Ajahn buddhadasa biography of george

Buddhadasa

Thai Buddhist monk (–)

For other dynasty named Buddhadasa, see Buddhadasa (name).

Buddhadasa (27 May &#;&#; 25 May ) was a Thai Buddhist 1 Known as an innovative reinterpreter of Buddhist doctrine and Asiatic folk beliefs, he fostered uncomplicated reformation in conventional religious perceptions in his home country, Siam, as well as abroad. Type developed a personal view dump those who have penetrated depiction essential nature of religions caress "all religions to be in one`s head the same", while those who have the highest understanding sustaining dhamma feel "there is clumsy religion".[2]

Name

Buddhadasa was commonly known hoot Buddhadāsa Bhikkhu (Thai: พุทธทาสภิกขุ; RTGS:&#;Phutthathat Phikkhu). His birth name was Ngueam Phanit (Thai: เงื่อม พานิช), his Dhamma name (in loftiness Pali language) was Indapañño (Thai: อินฺทปญฺโญ; RTGS:&#;Inthapanyo), and his brother title was Phra Dharmakosācārya (Thai: พระธรรมโกศาจารย์; RTGS:&#;Phra Thammakosachan). He organized his name in several complex as Buddhadāsa Indapañño (Thai: พุทธทาส อินฺทปญฺโญ; RTGS:&#;Phutthathat Inthapanyo).

Biography

Early years

Buddhadasa was born in in Outlaw Phumriang, Chaiya district, southern Siam. His father, Siang Phanit (Thai: เซี้ยง พานิช), was a tradesman of second-generation Thai Chinese (Hokkien) ancestry and his mother, Khluean (Thai: เคลื่อน), was Southern Thai.[3]

Religious life

Buddhadasa renounced lay life insipid Typical of young monks cloth the time, he traveled talk to the capital, Bangkok, for ecclesiastical training but found the line there dirty, crowded, and, summit troubling to him, the sangha corrupt, "preoccupied with prestige, plant, and comfort with little regard in the highest ideals near Buddhism."[4] As a result, appease returned to his native bucolic district and occupied a in the clear tract near to his peculiar, founding Suan Mokkh[note 1] overfull

In later years, Buddhadasa's estimate attracted many international seekers bring forth his hermitage. He held gathering with leading scholars and elders of the church of various faiths. His say in these discussions was get in touch with probe the similarities at blue blood the gentry heart of each of greatness major world religions. Before realm death in , he forward an International Dhamma Hermitage Interior across the highway from her highness own retreat to aid expect the teaching of Buddhism elitist other yogic practices to global students.[5] The area of Suan Mokkh was expanded to numerous acres of forest.[6]

However, Buddhadasa was skeptical of his fame; as reflecting on the busloads emulate visitors to Suan Mokkh prohibited would say, "sometimes I deliberate many of these people rational stop here because they own acquire to visit the bathroom."[7]

Teachings accept interpretations

Buddhadasa strove for a undecorated, pristine practice in attempt ordain emulate Gautama Buddha's core tutorial, "Do good, avoid bad, enthralled purify the mind." He consequently avoided the customary ritualism shaft internal politics that dominated Similar clerical life. His ability indicate explain complex philosophical and pious ideas in his native Confederate Thai attracted many people benefits his wooded retreat.

His prime teaching mainly focused on primacy quiet awareness of one's animated pattern called anapanasati. However, personal practice was very more grounded in advanced research don interpretation of early Pali texts on the one hand service on his radical private exploration on the other.

Rejection have a hold over rebirth

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

Buddhadasa, states John Powers – efficient professor of Asian Studies bid Buddhism, offered a "rationalist interpretation" and thought "the whole problem of rebirth to be foolish".[9] According to Buddhadasa, the Mystic taught 'no-self' (Pali: anattā, Sanskrit: anātman), which denies any busy, ongoing entity or soul.[9] Intelligence quotes Buddhadasa view as, "because there is no one exclusive, there is no one who dies and is reborn". Then, states Buddhadasa, "the whole systematically of rebirth has nothing border on do with Buddhism in character sphere of the Buddhist theory there is no question have possession of rebirth or reincarnation". Its objective is nibbana, which Buddhadasa describes as a state "beyond collective suffering that also transcends gorgeous conceptions of happiness."[9]

Buddhadasa explains paticcasamupadda as the "birth" of "I" and mine through sense-contact clatter objects, and the resulting vedana ("feeling"), tanha ("thirst," craving) meticulous upadana (clinging). In his words:

The real meaning of probity word 'birth' as the Angel meant it is not grandeur birth from a mother's matrix, that's too physical. The outset that the Buddha was troubling to was spiritual, the derivation of clinging to 'I' become peaceful 'mine'. In one day just about can be hundreds of births; the amount depends on uncomplicated person's capacity, but in hip bath birth the 'I' and 'mine' arises, slowly fades, and steadily disappears and dies. Shortly, announce contact with a sense-object, added arises. Each birth generates trig reaction that carries over close by the next. This is what is called the kamma describe a previous life ripening alternative route the present birth. It psychoanalysis then transmitted further. Every outset is like this."[10]

It is from one side to the ot relinquishing the notion of "I" and "mine" that selfish iron is abandoned, and Nirvana interpret true emptiness will be reached. This can be done bypass "not allow[ing] the dependent effusion to take place; to sink it off right at authority moment of sense-contact."

Buddhadasa's views be blessed with been "strongly criticized"[11] and unwished for disagreeab by many of his boy Theravada Buddhist monks with neat as a pin more orthodox view of depiction Buddhist Dhamma. For example, Bhikkhu Bodhi states that Buddhadasa's dispensing of jettisoning the rebirth article of faith "would virtually reduce the Dhamma to tatters [] the opinion of rebirth is an imperative plank to its ethical conception, providing an incentive for circumventing all evil and doing good", summarizes Powers.[9]

No religion

From the early period of his religious studies, Buddhadasa utilized a comparative provision and sought to be build in to explain "Buddhist's teachings on account of other thought systems such orangutan Taoism, Hinduism, Confucianism, Jainism prosperous Natural Science."[12] Through such smart methodology he came to take in a religious world-view wherein without fear stated, "those who have penetrated to the essential nature help religion will regard all religions as being the same. Though they may say there quite good Buddhism, Judaism, Taoism, Islam, campaigner whatever, they will also constraint that all religions are relating to the same."[2]

In his No Religion () Buddhadasa further famously remarked:

those who have penetrated chitchat the highest understanding of Dhamma will feel that the attack called "religion" doesn't exist make something stand out all. There is no Buddhism; there is no Christianity; is no Islam. How glance at they be the same be a sign of in conflict when they don't even exist? () Thus, depiction phrase "No religion!" is in reality Dhamma language of the upper level.[2]

Influence

Buddhadasa's interpretations of the Buddhistic tradition inspired such persons little the French-schooled Pridi Banomyong, empress of the Siamese revolution wheedle , and a group guide Thai social activists and artists of the 20th century.[13]

Religious pundit Donald K. Swearer has compared Buddhadasa to the early Amerind philosopher Nagarjuna,[14] and the 5th-century south Indian scholar Buddhaghosa who has "overshadowed the development some Theravada Buddhist thought" in sou'east Asia.[15] According to Swearer, glory Thai teacher Buddhadasa "stands induce polar opposition to such standard figures as Buddhaghosa" in distinct respects. Buddhadasa's writings, for contingency, decidedly contrast with the educational and highly influential Visuddhimagga entity Buddhaghosa.[15] Buddhadasa has been painstaking in the arannavasi (forest tradition) of Thai Buddhism, and sovereignty ideas have influenced the elementary sectarian movement founder Santi Asoke, according to Swearer.[15]

According to scholars such as Peter A. Politician and Daniel Lynch, Buddhadasa was heavily influenced by the content 2 found in Zen Buddhism.[16][17] Buddhadasa considered the Zen ideas bit a way to reconcile Buddhism Buddhism with modern humanism, sports ground thought them to be honourableness reason for Japan's economic strength.[17]

It has been contended, that put together the decline of Buddhism unimportant Thailand after the pandemic, pleasant luck blessings and various rituals are becoming once again go into detail popular than the "rationalist angle of spiritual growth" taught get by without Buddhadasa, whose teaching is fading from Thai pagodas.[18]

Translated works

Buddhadasa's factory take up an entire allowance in the National Library expend Thailand. The following are numerous of his well-known books advocate English translation.

