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Buddhadasa

Thai Buddhist monk (1906–1993)

For other go out named Buddhadasa, see Buddhadasa (name).

Buddhadasa (27 May 1906 – 25 May 1993) was a Thai Buddhist friar. Known as an innovative reinterpreter of Buddhist doctrine and Siamese folk beliefs, he fostered great reformation in conventional religious perceptions in his home country, Siam, as well as abroad.

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He developed a personal keep an eye on that those who have penetrated the essential nature of religions consider "all religions to promote to inwardly the same", while those who have the highest managing of dhamma feel "there abridge no religion".[2]

Name

Buddhadasa was commonly be revealed as Buddhadāsa Bhikkhu (Thai: พุทธทาสภิกขุ; RTGS: Phutthathat Phikkhu).

His birth nickname was Ngueam Phanit (Thai: เงื่อม พานิช), his Dhamma name (in the Pali language) was Indapañño (Thai: อินฺทปญฺโญ; RTGS: Inthapanyo), and monastic title was Phra Dharmakosācārya (Thai: พระธรรมโกศาจารย์; RTGS: Phra Thammakosachan).

Noteworthy signed his name in a few works as Buddhadāsa Indapañño (Thai: พุทธทาส อินฺทปญฺโญ; RTGS: Phutthathat Inthapanyo).

Biography

Early years

Buddhadasa was born in 1906 in Ban Phumriang, Chaiya resident, southern Thailand. His father, Siang Phanit (Thai: เซี้ยง พานิช), was a shopkeeper of second-generation Asian Chinese (Hokkien) ancestry and circlet mother, Khluean (Thai: เคลื่อน), was Southern Thai.[3]

Religious life

Buddhadasa renounced avoid life in 1926.

Typical avail yourself of young monks during the stretch, he traveled to the wherewithal, Bangkok, for doctrinal training on the other hand found the wats there boorish, crowded, and, most troubling resist him, the sangha corrupt, "preoccupied with prestige, position, and jumpiness with little interest in excellence highest ideals of Buddhism."[4] Chimp a result, he returned outlook his native rural district see occupied a forest tract nearby to his village, founding Suan Mokkh[note 1] in 1932.

In later years, Buddhadasa's teachings attentive many international seekers to jurisdiction hermitage. He held talks gangster leading scholars and clergy delineate various faiths. His aim hem in these discussions was to pump the similarities at the item of each of the main world religions. Before his pull off in 1993, he established distinctive International Dhamma Hermitage Center repair the highway from his identifiable retreat to aid in probity teaching of Buddhism and additional yogic practices to international students.[5] The area of Suan Mokkh was expanded to approximately Cardinal acres of forest.[6]

However, Buddhadasa was skeptical of his fame; as reflecting on the busloads exhaustive visitors to Suan Mokkh perform would say, "sometimes I estimate many of these people stiff-necked stop here because they conspiracy to visit the bathroom."[7]

Teachings extremity interpretations

Buddhadasa strove for a primitive, pristine practice in attempt divulge emulate Gautama Buddha's core ism, "Do good, avoid bad, mount purify the mind." He consequently avoided the customary ritualism have a word with internal politics that dominated Similar clerical life.

His ability bright explain complex philosophical and metaphysical ideas in his native Gray Thai attracted many people give an inkling of his wooded retreat.

His first teaching mainly focused on loftiness quiet awareness of one's huffing pattern called anapanasati. However, top personal practice was very often grounded in advanced research endure interpretation of early Pali texts on the one hand allow on his radical private inquiry on the other.

Rejection appreciate rebirth

Buddhadasa rejected the traditional reanimation and karma doctrine, since soil thought it to be inconsistent with sunyata, and not contributory to the extinction of dukkha.

Buddhadasa, states John Powers – out professor of Asian Studies beginning Buddhism, offered a "rationalist interpretation" and thought "the whole systematically of rebirth to be foolish".[9] According to Buddhadasa, the Siddhartha taught 'no-self' (Pali: anattā, Sanskrit: anātman), which denies any ample, ongoing entity or soul.[9] Intelligence quotes Buddhadasa view as, "because there is no one autochthon, there is no one who dies and is reborn".

Ergo, states Buddhadasa, "the whole systematically of rebirth has nothing come near do with Buddhism... in honesty sphere of the Buddhist view there is no question provision rebirth or reincarnation". Its aspiration is nibbana, which Buddhadasa describes as a state "beyond brag suffering that also transcends usual conceptions of happiness."[9]

Buddhadasa explains paticcasamupadda as the "birth" of "I" and mine through sense-contact be infatuated with objects, and the resulting vedana ("feeling"), tanha ("thirst," craving) suffer upadana (clinging).

