waterchan wrote:Doesn't seem like a new school.
Most likely Buddhawajana is a Thai pronunciation of Buddhavacana which literally means "Buddha spoke".
jan fessel wrote:Ven. Ajahn Kukrit has by insisting on following what he finds to be the original Vinaya rules, been asked to leave the Forest sangha.
Mkoll wrote:jan fessel wrote:Ven. Ajahn Kukrit has by insisting on following what he finds to be the original Vinaya rules, been asked to leave the Forest sangha.
What does he think are the original Vinaya rules? Or probably more importantly, what does he think aren't the original Vinaya rules?
unfortunately he lacks the sufficient knowledge of Buddhist history and Pali language, and that is why he makes some wrong judgments and obvious mistakes like this one. But he has a stubborn character and he will not admit his mistake
ekabhattika OR ekāsanika = ฉันมื้อเดียว ?
ยวของพระสงฆ์ (คลิปประกอบ จาก DVD บันทึกกิจวัตรของพระนวกะ และพระสงฆ์ที่วัดญาณเวศกวัน
"Make a seat ready. If there is conjey (yāgu = rice porridge), then having washed a bowl, place the conjey near the mentor (ācariya). When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one's robes), wash it properly without scraping it [C: knocking it against the floor] and then put it away. When the mentor has gotten up, remove the seat. If the place is soiled, sweep it. If the mentor wishes to enter the village for alms, give him his lower robe, receiving the lower robe (he is wearing) from him in return. (This is one of the few passages showing that the practice of having spare robes was already current when the Canon was being compiled.) Give him his belt; give him his upper and outer robe, arranged so that the upper robe forms a lining for the outer one (§). Having rinsed out the bowl, give it to him while it is still wet (i.e., pour out as much of the rinsing water as possible, but don't wipe it dry)."
http://www.accesstoinsight.org/tipitaka ... .than.html
"Trying to weed out the commentarial explanations that have been inserted into the texts."
"In this case, the discussion revolves around the precise meaning of the word "sadhika" in Pali, which does not present any particular difficulty from the linguistic point of view"
"Here he relies on some Suttas which describe monks as eating only once a day, which would have been the case especially early on in the history of the Sasana. But later the Buddha made specific allowance to have some conjey in the morning as a breakfast, which is reported in the Vinaya and also a Sutta. Eating at one sitting (ekasanika) was then listed as one of the ascetic practices"
"So Ajahn Kukrit is picking and choosing from the Pali texts based on his own judgement without even considering linguistic or text-critical aspects. His disciples are in effect putting their trust in a single person who is re-interpreting the whole Tipitaka to them (but saying that he only quotes the Buddha's words)".
jan fessel wrote:It’s the Tathagata,s OWN Words that the instructed disciples should listen to the Buddha’s own words and not the words of others according to 3 THREE official Thai translations in Thailand.
Pali-English Dictionary: Sādhika wrote:Sādhika (adj.) [sa+adhika; cp. BSk. sādhika Divy 44] having something beyond D ii.93; Vv 535 (˚vīsati). ˚ -- porisa exceeding a man's height M i.74, 365; A iii.403.
Pali-English Dictionary: Adhika wrote:Adhika (adj.) [fr. adhi; cp. Sk. adhika] exceeding, extra- ordinary, superior, Pug 35; VvA 80 (= anadhivara, visiṭṭha); DA i.141, 222; Dpvs v.32 (an˚); DhA iii.238; KhA 193 (= anuttara); Sdhp 337, 447. -- compar. adhikatara DhA ii.7; iii.176; nt. ˚ŋ as adv. extraordinarily PvA 86 (= adhimattaŋ). In combn. with numerals adhika has the meaning of "in addition, with an additional, plus"
Pali-English Dictionary: Ida wrote:Ida & Idaŋ (indecl.) [nt. of ayaŋ (idaŋ) in function of a deictic part.] emphatic demonstr. adv. in local, temporal & modal function, as (1) in this, here
Pali-English Dictionary: Aḍḍha wrote:Aḍḍha1 (& addha) [etym. uncertain, Sk. ardha] one half, half; usually in compn. (see below), like diyaḍḍha 1 1/2 (˚sata 150) PvA 155 (see as to meaning Stede, Peta Vatthu p. 107). Note. aḍḍha is never used by itself, for "half" in absolute position upaḍḍha (q. v.) is always used.
Pali-English Dictionary: Sikkhāpada wrote:Sikkhāpada (nt.) [sikkhā+pada, the latter in sense of pada 3. Cp. BSk. śikṣāpada] set of precepts, "preceptorial," code of training; instruction, precept, rule.
Pali-English Dictionary: Sata wrote:Sata1 (num. card.) [Vedic śataŋ; cp. Av. satəm, Gr. e( -- kato/n, Lat. centum; Goth. hund=hundred; Idg. *kmtóm fr. dkm̊tóm (=decem), thus ultimately the same as daśa, i. e. decad (of tens)] a hundred, used as nt. (collect.)
