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[Buddha]

Author Topic: Buddhadasas approaches, disciples, secular Buddhism and the (west) Forest Sangha  (Read 254 times)

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Offline Johann

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On an account on a well known lay-disciple on internet, Dhammadatu (Element)'s question, answer and approach: Is Buddhadasa is not well accepted within Thai forest tradition? [on hold]

Like Ajahn Chah, Buddhadassa attracted a lot of modern and western people (e.g. those who tend to reject the basics and wordly right view), other then Ajahn Chah he put a lot of energy into social works for the world and political activism, was lesser one who served the tripple gems, but the world.

He can be generally seen as the father of secular Buddhism, a wordly try to approach Dhamma while giving way to reject its basics by certain notions.

Since his disciple are known as merely violent and disregarding virtue, most seller of Dhamma (note that Dasas books are commom tradeware) "because of his students behaviour" this leader is to be blamed.

As the western forest tradition also tends more and more into social work for the world and attracts people "by birth" used to wrong views, it might be that he is general regarded by the western forest Sangha, at least, if one is not susbended by a unity, there is no fault in tending to one.

Buddhadasa has "cased" a lot of destructive approaches for a long terme existens of good and traditional ways and one might not wonder that he is one of the favorit teacher of laymen runned Buddhists institutions, which are generally very disrespectful toward the Sangha and use the Gems for trade and politic.

That is why individuals rightly don't regard Buddhadasas approaches in meaning and obivious intent, an intent not directed to Nibbana and by harmful means.

While others like Ajahn Chah at least do not let openings for wrong view be tolerated by focussing on higher right view, Buddhadasa does and encourages to reject in many ways. He attracts the rebelling minds and destructive for the Sasana fod the sake andfavor of the world.

Critic toward "heros" of the custumer my cause material loses, and that is probably the main reason why well known teacher are not tend to make open critic, at least there is much politics and desire for gain involved.

Buddhadasa, as broadly transported, seems to have been caught in "evil views", like:

* categorical denying self (a kind of Jain Uposatha preaching)

* there is no such as free will

* giving notions of denying "the next world" and beings outside the human and animal realm

* denying the clear cut precepts, accepting break for "good purposes.

He and so his disciples have, while denying self a strong tendency to identify with "we" and jāti, like the word is used in Thailan and southeastasia, for National approaches. So the members of the community are often traced as social, national intented. Like resently in Germany, a merely secular grown branch of the western. Forest Sangha joined a layman run national assoziation for national and social interest.

Generally the Mahanikayan branch of the forest Sangha, such as the lines of Ajahn Chah (in the west), are always deep involved in the worlds business and politics.

Lay people tend to Buddhadasa are often politican or state officals.

And out of the results of teaching wrong views and denying basics, this merely communist "duzende", post modern orientated branch is in as far not for long benefit, as it tends to nationalism ans socialism at the same time. Both giving enough ground to but a higher identification above precepts and virtue, not at least just for becoming and gain.

Having been biased toward the usual ways of the celebration of the Uposatha of the cow-browser, having done strong opposition of a way at least still in the frame of merits and benefit, they, without seeing, have already by opposing become merely classical Jains, teaching that there is no self categorically, offer metta as far as their beloved horizon reaches, and at they end of their "selfless" cermons, they take their ownings even not given back again: the Buddha called them acting like thieves.

May this Dhammika, Buddhadasa tendencies not case to much polarization within those possible still try to follow their original teachers and those tend to forests and not interested in gaining followings while building kitchens next cities and villages, for worshipping becoming and gain.

Note that a person, still having much social and community (national) interest, having not let go of this raw identificalion, are far away of having overcome personal-views and visible also by their usual virtue and still using other teachings for their ideas, has to be seen as still an outsider, not abound the lowest fetters an often not even in the sphere of Dhamma- or faith followers, rejecting Sangha as refuge at large and are devoted to personal Dhamma.

[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]

[To be extended, probably, late]
« Last Edit: January 18, 2018, 04:05:01 AM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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