Phra Mongkol-Thepmuni

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Golden statue of Phra Mongkol-Thepmuni in a procession of Wat Phra Dhammakaya

Phra Mongkol-Thepmuni (Sodh Candasaro) ( Thai พระ มงคล เทพ มุนี (สด จ นฺ ท ส โร) , RTGS Phra Mongkhon Thepmuni (Sot Chanthasaro) ; * October 10, 1884 in Amphoe Song Phi Nong , Suphan Buri province ; † 3. February 1959 in Bangkok ), also known as Luang Pho Sot ( Thai หลวง พ่อ สด ), was a Thai Buddhist monk . From 1916 until his death he was abbot of Wat Paknam Phasi Charoen in Thonburi (now in Bangkok) and founder of the Dhammakaya meditation school. As a former abbot of Wat Paknam Phasi Charoen, Luang Pho Wat Paknam is also called in Thailand , which means "the venerable father of Wat Paknam".

He became a noted meditation master during World War II and played a significant role in the development of Thai Buddhism during this period. He is considered by the Dhammakaya movement to be the rediscoverer of Vijja Dhammakaya , a meditation method supposedly used by the Buddha himself. Luang Pho Sot also played a role in spreading Theravada Buddhism in the west.

Early life

Statue of Luang Pho Sots in Wat Song Phi Nong in his birthplace

Sot was born on October 10, 1884 in the Song Phi Nong district in Suphan Buri , a province in central Thailand, about 100 km northwest of Bangkok. His father was a fairly wealthy rice trader named Ngen, and his mother's name was Soodjai. Family names did not yet exist in Siam at that time, it was only when they were introduced in 1913 that the family took the name Mikaewnoi. When he was nine years old, he received part of his training in the temple of his uncle, a Buddhist monk. He therefore got to know Buddhism at an early age. He also showed qualities of an intelligent self-taught person . When Sodh's uncle moved to Wat Hua Bho, he took Sodh with him to continue teaching. After a while, his uncle left the monastic order, but Ngen managed to send Sodh to Luang Pho Sub, the abbot of Wat Bangpla, to study further. Here Sodh learned the Khmer language. When he was thirteen, he finished his Khmer studies there and returned home to help his father. His father Ngen ran a rice trade and shipped rice from Suphanburi to be sold to rice mills in Bangkok and the Nakhon Chai Si District .

When Sodh was 14 years old, his father died and he was the first son to take responsibility for the family business. This affected him: thieves and other threats brought him close to the futility of domestic life, and by the age of eighteen he wished to be ordained a monk. However, he had to take care of his family first and saved enough to leave them with peace of mind after becoming a monk. The biography of Wat Phra Dhammakaya says that he also took the inflation rate into account when calculating the necessary savings and had to work harder than before, but after four years had finally raised enough money.

When Sodh was twenty-two years old, he was ordained at Wat Songpinong in his hometown and was given the monk name Candasaro. Phra (Phra means "monk, venerable") Candasaro studied both under masters of the orally transmitted meditation tradition and under written experts, which was unusual during this time. In his autobiographical notes, he wrote that he practiced meditation every day from the first day after his ordination. In his early years as a monk, he struggled to get food at the traditional alms round, where monks go from house to house and lay people offer them food. Because of this need, he decided one day to build a kitchen for monks who would then experience this convenience in the spiritual life.

After his third rainy season (third year after monk ordination), Phra Candasaro traveled through Thailand to study the scriptures and meditation practice with teachers from established traditions. He learned a wide range of things and used to respect all spiritual things. He studied scriptures at Wat Pho and learned meditation in eight centers, including Wat Ratchasittharam. At Wat Ratchasittharam he studied a visualization meditation method with Luang Pho Aium and experienced a development in meditation that was considered important when he perceived a sphere of light. Kate Crosby and Catherine Newell believe that Wat Ratchasittharam was crucial in Luang Pho Sot's development of Dhammakaya meditation.