The Autobiography of Prince-Patriarch Vajiranana
I just found in the BSWA library a fascinating little book, the English translation of the autobiography of Vajiranana. (Autobiography: The Life of Prince-Patriarch Vajiranana. Ed & trans Craig J Reynolds, Ohio University, 1979.)
He was one of the very many sons of King Mongkut, and following on from Mongkut’s modernist tendencies, was perhaps the single greatest reformer in modern Thai Buddhism. His autobiography, one of the first of its kind in Thai literature, is brief, honest, and refreshingly candid, although it only covers the period of his early life, up to the first few years as a monk. The English edition is excellent, with a detailed introduction and very useful notes.
What comes across most strikingly is Vajiranana’s constant effort to balance the Dhamma and his duties and temptations as a prince. He details at length his period of decadence as a young man, with gambling and overspending, although he confesses he was a failure at being a drunkard and was never attracted to women. This period is interesting, although it follows an edifying formula, paralleling Siddhattha’s early life, and has a clear literary purpose in contrasting with his reform as he discovered Buddhism.
What is interesting, though, is that this reform happened not through an encounter with a monk or Buddhist teachings, but through his Scottish teacher, Dr Peter Gowan, who lived “like an Indian rishi” and who, among other things, persuaded Vajiranana to give up smoking. It’s fascinating to see how the east and west were closely intertwined even in those days, as Vajiranana repeatedly says how much he liked European ways, and says again and again that he did things just because they were European, whether good or bad. He makes explicit connections between the Sangha hierarchy and western religious forms, saying that the rank of chao khana is equivalent to the Church of England’s Bishop.
In addition to his encounters with Gowan, and of course with the various monks who he knew, his defining moment of dispassion came when he saw that a table that he had bought, and which he thought was so lovely, was in fact fairly cheaply made, and coming apart. This little observation turned him off materialism forever – a realistic psychological detail.
Vajiranana didn’t seem to have a very positive view of women, and saw one of the benefits of his initial stay in the monastery as a novice in his young teens very much in terms of the traditional process of an initiation into the men’s circle. It was the tradition that young princes would live in the Inner Palace among the Palace women until they ordained as novices around age 14, after which they would not return to the Inner Palace. Vajiranana says (p. 9) that he was happy to be in the monastery as:
‘the talk of women had no wit’… ‘Living at the monastery was beneficial in rapidly making my sensibilities and mannerisms more masculine, although in my subsequent residence there as a novice I tended to acquire less intrepid, feminine mannerisms.’
In his later teens he began to seriously study and reflect on the teachings. He was particularly struck by the Kalama Sutta ‘which taught one not to believe blindly and to depend on one’s own thinking.’ This was in the late 1800s, and he apparently noticed this sutta, which has come to define modernist Buddhism, by himself. Like King Mongkut before him, he took a sceptical attitude towards the miraculous events described in the texts, deciding, for example, that the attack by the army of Mara could not be true. But he says that he lacked the Pali expertise at the time to carefully investigate such cases, merely making up his mind and rejecting what he didn’t like. Only later did he come to realize that such teachings could be interpreted in an allegorical sense. He was not alone in taking such an inquiring attitude, for he remarks that:
After hearing senior monks object to certain passages I learned to make up my own mind, to select those passages which were acceptable to me and to reject, as if sifting out gold from the sand, those which were unacceptable…
Vajiranana refers to his strong temper, and while his autobiography is quite restrained and generous-spirited, he shows a degree of impatience for narrow-minded or overly ritualistic monks. He praises his teacher Brahmamuni, as “he did not have the narrow mindedness typical of a monk who thinks of himself as orthodox.” He writes critically of the dispute in his time between the ‘water’ monks and the ‘land’ monks – those who were ordained in a water sima were considered more pure than those ordained on land. He says, “Pious laywomen of that school fluttered about praising the ‘water monks’ and disparaging the ‘land monks’…”
Throughout, there is precisely no emphasis on any of the higher teachings. No meditation, no deep philosophy, no liberation, no Nibbana. When he mentions the benefits he has received from his Dhamma study, they are all very limited, worldly concerns.
In this regard, the forest tradition has surely made an incalculable contribution, by placing meditation and liberation where they should be, at the heart. Yet in their dismissal of study, the forest tradition has forgotten how much they owe to reformers such as Vajiranana. Without such scholars, there would be no critical study of Buddhist texts, no understanding of how the Pali suttas are the most authentic teachings of the Buddha, and subsequently no understanding of the central role of meditation in liberation. While forest tradition monks rely, usually unconsciously, on the reforms brought about with such effort by Vajiranana and his generation, too many of them have lost the spirit of inquiry that illuminates this period of Thai Buddhist reform. Now, the idea that one can investigate the teachings and make up one’s own mind is regarded as a formal heresy (ditthivipatti). Modern Thai Buddhism was formed on the basis that the Vinaya is the authority, not the opinions of the teachers (acariyavada). For much of the modern forest tradition, sadly, the opinions of the teachers has become all that matters, and recourse to the Dhamma and Vinaya of the Buddha is dismissed out of hand.
http://sujato.wordpress.com/2011/06/14/ ... ajiranana/
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