:: Wat Tam Doi Tone (Doi Tone Cave Monastery)
Quelle
Ajahn Gavesako / Website Stand 2012
Adresse
Wat Tam Doi Tone
128 Moo 5
Baan Mae Sapok
Mae Win
Mae Wang
Chiang Mai
Thailand
Tel : +66 532 685 11
Internet: http://vimuttidhamma.org
e-mail :
128 Moo 5
Baan Mae Sapok
Mae Win
Mae Wang
Chiang Mai
Thailand
Tel : +66 532 685 11
Internet: http://vimuttidhamma.org
e-mail :
Anreise
Leitung
Phra Ajahn Nawee Piyadhassi is now 51 years old (2011). He was ordained in 1982, and stayed at Ram Poeng temple in Chiang Mai city during his first lent season. He studied and practiced Dhamma with Phra Dhammamangalachan (Ven. Ajahn Thong Sirimangalo), and later with Phra Kru Anusonprachathorn (Ven. Ajahn Rat Ratayano) of Doi Koeng temple in Mae Hong Son province. At present, he is the abbot of Tam Doi Tone Cave Monastery and organizes regular meditation course on monthly basis.
Beschreibung
Before the construction of the monastery, the area here used to be a rice field. From the north, you can see the high cliffs of the Doi Tohn Range. At the bottom of the cliff is a large cave used for meditation while up on the hill top is a pagoda housing Buddha relics.
The mountain range gradually slopes down in eastern and southerly directions. To the west, you can see a terraced rice field. A short walk across the field brings you to the point where The Mae Wang and Mae Sapok rivers converge. From this point, you can walk along the Mae Wang river bank, enjoying more than ten beauty spots including the.
The monastery is six hundred meters above sea level, and is one kilometer from the nearest village. It is eighteen kilometers from the Mae Wang District Office and fifty five kilometers southwest of Chiang Mai city. There is a Karen hill tribe village on a small hill to the west of the temple.
The History of Wat Tam Doi Tone
Wat Tam Doi Tone (Doi Tone Cave Monastery)
The Meaning of “Tam Doi Tone”
Tam: Cave Doi: Mountain Tone: An ancient Lanna dialect, similar to “Tone” in Central Thai dialect, meaning single, isolated, sole, an only child (Luuk Tone),garlic or having a single clove (kratiem Tone).
Tam Doi Tone is well known among the locals.
Reason for moving to the current site:
The original sacred site was a vihara for wandering monks passing through the area. It was constructed by the Dhamma Charika (ฺBuddhist Pilgrims) organization, for the holding of religious ceremonies. It was eventually abandoned by the organization due to the expansion of the surrounding village which encroached upon the tranquility of the retreat. Another reason for abandoning the Piyatassi Bhikkhu traveled to this area and was invited by the lay people to stay for the rains retreat (Buddhist Lent). In the middle of Lent, he advised the lay people to search for a new place which would be more favorable for studying and practicing Dhamma. The lay people then brought Piyatassi Bhikkhu to survey Doi Tone cave. The cave consisted of inner part and outer part with a ceiling which looked like a projecting roof. The cool air was ventilated from the inner room to the outer part. The distinctive feature of the area was the flat rice field of Ven. 11 rais, with title deeds (Nor Sor 3). site was that its location was a part of a national park which prevented it from being legally owned by any other individual or organization.
Founder of the monastery:
In the middle of 1985, Ven. Piyatassi was very pleased with the features of the land. He informed the lay people that he would consult with the Sanpatong Sangha District Council about founding a monastery. Prakru Khantayaporn, the chief of the Sanpatong Sangha District Council agreed to provide his valuable suggestions on founding the monastery. As he was the chairman of the Sanpatong Sangha Community, the foundation of this monastry was included in “The Wat Paendin Tham, Paendin Thong” project that honored the 60th Anniversary of His Majesty the King in 1987. Lieutenant Tawee Chemanasiri, Madam Kampui Chemanasiri, the owners of the land and devoted Buddhists, donated the piece of land in front of the cave to the Sanpatong Sangha Community for that purpose.
Date of the monastery foundation:
Monks and novices began to reside in the monastery for the Buddhist Lent in 1986. The founding permission was submitted to the government in 1995, and was granted by the Ministry of Education on April 10, 1997.
The mountain range gradually slopes down in eastern and southerly directions. To the west, you can see a terraced rice field. A short walk across the field brings you to the point where The Mae Wang and Mae Sapok rivers converge. From this point, you can walk along the Mae Wang river bank, enjoying more than ten beauty spots including the.
The monastery is six hundred meters above sea level, and is one kilometer from the nearest village. It is eighteen kilometers from the Mae Wang District Office and fifty five kilometers southwest of Chiang Mai city. There is a Karen hill tribe village on a small hill to the west of the temple.