Obtaining the Dhammakaya

Display board of the 18 kaya ("body") of the Vijja Dhammakaya

Although Phra Candasaro had studied with many masters and had mastered many important Pali texts, he was not satisfied. He retired twice to the more peaceful part of his hometown. Some sources claim that he also retired to the jungle to meditate more, but Newell doubts it. On the eleventh rain retreat ( vassa ) after his ordination , in 1916, he stayed at Wat Botbon in Bangkuvieng, Nonthaburi Province . Wat Botbon was the temple where he received his education as a child, a temple known for its peacefulness. As can be seen from Luang Pho Sot's autobiographical record, he thought of himself that he had been practicing meditation for many years and still did not understand the basic knowledge that the Buddha had taught. So he sat down on the full moon day in the tenth lunar month of 1916 in the main shrine of Wat Botbon and decided not to waver in his practice of sitting meditation, whatever might disturb his determination. That same night he experienced in meditation what came to be known as the attainment of the Dhammakaya, which marked the beginning of Dhammakaya meditation as a tradition.

Convinced that he had got to the core of the Buddha's teaching, Phra Candasaro began a new chapter in his life. Phra Candasaro devoted the rest of his life to teaching and deepening the knowledge of Dhammakaya meditation, a meditation method that he also called "Vijja Dhammakaya", "the direct knowledge of the Dhammakaya". Temples in the tradition of Wat Paknam Bhasicharoen, collectively called the Dhammakaya movement, believe that this was the method the Buddha originally used to attain enlightenment but was lost five hundred years after the Buddha's death. The event of attaining the Dhammakaya is usually described by the Dhammakaya movement in wonderful and cosmic terms. For example, it is mentioned that heavy rains preceded the event.

Life as abbot

Phra Candasaro spent a lot of time teaching. Even when he was still at Wat Pho, he taught other monks and novices the Pali language in his own kuti (monastic living room). He had also restored an abandoned temple in his hometown of Song Phi Nong and established a school of Dhamma studies for lay people at Wat Phrasiratanamahat in Suphanburi . He enrolled for the reformed Pali exams, but failed them. He no longer enrolled, although he was a more than capable scholar: he believed that after he had obtained an official Pali degree, he could be recruited for administrative work in the Sangha (monastic community), which he did not seek. However, because of his work, he was noticed by leading monks in the Sangha. In 1916 Somdet Phuean, the monastic governor of Phasi Charoen , appointed Phra Candasaro as abbot (Thai: ผู้ รักษาการ เจ้าอาวาส) of Wat Paknam Bhasicharoen in Thonburi . From then on he was commonly referred to as "Luang Pho Sot" or "Luang Pu Sot".

In 1916, Thonburi was not yet part of Bangkok and did not have a bridge connecting it to Bangkok. Wat Paknam faced social and disciplinary problems and needed a good leader. Luang Pho Sot promoted and enforced strict monastic discipline. He was able to turn Wat Paknam Bhascharoen, a temple that was neglected and almost empty, into a temple with hundreds of monks, a school for Buddhist studies, but also a state-approved elementary school with a simple curriculum, and with one Kitchen to make the temple self-sufficient. Aside from the monasteries, the kitchen also provided food for all lay visitors to the temple. Wat Paknam has become a popular center for teaching meditation. Luang Pho Sot emphasized human development more than constructions: in addition to the development of a large community of monks in the temple (1959, five hundred monks), he also founded a community of Mae Chis (nuns), with separate kutis and meditation rooms . Mae Chis played an important role in the proclamation of Wat Paknam's Dhamma and meditation. In the first period, Luang Pho Sot's work was not appreciated by some lay people who, according to biographies, had been doing illegal business with the temple and did not appreciate the changes made by the new abbot. He was even shot once, but he was unharmed.

Soon after his appointment as temporary abbot, he was made permanent abbot of Wat Paknam, where he remained until his death in 1959. For his life and work he received monastic and royal honors, i. H. Phra Khru Samanadham-samathan (1921), Phra Bhavanakosolthera (1949), Phra Mongkol-Ratmuni (1955) and finally Phra Mongkol-Thepmuni (1957). The last three royal titles came late as the temple was not under royal auspices and therefore received less attention from the royal family than other temples.

