觉悟之路 上座部佛教 Theravada Buddhism

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马来富翁独子出家

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发表于 2015-7-15 11:02:20 | 显示全部楼层 |阅读模式



Ajahn Siripanno 相册

"20 Years Living as a Forest Monk and Never Look Back at those Billions"

Can you imagine how a young man could give up everything (billions) and lead a simple life as a forest monk? Note that a Theravada tradition monk only eats once a day and after 12 noon, they are prohibited to consume any solid food, and not allowed to possess money.

It is quite normal for a young man from rich family to enjoy his luxurious life; driving a sports car, wearing fancy clothing and of course with a hot lady sitting at the side. However, an exceptional one will truly choose an extraordinary path of life and Ajahn Siripanno is one of the least examples of the Modern Age Siddharta Gautama.

Ajahn Siripanno is a humble Theravada Buddhist monk in Thailand. He was educated in the UK and can speak eight different languages. He is the one and only son of the second richest man in Malaysia, T. Ananda Krishnan, a low profile successful businessman that has business interest in media, oil and gas, telecommunications, gaming, entertainment and property. Ananda Krishnan is estimated to have a net worth of US$9.6 billions (Forbes's 2012 world wealthiest people). He ranks the second richest man in Malaysia while at the number of 89 in the world.

It has been 20 years now that Ajahn Siripanno chose to live in a monastic life as a monk. Currently he is practicing Dhamma in the small remote forest monastery at Dtao Dum located between Thailand and Myanmar.

"พระอาจารย์สิริปันโน (Ajahn Siripanno) ลูกชายคนเดียวของมหาเศรษฐี ที. อนันดากริชนัน (Tan Sri Ananda Krishnan) ซึ่งเป็นมหาเศรษฐีผู้ใจบุญสุนทานชาวศรีลังกาเชื้อสายทมิฬ ซึ่ง Forbes จัดอันดับความรวยเป็นอันดับ 2 ของมาเลเซียและเอเซียตะวันออกเฉียงใต้ โดยครอบครัวนี้มีลูกสาว 2 คน และมีลูกชายเพียง 1 คนคือ พระอาจารย์สิริปันโน จบการศึกษาจากประเทศอังกฤษและสามารถพูดได้ถึง 8 ภาษา
พระอาจารย์สิริปันโน ได้เลือกที่จะอุปสมบทเป็นพระภิกษุเมื่อ 20 ปีที่แล้วและไม่เคยมองย้อนกลับมาอยากใช้ชีวิตฆราวาส โดยปฏิเสธโอกาสที่จะทำงานเพื่อเข้ามาดูแลและขยายอาณาจักรธุรกิจของบิดารวมทั้งปฏิเสธที่จะรับมรดกของครอบครัวซึ่งมูลค่าราว 9.5 พันล้านเหรียญสหรัฐ แต่กลับเลือกเดินบนเส้นทางของการเจริญสมาธิภาวนาตามแนวปฏิบัติสายพระป่าของไทย โดยเป็นลูกศิษย์สายพระโพธิญาณเถร (หลวงพ่อชา สุภัทโท) แห่งวัดหนองป่าพง ต.โนนผึ้ง อ.วารินชำราบ จ.อุบลราชธานี" ปัจจุบันท่านสิริปันโนปฎิบัติธรรมอยู่ที่ สำนักสงฆ์เต่าดำ (ในเขตเหมืองเต่าดำ) ต.วังกะแซะ อ.ไทรโยค จ.กาญจนบุรี

Dhamma from Ajahn Siripanno: "Anicca/impermanence"

That life as you understand, it really is uncertain that where you are putting your certainty may well one day let you down. Then it’s almost like an obligation or a responsibility to seek something more solid just as if we were building a house. We would need solid foundation and Luang Por Chah himself would say again and again we have to start with the foundation work. He would often talk about this when talking about sila (moral precepts). This is being the foundations for our lives so the ability to begin to see that all things were not sure and this was something which would be a common theme in the Dhamma talks I began to read and began to listen to. So we start with seeing yes the body is uncertain, it’s not sure. We see that people get old and sick and although we know it’s going to happen to all of us, but we don’t know when.