The History of Wat Tam Doi Tone
Wat Tam Doi Tone (Doi Tone Cave Monastery)
The Meaning of “Tam Doi Tone”
Tam: Cave Doi: Mountain Tone: An ancient Lanna dialect, similar to “Tone” in Central Thai dialect, meaning single, isolated, sole, an only child (Luuk Tone),garlic or having a single clove (kratiem Tone).
Tam Doi Tone is well known among the locals.
Reason for moving to the current site:
The original sacred site was a vihara for wandering monks passing through the area. It was constructed by the Dhamma Charika (ฺBuddhist Pilgrims) organization, for the holding of religious ceremonies. It was eventually abandoned by the organization due to the expansion of the surrounding village which encroached upon the tranquility of the retreat. Another reason for abandoning the Piyatassi Bhikkhu traveled to this area and was invited by the lay people to stay for the rains retreat (Buddhist Lent). In the middle of Lent, he advised the lay people to search for a new place which would be more favorable for studying and practicing Dhamma. The lay people then brought Piyatassi Bhikkhu to survey Doi Tone cave. The cave consisted of inner part and outer part with a ceiling which looked like a projecting roof. The cool air was ventilated from the inner room to the outer part. The distinctive feature of the area was the flat rice field of Ven. 11 rais, with title deeds (Nor Sor 3). site was that its location was a part of a national park which prevented it from being legally owned by any other individual or organization.
Founder of the monastery:
In the middle of 1985, Ven. Piyatassi was very pleased with the features of the land. He informed the lay people that he would consult with the Sanpatong Sangha District Council about founding a monastery. Prakru Khantayaporn, the chief of the Sanpatong Sangha District Council agreed to provide his valuable suggestions on founding the monastery. As he was the chairman of the Sanpatong Sangha Community, the foundation of this monastry was included in “The Wat Paendin Tham, Paendin Thong” project that honored the 60th Anniversary of His Majesty the King in 1987. Lieutenant Tawee Chemanasiri, Madam Kampui Chemanasiri, the owners of the land and devoted Buddhists, donated the piece of land in front of the cave to the Sanpatong Sangha Community for that purpose.
Date of the monastery foundation:
Monks and novices began to reside in the monastery for the Buddhist Lent in 1986. The founding permission was submitted to the government in 1995, and was granted by the Ministry of Education on April 10, 1997.
Meditationstechnik
A Memoir on the Meditation Experiences of an Anonymous Bhikkhu
(selected passages:) During a night of the waning moon, a group of truth-seeking practitioners and celestial beings gathered in a cave where peace reigned. It was a special night. They had come to listen to a sermon given by a Pure Lord (visuddhi deva, here signifying an arahant). Streams of Truth flowed from his voice like the splendid rays of dawn. The sacred rays of Dhamma overarched and lightened up the sea of saṃsāra. Lotus flowers blooming above the water surface all tried to stretch themselves to touch that glowing light.
Continuity (santati) of the state of things was extinguished! The condition of the knower (nāma) and the known (rūpa) was extinguished. There arose the state where both rising and falling of the aggregates were absent, namely, the nibbānic experience.
The Eye of Dhamma opened up on the eighth day of the waning night, which was a week after Āsāḷha-Pūjā day.161 Shortly before that, there happened an amazing and miraculous dream which was an omen of the coming event. In the dream, a group of very fierce dogs was chasing me. After running for a while, a miracle occurred. Both my legs were lifted away from the ground... up, up, and away. Flying in the sky!
At the moment when the mind attained the first absorption for the first time, the first jhāna became the foundation for attaining sotāpattimagga. When the mind attained the second absorption for the first time, the second jhāna became the foundation for sakadāgāmimagga. During the period from the first attainment to the second attainment, which lasted around one year, the mind could not attain absorption concentration at all. On the seventh day of retreat, a night before the third attainment, there appeared in a dream a visit from a bhikkhuni arahant (enlightened, fully-ordained nun). On the next day, before noon, the mind entered into rūpa and arūpajhānas three times. In the afternoon, breathing meditation was used again...
Time lapsed into the fifth year since the day the mind attained the third enlightened state. During that period,
the mind had enjoyed traveling innumerable times within the realm of rūpa and arūpa. In this fifth year, the
fifteen day retreat took place from the first to the fifteenth day of the waxing moon of the seventh month according to the lunar calendar. A night before the most important day in my life, the Pure Lord who had given the sermon which led to the first enlightenment appeared in a dream paying a visit to my kuti. Then, on the sixth day
of the retreat, in the evening after a long day of effort, it was time for bathing. The robe was changed into a towel. The most important moment was about to come! Before bathing, the mind just wanted to rest. I sat down on a rattan chair with feet touching the floor and both hands resting on the knees, with eyes closed in a relaxing manner. The mind, without any intention, moved into the four rūpajhānas: the first, second, third and fourth jhāna respectively. At the fourth jhāna, the rising and falling flows of aggregates were cut off, finished, a complete extinction!
