Gohonzon

My mistake, there are six realms:

The cycle of rebirth is known as samsara and involves the idea that on death we can be born in one of six realms, depending on our deeds. These realms are often depicted in Tibetan paintings known as thangkas. The six realms are: the hells, the world of the hungry ghosts, the animal kingdom, the human world, the world of the jealous gods and the heavens.

I suspected that you may have been referring to one of the Mahayana Sutras there (although I'm still at a loss for knowing which one?) As we know, the Mahayana scriptures are full of rich imagery and symbolism. None less than the most beloved and profound of those - The Lotus Sutra (LS).

But often, like the LS, we need to not take the imagery too literally. Otherwise it looks like a fairy tale. It's a bit like saying that you will be reborn in a Pure Land. The Pure Land is not of course a literal place - a land of enlightened beings, but a condition of being that reflects back upon our environment ... and much further. But as I haven't actually read your quote in context, I can only base my opinion upon familiarity with other Mahayana Sutras.

These realms are often depicted in Tibetan paintings known as thangkas. The six realms are: the hells, the world of the hungry ghosts, the animal kingdom, the human world, the world of the jealous gods and the heavens. The cycle of rebirth is known as samsara and involves the idea that on death we can be born in one of six realms, depending on our deeds. These realms are often depicted in Tibetan paintings known as thangkas. The six realms are: the hells, the world of the hungry ghosts, the animal kingdom, the human world, the world of the jealous gods and the heavens.

Yes, the Tibetan tradition has produced some rich and powerful imagery. They also employ visualisation techniques in their meditations based upon the same sort of imagery. For instance Tara in various colours to depict the different qualities of those deities.

We in the Nichiren tradition view us a having Ten Worlds that are co-originating in the here and now.

But that's another subject perhaps.

The Buddha said to investigate everything, even if the Buddha said something, you should investigate yourself and decide if it is right.

Buddha taught that after death, we could become again in one of 5 different realms, one of which could be considered as a god world. Investigate this yourself and see if you agree.

And, the main question; why are you asking what others believe? Find your own path, with guidance of a good teacher you can find your path and learn to follow it. Of what concern is it to you what others do or do not do, believe or do not believe, practice or do not practice. If someone else believes in a god or not, of what matter is it to you and your beliefs?

It's true that the Buddha did exort his disciples to reject all traditional forms of authority when he told them that they should not accept any claim merely on the basis of appeal to holy scripture or that it was said by a great yogi; rather he says "if you find that it appeals to your sense of discrimination and conscience as being conducive to your benefit and happiness, then accept it and live up to it." This of course is a famous quote.

Buddha taught that after death, we could become again in one of 5 different realms, one of which could be considered as a god world.

I personally am unfamiliar with this one. Could someone please direct me to where this quote originates.

Mosts Buddhists that I know (the people in the village where I live) are very concerned with the "details such as afterlife." For instance when someone dies part of the funerary rites is to make merit and dedicate it to the recently deceased....this is a firm belief and dedication to the belief in after life. I really think that your statement says that a "true buddhist" would not perform these rituals since they wouldn't be "bothered with trivial details". Is this not your meaning?

Chownah

Although I don't think it particularly helpful the way in which 'Austhaied' dogmatically asserts certain things without recourse to reason, dialogue or engagement. There is, however, a fundamental truth in saying that concerns about an after life are a distraction from Buddhist practice. In a sense we die and are reborn in every moment of our being. In fact it would not be inaccurate to state the we should live each moment as if it's our last to ensure the most condusive life state at our moment of death. Within each of our life moments lays not only another life state but also death. Inherrent within life is death , and so on and so forth, ad infinitum.