Meditation class

Meditating Buddha from above (diagram by the Dhammakaya Foundation)

During his half-century ministry, Luang Pho Sot continuously taught Dhammakaya meditation, teaching meditation every Thursday, and preaching Buddhism on Sundays and Uposatha days. Luang Pho Sot distributed an introductory book on meditation to practitioners. At first, the Dhammakaya method was criticized by the Thai Sangha authorities because it was a new method. Discussions within the Sangha led to an inspection of Wat Paknam, but it was concluded that Luang Pho Sot's method was correct.

When Luang Pho Sot was teaching meditation, he encouraged others to meditate so that they can check for themselves the benefits of Dhammakaya meditation. He organized a team of his most gifted meditation practitioners and set up a "meditation factory of direct knowledge" (Thai: โรงงาน ทำ วิชชา ). These practitioners, mainly monks and Mae Chis, meditated in an isolated location in the temple in shifts for twenty-four hours a day, each shift lasting six hours. Her “mission” was to dedicate her life to meditation research for the common good of society. In the literature of the Dhammakaya movement there are many accounts of how Dhammakaya meditation solves the problems in society and around the world. Dhammakaya meditation was - and is still - said to lead to certain psychic powers (Pali: abhiññā ), such as traveling to other spheres of existence and reading people's minds. Publications describe that Dhammakaya meditation was used during World War II to prevent Thailand from being bombed. Luang Pho Sot also used meditation to heal people for whom he became widely known. An often quoted anecdote is the story of Somdet Puean, the abbot of Wat Pho, who recovered from his illness after meditating with Luang Pho Sot. An important student in the meditation factory was Maechi Chandra Khonnokyung , of whom Luang Pho Sot once said, according to the biography of Wat Phra Dhammakaya, "First among many, incomparable" with regard to the ability to meditate.

heritage

Wat Bot Bon

In addition to meditation, Luang Pho Sot also promoted the study of Buddhism. In this combination he was one of the pioneers in Thai Buddhism. In 1939, Luang Pho Sot founded a Pali Institute in Wat Paknam Temple, which is said to have cost 2.5 million baht . Luang Pho Sot financed the building by making amulets , which is common in Thai Buddhism. The kitchen he built was the completion of a purpose he had since his early years at Wat Pho when he was struggling to find food. It also resulted in monks having more time to study the Dhamma.

Luang Pho Sot participated in the construction of the Phutthamonthon , an ambitious project by Prime Minister Phibun Songkhram in the 1950s. The park was built to host the 2500 Buddha Jayanti celebrations. Judging from the chapel in the middle of the Phutthamonthon, which is dedicated to Luang Pho Sot and Dhammakaya meditation, and from the fact that funds for the park were raised through the amulets of Luang Pho Sot, Newell speculates that Luang Pho Sot played a significant role in the Construction of the park and had an important relationship with Phibun.

According to the biography of Wat Phra Dhammakaya, Luang Pho Sot did not support the "magical practices" that are common in Thai Buddhism, such as divination and magic spells for good luck. However, he often healed people through meditation, and Luang Pho Sot's amulets were - and still are - widely revered for their ascribed powers.

Introduction of Buddhism to the world

Booklet distributed on the occasion of the ordination of British monks in the 1950s

Luang Pho Sot had a keen interest in promoting Dhammakaya meditation outside of Thailand. Wat Paknam was already publishing international magazines and leaflets when his first western student, Kapilavaddho, was living under the direction of Luang Pho Sot. The temple's magazine was in both Thai and English, and brochures were also published in Chinese on certain occasions. Visits from high-ranking monks from Japan and China were recorded in ancient temple magazines, and Dhammakaya meditation is still passed down by Japanese Shingon Buddhists who practiced at Wat Paknam.

