonly used words occur, such as “Dhamma”, “Samādhi”, etc..., no translation is given. The principle which I have used in using Pāli terms is that it is better for the reader to not understand rather than misunderstand a forced translation. But in any case, there is a fairly good and complete glossary at the back of the book, while some special words have also been covered more completely in an appendix. In the text I use both words Ajaan and Ācariya, both have the same meaning being “Teacher”, but in Thai the word Ajaan is also used as a respectful title for a senior monk. Normally when referring to a senior monk by name or in place of his name I have used the word “Ajaan”, but if I want to refer to him as a teacher I have used the correct Pāli word “Ācariya”. Finally I must express my thanks and gratitude to the person (who wishes to remain anonymous), who has typed out the whole book and carried out two series of corrections and several other things besides, while at the same time supporting a house and family. Bhikkhu Paññāvaḍḍho Baan Taad Forest Monastery (1995) Venerable Ajaan Mun PaṬipadā 1 Kammaäähåna he word “Kammaṭṭhāna” is a technical term, and it is given a special sig- nificance in the way of Dhamma as practised by those who are Dhutanga Bhikkhus. The true basis of kammaṭṭhāna however, is to be found in everyone — in men, women, those who are ordained and lay people, for it refers to such things as hair of the head, hair of the body, and the rest. Some people may not have understood the full meaning of the word “kammaṭṭhāna” or “Dhutanga Kammaṭṭhāna Bhikkhu,” so this book will be con- cerned only with the way of practice of Dhutanga Kammaṭṭhāna as derived from Venerable Ajaan Mun (Bhūridatta Thera). Outside of this I am not well versed or experienced in other ways of practice, only having a passing acquaintance with them without ever having had a chance to become familiar with them. However, concerning those ways in which Venerable Ajaan Mun led his fol- lowers I understand them quite well, having seen, heard, and practised them. But before writing about this, some explanation of the word kammaṭṭhāna will be given, for it is the basis of the way of practice of Kammaṭṭhāna Bhikkhus and this will serve as a guide to show how it conforms to the practices which will be described later on. The word “kammaṭṭhāna” has been well known among Buddhists for a long time and the accepted meaning is: “the place of work (or basis of work).” But the “work” here is a very important work and means the work of demolishing the world of birth (bhava); thus, demolishing (future) births, kilesas, taṇhā, and the removal and destruction of all avijjā from our hearts. All this is in order that we may be free from dukkha. In other words, free from birth, old age, pain and death, for these are the bridges that link us to the round of saṁsāra (vaṭṭa), which is never easy for any beings to go beyond and be free. This is the meaning of “work” in this context rather than any other meaning, such as work as is usually done in the world. The result that comes from putting this work into practice, even before reaching the final goal, is happiness in the present and in future lives.
Load more

Recommended publications
  • The Island, the Refuge, the Beyond
    T H E I S L A N D AN ANTHOLOGY OF THE BUDDHA’S TEACHINGS ON NIBBANA Ajahn Pasanno & Ajahn Amaro T H E I S L A N D An Anthology of the Buddha’s Teachings on Nibbæna Edited and with Commentary by Ajahn Pasanno & Ajahn Amaro Abhayagiri Monastic Foundation It is the Unformed, the Unconditioned, the End, the Truth, the Other Shore, the Subtle, the Everlasting, the Invisible, the Undiversified, Peace, the Deathless, the Blest, Safety, the Wonderful, the Marvellous, Nibbæna, Purity, Freedom, the Island, the Refuge, the Beyond. ~ S 43.1-44 Having nothing, clinging to nothing: that is the Island, there is no other; that is Nibbæna, I tell you, the total ending of ageing and death. ~ SN 1094 This book has been sponsored for free distribution SABBADÆNAM DHAMMADÆNAM JINÆTI The Gift of Dhamma Excels All Other Gifts © 2009 Abhayagiri Monastic Foundation 16201 Tomki Road Redwood Valley, CA 95470 USA www.abhayagiri.org Web edition, released June 13, 2009 VI CONTENTS Prefaces / VIII Introduction by Ajahn Sumedho / XIII Acknowledgements / XVII Dedication /XXII SEEDS: NAMES AND SYMBOLS 1 What is it? / 25 2 Fire, Heat and Coolness / 39 THE TERRAIN 3 This and That, and Other Things / 55 4 “All That is Conditioned…” / 66 5 “To Be, or Not to Be” – Is That the Question? / 85 6 Atammayatæ: “Not Made of That” / 110 7 Attending to the Deathless / 123 8 Unsupported and Unsupportive Consciousness / 131 9 The Unconditioned and Non-locality / 155 10 The Unapprehendability of the Enlightened / 164 11 “‘Reappears’ Does Not Apply…” / 180 12 Knowing, Emptiness and the
    [Show full text]
  • Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
    Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc.