I also really don't want to get into a discussion about what is 'true Buddhism' either. Again that can be inflamatory - which is never helpful -and give rise to the very thing that Buddhism is not. That is, one-dimensionality

But I do think it true to say that concerns about the after life, making merit and so forth, are more culturally specific than being close to Buddhism in essence. Unfortunately, many think that by offering gifts to those monks advancing in their practice will somehow increase their own merit. But this is far removed from recognising that each person, irrespective, has their own innate seed of enlightenment - or Buddhahood if you like. No guru, knowledge from reading, or gifts to a Buddha image, whatever, is efficacious to in helping us to greater realistion or enlightenment. At best it shows an aspiration towards dharma (reality, truth, moral law or righteousness). So should not be knocked too severely as being trivial, if at all. Compassion and Wisdom are two of the most fundamental aspects of Buddhism. Shakyamuni himself used expedient means to preach according to his audience.

I don't think that praying for the dead is at all negative - for it helps us to realise our own mortality and takes the focus from ourselves to others, dead or otherwise. There are of couse other ways of generalising this 'metta'. My own practice ,which has it's origins in Chinese Mahayana originally, and later developed by a 12th Century Japanese monk (Nichiren Daishonin) has prayers - including for deceased relatives - as part of our twice daily practice. But I don't consider this to be making merit but certainly does no harm either.

Finally. Essentially Buddhism is concerned with the here and now in a sense ; the way that we interact with others and our environments wherein the inconspicuous benefits of our practice become conspicuous. That within the particular we can also find the universal should not be the overriding concern as Buddhists n a mundane level. Whereas also, a fascination with supra-mundane alone won't achieve anything. Although actually working towards that realisation (enlightenment of co-dependent origination, or Ichinen Sanzen in my own tradition?) can only be achieved through practice and study, and not merely by supposedly creating chok-dee. That's, at best, only a partial truth.

A true buddhist ( one who knows and follows dhamma ) knows "WHAT IS WHAT" , and is not bothered with trivial details such as afterlife and or a grand creator, these matters have no bearing on "THIS LIFE ,HERE AND NOW"..

Whilst on the other hand, Buddha Shakyamuni himself was the consummate dialectician.

Brahmaninistic - bad sttttutter there

Brahmanistic.

Buddha Shakyamuni mentioned very little about a God or the existence of a soul ,etc.

But we can safely assume that any notion of a monotheistic-creator God is rejected in Buddhism. The continual cycles of birth and death are (or have been) repeated eternally, without a begining or end.

It would not be inaccurate to say that Buddhists were atheists if pushed. But not in the militant materialist sense . Buddhist work towards their salvation on their own efforts alone. And not in relying upon a superior force outside of themselves.

I think the term atheist comes from the monotheistic cultures in Europe. So it does not fit 100 % in this culture. I would also say they are atheists but I would not be really happy with that term.

Well yes, the word 'atheist' derives from the Greek word 'atheo's ; to deny the gods, godless.

But Buddhism did evolve to some extent (the notion of karma for instance) from a monotheistic religion. Brahman, in India, is the one god of the universe, Brahma, the creator god. The historical Buddha practised Brahmaninistic austerities on his path to enlightenment

I don't know the early Sanskrit word for atheist, even if there was one? It would more than likely be attributed to a non-theistic sect that denied monotheism and atman (the soul). Possibly even Buddhism itself??

Buddha Shakyamuni mentioned very little about a God or the existence of a soul ,etc.

But we can safely assume that any notion of a monotheistic-creator God is rejected in Buddhism. The continual cycles of birth and death are (or have been) repeated eternally, without a begining or end.

It would not be inaccurate to say that Buddhists were atheists if pushed. But not in the militant materialist sense . Buddhist work towards their salvation on their own efforts alone. And not in relying upon a superior force outside of themselves.

"Canfor-Dumas is also author of Buddhism in Daily Life: Introduction to the Buddhism of Nichiren Daishonin, and is a prominent member of Soka Gakkai International."