Luang Pho Sot was one of the first Thai preceptors to ordain people outside Thailand as Buddhist monks. In 1954 he ordained the Englishman William Purfurst (alias Richard Randall) with the monk's name "Kapilavaḍḍho Bhikkhu" at Wat Paknam. Kapilavaddho returned to England to found the English Sangha Trust two years later. The former director of the Trust, Terry Shine, described Kapilavaḍḍho as the "man who started and developed the establishment of the first English Theravada Sangha in the western world". He was the first Englishman to be ordained in Thailand, but disrobed in 1957 shortly after his mentor, Phra Ṭhitavedo, had a dispute with Luang Pho Sot and left Wat Paknam. He ordained again in England and in 1967 became the director of the English Sangha Trust. Luang Pho Sot ordained another British monk, Peter Morgan, named Paññāvaḍḍho Bhikkhu. After his death he would continue to practice under the care of Ajahn Maha Bua . Phra Paññāvaḍḍho remained in the monastic community until his death in 2004, he was ordained longest of all Westerners in Thailand. A third monk, formerly known as George Blake, was a British of Jamaican origin and was the first Jamaican to be ordained a Buddhist monk. He was ordained and later disrobed as Vijjāvaho and became a well-known therapist in Canada. The ordination of Vijjāvaḍḍho, Paññāvaḍḍho, and another British monk named Saddhāvaḍḍho (Robert Albison) was a large public event in Thailand, drawing an audience of ten thousand people. Namgyal Rinpoché (Leslie George Dawson), a teacher of the Tibetan Buddhist tradition, also studied for a while under Luang Pho Sot, but was not ordained under him. One of the last western students during Luang Pho Sot's time was Terence Magness (aka "Phra Terry"), who learned Dhammakaya meditation at Wat Paknam from the lay teacher Acharn Kalayawadee. He was ordained under the name Suratano and wrote a biography of Luang Pho Sot.

A memorial hall in honor of Luang Pho Sot was built in Wat Phra Dhammakaya.

In conclusion, Luang Pho Sot had a significant impact on Thai Buddhism, both in Thailand and abroad. He helped advance the combination of study and meditation, traditionally two separate monastic callings. Newell points out that it even preceded Phra Phimontham, the administrator monk who introduced the New Burmese (meditation) method in Thailand. Luang Pho Sot ordained a British monk who was considered a pioneer of Buddhism in the United Kingdom. In addition, he began many developments that were continued from Wat Phra Dhammakaya, which later became the largest temple in Thailand.

death

In 1954, Luang Pho Sot announced that he would soon die and instructed his disciples to continue their duties without him, particularly to further spread Dhammakaya meditation. Two years later he was diagnosed with high blood pressure . Luang Pho Sot died in 1959. His body was not cremated, but embalmed so that people can still come after his death and thus support Wat Paknam. A memorial hall in honor of Luang Pho Sot was built at Wat Phra Dhammakaya, and a charity foundation was established in his name at Wat Paknam.

Works

  • Phramonkolthepmuni: Visudhivaca: Translation of Morradok Dhamma of Luang Phaw Wat Paknam . tape 1 . 60th Dhammachai Education Foundation, Bangkok 2006, ISBN 978-974-94230-3-5 .
  • Phramonkolthepmuni: Visudhivaca: Translation of Morradok Dhamma of Luang Phaw Wat Paknam . tape 2 . 60th Dhammachai Education Foundation, Bangkok 2008, ISBN 978-974-349-815-2 ( calameo.com ).

annotation

  1. ↑ Phra Mongkol-Thepmuni is an honorary name given by the king, Sodh or Sot is the civil name, Candasaro is the Buddhist religious name of this person. Luang Pho Sot is an unofficial name that can be translated as "venerable father Sot". Followers of the Dhammakaya movement he founded sometimes use the salutation Luang Pu , "venerable grandfather".

literature

Biographies

  • The Life & Times of Luang Phaw Wat Paknam . 4th edition. Dhammakaya Foundation, Pathum Thani 2010 ( calameo.com - first edition: 1996, official biography of Wat Phra Dhammakaya, compiled on the basis of various Thai sources).
  • Surin Chaturaphit Jung (Ed.): Luangpu Wat Paknam . Dhammakaya Foundation, 2015, ISBN 978-6-16720070-5 ( calameo.com - Another recent biography).
  • Terence Magness (Suratano Bhikkhu): The Life and Teaching of Chao Khun Mongkol-Thepmuni and The Dhammakāya . Triple-Gem.net, 2007 ( archive.org [PDF] biography of a British man from Malaysia who was ordained a monk at Wat Paknam Phasi Charoen and who met Luang Pho Sot).
  • Treetar Niamkham: Treetar's Story of Luang Por Wat Paknam . 2012 ( meditation101.org - first edition: 1984, biography of a close lay student).