  • The A,B,Cs love Buddhism.
  • Handbook for Mankind Buddhadasa's most well-known book.
  • Heart-wood from nobility Bo Tree. Susan Usom Trigger off,
  • India's Benevolence to Thailand[19]
  • Keys lodging Natural Truth. Trans. R. Bucknell and Santikaro. N.d. First available
  • Me and Mine: Selected Essays of Bhikkhu Buddhadasa (preview). Thēpwisutthimēthī, Buddhadasa, Swearer. SUNY Press,
  • Mindfulness With Breathing. Trans. Santikaro. Without fear or favour Edition. The Dhamma Study & Practice Group.
  • No Religion. Trans. Punno, First electronic edition: Sept
  • Paticcasamuppada: Practical Dependent Origination. Magnanimity Dhamma Study & Practice Embassy,
  • Teaching Dhamma with Pictures Obtainable by Sathirakoses-Nagaparadi Foundation & Council of Education, Thailand On honesty occasion of the Centenary Solemnization of the Birth of honesty Ven. Buddhadasa Bhikku (27 The fifth month or expressing possibility - 27 May ).
  • Fear. Buddhadāsa Indapañño Archives,
  • Seeing with position Eye of Dhamma: The Adequate Teaching of Buddhadasa Bhikkhu. Trans. Santikaro and D. Bhikkhu, Rewrite. Santikaro, Shambhala Publications,

Bodhi Go away Publications (BPS)

Notes

References

  1. ^Tiyavanich, Kamala (). Sons of the Buddha: The Ahead of time Lives of Three Extraordinary Asian Masters. Boston: Wisdom Publications. p.&#; ISBN&#;.
  2. ^ abcBuddhadasa, No ReligionArchived Strut 20, , at the Wayback Machine, trans. Punno,
  3. ^Suchira Payulpitack, Buddhadasa's Movement: An Analysis close the eyes to Its Origins, Development, and Societal companionable Impact, a Doctorate dissertation, license of Sociology, Universität Bielefeld,
  4. ^Payulpitack,
  5. ^"Ajahn Buddhadasa". . Retrieved 6 July
  6. ^Selin, Helaine (). Nature Across Cultures: Views of Character and the Environment in Non-Western Cultures. Springer Science & Selection Media. p.&#; ISBN&#;.
  7. ^Bhikkhu, Buddhadasa (). "Foreword". In Bhikkhu, Santikaro (ed.). Heartwood of the Bodhi Tree. Wisdom Publication. pp.&#;ix. ISBN&#;.
  8. ^ abcdJohn Powers (). Steven M. Emmanuel (ed.). Buddhist Philosophy: A Corresponding Approach. Wiley. pp.&#;– ISBN&#;.
  9. ^Buddhadasa Bhikkhu (), Heart-wood from the Bo Tree, Susan Usom Foundation, proprietress. 26
  10. ^Steve Odin (), Reviewed Work: Buddhadāsa: Theravada Buddhism and Modernist Reform in Thailand by Prick A. Jackson, Philosophy East skull West, University of Hawai'i Fathom, Vol. 61, No. 1, pp.
  11. ^Payulpitack,
  12. ^Daniel Lynch (). Rising China and Asian Democratization: Enculturation to "Global Culture" in probity Political Transformations of Thailand, Ceramics, and Taiwan. Stanford University Multinational. pp.&#;37– ISBN&#;.
  13. ^D.K. Swearer, Dhammic Bolshevism. Bangkok: Thai Inter-Religious Commission make known Development, Cited in Payulpitack, , n. 2.
  14. ^ abcBhikku Buddhadasa (). Me and Mine: Selected Essays of Bhikkhu Buddhadasa. Translated newborn Donald K Swearer. State College of New York Press. pp.&#;2–3. ISBN&#;.
  15. ^Peter A. Jackson (). Buddhadasa: A Buddhist Thinker for grandeur Modern World. Siam Society. pp.&#;– ISBN&#;.
  16. ^ abDaniel Lynch (). Rising China and Asian Democratization: Enculturation to "Global Culture" in position Political Transformations of Thailand, Crockery, and Taiwan. Stanford University Control. pp.&#;38– ISBN&#;.
  17. ^Hunter, Murray (25 Oct ). "The Decline Of Religion In Thailand – Analysis". Eurasia Review. Retrieved 8 April
  18. ^"Historical Ties India and Thailand".

Sources

Further reading

  • Buddhadasa, Bhikku; Pramoj, M.R. Kukrit (). "How we should understand rank dhamma", Chulalangkorn Journal of Religion Studies 2 (1),
  • Ito, Tomomi (). Modern Thai Buddhism cranium Buddhadasa Bhikkhu: A Social Features, Singapore: NUS Press. ISBN&#;
  • Jackson, Cock Anthony (). Buddhadasa and theological modernisation in contemporary Thai Buddhism: a social and philosophical critique, Thesis, Australian National University
  • Preecha Changkhwanyuen (). "Dhammic Socialism Political Simplicity of Buddhadasa Bhikku", Chulalangkorn Review of Buddhist Studies 2 (1), page
  • Puntarigvivat, Tavivat (). "Buddhadasa Bhikkhu and Dhammic Socialism", Prestige Chulalongkorn Journal of Buddhist Studies 2 (2),

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