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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. The Pasādasaddha group thought it appropriate to print this series for preservation for the sake of later generations at the Chandakaranusorn Dhamma Museum, Wat Pah Amparopanyawanaram Baan Nongglaangdorn, Klong Kiw, Baan Beung, Chonburi. Anyone interested is welcome to study as opportunity and time permits. An intelligent person holds to principles taught by wise people as their guide in life. The Pasādasaddha group For free distribution only. All rights reserved. 1 The current era of Thai history, beginning with the founding of Bangkok as the capital city. iii CONTENTS Translator’s Preface v Introduction 2 My Lay life 5 My Practice as a Samaṇa 38 Life Under the Protection of the Ochre Robe 40 First Rains Retreat 43 Second Rains Retreat 79 Third Rains Retreat 93 Fourth Rains Retreat 111 Fifth Rains Retreat 118 Sixth Rains Retreat 126 Seventh Rains Retreat 132 Eighth to Twelfth Rains Retreat 137 Practising at Khao Yai, Nakhon Ratchasima Province 142 Thirteenth Rains Retreat to the Present 148 Remembering My Father’s Kindness 159 The Creation of Wat Boonyawad 161 Dhamma Talks The Power of Virtue, Concentration and Wisdom 168 Not Veering Off to the Left or Right 187 This is The Path 202 The Ten Spiritual Perfections 215 iv Translator’s Preface On the evenings of the twenty-second and twenty-third of November, 2017, a large number of monks, novices and laypeople gathered to participate in the official opening of a new monastery built under the auspices of His Holiness Somdej Phra Ariyavaṅ- sāgatañāṅa, the Supreme Patriarch of Thailand. The monastery is called Wat Pah Amparopanyawanaram (more commonly referred to as Wat Pah Amparo). Also being inaugurated was the Chandakaranusorn Dhamma Museum. His Holiness entrusted Luang Por Tui (Preeda) Chandakaro, who is presently one of the most respected senior elders in the Thai Forest Tradition, to take responsibility for the monastery’s construction. Luang Por Tui personally selected the biographies of thirty-four monks of the Rattanakosin era from the early 1900s up to the present to be housed in the Dhamma Museum. Sometime in the month of July, 2017, Luang Por Tui had a lay person who was also a disciple of Luang Por Akaradej1 Thiracitto request his autobiography for inclusion in the museum. Luang Por Akaradej had always felt he would wait until he was at least seventy before writing one. On being requested, he said initially he couldn’t be bothered to write it himself, so he allowed this lay person to draft a brief biography. When it was brought to him for checking, he thought some things they had written weren’t quite correct or necessary, some parts had been embellished, and important details had been omitted. He felt if he allowed this version to be printed it would later prove to be at variance with his own version. Recognizing that this might confuse readers as to which version is most reliable, he chose to compile it himself. However, by this 1 Pronounced Akara-date. The name ‘Dtun’ is his nickname. It is a common Thai tradition for parents to give such names to their children at birth. Most people are called by their nickname and remain to be so for their entire life. v time there remained just over three weeks in which to write the autobiography and it give it to Luang Por Tui for checking before the printer’s deadline. He was aided by notes he had made in the early years of his practice which could jog his memory and help him expand on details. Due to his many commitments as abbot of Wat Boonyawad and the time constraint placed on him, he feels that his autobiography is only seventy percent complete. During the three to four weeks given to him, he had to work late into each night to come up with a draft. The first chapters of this book are detailed, the later ones less so owing to a lack of time, and the autobiography only goes as far as 2003. The final pages, in fact, were still being worked on until 1 a.m. on the night before it was to be given to Luang Por Tui. Fortunately Luang Por Tui expressed his praise on reading the draft copy, and did not have to make any changes. Luang Por Akaradej has said that sometime in the future he might get around to writing a complete version of his autobiography by inserting missing details and incidents that he failed to include. For any reader wishing to know more about his life, you will find the audio version of his biography (recorded in Melbourne, 2007) to be of interest. Today, his feelings about writing his autobiography remain the same as it did in 1980 when he first started recording some details of his life and practice: If it can be of benefit or provide inspiration to even only a few people, then writing it will have been worthwhile. Finally, I would like to acknowledge my debt of gratitude to all who have helped in bringing this book to fruition. For any errors that may still remain in either text or translation, the translator accepts full responsibility, and humbly begs both Ajahn Dtun’s and the reader’s forgiveness. The Translator Wat Boonyawad June, 2020 vi 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 1 Introduction A number of events, both internal and external, have happened in my life that caused me to see the benefit of writing this record, even though I had previously decided never to do so. However, during my third Rains Retreat1 while residing at Samnak Vipassanā-chuan-puang-put in the district of Baan Mee, Lopburi, my heart2 felt imbued with mettā 3 for all beings, a feeling that I cannot accurately describe. Before the end of the Rains that year my younger brother came to visit me bringing a couple of books that my father wanted me to read. He was concerned that I wouldn’t have any knowledge or understanding of Dhamma4 and so wanted me to know the things that he had come across in his own reading. My own feelings differed. I felt that in my own practice I had been able to secure a certain amount of understanding which, however much I can, I wish to offer him in return. He did not understand that the acquisition of knowledge from studying books, even if one were to read all the books in the world, can never come to a completion — this is for certain. I feel that my father and family, and others who have known me since being a small child will always be 1 The annual compulsory three month rains retreat (Pālī: vāssa) when monks are required to remain in a single residence and not wander freely about. A monk’s seniority, or years of ordination, is generally counted by the number of retreats he has completed. 2 As is common in translations of Thai Dhamma, the words heart and mind are used interchangeably. It also refers to the Pāli word citta, that which knows or feels. 3 Mettā: good-will, warm-heartedness, loving kindness. 4 In the text that follows Dhamma refers to the Buddha’s teachings, while dhamma refers to a phenomenon in and of itself, or a mental state. 2 inclined to look upon me as their son, their grandson or their nephew because it’s natural for everyone to feel attachment. In seeking to go beyond suffering by way of studying, if one doesn’t delve into one’s own body and mind, then I can see no end to it. The study of books can only serve as a guideline. It’s just something that can be memorized and used to boast that one knows a great deal, which is merely a vain display of kilesa1. It’s not that the formal studying of books is always a bad thing, because sometimes it can provide one with some good ideas and perspectives.
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