Some time between three and four o’clock in the afternoon, in the middle of meditation in the standing position, the mind moved into rūpajhāna and arūpajhāna respectively. When it was in the third arūpajhāna, Dhammachakra, or the wheel of Dhamma, began its cycling. The cycle began first in the head where all cognizable objects of the mind were kept. Then the cycle moved to the heart and back to the head, then back to the heart again. The rotating cycle
repeated itself again and again. Many moments later, the consciousness at the five senses all cycled to the knowing element at the heart (manodhātu) and then cycled back to each sensory base. Such rotation, or Dhammachakra, repeated itself from moment to moment. It went on for hours and then for days. Such a state is the pure mechanism of aggregates (eyes met forms, ears met sound, tongue met taste, etc). The mind did not intervene at all. While Dhammachakra moved, the mind dwelled beyond all thoughts, all conventions and all constructions through language.
During walking meditation, the feeling at the feet wheeled back to the heart and then cycled back down to the feet. Such cycling resembled the rotation of a wheel. Suddenly, Dhammachakra stopped its cycling! The feet stopped moving, the body stood still. There was a tremendous flow of energy forcing the eyelids to close. Suddenly, that powerful energy flow exploded into a very bright light and an image (nimitta) of a young man in white appeared.
Then he changed himself into an old man with white hair and then changed again into a skeleton. Finally, all the bones exploded into dust and vanished. The body slowly sat down automatically. The wisdom of liberation
(vimuttiñāṇadassana) had emerged. The cycle of rebirths had finished. The Holy Faring had been completed. There were no other duties to be done. One had attained vimuttidhamma, which is beyond all defilements, beyond birth and death. The rumble of thunder from the sky in the north could be heard. Compiler’s remark: The image of the man signifies the mass of energy which had roamed within the cycle of rebirths in various realms of saṃsāra. Its explosion, thus, implies the extinction of such roaming. No more rebirths!
(selected passages:) During a night of the waning moon, a group of truth-seeking practitioners and celestial beings gathered in a cave where peace reigned. It was a special night. They had come to listen to a sermon given by a Pure Lord (visuddhi deva, here signifying an arahant). Streams of Truth flowed from his voice like the splendid rays of dawn. The sacred rays of Dhamma overarched and lightened up the sea of saṃsāra. Lotus flowers blooming above the water surface all tried to stretch themselves to touch that glowing light.
Continuity (santati) of the state of things was extinguished! The condition of the knower (nāma) and the known (rūpa) was extinguished. There arose the state where both rising and falling of the aggregates were absent, namely, the nibbānic experience.
The Eye of Dhamma opened up on the eighth day of the waning night, which was a week after Āsāḷha-Pūjā day.161 Shortly before that, there happened an amazing and miraculous dream which was an omen of the coming event. In the dream, a group of very fierce dogs was chasing me. After running for a while, a miracle occurred. Both my legs were lifted away from the ground... up, up, and away. Flying in the sky!
At the moment when the mind attained the first absorption for the first time, the first jhāna became the foundation for attaining sotāpattimagga. When the mind attained the second absorption for the first time, the second jhāna became the foundation for sakadāgāmimagga. During the period from the first attainment to the second attainment, which lasted around one year, the mind could not attain absorption concentration at all. On the seventh day of retreat, a night before the third attainment, there appeared in a dream a visit from a bhikkhuni arahant (enlightened, fully-ordained nun). On the next day, before noon, the mind entered into rūpa and arūpajhānas three times. In the afternoon, breathing meditation was used again...
Time lapsed into the fifth year since the day the mind attained the third enlightened state. During that period,
the mind had enjoyed traveling innumerable times within the realm of rūpa and arūpa. In this fifth year, the
fifteen day retreat took place from the first to the fifteenth day of the waxing moon of the seventh month according to the lunar calendar. A night before the most important day in my life, the Pure Lord who had given the sermon which led to the first enlightenment appeared in a dream paying a visit to my kuti. Then, on the sixth day
of the retreat, in the evening after a long day of effort, it was time for bathing. The robe was changed into a towel. The most important moment was about to come! Before bathing, the mind just wanted to rest. I sat down on a rattan chair with feet touching the floor and both hands resting on the knees, with eyes closed in a relaxing manner. The mind, without any intention, moved into the four rūpajhānas: the first, second, third and fourth jhāna respectively. At the fourth jhāna, the rising and falling flows of aggregates were cut off, finished, a complete extinction!