    [Show full text]
  • The Pāṃsukūlacīvara ! Towards an Anthropology of a Trans-Traditional Buddhist Robe ! ! ! !
    ! ! ! ! ! ! Faculty of Arts and Philosophy SIMON BULTYNCK ! ! ! ! The Pāṃsukūlacīvara ! Towards an anthropology of a trans-traditional Buddhist robe ! ! ! ! Master’s dissertation submitted to obtain the degree of Master of Asian Languages and Cultures ! 2016 ! ! ! ! ! Supervisor! ! Prof.!dr.!Ann!Heirman! ! ! ! Department!of!Languages!and!Cultures! ! Dean! ! Prof.!dr.!Marc!Boone! Rector! ! Prof.!dr.!Anne!De!Paepe! ! ! ! ! ! ! ! iii! ! ! iv! ! ! ! ! ! ! ! ! ! ! ! ! while striving for death’s army’s rout the ascetic clad in rag-robe clout got from a rubbish heap, shines bright mārasenavighātāya as mail-clad warrior paṃsukūladharo yati in the fight. sannaddhakavaco yuddhe ! khattiyo viya sobhati this robe the world’s great teacher wore, pahāya kāsikādīni leaving rare Kási cloth varavatthāni dhāritaṃ and more; yaṃ lokagarunā ko taṃ of rags from off paṃsukūlaṃ na dhāraye a rubbish heap who would not have tasmā hi attano bhikkhu a robe to keep? paṭiññaṃ samanussaraṃ ! yogācārānukūlamhi minding the words paṃsukūle rato siyāti he did profess ! when he went ! ! into homelessness, ! let him to wear ! such rags delight ! as!one!! ! in!seemly!garb!bedight.*! ! ! ! ! ! ! ! ! ! ! ! v! ! ! ! ! vi! ! Abstract Superlatives in academics are scarce; in humanities they are almost taboo. And yet it is probably fair to say that one of the most significant robes of all Buddhist monastic attire is the pāṃsukūlacīvara. Often poorly translated as ‘robe from the dust-heap’, this trans- tradition monastic type of dress, patched from cast-off rags, has been charged with du- bious symbolism and myth throughout Buddhist literature. This thesis aims to bridge the gap between anthropological and text-critical research on the topic and to further widen both the scope of its study.
    [Show full text]
  • Luang Por Akaradej Thiracitto Bhikkhu (Ajahn Dtun) Wat Boonyawad, Bo Thong, Chonburi
    The Autobiography and Dhamma Teachings Of Luang Por Akaradej Thiracitto Bhikkhu (Ajahn Dtun) Wat Boonyawad, Bo Thong, Chonburi The Chandakaranusorn Dhamma Museum Wat Pah Amparopanyawanaram under the auspices of His Holiness Somdej Phra Ariyavaṅsāgatañāṇa (Ambaramahāthera) His Holiness the Supreme Patriarch of Thailand The Autobiography and Dhamma Teachings Of Luang Por Akaradej Thiracitto Bhikkhu Copyright 2020 by Venerable Ajahn Dtun Thiracitto ISBN: 978-616-568-768-3 This book is a free gift of Dhamma and may not be offered for sale. All commercial rights are reserved. Permission to reprint in whole or in part for free distribution as a gift of Dhamma, however, is thereby granted, and no further permission need be obtained. Inquiries may be addressed to: Wat Boonyawad Baan Klong Yai Ampher Bo Thong Chonburi 20270 Thailand Telephone: +6687-999-6154 First Printing: July 2020 : 10,000 copies This book has been sponsored for free distribution by lay supporters of Wat Boonyawad. Publisher Silpa Siam Packaging & Printing Co., Ltd. 61 Soi Phetkasem 69, Leabklong Phasricharoen Rd., (North), Nongkham, Bangkok, Thailand 10160 E-mail: [email protected] www.silpasiam.com ii Foreword (to the Thai) The publishishing of this collection of books provides the quintessential teachings of thirty-four wise monks from the Rattanakosin era1, from 1917-2011, that will serve as a Dhamma heritage. They are the best of teachings from Visuddhipuggala (Pure Ones) that have been given pure heartedly and are complete in essence. These teachings will enable anyone who is committed to practising accordingly, regardless of age or era, to transcend all suffering, just as their hearts desire.