Without wanting to appear pedantic. Edward Canfor-Dumas was co-author of Buddhism in Daily Life with the late Richard Causton. In fact the author is actually attributed as being Dick Causton with no mention of Edward Canfor-Dumas in the book itself. I don't know why - but there it is.

Neither is it exactly true to say that Ed is a prominant member of SGI. Soka Gakkai extends to 92 countries (including Thailand) as has over an 50 million members. It may be more accurate to say that Edward Canfor-Dumas is a long standing and well known member within the SGI-UK. As well as also being fairly well known as being a writer of the script for a popular TV series in the UK called 'The Bill'.

However,as you brought up the subject of the highly respected and seminal work on the Buddhism of Nichiren Daishonin ( Buddhism in Daily Life ) this allows me the opportunity to add that many of the concepts and theories of that book can also be found within the pages of 'The Buddha, Geoff and Me'. Which works well, as they're not only interwoven into the story itself, but explained in a more simple and accesible way than Dick Causton's highly theoretical work - as good as that book may be. But probably not so easy to read for the complete novice ?

This idea of Buddhist novels is an appealing one to me. I'll keep an eye open for this latest addition to what appears to be a new trend.

I was particularly inspired by:

The Buddha, Geoff and Me: A Modern Story

by Edward Canfor-Dumas

http://www.amazon.co.uk/gp/product/1844135...glance&n=266239

It's written from a Mahayanist/Nichiren perspective essentially. Although a lot of the concepts will be familiar across traditions.

What is particularly impressive about this book is that it shows Budddhists as being people not 'otherwordly' , escoteric , mystical or divorced from the real world. But people like you or me with everyday problems to solve in a demanding world. Difficult questions like the Holocaust, for example, are not avoided ; but nor is the book devoid of a sense of humour and essential humanity.

The 'hero' , I suppose you'd call him in a novel, is a window cleaner and Buddhist who the guy in a lot of problems encounters for the first time in a London pub. But there again all those on the path to reveal their Buddhahood are heroes in a sense.

Follow the link for reviews - I wrote the first, not very impressive one - and the chance to order in the UK.

Highly recommended.

Webster University in Hua Hin are offering the following course this summer:

June 26 – July 21, 2006

Religion and Social Action: Socially Engaged Buddhism

The first will involve meeting and staying or a weekend with members of a radically self-reliant and anti-consumerist Buddhist community. http://www.webster.ac.th/academics/arts/buddhist/index.htm[/url]

Best wishes

Sounds like the first 'field excursion' may be entail a visit to Santi Asoke. Not that there's anything inherently wrong with that. In fact I think that socially engaged Buddhism has a lot to offer the world, and has a definate role in demystifying and educating people that think that Theravada is solely cocerned with self-liberation and detachment from the society in which they live.

It would appear that, all-in-all, this may be a worthwhile exercise to (ahem) engage in.

I'm a little suprised that his may be part of the Theravadan tradition as well. However, in the final moments the amount of life affiming positivity of our state of mind at the point of death - will indeed not only determine our next rebirth but also the length of time between the state of latency and rebirth. As I understand it if ones mind is full of the right sort of positive thought then instant rebirth is possible.

As ideal as it would be to die surrounded by the sounds of Dharma and prayers to aid us through our journey, this is of coure not always possible. Therefore, it is important to build a storehouse of value created ( merit ) and the right state of mnd in the present and on each and every day with constant practice.

My own experiences of being very ill is that ,almost involuntarily, the sound of Nam-myho-rege-kyo has been my only level of consciousness. I made no effort whatsoever to think of , let alone chant this mantra. This almost confirmed to me that when I die it is the sound of universal Dharma and the amount of practice engaged in at present will that be the most influentual aspect of future rebirth.

'I am primarily interested in Therevada Buddhism.

I am primarily interested in Tibetan Buddhism '

1. A smite exclusive perhaps? Maybe an answer indicating other Buddhist schools - other than the two mentioned - might have been a little less so?