In sala, the hall, the meditation hall at Wat Pahnanachat (Forest International Monastery) and many monasteries, there was a skeleton hanging up in a glass cabinet which again the first day I arrived at the monastery I looked at this skeleton and really wondered what kind of a place I’d somehow landed in but the van that had dropped me off had already gone and I didn’t have any money so I was stuck at least for the moment and that was before mobile phones so I couldn’t call home and say get me out of here. So I was looking at this skeleton and then at the bottom of the glass cabinet in another smaller jar was a very, very young baby which had died in infancy in a preserved jar and that looked so horrible but the teaching of that was more powerful than just that we’re all going to get old and sick and die. It’s really that actually it can happen any time even right to the beginning of life when we would all say it shouldn’t happen...it can!

So beginning to contemplation and seeing how impermanence is much more a part of life than we would ever imagine. And so not only on the material realm, the physical realm, our own bodies but then of course our thoughts and more interestingly this is what really intrigued me and I think with a Western upbringing and education many of you share a kind of rigorous education. We hold very much to our own perceptions and our views. We are actually trained to cultivate views and then hold on to them like mad and it’s very challenging to let go of them. It’s something that’s very de-stabling.

So one night I was listening to a talk in the hall to the senior monk, an English monk many of you know Ajahn Jayasaro was giving a talk and he began to talk about how our perceptions are impermanent and began to talk about our views and opinions. He just mentioned things like political views, views around the environment, or views around social issues and he simply asked the question again ‘Can you really be sure about any of your views? Are any of them really absolutely sure? Can you actually say that?…not saying they’re all wrong. You do not have to suddenly go into a sense that you don’t know anything but asking the question ‘Can we really be sure that we are right?’ and again simply that gives you a little opening where we are able to see the truth, simply that we might be right but we might be wrong. And just that opening to know that there was something to consider. I actually found almost like a huge burden was lifted off my heart because aged 18 as you know there is so much pressure to know what you are going to do, what would you like to be, what are your social attitudes and values, are you politically correct, what kind of orientations do you have in all kinds of areas, you have to know. And this is kind of a constant challenge in group situation, will you say the right thing and be accepted or be convincing or be successful or just be right? And to be able to say actually it is okay not to know, to hear the teacher encouraging that was not refreshing it, it was like I said, a huge weight lifted, and again another sense that this is truth in the same way that we are going to get old and sick and die, it is truth.

I realized that nothing is sure, nothing is permanent, and nothing is stable. Even thing is permanent for a little, we can have a sense of a short term permanency but it’s very unstable. And so what a sort of a very different way to investigate things! And so this is a kind of gradual teaching you can say of Ajahn Chah, the particular dhammas that he picked up from, not his own Dhamma, this is the timeless teachings that the Buddha himself had taught, and those were not his either as he said again and again. This is “akaliko” (akaliko = timeless; immediately effective; true in past, present, and future). But Ajahn Chah’s skill was to find a few current themes and weave them together. So from ‘mai nae’, “not sure”, or “unstable”, we come to..well then..what are we holding on to?

So first we see that holding on to our thoughts, our views, opinions is actually very difficult. It is like again one of Luang Por Chah similes which was like carrying bags. You carry these bags around, so heavy, you feel so heavy, and somebody says “well put down the bags” and you say well then I won’t have my bags. You can still have them, just put them down. You don’t have to carry them all the time and use them skillfully. And so just to be able to put down that knowing was so uplifting and enlightening for the heart. In the sense it made the heart feel light and less burdened rather than more burdened. Luang Por Chah taught us to let go, through seeing just how unsure all of these things were!

- Transcribed by James A. Lankford Jr.

"Paying homage to Buddha, Dhamma, and Sangha."
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