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: www.ohmpps.go.th
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Chulabhorn Mahidol
B.Sc. (Hons, First Class), Ph. D., C Chem., Hons. F. R. S. C.
-
( )
( )
(
)
(
)
( )
Chulabhorn Research Institute
54 Moo 4 Vipavadee-Rangsit Highway, Bangkok 10210, Thailand
Tel. 5740622-33, Fax. 5737109, 5740611
Chulabhorn Mahidol
B.Sc. (Hons, First Class), Ph. D., C Chem., Hons. F. R. S. C.
( )
(
Centara)
()
()
Chulabhorn Research Institute
54 Moo 4 Vipavadee-Rangsit Highway, Bangkok 10210, Thailand
Tel. 5740622-33, Fax. 5737109, 5740611
Chulabhorn Mahidol
B.Sc. (Hons, First Class), Ph. D., C Chem., Hons. F. R. S. C.
(
) Dollar
()
()
Chulabhorn Research Institute
54 Moo 4 Vipavadee-Rangsit Highway, Bangkok 10210, Thailand
Tel. 5740622-33, Fax. 5737109, 5740611
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(Peter John Morgan)
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484
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(The Baan
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11934 Singing Hills Rd., Park, Colorado
>>
490
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02:30 AM)
491
(The Baan Taad Forest Temple
Charitable Organisation)
..
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www.Luangta.us
492
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(PETER J MORGAN)
(J.W. MORGAN )
(V.M. MORGAN )
(
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.. . .
,
Khandhavimutti Samangidhamma
The Dhamma Teaching of Venerable Acariya Maha
Boowa in London
2517
Forest Dhamma
Patipada or The Mode of Practice of Venerable Acharn
Mun
Wisdom Develops Samadhi
Venerable Ajaan Khao Analayo
a Samanera in London.
My Samanera ordination (pabbajja) took place in the London
Buddhist Vihara which was set up by the government of Sri Lanka,
and it took place on the 31st of October 1955 (2498). The uppajjhaya
was Bhikkhu Kapilavaddho who had been ordained in Thailand.
On the 15th of December 1955 Bhikkhu Kapilavaddho, two other
Samaneras and I flew to Bangkok and went to stay in Wat Paknam.
On the 27th of January 1956 (2499), three of us were ordained as
Bhikkhus with Mangalarajamuni (Luang Por Soth) as the Upajjhaya.
We did not stay long in Thailand and returned to London on the
16th of July 1956 to stay in a Vihara that was set up in London by a
Buddhist organisation. In due course the others all returned to lay life
and I was left to look after the Vihara.
I remained in England looking after the Vihara for five years,
when another Bhikkhu came and took over. Then I came out to
Thailand again on the 22nd of November 1961 (2504) and went to stay
in Wat Cholapratan under Acharn Pannananda. My purpose in
returning to Thailand was to find and stay with a Teacher who was
skilled in the ways of practising the Teaching of the Buddha.
Fortunately a Thai friend took me to meet the Venerable Acariya Maha
Bua who had come to Bangkok on business.
After meeting Venerable Acariya Maha Bua two or three times I
asked if I may go and stay at Wat Pa Baan Taad. He accepted me and
I went to stay in Wat Pa Baan Taad on the 16th of February 1963
(2506), I was re-ordained in the Dhammayuta Nikaya on the 22nd of
April 1965 (2508). My upajjhaya was Somdet Phra Yanasamwara (then
abbot of Wat Bovorniwet and the present Sangharaja). My
Kammavacariya was Phra Thepyanakavi and my Anusasanacariya was
Phra Acariya Maha Bua Yanasampanno.
I have remained in Wat Pa Baan Taad since I first came here.
Bhikkhu Pannavaddho
Wat Pa Baan Taad May 1999 (2542)
Venerable Acharn Pannavaddho passed away at Wat Pa Baan Taad at
8.30 a.m. on August 18, 2004. He died of internal cancer. He was 78
years old and had been a Buddhist monk for 39 years.
Computer : Khandhas 5
When discussing the khandhas, I use the simile of a computer. The body is like the hard-ware, and it must be there.
The 4 nama-khandhas are like the software, and the computer is useless without it. You must have the software. The
citta is like the person who uses the computer. The person using the computer can make it do good things or bad
things, or stupid things. He can push it about all over the place. It is similar with our Khandhas. The citta is the one
which plays with them and pushes them around. Its their master. And the Khandhas are all used for the cittas sake
for developing whatever it wants. If the citta were pure, it wouldnt matter. But its not pure. It has kilesas in it. And it is
the citta with kilesas that causes all the trouble. If the kilesas were in the body instead of being in the citta, when the
body dies the kilesas would all disappear there would be none left. But the fact is, the kilesas are in the citta, which
does not die. So the kilesas carry on and go to the next life. Because of that, we come back again and again.
So it is essential to understand that the kilesas are in the citta and not in the khandhas. But the khandhas take on
those aspects of the kilesas which the citta makes them take on. For instance, anger. Anger starts off in the citta. This
triggers a response in the khandhas. First of all, consciousness becomes aware of it, and memories associated with it begin
to arise. Then the thinking process builds it up and causes the anger to increase. Then feelings arise. These feelings come
from the anger inside the citta. This brings us back to the citta and the kilesas. The kilesas are the things that push us
around all the time. And the whole purpose of the Buddha-Dhamma and the Buddha-Sasana is to get rid of those kilesas.
The Venerable Acharn Pannavaddho Thera
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(Letter of Intent)
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