For instance, I'm a practising Mahayana Buddhist of the Lotus Sutra School. It would be respectful to have been acknowleged, if only in a general context.

2. Likewise with the question: Do you make merit?

I presume that this concept as used refers to the Thai Theravada equivalent of 'tham boon'? I answered that I make merit daily, as I do so everytime that I chant, propagate Buddhism or act out of compassion, etc.

I have read of other Buddhist schools saying the same thing concerning metta meditation, for instance. I mean it isn't just about visiting the temple and offering flowers and/or insense to an image of Shakyamuni Buddha is it? Athough that too has its place.

If I'm in fact wrong about your meaning of 'making merit' , then I apologise. Although a line or two's elaberation may have clarified your meaning for prickly old pedants and ,other considered to be (?) non-orthodox Buddhists like me. Nichiren, Zen, Pure Land, et al

No offence taken anyway. But just to point out that Buddhist practice and theory isn't the sole property of any one or another tradition.

3. After thought.

I practice mostly every day without fail. But that practice rarely involves meditation, but in the chanting of Nam-myho-renge kyo ( ;

"The site you mentioned" -

http://www.probuddhism.com/appeal.html

"isn’t anything to do with SET, though I was aware of it. I looked at it yesterday and I will contact the Probuddhism people to get it updated.

SET’s own site is at: www.thaistudentcharity.org. You might care to have a

look at that, though it also needs updating for the 06/07 academic year. ..."

Re: donations from GB or America:

"...we have a support organization the UK called Friends of SET. (Got one in the US as

well). FoSET transfers donations to us without bank transfer charges and can also reclaim 28 per cent in Gift Aid. Details are in the brochure."

If anyone needs additional information concerning Students Educational Charity or would like a copy of the brochure sent to them. I will happily provide you with Peter's contact address if you'd care to send me a personal message.

PS

www.thaistudentcharity.org seems to be written only in Thai. Should have checked first I suppose.

I know very little about the Santi Asoke movement apart from visiting their 'free' vegetarian restaurant in Chiang Mai a couple of times and following the links that 'camerata' kindly provided in my 'Dharma Army?' thread ( towards the end of this page ).

Afterword

After reading this from one of 'sabjai's' links. I'm quite impressed really.............

"Bodhiraksa has been criticised by Thai Buddhist mainstream followers for being too aggressive in his way of preaching, while at the same time his admirers praise him for telling the truth. Bodhiraksa strongly defends himself against the accusations of the state sangha for being "illegal, ignorant, aggressive and divisive". He emphasises that he was not trying to cause a rift but only attempting to join the positive aspects of both Mahayana Buddhism and Theravada Buddhism "by going back to the fundamental teachings and practices of ancient times".

Sort of reminds me of Nichiren Daishonin in a couple of respects.

Judging by Peter's given reasons for disrobing , I think that he is indeed a Bodhisattva.

Anyway here's the relevant piece of interest concerning his disrobement that I received by e-mai today. I apologise for the length of the book quote. But think that it's all pertinent to the bulk of this thread.

....."Yes, I disrobed more than two years ago and the explanation for that was given in an afterword* to the new Random House editions of my books. I am attaching that so you know exactly why I disrobed " ....

*Afterword

"I am happy, I am sabbai, to continue the journey". Only a moment has passed since you read those words; for you, the turning of a page. For me, five years have gone by. I am now drawing to the end of my tenth Pansa as a monk. It will be my last. I will disrobe the day after the Pansa ends, in two days' time, on 11 October 2003.

This hasn't been an easy decision for me, nor has it been an impetuous one. I've thought about it for more than a year, examining the varied, complex and conflicting issues involved and trying to find some solution that doesn't necessitate leaving the monk-hood, but which is also not a half-hearted compromise. There is nothing I dislike or can't handle about the life or discipline of a monk, nor is there anything that I miss about lay-life, but I had to make a choice.

