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Luangpor Teean – Dynamic Meditation

Luangpor Teean Jittasubho (1911-1988), or Pann Intapew, was born on September 5, 1911, at Buhom, Amphur Chiengkhan in the Province of Loei. He was the son of Jeen and Som Intapew. His father died when he was young. Since there was no school in the small village of Buhom, he did not have formal education in his childhood. The boy, like the rest of them in the village, had to help his mother in running their farm.

At the age of eleven, he was ordained as a novice at the village monastery, and stayed there with his uncle who was a resident monk. During a year and six months in the monastery, he studied Laotian scripts and ancient local scripts. He also started practicing various meditation methods, such as the Budh-dho and Breath Counting methods. After disrobing, he returned to his home.

Following tradition, he was ordained as a monk at the age of twenty. Again he studied and practiced meditation with his uncle for six months. After returning to lay life, he was married at twenty-two and had three sons. In his village, he was always a leader in Buddhist activities and was highly respected and chosen to be the head of the village on three different occasions. Despite of heavy responsibilities, he continued his meditation practice regularly.

Later he moved to Chiengkhan, a larger community, where his sons could attend school. Being a merchant, he sailed his steamboat along the Maekhong River between Chiengkhan-Nongkai-Vientiane, or even as far as Luangprabang. He had opportunities to meet several meditation masters and his enthusiasm in pursuing Dharma (the Truth) continued to strengthen. Furthermore, he began to realize that many years of being good, making merit, and practicing various methods of meditation had not liberated him from his anger. Finally, he determined to start searching for the way out.

In 1957, when he was nearly forty-six, he left his home with firm determination not to return unless he found the Truth. He went to Wat Rangsimukdaram, Tambol Pannprao, Amphur Tabon in Nongkai Province and practiced a simple form of bodily movements except that he did not follow the formal rituals and recitation of the words like others did. What he did was only being aware of the movements of the body and mind. Within a couple of days, on the early morning of the eleventh day of the waxing moon, the eighth month of 1957, his mind reached the End of Suffering completely without traditional rituals or teachers.

Later he returned home. He taught his wife and relatives what he had found for two years and eight months, as a lay teacher. He then decided to re-enter monkhood in order to be in a better position to teach the people. The ordination was made on February 3, 1960.

His teachings were spreading across the country as well as outside. He devoted his life to the teaching of Dharma despite his poor health. He was diagnosed to have stomach cancer (malignant lymphoma) in 1982. In spite of his illness he continued his work actively and incisively until the end of his life.

On September 13, 1988 at 6:15 PM., he passed away calmly at the age of seventy-seven in a hut on Koh Buddhadhamma, Tabb Ming Kwan, Tambol Gudpong in Loei Province.

More about Luangpor Teean can be found here.

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V.F. Gunaratna – Buddhist Reflections on Death

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To the average man death is by no means a pleasant subject or talk for discussion. It is something dismal and oppressive — a veritable kill-joy, a fit topic for a funeral house only. The average man immersed as he is in the self, ever seeking after the pleasurable, ever pursuing that which excites and gratifies the senses, refuses to pause and ponder seriously that these very objects of pleasure and gratification will some day reach their end.

If wise counsel does not prevail and urge the unthinking pleasure-seeking man to consider seriously that death can knock at his door also, it is only the shock of a bereavement under his own roof, the sudden and untimely death of a parent, wife or child that will rouse him up from his delirious round of sense-gratification and rudely awaken him to the hard facts of life. Then only will his eyes open, then only will he begin to ask himself why there is such a phenomenon as death. Why is it inevitable? Why are there these painful partings which rob life of its joys?

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Michael Kewley – Awarness is everything

Michael Kewley is the former Therevadin Buddhist monk Paññadipa and now an internationally acclaimed master of Dhamma, presenting courses and meditation retreats throughout the world. A disciple of the late Sayadaw Rewata Dhamma, he teaches solely on the instruction of his own master, to share the dhamma in the spirit of the Buddha, so that all beings may benefit.
His intensive training for more than thirty years included practice in the traditions of Rinzai and Soto Zen, and his presentation now is one that emphasises the essential qualities of love, awareness, humour and sustained effort. To go beyond religion and blind faith, and make Dhamma (Truth) the motivating force in our life.
On 26th May 2002 during a special ceremony at the Dhamma Talaka Temple in England he was awarded the title of Dhammachariya.

Michael’s website can be found here.

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Ajahn Maha Bua Nyanasampanno – The Farewell Night Desana

In desiring that people should be good, no one can surpass the Lord Buddha. The Teaching which he gave the world was only so that everyone could be virtuous, good and happy. He did not want the world to be troubled and harmed, which results from wrong-doings due to ignorance of the way of conducting oneself. Therefore, building the Parami (Perfections) as far as that of a Buddha, who is full of Metta for all sentient beings of the world, is very difficult; very different from all other forms of Parami. Both the ability and Metta go along hand in hand.

If anyone had listened to the Teaching of the Lord Buddha, either from his own mouth or from the scriptures, and had belief in the principle of truth there presented, they would each then try to correct and improve themselves so as to be a good person. That is to say, any person so practising will be good; so with the first person that takes it up and likewise with the second person, etc. However many family members there are, when each receives the Teaching and training to be good, then that family is also good; and likewise in a village, town or country. Then, there is no need to ask any more about the peace and happiness of that country, for it must definitely follow from the goodness of all the people who do good.

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Ayya Khema – Kamma is Intention

If we want to understand kamma and rebirth correctly, we have to see them in the light of non-self. They proclaim non-self quite vividly and yet most people usually don’t take that into consideration at all, but talk about “my” kamma and “my” rebirth. Especially “my” rebirth, which is absurd. Do they mean the last one or future one? Do we think it will be “me” again? However in ordinary language we have little choice, yet the spoken word has evolved out of our thinking processes.

People often ask what is reborn, if it isn’t “me”? Kamma as a residual effect in the rebirth consciousness is reborn, but it certainly doesn’t look or act like the one we know, doesn’t have the same name, may not have the same form or sex, may not even be human. It has no other connection than kamma. Since we can see quite clearly that the one who is reborn only connects through kamma in the rebirth consciousness with a previous life, we can see just as clearly that kamma is impersonal, without identity. While we talk about “my” kamma, it’s really an impersonal process. It is not crime and punishment, although it may appear like that, and is one of the most commonly held views. Many of our entrenched views are so deeply ingrained that it becomes extremely difficult to understand anything radically different.

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