Some time between three and four o’clock in the afternoon, in the middle of meditation in the standing position, the mind moved into rūpajhāna and arūpajhāna respectively. When it was in the third arūpajhāna, Dhammachakra, or the wheel of Dhamma, began its cycling. The cycle began first in the head where all cognizable objects of the mind were kept. Then the cycle moved to the heart and back to the head, then back to the heart again. The rotating cycle
repeated itself again and again. Many moments later, the consciousness at the five senses all cycled to the knowing element at the heart (manodhātu) and then cycled back to each sensory base. Such rotation, or Dhammachakra, repeated itself from moment to moment. It went on for hours and then for days. Such a state is the pure mechanism of aggregates (eyes met forms, ears met sound, tongue met taste, etc). The mind did not intervene at all. While Dhammachakra moved, the mind dwelled beyond all thoughts, all conventions and all constructions through language.
During walking meditation, the feeling at the feet wheeled back to the heart and then cycled back down to the feet. Such cycling resembled the rotation of a wheel. Suddenly, Dhammachakra stopped its cycling! The feet stopped moving, the body stood still. There was a tremendous flow of energy forcing the eyelids to close. Suddenly, that powerful energy flow exploded into a very bright light and an image (nimitta) of a young man in white appeared.
Then he changed himself into an old man with white hair and then changed again into a skeleton. Finally, all the bones exploded into dust and vanished. The body slowly sat down automatically. The wisdom of liberation
(vimuttiñāṇadassana) had emerged. The cycle of rebirths had finished. The Holy Faring had been completed. There were no other duties to be done. One had attained vimuttidhamma, which is beyond all defilements, beyond birth and death. The rumble of thunder from the sky in the north could be heard. Compiler’s remark: The image of the man signifies the mass of energy which had roamed within the cycle of rebirths in various realms of saṃsāra. Its explosion, thus, implies the extinction of such roaming. No more rebirths!
Kursdauer und Termine
Unterkunft
Restrooms
Beside the pond in front of the temple office, there is two rows of restroom for visitors, one for female and one for male, each row is comprised of four toilets and one bathroom.
Restrooms for female practitioners.
There is a row of three toilets and bathrooms behind the meditation hall. Behind the kitchen there are two rows of toilets and bathrooms. All together, there are ten rooms available.
Restroom for male practitioners.
At the eastern side of the meditation hall, there is a cluster of three toilet/bathrooms. Behind the clay house, there is a cluster of four toilet/bathrooms.
Mats, blankets and pillows are provided, although it is better in many ways if the practitioners bring their own sleeping bags and tents. Sleeping in tents allows the meditators to absorb the Earth’s energy as they sleep.
Beside the pond in front of the temple office, there is two rows of restroom for visitors, one for female and one for male, each row is comprised of four toilets and one bathroom.
Restrooms for female practitioners.
There is a row of three toilets and bathrooms behind the meditation hall. Behind the kitchen there are two rows of toilets and bathrooms. All together, there are ten rooms available.
Restroom for male practitioners.
At the eastern side of the meditation hall, there is a cluster of three toilet/bathrooms. Behind the clay house, there is a cluster of four toilet/bathrooms.
Mats, blankets and pillows are provided, although it is better in many ways if the practitioners bring their own sleeping bags and tents. Sleeping in tents allows the meditators to absorb the Earth’s energy as they sleep.
Verpflegung
Vegetarian food is provided here. Meat of any kind is not allowed to be taken into or cooked at the center. Practitioners are not allowed to cook here as we have expert chefs who prepare delicious and nourishing meals every day.
Klima
During the cool season, the lowest temperature is around 6 degree celsius. In the rainy season it is 18 degrees. In summer the lowest temperature is 22 degrees. Appropriate clothes and bedding should be brought.
Mitzubringen
Flashlight, drinking water, personal medication.
Buchempfehlung
This book is unusual because it combines traditional Theravada meditation instructions -- mainly from the Suttas and also some explanations from the Abhidhamma -- with descriptions of the Chakras and kundalini energy moving through the body. It goes into a lot of detail regarding the attainment of jhanas and arupa-jhanas and how wisdom is developed on the basis of deep concentration. There are also illustrations in the book. At the very end there is this remarkable account of the attainment of an arahant.
Bitte das Buchcover anklicken um das Buch als PDF downzuloaden.
Please click the cover to download the whole book as a PDF file.
Bitte das Buchcover anklicken um das Buch als PDF downzuloaden.
Please click the cover to download the whole book as a PDF file.
Fotogallerie
