34 Chapter X: Out of Compassion - Introduction

01/15/21 • 10 min

Luang Por and the Lay Community: Part 1 INTRODUCTION

Appreciating the kindness and assistance that one has received in one’s life and making efforts to express that appreciation in appropriate ways (Pali: kataññū-katavedi) are, together with generosity, probably the Buddhist virtues most deeply embedded in Thai society. They are clearly apparent in relationships between sons and daughters with their parents and guardians, and in the respect paid to teachers and benefactors of any description. In Thailand, ‘boonkhun’ – the ties and obligations perceived to have been created between people by beneficial actions – underlies most meaningful social intercourse, including that between members of the Sangha and the laity.

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Luang Por and the Lay Community: Part 1 INTRODUCTION

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35 Chapter X: Out of Compassion - To the monastery

Luang Por and the Lay Community: Part 2 TO THE MONASTERY

A monastery is to be found at the heart of almost every Thai village. Its entrance is usually through an open archway rather than a lockable gate. Lay Buddhists go in and out of the monastery every day: offering food in the morning, visiting the abbot, making merit, or perhaps just taking a short cut to the other side of the village. During Luang Por’s lifetime, the village headman, the head teacher at the local school and the abbot of the monastery were the acknowledged leaders of the community, with the abbot as the senior member of the triumvirate.

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33 Chapter IX: Dying to the World - Venerable Father

Maechee Training: Part 3 VENERABLE FATHER

Maechee Boonyu recalled how Luang Por could be especially gruff when maechees asked permission to visit their family:

“He would say, ‘What for? Are you homesick? How long have you been here now? The Buddha never visited his home the whole time he was searching for enlightenment; you’ve only just ordained and you want to go there already.’ If he gave permission, he’d say, 'Go empty-handed, come back empty-handed. Don’t carry a basket-full there and a basket-full back.’ On the nun’s return he would ask her, ‘How was it? The same way you left it? Did you bring a basket-full back with you?’ He was talking Dhamma language. He meant memories and attachments. If the nun didn’t understand, she’d say, ‘Just a few onions and some garlic, Luang Por.'

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