Matches in DBpedia 2016-04 for { <http://dbpedia.org/resource/Thai_Forest_Tradition> ?p ?o }
- Thai_Forest_Tradition abstract "The Kammaṭṭhāna Forest Tradition of Thailand (from Thai: พระกรรมฐาน – Phra Kammatthaan [pra kəmːəʈːʰaːn], see §Etymology for details), commonly known in the West as the Thai Forest Tradition, is a lineage of Theravada Buddhist monasticism, as well as the lineage's associated heritage of Buddhist praxis. In the tradition, practitioners take on one or more objective supports (Pali: aramanna) — meditation subjects which are held in mind during meditation practice. These supports are used both to get the mind into samadhi (states of meditative concentration or absorption) and for investigation which cultivates paññā (wisdom or discernment). Additionally, monks in the tradition usually adopt a certain number of optional ascetic practices, known in Pali as dhutanga (Thai: ธุดงค์ – thudong). Orthopraxy with regard to the earliest extant Buddhist texts is emphasized in the tradition, and the tradition has a reputation for strict adherence to the Buddhist monastic code, known as the Vinaya.The tradition emphasizes the experience of the deathless dimension of the mind as the goal of Buddhist practice. This deathless awareness is described as one which transcends the Buddhist characterization of the mind's functions of sentience, known as the five aggregates, and is also distinct from mental stillness or notions of an annihilation of awareness. Kammaṭṭhāna teachers assert that awareness of the deathless can be realized not simply through contentment or letting go, but rather through intense mental exertion (sometimes described as a \"battle\" or \"struggle\") to \"cut\" or \"clear the path\" through the defilements of an ordinary person's mind, known as kilesas.The Kammaṭṭhāna tradition began circa 1900, as a grassroots movement led by Ajahns Mun Bhuridatta and Sao Kantasīlo, two Thai monks from the predominantly Lao–speaking cultural region of Thailand known as Isan. Their meditation tradition grew out of the previous Dhammayut reform movement, which was founded earlier on in the 19th century. For a time, Ajahn Mun and Ajahn Sao wandered the Thai countryside in a rigorous meditation and ascetic regimen, largely undisturbed by modern scholastic reforms headed by by Chulalongkorn (Rama V of Siam) taking place in Bangkok.As the early 20th century progressed there were a series of clashes between state religious authorities and the students of Ajahn Mun and Sao's students in the forest, and the tradition struggled to maintain its niche in Thailand in spite of attempts to domesticate its following. Beginning in the 1950s though, the tradition would gain respect among the urbanities in Bangkok, and receive widespread acceptance among the Thai Sangha. Many of the Ajahns were nationally venerated by Thai Buddhists, who regarded them as arahants — living Buddhist saints in Theravada Buddhism. During this time, the tradition found a significant following in the West, particularly among the students of Ajahn Chah Subhatto. However, in the final decades of the 20th century the tradition experienced a crisis when the majority of Thailand's rainforests were clear cut. In spite of this deforestation in Thailand, the Kammaṭṭhāna tradition continues presently in sparsely populated areas on the outskirts of cities, in Thailand and around the World.".
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