Former abbot of Wat Sampran, Phra Pawana Puttho, stays jailed for rape

The wheels of justice grind slow, especially here in Thailand, and even more so when the case is uncomfortable for the Thai Sangha and the government.

The famous abbot Phra Pawana Puttho was arrested in 1995 under charges theat he molested nine girls living on the premises of Nakhon Pathom's Wat Sampran.
Now the Thai Supreme Court upheld a previous ruling that the monk will have to sit through a 50 year prison term.

At least the Thai Sangha has reacted much faster and the abbot was defrocked according to the Vinaya and Patimokkha rules.
The Patimokkha is the basic Theravada code of monastic discipline, consisting of 227 rules for fully ordained monks (bhikkhus) and 311 for nuns (bhikkhunis). They are contained in the Suttavibhanga, a division of the Vinaya Pitaka.
In this case the abbott clearly suffered a Parajika (defeat) for sexual intercourse with another living being, which means that is automatically 'defeated' in the holy life and falls from monkhood immediately. He is not allowed to become a monk again in his lifetime.

From The Nation:

"The Supreme Court Thursday upheld the lower court's ruling handing a 50year imprisonment term to a former Buddhist abbot of Nakhon Pathom's Wat Sampran, on charges of raping and molesting nine hilltribe girls under the age of 15.
Chamlong Polseu, 65, once a popular spiritual leader known by his clerical name Phra Pawana Phuttho, was sentenced to 160 years in prison for raping and molesting underage girls, reduced to 50 years due to Thai legal limits.
Charged with the crimes dating back to 1988, the meditation guru was arrested in 1995 after hilltribe girls housed in a dormitory he had built in the temple came forward with the accusations, which led to him to being defrocked. Six female followers were given prison sentences from three to 10 years for conspiring with Chamlong."

Wat Sampran is located between Nakhon Pathom and Bankok:
T. Sampran, A. Sampran. Ch. Nakornpathom 73110, Thailand

Sources:
- The Nation
- The Irrawaddy
- Description of Patimokkha

The Buddha's sermons on Google Maps

I have started researching important places the Buddha visited in his lifetime to spread the Dhamma. I will post results as soon as this work is completed.

For now, sources I am using:

• Ancient Buddhist Texts
• Footsteps of the Buddha (Updates Blog)
• India in the Buddha's Time
• Gotama
  

Buddhism by Numbers

The Group of Ones
The Group of Twos
The Group of Threes
The Group of Fours
The Group of Fives
The Group of Six
The Group of Sevens
The Group of Eights
The Group of Nine
The Group of Ten

The Group of Ones
1. The uncultivated mind conduces to great loss.
2. The cultivated mind conduces to great profit.
3. Carelessness conduces to great loss.
4. Carefulness conduces to great benefit.
5. Improper consideration conduces to great loss.
6. Proper consideration conduces to great benefit.


The Group of Twos
1. The Two Virtues being of much help
1. Mindfulness (Sati)
2. Self-possession (Sampajanna)
2. The Two Virtues protecting the world
1. Moral shame (Hiri)
2. Moral fear (Ottapa)
3. The Two Virtues making resplendent
1. Patience (Khanti)
2. Gentleness (Soracca)
4. The Two Virtues conducive to excellence
1. Good (Appropriate) knowledge (Vijja)
2. Good (Appropriate) conduct (Carana)
5. The Virtues leading to the cessation of suffering
1. Mental tranquillity (Samatha)
2. Spiritual insight (Vipassana)
6. The Two Virtues are reckoned as the cessation of suffering
1. Knowledge (Vijja)
2. Release (Vimutti)
7. The Two Virtues for a good person
1. Gratitude (Kalannuta)
2. Reciprocating the benefit rendered (Katavedita)


The Group of Threes
1. The Triple Gem
1. The Enlightened One (Buddha)
2. The Law or Truth realized and taught by the Buddha. (Dhamma)
3. The Community of the noble disciples (Sangha)
2. The Threefold Buddhist Principle
1. Abstinence from all evil
2. Fulfillment of good
3. Purification of one's own mind
3. The Triple Training in
1. Morality (Silasikkha)
2. Mind (Cittasikkha)
3. Wisdom (Pannasikkha)
4. The Triple Base of Merit Making
1. Generosity (Dana)
2. Morality (Sila)
3. Development of meditation (Bhavana)
5. The Triple Right Conduct
1. Physical Right Conduct (Kaya sucarita)
2. Verbal Right Conduct (Vaca sucarita)
3. Mental Right Conduct (Mano sucarita)
(See Ten Kinds of the Path of Meritorious Action)