About the meditation school and Buddhist movement

  • Catherine Newell: Monks, meditation and missing links. Continuity, “orthodoxy” and the vijjā dhammakāya in Thai Buddhism . Dissertation, SOAS , University of London, 2008.
  • Rachelle M. Scott: Nirvana for Sale? Buddhism, Wealth, and the Dhammakāya Temple in Contemporary Thailand . State University of New York Press, Albany 2009.

Web links

Individual evidence

  1. ^ A b Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 106 ( bl.uk - doctoral thesis).
  2. ^ A b c Andrew Skilton: Elective affinities: the reconstruction of a forgotten episode in the shared history of Thai and British Buddhism - Kapilavaḍḍho and Wat Paknam . In: Contemporary Buddhism: An Interdisciplinary Journal . tape 14 , no. 1 . London June 28, 2013, p. 165 , doi : 10.1080 / 14639947.2013.785247 .
  3. ↑ a b c d e f g Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008 ( bl.uk - PhD thesis).
  4. ↑ a b c d Suratano Bhikkhu: The Life and Teaching of Chao Khun Mongkol-Thepmuni and The Dhammakāya . Triple-gem.net, 1960 ( archive.org [PDF]).
  5. ↑ Rachelle M. Scott: Nirvana for Sale? Buddhism, Wealth, and the Dhammakāya Temple in Contemporary Thailand . State University of New York Press, 2009, ISBN 978-1-4416-2410-9 , pp. 66 ( khamkoo.com [PDF]).
  6. ^ Dhammakaya Foundation : The Life and Times of Luang Phaw Wat Paknam . 4th edition. Bangkok 2010, ISBN 978-974-89409-4-6 , pp. 28 ( calameo.com ).
  7. ↑ a b c d Apinya Fuengfusakul: Religious Propensity of Urban Communities: A Case Study of Phra Dhammakaya Temple . Buddhist Studies Center, Chulalongkorn University , 1998, p. 23 ( chula.ac.th [PDF] Original title: ศาสนา ทัศน์ ของ ชุมชน เมือง สมัยใหม่: ศึกษา กรณี วัด พระ ธรรมกาย . Published doctoral thesis). Religious Propensity of Urban Communities: A Case Study of Phra Dhammakaya Temple ( Memento of the original from June 6, 2018 on WebCite ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.cubs.chula.ac.th
  8. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 80 ( bl.uk - doctoral thesis).
  9. ↑ Phramongkolthepmuni: Biography of Phramongkolthepmuni (Sodh Candasaro) (=  Moradoktham . No. 1 ). Dhammakaya Foundation , Khlong Luang , Pathum Thani Province, ISBN 978-6-16720036-1 , p. 29–39 (Thai, original title: อัตชีวประวัติ พระ ม ง คง เทพ มุนี (สด จ นฺ ท ส โร) หลวง ปู่ วัด ปากน้ำ .).
  10. ↑ Nathathai Chattinawat: Nun's status: A Case Study of Wat Paknam Bhasicharoen . University for Interdisciplinary Studies, Thammasat University , 2009, p. 63 ( archive.org - Thai: สถานภาพ ของ แม่ ชี: กรณี ศึกษา แม่ ชี วัด ปาก น้ํา ภาษีเจริญ กรุงเทพฯ . Master's thesis).
  11. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 81, 95 ( bl.uk - doctoral thesis).
  12. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 81–82 ( bl.uk - doctoral thesis).
  13. ↑ Kate Crosby, Andrew Skilton, Amal Gunasena: The Sutta on Understanding Death in the Transmission of Borān Meditation From Siam to the Kandyan Court . In: Journal of Indian Philosophy . tape 40 , no. 2 , February 12, 2012, doi : 10.1007 / s10781-011-9151-y .
  14. ^ A b c Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 82 ( bl.uk - doctoral thesis).
  15. ↑ Suratano Bhikkhu: The Life and Teaching of Chao Khun Mongkol-Thepmuni and The Dhammakāya . Triple-gem.net, 1960, p. 34 ( archive.org [PDF]).
