from
THE STYLE OF PRACTICE
AT SUAN MOKKH
PRINCIPLES OF THE DHAMMADANA GROUP
First of all, we must go back and recall the original principles of the Dhammadana Group. Our objective has been to resurrect and support Dhamma practice for those who already have studied the pariyatti-dhamma (Dhamma to be studied) sufficiently, such as those who have passed their Dhamma examinations and some Pali levels. Consequently, we have set up a place as convenient as possible for those who wish and intend to practice. This place goes by the name "Suan Mokkhabalarama" (The Garden of the Power of Liberation). It has been active since May of 2475 B.E. (1932 CE).
According to these principles, all who stay in this place must use their own studies and knowledge as the standards for their practice. There is no person who is set up as the "Teacher" or "Leader." Everybody is just a good friend, or "kalyanamitta," ready to help each other when problems arise. These principles have been announced in the Dhammadana Group's "Buddha-Sasana Quarterly" since 2476 and have remained in affect without any changes through to the present.
That we hold to this principle of having no individual as Teacher is on account of three reasons:
- We are not yet able to find any person who ought to be called "Teacher" in an era, such as this, when Dhamma practice is in decline and turmoil.
- Even if we could find such a person, nonetheless, we see the danger of practitioners sticking and attaching to the person who is their teacher to the point that the mind isn't fit for the stage of practice that quenches dukkha on the highest level.
- The Buddha said, "The Dhamma and Vinaya that the Tathagata has shown and laid down will exist as the guru or teacher for you all when the Tathagata has passed on."
These are times when circles of religious practice are in turmoil due to the deterioration of Dhamma practice. This has gone on for so long that different centers are quarreling and competing over ways of practice and so are generally practicing in foolish ways. Those who originated the activities of the Dhammadana Group, and of Suan Mokkhabalarama, consequently feel that we ought to hold to the Dhamma and Vinaya (Discipline) which the Buddha demonstrated -- as far as appears in the Tipitika, using the Mahapadesa Standard for the Suttanta1 to identify them -- as our standard of practice or as the teacher, rather than clinging to a certain person or the methods of a certain center as our standard, because they're all confused and disordered these days. Due to the above mentioned three causes, this center has laid down the standard that no individual is considered to be the teacher. In addition to the Dhamma and Vinaya principles which each person has studied sufficiently, each of us can act as kalyanamitta for each other in our continuing practice, without any individual being set up as the Center's Teacher.2 This still holds true at the present.
For the reasons mentioned above, principles of practice to be used in this center have been gathered directly from the original Pali sources and commentaries. Each person may choose directly as best suits him. Or, anyone may choose from what those responsible for the center's texts department will gather together for them to choose from. Thus, our line of practice can't be called the Burmese way, the Sri Lankan way, or the Thai way; the way of this monastery, that monastery, or whatever monastery; the way of this teacher or that teacher. One can only say that we practice in the way which each of us personally chooses from the Pali texts taught by the Buddha himself. Further, the commentaries and special texts such as the Visuddhimagga will not be followed where a passage conflicts with the original Pali texts.
Because I (the speaker) have been in a position to observe the circumstances and developments of this center from the start up to the present, that is, for more than twenty-five years; as well as being responsible for the center's texts department, which has put me in a position of constantly being asked about various matters concerning standards and Dhamma principles for practice; I'm consequently in a position to know well what lines of practice have been followed at this center. This makes it possible to gather them into an outline that conveniently answers the inquiries of visitors, especially newly arrived "Sahadhammika Friends," who naturally must ask about these matters. This will also serve as a central standard for all practitioners, in order to be an asset from the beginning of their practice onward.
[from Evolution/Liberation #4]
Notes
1. The Mahapadesa (Great Authorities) for the Suttanta are one of the primary sets of principles for determining what it and is not the Buddha's teaching. The Buddha observed that various persons will claim that certain ideas and teachings are his, based on various authorities, such as, 1) having heard it from the Lord Buddha Himself, 2) having heard from a Sangha with an elder monk as leader, 3) having heard it from a group of elder monks learned and expert in Dhamma & Vinaya, or 4) having heard it from a particular learned monk expert in Dhamma & Vinaya.
The Buddha advised that no matter what authority is claimed, "the words of that monk (or speaker) are neither to be welcomed or scorned, their letter and spirit is to be well studied, laid beside the Suttas and compared with the Vinaya." The Suttas (lit. "thread") are the recorded discourses of the Buddha and some leading disciples; here the unifying thread that runs throughout them is emphasized. The Vinaya is the monastic discipline gradually laid down by the Buddha for his monks and nuns. (Note that the "Abhidhamma" did not yet exist.)"If, when laid beside the Suttas and compared with the Vinaya, the letter and spirit of these words does not lie well with the Suttas and does not agree with the Vinaya, then you may come to the conclusion: Surely this is not the word of the Blessed One and it has been wrongly grasped by that monk. Then you may reject it (as my teaching)."
"If, when laid beside the Suttas and compared with the Vinaya, the letter and spirit of these words lie well with the Suttas and agree with the Vinaya, then you may come to the conclusion: Surely this is the word of the Blessed One and it has been correctly received by that monk. Then you may accept it (as my teaching)." (D.ii.123; A.ii.167)
2. That others started seeing Ajarn Buddhadasa as "The Teacher" does not change the principle, which he stuck to through out his life even though others didn't.