The Group of Fours
1. The Four Noble Truths
1. Suffering
2. The Cause of Suffering
3. The Cessation of Suffering
4. The Way Leading to the Cessation of Suffering
2. The Four Mental Principles
1. Wisdom (Panna)
2. Truthfulness (Sacca)
3. Abandonment of evil and selfishness (Caga)
4. Appeasement (Upasama)
3. The Four Bases of Success
1. Appreciation (Chanda)
2. Effort (Viriya)
3. Attention (Citta)
4. Investigation (Vimamsa)
4. The Four Divine States of Mind
1. Loving-kindness (Metta)
2. Compassion (Karuna)
3. Sympathetic joy over others' achievement (Mudita)
4. Equanimity (Upekkha)
5. The Four Virtues Conducive to Social Welfare
1. Generosity (Dana)
2. Kind Speech (Piyavaca)
3. Benevolence (Atthacaritya)
4. Adaptability (Samanattata)
6. The Fourfold Right Effort
1. Effort to restrain from evil
2. Effort to abandon evil
3. Effort to develop good
4. Effort to maintain good

The Group of Fives
1. The Fivefold Virtue for self-confidence
1. Faith
2. Morality
3. Knowledge
4. Perseverance
5. Wisdom
2. The Fivefold Power
1. Faith
2. Effort
3. Mindfulness
4. Concentration
5. Wisdom
3. The Fivefold Noble Prosperity
1. Faith
2. Morality
3. Knowledge
4. Generosity
5. Wisdom
4. The Five Precepts (in pair with the Five Virtues)
1. To refrain from killing
2. To refrain from stealing
3. To refrain from sexual misconduct
4. To refrain from lying
5. To refrain from intoxicants
5. The Five Virtues (in pair with the Five Precepts)
1. Loving-kindness and compassion
2. Right means of livelihood
3. Sensual restraint
4. Right speech
5. Mindfulness or self-control

The Group of Six
The Sixfold Virtue for harmony and concord
1. Extending loving-kindness through physical action
2. Extending loving-kindness through words
3. Cultivating thoughts of loving-kindness
4. Having generosity
5. Maintaining discipline in common with others
6. Sharing right view with others

The Group of Sevens
1. The Seven Sublime Virtues
1. To know cause
2. To know result
3. To know oneself
4. To know moderation
5. To know appropriate time
6. To know society
7. To know individuals
2. Another set of Seven Sublime Virtues
1. Faith
2. Moral shame
3. Moral fear
4. Knowledge
5. Effort
6. Mindfulness
7. Wisdom
3. The Sevenfold Noble Wealth
1. Faith
2. Morality
3. Moral shame
4. Moral fear
5. Knowledge
6. Generosity
7. Wisdom
4. The Sevenfold Mode of Regular Practice (appropriate for the leaders)
1. Taking care of parents
2. Being respectful to elders in the family
3. Speaking kind and friendly words
4. Refraining from divisive speech
5. Doing away with niggardliness
6. Being truthful
7. Controlling anger

The Group of Eights
1. The Eight Worldly Phenomena to be aware of
1. Gain
2. Loss
3. Fame
4. Ignominy
5. Praise
6. Slander
7. Happiness
8. Suffering
2. The Noble Eightfold Path
1. Right View
2. Right Motives
3. Right Speech
4. Right Action
5. Right Means of Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration
These virtues can be summarized into three headings, otherwise known as the Threefold training, that is to say, Right View and Right Motives into Wisdom, Right Speech, Right Action and Right Means of Livelihood into Morality, while Right Effort, Right Mindfulness and Right Concentration into Meditation.

The Group of Nine
The Ninefold Excellence of the Buddha
1. Being far from defilement
2. Being fully Enlightened
3. Being fully endowed with knowledge and conduct
4. Faring forth for the benefit of the world
5. Being the knower of the world
6. Being the peerless trainer of those to be trained
7. Being the instructor of gods and human beings
8. Being the Enlightened One
9. Being the Fortunate One

The Group of Ten
The Ten Wholesome Actions
1. Refraining from killing
2. Refraining from stealing
3. Refraining from sexual misconduct
4. Refraining from lying
5. Refraining from divisive speech
6. Refraining from harsh words
7. Refraining from frivolous talk
8. Subduing greed
9. Subduing hatred
10. Subduing delusion
Out of the Ten Wholesome Actions, items no. 1 - 2 - 3 are classified as Physical Good Conduct, no. 4 - 5 - 6 - 7 as Verbal Good Conduct, and no. 8 - 9 - 10 as Mental Good Conduct. The Ten Wholesome Actions are, therefore, the Triple Good Conduct: Physical, Verbal, and Mental.