    [Show full text]
  • The Island.Indb
    AN ANTHOLOGY OF THE BUDDHA’S TEACHINGS ON NIBBĀNA AJAHN PASANNO & AJAHN AMARO THE ISLAND An Anthology of the Buddha’s Teachings on Nibbāna Ajahn Pasanno & Ajahn Amaro It is the Unformed, the Unconditioned, the End, the Truth, the Other Shore, the Subtle, the Everlasting, the Invisible, the Undiversified, Peace, the Deathless, the Blest, Safety, the Wonderful, the Marvellous, Nibbāna, Purity, Freedom, the Island, the Refuge, the Beyond. ~ S 43.1-44 Having nothing, clinging to nothing: that is the Island, there is no other; that is Nibbāna, I tell you, the total ending of ageing and death. ~ S 1094 CONTENTS PREFACES AJAHN PASANNO 8 AJAHN AMARO 10 INTRODUCTION, BY AJAHN SUMEDHO 14 ACKNOWLEDGEMENTS 19 PALI PHONETICS AND PRONUNCIATION 22 SEEDS: NAMES AND SYMBOLS 1. WHAT IS IT? 28 2. FIRE, HEAT AND COOLNESS 43 THE TERRAIN 3. THIS AND THAT, AND OTHER THINGS 58 4. “ALL THAT IS CONDITIONED...” 68 5. “TO BE, OR NOT TO BE” – IS THAT THE QUESTION? 87 6. ATAMMAYATĀ: “NOT MADE OF THAT” 113 7. ATTENDING TO THE DEATHLESS 125 8. UNSUPPORTED AND UNSUPPORTIVE CONSCIOUSNESS 133 9. THE UNCONDITIONED AND NON-LOCALITY 157 10. THE UNAPPREHENDABILITY OF THE ENLIGHTENED 166 11. “‘REAPPEARS’ DOES NOT APPLY...” 182 12. KNOWING, EMPTINESS AND THE RADIANT MIND 192 CULTIVATION AND FRUITION 13. PRACTICES AND PERSPECTIVES I 224 14. PRACTICES AND PERSPECTIVES II 247 15. PRACTICES AND PERSPECTIVES III 266 16. SOTĀPANNA: THE SPIRITUAL TURNING POINT I 279 17. SOTĀPANNA: THE SPIRITUAL TURNING POINT II 294 18. SOTĀPANNA: THE SPIRITUAL TURNING POINT III 302 19. SOTĀPANNA: THE SPIRITUAL TURNING POINT IV 322 20.
    [Show full text]
  • The Customs of the Noble Ones
    1 The Customs of the Noble Ones The Story of a Thai Forest Tradition Throughout its history, Buddhism has worked as a civilizing force. Its teachings on karma, for instance—the principle that all intentional actions have consequences—have taught morality and compassion to many societies. But on a deeper level, Buddhism has always straddled the line between civilization and wilderness. The Buddha himself gained awakening in a forest, gave his first sermon in a forest, and passed away in a forest. The qualities of mind he needed in order to survive physically and mentally as he went, unarmed, into the wilds, were key to his discovery of the Dhamma. They included resilience, resolve, and alertness; self-honesty and circumspection; steadfastness in the face of loneliness; courage and ingenuity in the face of external dangers; compassion and respect for the other inhabitants of the forest. These qualities formed the “home culture” of the Dhamma. Periodically, as Buddhism spread and adapted to different societies, some practitioners felt that the original message of the Dhamma had become diluted. So they returned to the wilderness in order to revive its home culture. Many wilderness traditions are still alive today, especially in the Theravada countries of Sri Lanka and Southeast Asia. There, mendicant ascetic monks continue to wander through the remaining rainforests, in search of awakening in the same environment where the Buddha found awakening himself. Among these wilderness traditions, the one that has attracted the largest number of Western students, and is beginning to take root in the West, is the Kammatthana (Meditation) Forest tradition of Thailand.