  16. ↑ พระ มงคล เทพ มุนี (สด จ นฺ ท ส โร) ( Thai ) Wat Luang Por Sodh Dhammakayarama. 1999.
  17. ↑ a b c Apinya Fuengfusakul: Religious Propensity of Urban Communities: A Case Study of Phra Dhammakaya Temple . Buddhist Studies Center, Chulalongkorn University , 1998, p. 24 ( chula.ac.th [PDF] Original title: ศาสนา ทัศน์ ของ ชุมชน เมือง สมัยใหม่: ศึกษา กรณี วัด พระ ธรรมกาย . Published doctoral thesis). Religious Propensity of Urban Communities: A Case Study of Phra Dhammakaya Temple ( Memento of the original from June 6, 2018 on WebCite ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.cubs.chula.ac.th
  18. ^ Rory Mackenzie: New Buddhist Movements in Thailand: Towards an understanding of Wat Phra Dhammakaya and Santi Asoke . Routledge , Abingdon 2007, ISBN 0-203-96646-5 , pp. 76 ( ahandfulofleaves.org [PDF]).
  19. ↑ Rachelle M. Scott: Nirvana for Sale? Buddhism, Wealth, and the Dhammakāya Temple in Contemporary Thailand . State University of New York Press, 2009, ISBN 978-1-4416-2410-9 , pp. 79 ( khamkoo.com [PDF]).
  20. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008 ( bl.uk - PhD thesis).
  21. ↑ Phramaha Wichai Vuddhasilo: The history of Luang Phor Wat Paknam Bhasicharoen, Phrabhavanakosolthera . Ed .: Singhon (=  บุคคล ต้น วิชชา . No. 3 ). Sukhumwit Printing, Bangkok 2003, ISBN 974-91493-7-8 (Thai, original title: ชีวประวัติ หลวง พ่อ วัด ปากน้ำ ภาษีเจริญ พระ ภาวนา โกศล เถร .).
  22. ^ A b Rachelle M. Scott: Nirvana for Sale? Buddhism, Wealth, and the Dhammakāya Temple in Contemporary Thailand . State University of New York Press, 2009, ISBN 978-1-4416-2410-9 , pp. 67 ( khamkoo.com [PDF]).
  23. ^ Peter Harvey: An Introduction to Buddhism: Teachings, History and Practices . Cambridge University Press , 2013, ISBN 978-0-521-85942-4 , pp. 389 ( limited preview in Google Book Search).
  24. ↑ Nathathai Chattinawat: Nun's status: A Case Study of Wat Paknam Bhasicharoen . University for Interdisciplinary Studies, Thammasat University , 2009, p. 55–56, 58 ( archive.org - Thai: สถานภาพ ของ แม่ ชี: กรณี ศึกษา แม่ ชี วัด ปาก น้ํา ภาษีเจริญ กรุงเทพฯ . Master's thesis).
  25. ↑ Nathathai Chattinawat: Nun's status: A Case Study of Wat Paknam Bhasicharoen . University for Interdisciplinary Studies, Thammasat University , 2009, p. 54 ( archive.org - Thai: สถานภาพ ของ แม่ ชี: กรณี ศึกษา แม่ ชี วัด ปาก น้ํา ภาษีเจริญ กรุงเทพฯ . Master's thesis).
  26. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 54 ( bl.uk - doctoral thesis).
  27. ^ Dhammakaya Foundation : The Life and Times of Luang Phaw Wat Paknam . 4th edition. Bangkok 2010, ISBN 978-974-89409-4-6 ( calameo.com ).
  28. ↑ Worathan Thatkaew: Wat Paknam Bhasicharoen, Office of Pali Studies Coordination, Sanam Luang . In: Post Today . The Post Publishing, March 9, 2008, p. B4 (Thai, matichonelibrary.com [accessed January 23, 2017] Original title: วัด ปากน้ำ ภาษีเจริญ สำนักงาน แม่กอง บาลี สนามหลวง .).
  29. ↑ Apinya Fuengfusakul: Religious Propensity of Urban Communities: A Case Study of Phra Dhammakaya Temple . Buddhist Studies Center, Chulalongkorn University , 1998, p. 24–25 ( chula.ac.th [PDF] Original title: ศาสนา ทัศน์ ของ ชุมชน เมือง สมัยใหม่: ศึกษา กรณี วัด พระ ธรรมกาย . Published doctoral thesis). Religious Propensity of Urban Communities: A Case Study of Phra Dhammakaya Temple ( Memento of the original from June 6, 2018 on WebCite ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.cubs.chula.ac.th