A few years ago, if asked whether I would ever disrobe, I would have replied, "No. I will remain in the robes for the rest of my life". My words would have been sincere because my life as a monk has always been satisfying and seemed to have purpose, but such a statement would only have shown my lack of understanding of the Dhamma. No phenomenon remains the same for two consecutive moments, including the working of our own minds. Any statement of permanence, no matter how sincere or well intended, cannot have any real meaning. I change – whether I like it or not – with the ever-changing circumstances and phenomena that surround me. I have learned that and I accept it. I tend anyway to think of 'change' as development and I am happy to embrace whatever developments occur in my life, whether they are apparently good or apparently not-so-good. If circumstances now dictate that I should disrobe and develop in a different direction, that's okay.

In my first year as a monk, I was concerned about my increasingly busy teaching schedule at the school near Wat Nahoob. I asked Ajahn Amara Thera how far my social responsibilities as a monk extended. He replied that really I had no such responsibilities at all. He said that my only duty as a monk was to increase my understanding of meditation and of Dhamma. He added, wisely, that by practicing well and by being a good example for the lay-people, I would be helping them in their own practice of Dhamma and would increase their faith in the Sangha. I have tried to be that good example throughout my time in the robes.

Later, during a visit to Wat Buddhapadipa in London, I mentioned to Ajahn Amara Thera that my friends and I were supporting a few impoverished Thai students by raising money to help them study at university. He warned me to be cautious. He said that it was easy for a monk to become sidetracked from his own practice by the problems of the lay-people. I understood and accepted what he said but I thought that I could handle my developing dual role of monk and social worker. Perhaps I should have listened more intently or taken his warning more to heart. At the time – and I imply no disrespect for the Ajahn - his answer seemed to me to be somewhat lacking in compassion, at least in its ordinary sense. Despite the Ajahn's advice, I decided that I should continue to give whatever practical help I could to those who needed it. Soon after, I established the charity that became known as the Students' Education Trust.

SET is now more than ten years old. In its first few years, the charity was very small and I was able to maintain a comfortable balance between my life as a monk and my work with disadvantaged students. Then, I was a monk doing a little social work in my spare time. That changed in 1997 after the publication of the first edition of Phra Farang, in which I mentioned SET's work. Suddenly, SET had the support of many compassionate and generous people from all over the world. With increased funds, the charity rapidly expanded; it had no choice but to do so. The number of supported students rose dramatically each year and, as income increased further, other programs were introduced. With SET's support, more than 1,000 students have since gained university degrees or vocational diplomas. Because I was becoming increasingly involved with my social work, I had correspondingly less time for my meditation practice or even for my everyday duties as a monk. Running the charity became like running a small business, with all the associated problems and petty worries. Instead of being a full-time monk doing a little social work in my free time, I became a full-time social worker dressed in robes. That wasn't why I originally ordained but SET had become so important to so many young people – and to me personally – that I could not, with good conscience, stop its development.

As I became busier with SET's work, so I also became criticized by some senior monks about my increasing social involvement, as well as my decreasing participation in the normal, ritualistic activities of the Thai Sangha. As Ajahn Amara Thera had explained, traditionally it isn't the 'job' of a monk in Thailand to be so actively involved in society's problems. Monks are expected to develop compassion for others and to give leadership and advice on social issues, but without active involvement. That isn't really good enough for me anymore, either as a monk or as a layman. Through my social work, I am in a position to offer practical help to disadvantaged people in the society in which I live. I consider I would be failing in my moral duty as a person - as a member of the human family - if I didn't offer that help. Even some Thai lay-people disapproved of my work with SET. Within the context of Thai Buddhism, their criticisms were probably justified. Although I never failed to walk on alms round and always attended morning and evening services in the monastery, I eventually had to stop accepting invitations to chant at house breakfasts or lunches, and at funerals, wedding blessings and other such functions. I simply didn't have time. I must admit, I also didn't have much inclination to participate anyway. I think that disappointed a few people because I was still very much 'on show' - still Phra Farang Superstar - and I was expected to appear and perform as required. Anyway, my monastery was full of Thai monks who were considerably more skilled at chanting than me and they had little else to do all day, so I let them get on with it. Since I'm hopeless at chanting and have never felt comfortable about giving 'blessings', I felt my own time was more productively spent doing what I was good at.