    [Show full text]
  • The Significance of Khruba Sriwichai 'S Role in Northern Thai Buddhism : His Sacred Biography , Meditation Practice and Influence
    THE SIGNIFICANCE OF KHRUBA SRIWICHAI 'S ROLE IN NORTHERN THAI BUDDHISM : HIS SACRED BIOGRAPHY , MEDITATION PRACTICE AND INFLUENCE ISARA TREESAHAKIAT Thesis submitted for the degree of Master of Arts in Religious Studies, University of Otago, Dunedin, New Zealand, 29 April 2011 Table of Contents ABSTRACT ................................................................................................................ i ACKNOWLEDGEMENT ............................................................................................ iii INTRODUCTION ....................................................................................................... 1 CHAPTER ONE : A LITERATURE REVIEW OF THAI AND ENGLISH MATERIALS ON KHRUBA SRIWICHAI ............................................................................................... 6 Introduction .......................................................................................................... 6 1.1 The definitions of khruba and ton bun ........................................................... 7 1.2 The belief in ton bun , millennialism, and bodhisatta .................................. 11 1.3 The association between ton bun and political authority ............................. 14 1.4 Ton bun , Buddhist revival and construction of sacred space ....................... 17 1.5 The fundamental theory of charisma ........................................................... 19 1.6 The theory of sacred biography and the framework for conceptualizing the history of the monks in Thailand ......................................................................
    [Show full text]
  • BL104: Walking Dhutaṅga in Britain & Bowing to Conventions (Unicode)
    Walking Dhutaṅga in Britain and Bowing to conventions by Bhikkhu Sucitto Buddhist Publication Society Kandy • Sri Lanka Bodhi Leaf No. 104 First published: 1985 BPS Online Edition © (2014) 2 Digital Transcription Source: BPS and Access to Insight Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. 3 Walking Dhutanga in Britain The first three years of my life as a bhikkhu were spent largely in one monastery, or more accurately, in a hut (kuti) in one section of a monastery on the outskirts of a town in central Thailand. I had travelled widely, almost frantically, as a layman, and this had resulted in the kind of disenchantment with experiences that was a perfect incentive to get to the root of discontent: to meditate. I had no inclination to go anywhere even though I could come up with all kinds of grievances about the weather, the food, the noise, the insects, the teacher, and my mind. It was clear that there was no point in going anywhere carrying that discontent. Without its customary means of distraction, the mind dissolved into a flux of moods, memories and anguish at its own vacuousness, and the dumb-founding effect of confronting that left me with little interest in doing anything other than establishing some firm base and equilibrium. It was time to sit still.
    [Show full text]
  • La Tradition De La Forêt
    Page 1 sur 20 Version provisoire [Claude Le Ninan, septembre 2010] La tradition de la forêt Quelques repères [attente autre photo forêt Thaïlande] Photos Historique de la tradition de la forêt en Thaïlande et en occident Moines et nonnes de la tradition de la forêt Sources et liens Page 2 sur 20 Photos Anciennes Récentes [attente autres photos Thaïlande] Page 3 sur 20 Historique de la tradition de la forêt en Thaïlande et en occident Les coutumes des Etres Nobles Thanissaro Bhikkhu - 1999 - A travers son histoire, le bouddhisme a fonctionné comme une force civilisatrice. Par exemple, ses enseignements sur le karma - le principe selon lequel toutes les actions intentionnelles ont des conséquences - ont enseigné la moralité et la compassion à de nombreuses sociétés. Mais à un niveau plus profond, le bouddhisme a toujours chevauché la ligne de partage entre la civilisation et les étendues sauvages. Le Bouddha lui-même a réalisé l'Eveil dans une forêt, a donné son premier sermon dans une forêt, et est décédé dans une forêt. Les qualités d'esprit dont il avait besoin afin de survivre physiquement et mentalement alors qu'il allait, sans arme, dans les étendues sauvages jouèrent un rôle clé dans sa découverte du Dhamma. Elles incluaient la résistance, la détermination, être en attitude d'alerte ; l'honnêteté vis-à-vis de soi-même et la circonspection, la volonté indéfectible face à la solitude ; le courage et l'ingéniosité face aux dangers extérieurs ; la compassion et le respect pour les autres habitants de la forêt. Ces qualités ont formé la culture originelle du Dhamma.
