gavesako wrote:Khun Mer said that in my previous birth, I had known Ajahn Mun and did dana and paid respect to him. But I was probably too old to be able to learn the Dhamma well, still, the respect I had for Ajahn Mun had always been deep.
gavesako wrote:Life after life, those couples who share a deep spiritual commitment will reconnect and renew their relationship, assisting each other to develop one or another aspect of spiritual perfection.
gavesako wrote:Is this the accepted Theravada idea?
Khun Mer said that in my previous birth, I had known Ajahn Mun and did dana and paid respect to him. But I was probably too old to be able to learn the Dhamma well, still, the respect I had for Ajahn Mun had always been deep.
Dhammanando wrote:"... until the heroic arahant-to-be finally vanquishes her with the power of his samadhi.
Dhammanando wrote:gavesako wrote:Khun Mer said that in my previous birth, I had known Ajahn Mun and did dana and paid respect to him. But I was probably too old to be able to learn the Dhamma well, still, the respect I had for Ajahn Mun had always been deep.
In the more usual "apadana" narrative in Thai monk hagiographies, when the monk changes his mind and starts striving for arahantship (rather than paccekabodhi or sammasambodhi), the wife who's been tagging along with him through countless lives does not remain on good terms with him. In the life in which the male changes his mind, the female will usually be born as a yakkhini or a female naga. Incensed at what she perceives as a betrayal of their joint vows she will do her utmost to spoil his meditation, until the heroic arahant-to-be finally vanquishes her with the power of his samadhi.
Individual wrote:Not very romantic, is it?
Gavesako or anyone else: Is a Bodhisatta's "partner" always in a romantic\sexual relationship with them?
Dhammanando wrote:Individual wrote:Not very romantic, is it?
No, it isn't.
The north-east region of Thailand —where most of these monks come from— is a rather macho culture that prefers rugged tough guy heroes to romantic ones. For the latter one would need to read hagiographies of Bangkok monks like Somdet Toh.
Ordinaryperson wrote:gavesako wrote:Could you let me know if Khun Mer is from the North or South?
gavesako wrote:Do you know if Luang Por Waen was one of those Isaan monks who had a trouble with a "khu barami"?
When both found themselves of one accord, they had pale-yellow cloth and clay bowls brought for them from the bazaar, and then shaved each other's head. They thus became like ascetic wanderers, and they made the aspiration: "Those who are Arahats in the world, to them we dedicate our going forth!" Slinging their almsbowls over their shoulders, they left the estate's manor, unnoticed by the house servants. But when they reached the next village, which belonged to the estate, the laborers and their families saw them. Crying and lamenting, they fell to the feet of the two ascetics and exclaimed: "Oh, dear and noble ones! Why do you want to make us helpless orphans?" — "It is because we have seen the three worlds to be like a house afire, therefore we go forth into the homeless life." To those who were serfs, Pipphali Kassapa granted their freedom, and he and Bhadda continued on their road. leaving the villagers behind still weeping.
When walking on, Kassapa went ahead while Bhadda followed behind him. Considering this, Kassapa thought: "Now, this Bhadda Kapilani follows me close behind, and she is a woman of great beauty. Some people - could easily think, 'Though they are ascetics, they still cannot live without each other! It is unseemly what they are doing.' If they spoil their minds by such wrong thoughts or even spread false rumors, they will cause harm to themselves." So he thought it better that they separate. When they reached a crossroads Kassapa said: "Bhadda, you take one of these roads, and I shall go the other way." She said: "It is true, for ascetics a woman is an obstacle. People might think and speak badly about us. So please go your own way, and we shall now part." She then respectfully circumambulated him thrice, saluted him at his feet, and with folded hands she spoke: "Our close companionship and friendship that had lasted for an unfathomable past5 comes to an end today. Please take the path to the right and I shall take the other road." Thus they parted and went their individual ways, seeking the high goal of Arahatship, final deliverance from suffering. It is said that the earth, shaken by the power of their virtue, quaked and trembled.
gavesako wrote:Ordinaryperson wrote:gavesako wrote:Could you let me know if Khun Mer is from the North or South?
Not sure. I don't know the author of the blog. But I would imagine she was an old mae chee from Isaan.
Dhammanando wrote:Ordinaryperson wrote:What do you mean by "vanquishes her"?
Like when the Buddha sent Mara packing.
gavesako wrote:So through about 2500 years, he went through the cycle of life and death- till he reached his final birth and was born in Ubon Ratchathani (North East of Thailand) in 1870. He ordained as a monk at the age of 22 and practiced with dilligence. He remembered back his past birth during the Buddha's lifetime. It was during his final lifetime, he gave up his aspiration to become the future Buddha but instead, to end the cycle of rebirth and death.
Santeri wrote:I feel that Luang Por was practicing as a bodhisatta far longer that 2500 years.
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