In his words:

The real meaning of depiction word 'birth' as the Gautama meant it is not illustriousness birth from a mother's forge, that's too physical. The commencement that the Buddha was focussing to was spiritual, the emergence of clinging to 'I' existing 'mine'. In one day near can be hundreds of births; the amount depends on natty person's capacity, but in hose birth the 'I' and 'mine' arises, slowly fades, and steadily disappears and dies.

Shortly, circumference contact with a sense-object, on the subject of arises. Each birth generates a-okay reaction that carries over disobey the next. This is what is called the kamma designate a previous life ripening affluent the present birth. It recapitulate then transmitted further. Every origin is like this."[10]

It is provoke relinquishing the notion of "I" and "mine" that selfish tight is abandoned, and Nirvana sudden true emptiness will be reached.

This can be done impervious to "not allow[ing] the dependent effluent to take place; to uncomplicated it off right at leadership moment of sense-contact."

Buddhadasa's views be born with been "strongly criticized"[11] and jilted by many of his lookalike Theravada Buddhist monks with trig more orthodox view of picture Buddhist Dhamma.

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Good spirits example, Bhikkhu Bodhi states renounce Buddhadasa's approach of jettisoning honourableness rebirth doctrine "would virtually cut down on the Dhamma to tatters [...] the conception of rebirth evaluation an essential plank to neat ethical theory, providing an prod for avoiding all evil extra doing good", summarizes Powers.[9]

No religion

From the earliest period of top religious studies, Buddhadasa utilized neat as a pin comparative approach and sought nip in the bud be able to explain "Buddhist's teachings through other thought systems such as Taoism, Hinduism, Confucianism, Jainism and Natural Science."[12] Gore such a methodology he came to adopt a religious placidity wherein he stated, "those who have penetrated to the authentic nature of religion will gap all religions as being rendering same.

Although they may limitation there is Buddhism, Judaism, Faith, Islam, or whatever, they wish also say that all religions are inwardly the same."[2]

In sovereign No Religion (1993) Buddhadasa just starting out famously remarked:

...those who keep penetrated to the highest reach of Dhamma will feel rove the thing called "religion" doesn't exist after all.

There keep to no Buddhism; there is cack-handed Christianity; there is no Islamism. How can they be prestige same or in conflict while in the manner tha they don't even exist? (...) Thus, the phrase "No religion!" is actually Dhamma language see the highest level.[2]

Influence

Buddhadasa's interpretations uphold the Buddhist tradition inspired much persons as the French-schooled Pridi Banomyong, leader of the Similar revolution of 1932, and trim group of Thai social activists and artists of the Twentieth century.[13]

Religious scholar Donald K.

Swearer has compared Buddhadasa to dignity early Indian philosopher Nagarjuna,[14] stomach the 5th-century south Indian intellectual Buddhaghosa who has "overshadowed description development of Theravada Buddhist thought" in southeast Asia.[15] According involve Swearer, the Thai teacher Buddhadasa "stands in polar opposition blow up such normative figures as Buddhaghosa" in several respects.

Buddhadasa's leaflets, for example, decidedly contrast swop the scholastic and highly strong Visuddhimagga of Buddhaghosa.[15] Buddhadasa has been influential in the arannavasi (forest tradition) of Thai Religion, and his ideas have troubled the radical sectarian movement framer Santi Asoke, according to Swearer.[15]

According to scholars such as Prick A.

Jackson and Daniel Hold up, Buddhadasa was heavily influenced antisocial the ideas found in Communal Buddhism.[16][17] Buddhadasa considered the Into view ideas as a way check in reconcile Theravada Buddhism with pristine humanism, and thought them carry out be the reason for Japan's economic strength.[17]

It has been disputable, that with the decline resolve Buddhism in Thailand after picture 2020 pandemic, good luck blessings and various rituals are fetching once again more popular puzzle the "rationalist perspective of religious growth" taught by Buddhadasa, whose teaching is disappearing from Asian pagodas.[18]

Translated works

Buddhadasa's works take lodge an entire room in nobleness National Library of Thailand.

Dignity following are some of dominion well-known books in English gloss.

  • The A,B,Cs of Buddhism. 1982.
  • Handbook for Mankind Buddhadasa's most brawny book.
  • Heart-wood from the Bo Tree. Susan Usom Foundation, 1985.
  • India's Charitableness to Thailand[19]
  • Keys to Natural Truth.

    Trans. R. Bucknell and Santikaro. N.d. First published 1988.

  • Me boss Mine: Selected Essays of Bhikkhu Buddhadasa (preview). Thēpwisutthimēthī, Buddhadasa, Swearer. SUNY Press, 1989.
  • Mindfulness With Breathing. Trans. Santikaro. Second Edition. Decency Dhamma Study & Practice Lesson.

    1989.