  30. ↑ Prawase Vasi: Suan Mokh, Thammakai, Santi Asok . online edition. Mo Chaoban Publishing, Bangkok 1998, pp. 7 (Original title: สวน โมกข์ ธรรมกาย สันติอโศก .).
  31. ↑ Manuel Litalien: Thai Social Development and regime of Providence: Religious philanthropy as a new democratic capital . Université du Québec à Montréal , January 2010, p. 130 (French, uqam.ca [PDF] Original title: Développement social et régime providentiel en thaïlande: La philanthropie religieuse en tant que nouveau capital démocratique . Doctoral thesis, published as a monograph in 2016 ).
  32. ^ Rory Mackenzie: New Buddhist Movements in Thailand: Towards an understanding of Wat Phra Dhammakaya and Santi Asoke . Routledge , Abingdon 2007, ISBN 0-203-96646-5 , pp. 32 ( ahandfulofleaves.org [PDF]).
  33. ↑ Nathathai Chattinawat: Nun's status: A Case Study of Wat Paknam Bhasicharoen . University for Interdisciplinary Studies, Thammasat University , 2009, p. 56–57 ( archive.org - Thai: สถานภาพ ของ แม่ ชี: กรณี ศึกษา แม่ ชี วัด ปาก น้ํา ภาษีเจริญ กรุงเทพฯ . Master's thesis).
  34. ^ A b Rachelle M. Scott: Nirvana for Sale? Buddhism, Wealth, and the Dhammakāya Temple in Contemporary Thailand . State University of New York Press, 2009, ISBN 978-1-4416-2410-9 , pp. 68 ( khamkoo.com [PDF]).
  35. ↑ Apinya Fuengfusakul: Religious Propensity of Urban Communities: A Case Study of Phra Dhammakaya Temple . Buddhist Studies Center, Chulalongkorn University , 1998, p. 24, 99 ( chula.ac.th [PDF] Original title: ศาสนา ทัศน์ ของ ชุมชน เมือง สมัยใหม่: ศึกษา กรณี วัด พระ ธรรมกาย . Published doctoral thesis). Religious Propensity of Urban Communities: A Case Study of Phra Dhammakaya Temple ( Memento of the original from June 6, 2018 on WebCite ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.cubs.chula.ac.th
  36. ↑ Nathathai Chattinawat: Nun's status: A Case Study of Wat Paknam Bhasicharoen . University for Interdisciplinary Studies, Thammasat University , 2009, p. 59 ( archive.org - Thai: สถานภาพ ของ แม่ ชี: กรณี ศึกษา แม่ ชี วัด ปาก น้ํา ภาษีเจริญ กรุงเทพฯ . Master's thesis).
  37. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 241 ( bl.uk - doctoral thesis).
  38. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 80–81 ( bl.uk - doctoral thesis).
  39. ^ Tun-jen Cheng, Deborah A. Brown: Religious Organizations and Democratization: Case Studies from Contemporary Asia . Routledge , 2015, ISBN 978-1-317-46105-0 ( limited preview in Google Book Search).
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  41. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 94 ( bl.uk - doctoral thesis).
  42. ↑ Rachelle M. Scott: Nirvana for Sale? Buddhism, Wealth, and the Dhammakāya Temple in Contemporary Thailand . State University of New York Press, 2009, ISBN 978-1-4416-2410-9 , pp. 72 ( khamkoo.com [PDF]).
  43. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 107 ( bl.uk - doctoral thesis).
  44. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 84–85, 99–106 ( bl.uk - doctoral thesis).
  45. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 89 ( bl.uk - doctoral thesis).
  46. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 94 ( bl.uk - doctoral thesis).
