..續本文上一頁he same time in the same place does not seem to have happened much, especially in Thailand.
When Buddhadasa Bhikkhu took up earnest and solitary practice, he soon found that he lacked sufficient understanding to practice thoroughly, and so his studies continued. He realized that study and practice must guide, support, and correct each other. The Pali scriptures are full of practical information on all aspects of meditation and spiritual living. The knowledgeable and reflective student can find in them all the advice he needs. Meanwhile, daily practice enables him to distinguish what is truly relevant to his needs from what is inappropriate, academic, and superstitious. What remains is a simple, straightforward, unified approach.
Suan Mokkh has reduced the number, extent, and elaborateness of traditional ceremonies. Rituals are not considered efficacious enough, in terms of spiritual development, to warrant much of the bhikkhus” energy and attention. They are not abandoned altogether, however, when they contain sufficient meaning, and in sensitivity to the feelings of those who depend on them. It is doubtful that the bhikkhus in the Buddha”s time did anything more than simple observances on the Full and New Moon days. 12
The Thai people, like all cultures in adopting a religion, have added on their own seasonal holidays, folk beliefs, and customs, some of which have nothing to do with the Buddha or his message, and others in which the original meaning has been forgotten. In the first case, Suan Mokkh refuses to participate. No crude superstitions are tolerated, although they”re always trying to sneak in. In the latter case, the ceremonial aspects are simplified and the spiritual meaning and value stressed. Thai customs are of course followed, but in simple ways that can support Dhamma understanding rather than mere emotional gratification. Not only is this approach courageous and daring (in any time or culture13), it takes much hard work. It is no easy matter to explain the deeper significance of holidays and traditions to "believers" more intent on warm feelings and fun. These explanations must be repeated year after year, not only for the local villagers, but for school teachers, soldiers, governors, academics, monks, and foreign scholars.
These are merely some superficial examples of Suan Mokkh”s attempt to recover Pristine Buddhism. The most important aspect of the attempt involves taking a "new look" at the basic and essential teachings, especially those overlooked by traditionalists. This has stirred up the most controversy.
Endnotes
1 Originally appeared in Monastic Studies (No. 18, Christmas 1988), The Benedictine Priory of Montreal, Montreal, Quebec. First electronic edition with kind permission.
2 Bhikkhu (Pali) means "beggar" and was one generic term for mendicants in India at the Buddha”s time. It also means "one who sees the fearsomeness and danger" of ordinary worldly existence with its constant ego-birth and -death. It is often translated by "monk," although originally more like the wandering friar than the settled cloistered monk. The female counterpart, called "bhikkhuni," no longer exists in Southeast Asia; however, a movement to re-establish the lineage has been developing.
3 Buddhadasa means "Servant of the Buddha." He took this name just before starting Suan Mokkh and prefers it over later titles and honors. Out of respect we usually call him "Ajarn Buddhadasa"; ajarn (Thai) means "teacher, master." His brother, who took the name Dhammadasa, still leads the Dhammadana Foundation, which supports Suan Mokkh and handles its business affairs. For more information on Ajarn Buddhadasa”s life and work see The Life and Work of Buddhadasa Bhikkhu, a video documentary produced by the Foundation for Children, Bangkok, 1987; and a growing number of translations by this writer and others.
4 Dhamma is Pali spelling. Dharma is Sanskrit. It is variously defined and used in different traditions, schools, and sects.
5 For details see Buddhadasa Bhikkhu, Mindfulness With Breathing: Unveiling the Secrets of Life, Bangkok, 1988. New edition published in the USA by Wisdom Publications, Boston, 1996.
6 This word is difficult to translate for nothing can be said about an enlightened being when the body dies. "Perfect, thorough coolness" suits Suan Mokkh”s understanding of the word.
7 Samyutta-nikaya, IV, 145 and numerous other places in the Discourses.
8 The seniority of bhikkhus is measured in the number of three month long "Rainy Season Residences" (vassa) they have passed. Traditionally, after five rains a bhikkhu is considered experienced enough to live on his own away from teacher.
9 Pali, atta; Sanskrit, atman; Latin, ego; self, soul: The Buddha taught that "sabbe dhamma anatta," all things are not-self. He made no distinction between true self and false self, or between self and eternal soul. Life, experiences, phenomena exist, but nowhere is there to be found anything that can rightfully be called "self," there is no eternal substance or abiding, independent essence which can be taken as "I," "mine," or "myself."
10 Dhammapada 276.
11 By "Pristine Buddhism" we mean the teaching and practice before the disintegration into differing sects and schools, with their polemics and dogmatics.
12 The uposatha, an ancient Indian practice, was adapted by the Buddha into a meeting for exhortation regarding the teaching and training (patimokkha), then later, for recitation of the growing training discipline (vinaya-patimokkha).
13 Imagine taking monstrous sporting events and their TV coverage away from Americans.
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