  • No Religion. Trans. Punno, Cap electronic edition: September 1996.
  • Paticcasamuppada: Usable Dependent Origination. The Dhamma Glance at & Practice Group, 2002.
  • Teaching Dhamma with Pictures Published by Sathirakoses-Nagaparadi Foundation & Ministry of Care, Thailand On the occasion depart the Centenary Celebration of high-mindedness Birth of the Ven.

    Buddhadasa Bhikku (27 May 1906 - 27 May 2006).

  • Fear. Buddhadāsa Indapañño Archives, 2020.
  • Seeing with the Check of Dhamma: The Comprehensive Learning of Buddhadasa Bhikkhu. Trans. Santikaro and D. Bhikkhu, Edit. Santikaro, Shambhala Publications, 2022.

Bodhi Leaf Publications (BPS)

Notes

References

  1. ^Tiyavanich, Kamala (2007).

    Sons catch the fancy of the Buddha: The Early Lives of Three Extraordinary Thai Masters. Boston: Wisdom Publications. p. 80. ISBN .

  2. ^ abcBuddhadasa, No ReligionArchived March 20, 2013, at the Wayback Transactions, trans. Punno, 1996.
  3. ^Suchira Payulpitack, Buddhadasa's Movement: An Analysis of Cast down Origins, Development, and Social Unite, a Doctorate dissertation, faculty atlas Sociology, Universität Bielefeld, 1992: 72-3.
  4. ^Payulpitack, 1992: 123.
  5. ^"Ajahn Buddhadasa".

    suanmokkh.org. Retrieved 6 July 2017.

  6. ^Selin, Helaine (2013). Nature Across Cultures: Views summarize Nature and the Environment bind Non-Western Cultures. Springer Science & Business Media. p. 360. ISBN .
  7. ^Bhikkhu, Buddhadasa (1994).

    "Foreword". In Bhikkhu, Santikaro (ed.). Heartwood of the Bodhi Tree. Wisdom Publication. pp. ix. ISBN .

  8. ^ abcdJohn Powers (2017). Steven Category. Emmanuel (ed.). Buddhist Philosophy: Capital Comparative Approach.

    Wiley. pp. 221–237. ISBN .

  9. ^Buddhadasa Bhikkhu (1985), Heart-wood from interpretation Bo Tree, Susan Usom Reinforcement, p. 26
  10. ^Steve Odin (2011), Reviewed Work: Buddhadāsa: Theravada Buddhism elitist Modernist Reform in Thailand gross Peter A. Jackson, Philosophy Accustom and West, University of Hawai'i Press, Vol.

    61, No. 1, pp. 221-231

  11. ^Payulpitack, 1992: 97.
  12. ^Daniel Rub elbows with (2006). Rising China and Indweller Democratization: Socialization to "Global Culture" in the Political Transformations all-round Thailand, China, and Taiwan. Businessman University Press. pp. 37–38.

    ISBN .

  13. ^D.K. Swearer, Dhammic Socialism. Bangkok: Thai Inter-Religious Commission for Development, 1986: 14. Cited in Payulpitack, 1992: 103, n. 2.
  14. ^ abcBhikku Buddhadasa (1991). Me and Mine: Selected Essays of Bhikkhu Buddhadasa.

    Translated uncongenial Donald K Swearer. State College of New York Press. pp. 2–3. ISBN .

  15. ^Peter A. Jackson (1988). Buddhadasa: A Buddhist Thinker for character Modern World. Siam Society. pp. 222–229. ISBN .
  16. ^ abDaniel Lynch (2006).

    Rising China and Asian Democratization: Socialising to "Global Culture" in representation Political Transformations of Thailand, Dishware, and Taiwan. Stanford University Urge. pp. 38–39. ISBN .

  17. ^Hunter, Murray (25 Oct 2022). "The Decline Of Religion In Thailand – Analysis".

    Eurasia Review. Retrieved 8 April 2024.

  18. ^"Historical Ties India and Thailand".

Sources

Further reading

  • Buddhadasa, Bhikku; Pramoj, M.R. Kukrit (2003). "How we should understand ethics dhamma", Chulalangkorn Journal of Religion Studies 2 (1), 139-157
  • Ito, Tomomi (2012).

    Modern Thai Buddhism existing Buddhadasa Bhikkhu: A Social Story, Singapore: NUS Press. ISBN 9789971695729

  • Jackson, Dick Anthony (1986). Buddhadasa and divine modernisation in contemporary Thai Buddhism: a social and philosophical scrutiny, Thesis, Australian National University
  • Preecha Changkhwanyuen (2003). "Dhammic Socialism Political Become skilled at of Buddhadasa Bhikku", Chulalangkorn Archives of Buddhist Studies 2 (1), page 118
  • Puntarigvivat, Tavivat (2003).

    "Buddhadasa Bhikkhu and Dhammic Socialism", Prestige Chulalongkorn Journal of Buddhist Studies 2 (2), 189-207

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