The original of this list can be found here.

How to bow correctly: Patitthitapanca

In the Theravadan tradition of Buddhism, there is typically a form of prostration used that is known as five-point veneration (Pali: patitthitapanca) or five-limbed prostration (Pali: pañc'anga-vandana) where the two palms and elbows, two sets of toes and knees, and the forehead are placed on the floor.
In contrast to prostrations in the Tibetan tradition, the prostration does not start while standing, but from an already kneeling position.

The complete movement is done as fluidly and gracefully as possible. As an act of humility it is an offering which is made as beautiful as one can. When bending forward this is done from the hips, not the knees, to avoid the tendency for the backside to stick up in the air - not very elegant.

Begin by kneeling, facing towards what you are bowing to.
The usual posture is to rest on the heels with the toes 'pointing' - as opposed to laying flat on the floor.

Raise the hands in the gesture of the Wai.
The hands form the shape of a lotus bud - a potent image in itself, rich with symbolism. The interlocking ten fingers represent the ten Paramittas - the virtues.

The hands can then be raised to the forehead - either directly or in three stages: first to the heart center, then the lips then the forehead.
This three-fold gesture can be seen as bowing with body, speech and mind, the three 'doors' of action in the world.
The hands and head are then lowered toward the floor. There should be a clear awareness of what one is bowing to.
When bowing before a sacred object such as a Buddha statue, one usually bows three times, recalling with the first bow the Buddha, then the Dhamma and then the Sangha. As part of ones daily practice, one typically prostrates before and after chanting and meditation.

The final position has five-points of the body in contact with the ground - the toes, knees, elbows, hands and fore-head.

In Thailand, traditionally, each of the three aforementioned prostrations are accompanied by the following Pali verses:

First Prostration:
Araham samma-sambuddho bhagava Buddham bhagavantam abhivademi.
The Noble One, the fully Enlightened One, the Exalted One, I bow low before the Exalted Buddha.

Second Prostration:
Svakkhato bhagavata dhammo Dhammam namassami.
The Exalted One's well-expounded Dhamma I bow low before the Dhamma.

Third Prostration:
Supatipanno bhagavato savakasangho sangham namami.
The Exalted One's Sangha of well-practiced disciples I bow low before the Sangha.

Understanding Impermanence (Anicca)

My readings on Anicca and death have led me to the following very concise paragraph, found here:

The word Anicca means impermanence. Another word often jointly used by the Buddha is "viparinamadhammo "-- meaning "the nature of change." Impermanence or change is a fundamental concept in Buddhism. Without a realization of it there can never be any rather true insight through which we can see things as they really are.

The Buddha teaches that we can only understand Dukkha and Anatta through an understanding of Anicca. The Buddha however has chosen Dukkha as the central point of a realization of the truth. This choice is a very skillful method of explaining the realities of life.

It is the knowledge of Anicca, impermanence, that heals Dukkha, suffering. By understanding Anicca, we come to understand that there is no permanent entity underlying our life (Anatta).

A lack of this right understanding will certainly result in finding oneself in the wild jungle of perverted perception, polluted thought and tainted view (Sanna, citta, ditthivipallasa). A failure to comprehend this truth, Anicca, will also leave one unprotected from the false notion of self or soul which dangerously underlies any wrong view.

Right Death and Dying

In keeping with the spirit of the Buddha's Noble Eightfold Path, I would like to respectfully consider the principle of "Right Dying".
In recent years a great deal has been written about what might be called "the ecology of death and dying": numerous articles and books are available to inform us about the physical, psychological and social care of people facing death from terminal disease. All of this is surely welcomed.
But what the Western world has lost, and now so desperately needs, is a spiritual guidebook on the art of dying. It is time to re-discover the principle of "Right Dying".
more...

This is how an article about Right Death starts on Know Buddhism, which works to investigate and apply eastern thoughts into our modern lives. I gives interesting reading for those who are sick, worry to die one day or had a recent loss like me.