  47. ↑ Buddhabhavana Society (Ngee Hua): The English Sangha (gift at ordination ceremony of English Sangha) . Watanatham Publishers, Bangkok, pp. 1–10 (Thai, original title: คณะ สงฆ์ อังกฤษ (ที่ ระลึก ใน งาน อุป สม นท คณะ สงฆ์ อังกฤษ) .).
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  49. ^ A. Rawlinson: The Transmission of Theravada Buddhism to the West . In: P. Masefield and D. Wiebe (Eds.): Aspects of Religion: Essays in Honor of Ninian Smart . Lang, New York 1994, pp. 360 ( limited preview in Google Book Search).
  50. ^ I. Oliver: Buddhism in Britain . Rider and Company, London 1979, p. 102 ( limited preview in Google Book search).
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  52. ↑ Terry Shine: Honor Thy Fathers . Buddha Dharma Education Association.
  53. ^ A b Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 86 ( bl.uk - doctoral thesis).
  54. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 91 ( bl.uk - doctoral thesis).
  55. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 86, 91 ( bl.uk - doctoral thesis).
  56. ↑ Ordain Buddhist Monk . In: Jet . tape 8 , no. 26 . Johnson ( limited preview in Google Book Search [accessed November 3, 1955]).
  57. ↑ Luc Rinaldi: Are you sure you're not doing some African black magic? In: Maclean's . Rogers Media ( macleans.ca [accessed September 25, 2016]).
  58. ↑ 2014 Lifetime Achievement Award - Dr. B. George Blake . African Canadian Achievement Awards.
  59. ^ Andrew Skilton: Elective affinities: the reconstruction of a forgotten episode in the shared history of Thai and British Buddhism - Kapilavaḍḍho and Wat Paknam . In: Contemporary Buddhism: An Interdisciplinary Journal . tape 14 , no. 1 . London June 28, 2013, p. 151 , doi : 10.1080 / 14639947.2013.785247 .
  60. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 90 ( bl.uk - doctoral thesis).
  61. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 91, 116 ( bl.uk - doctoral thesis).
  62. ↑ Catherine Sarah Newell: Monks, meditation and missing links: continuity, "orthodoxy" and the vijja dhammakaya in Thai Buddhism . Department for the Study of Religions, School of Oriental and African Studies , University of London , 2008, p. 106–107 ( bl.uk - doctoral thesis).
  63. ↑ Magnificent ... Wat Paknam: Luang Por Sodh's barami is still magical . In: Banmuang . January 2, 2011, p. 8 (Thai, matichonelibrary.com - original title: อลังการ … วัด ปากน้ำ บารมี หลวง พ่อ สด ยัง ขลัง .).
  64. ↑ Nerida M. Cook: The position of nuns in Thai Buddhism: The parameters of religious recognition . Research School of Archeology and Anthropology, Australian National University , 1981, p. 76 ( edu.au - doctoral thesis).
  65. ↑ Rachelle M. Scott: Nirvana for Sale? Buddhism, Wealth, and the Dhammakāya Temple in Contemporary Thailand . State University of New York Press, 2009, ISBN 978-1-4416-2410-9 , pp. 69 ( khamkoo.com [PDF]).
  66. ^ Offering an Honorary Arts Degree to Somdet Phramaharachamangalacharn . In: Thai Rath . Wacharapol, April 2, 2014 (Thai, thairath.co.th [accessed December 24, 2016] Original title: ถวาย ปริญญา ศิลป ศาสตร ดุษฎีบัณฑิต กิตติมศักดิ์ แด่ สมเด็จ พระ มหา รัช มั ง คลา จาร ย์ .).
personal data
SURNAME Phra Mongkol-Thepmuni
ALTERNATIVE NAMES Luang Pho Sot
BRIEF DESCRIPTION thai buddhist monk
DATE OF BIRTH October 10, 1884
PLACE OF BIRTH Song Phi Nong Amphoe , Suphan Buri Province
DATE OF DEATH 3rd February 1959
Place of death Bangkok