History of the Thai Forest Tradition (original) (raw)
The Kammatthana meditation tradition originally grew out of the Dhammayut reform movement, founded by Mongkut in the 1820s as an attempt to raise the bar for what was perceived as the "lax" Buddhist practice of the regional Buddhist traditions at the time. Mongkut's reforms were originally focused on scriptural study of the earliest extant Buddhist texts, revival of the dhutanga ascetic practices, and close adherence to the Buddhist Monastic Code (Pali: vinaya). However, the Dhammayut began to have an increasing emphasis on meditation as the 19th century progressed. During this time, a newly ordained Mun Bhuridatto went to stay with Ajahn Sao Kantasīlo, who was then the abbot of a small meditation-oriented monastery on the outskirts of Ubon Ratchathani, a province in the predominantly Lao-
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| dbo:abstract | The Kammatthana meditation tradition originally grew out of the Dhammayut reform movement, founded by Mongkut in the 1820s as an attempt to raise the bar for what was perceived as the "lax" Buddhist practice of the regional Buddhist traditions at the time. Mongkut's reforms were originally focused on scriptural study of the earliest extant Buddhist texts, revival of the dhutanga ascetic practices, and close adherence to the Buddhist Monastic Code (Pali: vinaya). However, the Dhammayut began to have an increasing emphasis on meditation as the 19th century progressed. During this time, a newly ordained Mun Bhuridatto went to stay with Ajahn Sao Kantasīlo, who was then the abbot of a small meditation-oriented monastery on the outskirts of Ubon Ratchathani, a province in the predominantly Lao-speaking cultural region of Northeast Thailand known as Isan. Ajahn Mun learned from Ajahn Sao in the late 19th century, where he studied amidst the growing meditation culture in Isan's Dhammayut monasteries as a result of Mongkut's reforms a half-century earlier. Wandering the rural frontier of Northeast Thailand with Ajahn Sao in rigorous ascetic practices (Pali: dhutanga; Thai: tudong). Ajahn Mun traveled abroad to neighboring regions for a time, hoping to reach levels of meditative adeptness known as the noble attainments (Pali: ariya-phala), which culminate in the experience of Nibbana — the final goal of a Theravada Buddhist practitioner. After more than two decades of intense meditation and ascetic practice, Ajahn Mun would return to Ubon Ratchathani in 1915, claiming to have found the noble attainments. Word spread in the region, and monks came to study from Ajahn Mun, wishing to put his claims to the test; though the assertions that he had found the noble attainments were not universally received at the time—families were often divided over whether or not Ajahn Mun had attained sainthood. During this period, Mongkut's successor Chulalongkorn (Rama V of Siam) had consolidated power in Bangkok, and implemented a wave of educational reforms which emphasized the role of the Thai clergy as educators. Dhammayut monks—which included Ajahn Mun and Ajahn Sao and their students—were drafted to teach a new monastic curriculum that had been infused with Western principles in an effort to prevent the encroachment of Christian missionaries, and to prevent Thailand from being colonized by a Western empire. Thailand would successfully prevent colonization; however, Ajahn Mun and Sao's students would continue to evade authorities' attempts to assign them to monasteries and prevent them from practicing in the forest. Beginning in the 1950s though, the tradition would gain respect among the urbanities in Bangkok, and receive widespread acceptance among the Thai Sangha. Many of the Ajahns were nationally venerated by Thai Buddhists, who regarded them as arahants. Because of their reputations, the Ajahns have become the subject of a cultural fixation on sacralized objects believed among lay followers to offer supernatural protection. This cultural fixation was referred to by social anthropologist Stanley Jeyaraja Tambiah as a cult of amulets, which he described during a field study in the 1970s as "a traditional preoccupation now reaching the pitch of fetishistic obsession". During this time, the tradition found a significant following in the West; particularly among the students of Ajahn Chah Subhatto, a forest teacher who studied with a group of monks in the Mahanikai — the other of Thailand's two monastic orders alongside the Dhammayut — many of whom remained loyal to their Mahanikai pedigree in spite of their interest in Ajahn Mun's teachings. However, in the final decades of the 20th century the tradition experienced a crisis when the majority of Thailand's rainforests were clear cut. Because of this, the Forest Tradition in early 21st century Thailand has been characterized by a struggle to preserve the remaining forested lands in Thailand for Buddhist practice. (en) |
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| dbp:source | Prince Vajirañāṇa, the monk in charge of King Chulalongkorn's fifth-reign educational sangha reforms. (en) |
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| rdfs:comment | The Kammatthana meditation tradition originally grew out of the Dhammayut reform movement, founded by Mongkut in the 1820s as an attempt to raise the bar for what was perceived as the "lax" Buddhist practice of the regional Buddhist traditions at the time. Mongkut's reforms were originally focused on scriptural study of the earliest extant Buddhist texts, revival of the dhutanga ascetic practices, and close adherence to the Buddhist Monastic Code (Pali: vinaya). However, the Dhammayut began to have an increasing emphasis on meditation as the 19th century progressed. During this time, a newly ordained Mun Bhuridatto went to stay with Ajahn Sao Kantasīlo, who was then the abbot of a small meditation-oriented monastery on the outskirts of Ubon Ratchathani, a province in the predominantly Lao- (en) |
| rdfs:label | History of the Thai Forest Tradition (en) |
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