    [Show full text]
  • A Historical and Comparative Analysis of Renunciation and Celibacy in Indian Buddhist Monasticisms
    Going Against the Grain: A Historical and Comparative Analysis of Renunciation and Celibacy in Indian Buddhist Monasticisms Phramaha Sakda Hemthep Thesis Submitted for the Degree of Master of Philosophy Cardiff School of History, Archeology and Religion Cardiff University August 2014 i Declaration This work has not previously been accepted in substance for any degree and is not concurrently submitted in candidature for any degree. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 1 This dissertation is being submitted in partial fulfillment of the requirements for the degree of MPhil. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 2 This dissertation is the result of my own independent work/investigation, except where otherwise stated. Other sources are acknowledged by footnotes giving explicit references. A Bibliography is appended. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 3 I confirm that the electronic copy is identical to the bound copy of the dissertation Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 4 I hereby give consent for my dissertation, if accepted, to be available for photocopying and for inter-library loan, and for the title and summary to be made available to outside organisations. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… STATEMENT 5 I hereby give consent for my dissertation, if accepted, to be available for photocopying and for inter-library loans after expiry of a bar on access approved by the Graduate Development Committee. Signed …………………………… (Phramaha Sakda Hemthep) Date ………31/08/2014….…… ii Acknowledgements Given the length of time it has taken me to complete this dissertation, I would like to take this opportunity to record my sense of deepest gratitude to numerous individuals and organizations who supported my study, not all of whom are mentioned here.
    [Show full text]
  • The Bodhisattva Ideal in Selected Buddhist
    i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672873 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts.
    [Show full text]
  • Forest Desanas
    FOREST DESANAS FOREST DESANAS Ajaan Mahā Boowa Ñāṇasampanno Translated by: Ajaan Suchart Abhijāto A Forest Dhamma Publication FOREST DESANAS A Forest Dhamma Publication “The Gift of Dhamma Excels All Other Gifts” —The Lord Buddha FOR FREE DISTRIBUTION All commercial rights reserved. © 2012 Ajaan Mahā Boowa Ñāṇasampanno Dhamma should not be sold like goods in the market place. Permission to reproduce this publication in any way for free distribution, as a gift of Dhamma, is hereby granted and no further permission need be obtained. Reproduction in any way for commercial gain is strictly prohibited. Author: Ajaan Mahā Boowa Ñāṇasampanno Translator: Ajaan Suchart Abhijāto Design by: Mae Chee Melita Halim. Contents Contents v About the Author 7 Early years 7 Venerable Ajaan Mun 8 Seclusion and Establishing a Monastery 9 Wat Pa Baan Taad 10 Rise to Fame 10 Some Basic Teachings on the ‘Citta’ 11 Kammaṭṭhāna 15 The Dhamma Weapon 17 The Guiding Principle 27 Cause for Schism 46 The Dhamma Water 67 Calming the Citta with Paññā 87 The Four Satipaṭṭhānas 98 The Ovādapāṭimokkha 110 Investigation Methods 123 Looking Always at the Heart 138 Dukkha 164 Two Kinds of Knowledge 181 A Lifetime Endeavour 199 Genuine Progress 212 Mental Development 221 The Dhamma Teaching 231 Watching Your Thoughts 247 The Four Requisites 259 Exposition on the Buddha 271 The Four Noble Truths 280 The Importance of Correct Behavior 288 Investigating Avijjā 298 Glossary 315 About the Author Venerable Ajaan Mahā Boowa (born August 12, 1913 and com- monly known in Thai as Luangta Maha Boowa) is the common name for Phra Dharma Visuthimongkol, a revered Thai Buddhist monk.
    [Show full text]