Besides running the charity, my life had become increasingly busy and complicated in other ways too. By then, I had written four books about various aspects of Buddhism. In a specialized sort of way, I'd become quite well known amongst Western Buddhists, though even that limited 'fame' was never something I sought or wanted. As a result of my books, I began to be visited at my kuti by large numbers of people. I welcomed them all but many of them were experiencing spiritual uncertainties that they hoped and expected that I could resolve. Although I gave whatever advice I could, sometimes I didn't feel especially qualified to do so. On an average day I usually received two or three visitors but on one particularly memorable day, more than 30 dropped in, all unannounced. Although my time was being consumed by SET and my visitors, I was also teaching Ethics at a university, spending hours everyday counseling people by email, running month-long meditation retreats, training foreign monks and novices and traveling frequently to Bangkok to give talks about Buddhism or to teach meditation. I did it all whole-heartedly but being monk, author, teacher, spiritual counselor and social worker became too much for me to cope with. I was trying to be everything to everybody and was eventually forced to decide what my priorities were.

SET's work has become the driving force in my life. Helping disadvantaged students has become more important to me than my personal spiritual progress as a monk. I have no regrets about that. The charity is changing the lives of hundreds of young people, giving them the opportunity to rise above their impoverished backgrounds, to fully realize their potential and to achieve something for themselves. I find that wonderfully satisfying, more satisfying than anything I have ever done before. In fact, almost everything of importance that I have done before, including becoming a monk, has been entirely for my own benefit. Now, for a change, I am happy to work for the benefit of others.

Compared to living as a monk, running a charity may not seem like a very 'spiritual' activity. I think it can be, depending on one's mental approach to the work. SET has become the vehicle through which I can practice and develop compassion for others in a very practical way. Without first developing compassion for others, there can be little personal spiritual advancement anyway, for any of us. Not many people ever have such an opportunity, so I consider myself very fortunate. In addition to helping to develop my own sense of compassion, SET is also the vehicle through which hundreds of young people can develop theirs. All SET's scholarship students are encouraged to voluntarily work with orphans, handicapped children, Aids sufferers and old people.

So, in a couple of days' time, I'll go through that short ceremony in the bote, chant a few simple Pali phrases and will suddenly cease to be a Buddhist monk. I'm not particularly looking forward to the ceremony and maybe I won't get through it without at least choking up, but I am already fairly well adjusted to the idea of being a layman rather than a monk. Nothing whatsoever should be clung to. Anyway, saying those Pali words can't change what I am inside. I will exchange my robes for a shirt and trousers, but that will be the only difference. For me, it will be a superficial one. Whether I am Phra Peter or Mr Peter, I will be the same person and I will try to live my life by the same code of ethics that has sustained and guided me for the past ten years. But I need closure on this chapter of my life.

When I ordained as a monk, I had the feeling that I was starting out on a great new journey. I wasn't. I understand now that I started my personal journey long, long before. Living as a monk was just one more step on the way. My journey continues and there is no end in sight, but I know it's leading me somewhere. I now travel with greater confidence, but I no longer need the props of religion to help me on my way. I will now perhaps take a slightly different route, but the destination remains the same. And I am happy, I am sabbai, to continue the journey… '

He did say at the end of his book that he had disrobed. Came as a bit of a shock really. I got the impression all the way through that he was mainly satisfied with his life. Have given to the foundation.

My understanding from his book was that he didn't disrobe because he was unhappy with the life, but in order to run the trust for children's education - money management was not permitted as a monk.

Which book was it that Phra Peter spoke of reasons for disrobing? Anyway, I've e-mailed Phra Peter enquiring after his well being and present status. I do know reasons that he might have disrobed, if at all? But this is in the nature more of confidentiality and discretion than anything else that I can think of. I doubt whether it would be anything to do either his disillusionment with the monks life per se - he was/is ordained for long enough to know the score - or money managemment. As I understand it that was undertaken by trustees on his behalf anyway. But I may be wrong

Anyway, I hope that he receives my enquiry. He has the link to this page also.

It was in his book "Phra Farang", mine is a 2005 edition by Arrow Books. It is in the "afterword".

He says he will disrobe on 11 October 2003. Re-reading now, I see that it is more committment of time that was the problem - running the charity was leaving little time for meditation practice or for his other duties as a monk. He said he had become "a full-time social worker dressed in robes".

I was wondering about which edition of -I presumed it to be Phra Farang - he mentioned disrobing in.

"a full-time social worker dressed in robes". As I said earlier, he retained a good sense of humour. But I don't suppose Peter would have had too much trucking with the Mahayanan concept of a Bodhisattva of the Earth. Which is a little it of of a shame really.

I do hope that he receives my e-mail though.

He did say at the end of his book that he had disrobed. Came as a bit of a shock really. I got the impression all the way through that he was mainly satisfied with his life. Have given to the foundation.

My understanding from his book was that he didn't disrobe because he was unhappy with the life, but in order to run the trust for children's education - money management was not permitted as a monk.

Which book was it that Phra Peter spoke of reasons for disrobing? Anyway, I've e-mailed Phra Peter enquiring after his well being and present status. I do know reasons that he might have disrobed, if at all? But this is in the nature more of confidentiality and discretion than anything else that I can think of. I doubt whether it would be anything to do either his disillusionment with the monks life per se - he was/is ordained for long enough to know the score - or money managemment. As I understand it that was undertaken by trustees on his behalf anyway. But I may be wrong

Anyway, I hope that he receives my enquiry. He has the link to this page also.

Phra Peter disrobed some time ago apparently. His charities website is at........

http://www.akelius.com/set/index.html

Peter has disrobed ? News to me. But there again it must be about five years since we last communicated. Although I think that I can understand his reasons for doing so, if this is in fact correct? I'll try and ckeck.

The website for his Students Educational Trust - at least the one that I'm aware of is:

http://www.probuddhism.com/appeal.html

Whether 'akelius' and the address that I have provided are of the same thing ? I wouldn't know.

I have read both Phra Farang and Little Angels. Phra Peter actually sent me the former whilst I was hospitalised in Cambodia, and although my situation was one of abject despair at the time, 'Phra Farang' had me laughing out loud on more than a couple of occasions. It must be said that although Phra Peter has been ordained in Thailand for something like eighteen years now , he still maintains a quitessentially English (self deprecating) sense of humour and this shows particularly within the pages of 'Phra Farang'. I can say that I have been known to quote a couple of Peter's experiences as humorous anecdotes on occasions. I can thoroughly recommend this book as a very good read to anyone, whether interested in Thai Buddhism, or just in a quite unusual biography.

Little Angels may be considered perhaps not quite so good as the former book. But is , nevertheless , very informative concerning the more lengthy ordination of young lads and their reasons for doing so. In most cases to gain some kind of grounding in education generally unavailable to them in Issan.

PS

Phra Peter also runs an educational charity for more scholarly competent children from poorer backgrounds , in order to pay for - and see them through - their eduction. I would be happy to provide the details of this charity should anyone be at all interested.

Wat Umong is one of my favourite spots in Chiang Mai. It was once a forest monastery

, but is now only on the outskirts of the city in a tranquil lakeside setting.I hope that it doesn't/hasn't become yet another tourist destination ( even if for the best of reasons ? ) as it was a very peaceful and quietly, well kept secret, i.e. known to a very few foreigners.

I once met a German monk who was residing there. I wonder if this is Songserm Bikkhu ?

Probably my two favourites are:

1. The Living Buddha: An interpretive biography ~ Daisaku Ikeda

A refreshingly original biography that doesn't deify Shakyamuni in any sense. But rather puts his early life through to enlightenment and death in his historical and social settings. Not that Ikeda's book lacks spiritual insights and observtions - there's plenty of often quotable Dharmic insights - it's just that this book shows Shakyamuni's enlightenment as available to all, whilst showing the reasoning behind his earlier Dharmic expositions.Excellent stuff by one of the worlds foremost Buddhist thinkers.

2. The Buddha, Geoff and Me: a modern novel; Edward Camfor-Dumas

A well written and engaging novel written to show that the practice of Buddhism is not some esoteric philosophy divorced from the everyday life of ordinary people. Written from a Nichiren Daishonin perspective , it makes some of the more complicated theories accesible within a novel with which most can identify with. I would have thought that anyone reading this novel will definately have some of their perceptions of life changed; and for others provide food for thought. A thoroughly enjoyable read.

Thanks for the replies , clarifiction and articles. Phra Bhodhirak and Santi Asoke seem prety much ok in some ways - at least to me.

I have to disagree with 'cdnvic' about keping out of politics. But there again, for me engaged Theravadans elicit some admiration and sympathy. I can remember an 'apolitical' monk ( I'm sure that he would define himself as being such ) justifying the death penalty in Thailand on BBC TV not so long ago.

Wearing a saffron or brownish robe does not mean that we/they are not affected by the society in which we/they live - to suggest otherwise is being somewhat nihilistic I feel.

And not to speak out against obvious injustices, irresponsible greed and downright abuses of civil liberties , such as Khun Thaskin has been engaged in over a period of years, is to attempt to deny something which can be transformed into enlightened wisdom and will lead to a nobler state of life.

Thus spoke a Mahayanan

Who are the monks and nuns who led the rally to oust Thaskin yesterday - are they the Santi Asok movement and are the dubiously (?) named 'Dharma Army' of the same?

And could anyone please elaborate on what the Santi Asok movement is. Ta

Thaskin - ork pai, bye the way

Hi

I also tend not to post on this forum much nowadys. But I've been practicing Buddhism for about the past 30 years. I initially begun practising the Buddhism of Nichiren Daishonin, but needed to try other forms of Buddhism as well , i.e. Theravada and Tibetan Mahayana before returning to my intitial practice.

SGT (Soka Gakkai Thailand) is quite large numerically and growing (about 1ml -nueng lan members). There is also a 'Rainbow Group' for foreigners that meets in Wittayo, Bangkok on a weekly basis ( I think that there may also be similar in Pattaya and Chiang Mai?)

I would be pleased to expand more upon our beliefs and practice, although you can also follow the links in my signature to learn more.

Best wishes

Colin

Apparently links aren't allowed in signatures anymore.So if anyone is genuingly interested in the Buddhism of Nichiren Daishonin then I'd be pleased to communicate by PM.Or anyone can search the web by typing in SGI and the relevant countrty. For example UKor USA, etc.

Hi

I also tend not to post on this forum much nowadys. But I've been practicing Buddhism for about the past 30 years. I initially begun practising the Buddhism of Nichiren Daishonin, but needed to try other forms of Buddhism as well , i.e. Theravada and Tibetan Mahayana before returning to my intitial practice.

SGT (Soka Gakkai Thailand) is quite large numerically and growing (about 60-70,000 members). There is also a 'Rainbow Group' for foreigners that meets in Wittayo, Bangkok on a weekly basis ( I think that there may also be similar in Pattaya and Chiang Mai?)

I would be pleased to expand more upon our beliefs and practice, although you can also follow the links in my signature to learn more.

Best wishes

Colin