{"id":9526,"date":"2022-04-19T15:51:02","date_gmt":"2022-04-19T15:51:02","guid":{"rendered":"https:\/\/sumedharama.pt\/?page_id=9526"},"modified":"2025-05-15T15:03:29","modified_gmt":"2025-05-15T15:03:29","slug":"artigo-a-historia-da-tradicao","status":"publish","type":"page","link":"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-a-historia-da-tradicao\/","title":{"rendered":"The History of Tradition"},"content":{"rendered":"<p><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling fusion-no-small-visibility fusion-no-large-visibility fusion-sticky-container fusion-custom-z-index\" style=\"--awb-background-position:center top;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-z-index:9999;--awb-padding-top:0px;--awb-padding-bottom:0px;--awb-padding-left:6px;--awb-padding-bottom-medium:0px;--awb-padding-left-medium:0px;--awb-padding-bottom-small:0px;--awb-margin-top:0px;--awb-margin-bottom:0px;--awb-background-image:linear-gradient(180deg, #fff0d6 0%,rgba(255,255,255,0) 100%);--awb-sticky-background-color:#ffffff !important;--awb-flex-wrap:wrap;\" data-transition-offset=\"0\" data-scroll-offset=\"0\" data-sticky-small-visibility=\"1\" data-sticky-medium-visibility=\"1\" data-sticky-large-visibility=\"1\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-center fusion-flex-justify-content-center fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_2_3 2_3 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:66.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:2.88%;--awb-width-medium:50%;--awb-order-medium:0;--awb-spacing-right-medium:3.84%;--awb-spacing-left-medium:3.84%;--awb-width-small:66.666666666667%;--awb-order-small:0;--awb-spacing-right-small:2.88%;--awb-spacing-left-small:2.88%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-1 fusion-title-center fusion-title-text fusion-title-size-four\" style=\"--awb-margin-top-small:10px;--awb-margin-right-small:0px;--awb-margin-bottom-small:10px;--awb-margin-left-small:0px;\"><div class=\"title-sep-container title-sep-container-left\"><div class=\"title-sep sep-double sep-solid\" style=\"border-color:#e2e2e2;\"><\/div><\/div><span class=\"awb-title-spacer\"><\/span><h4 class=\"fusion-title-heading title-heading-center\" style=\"margin:0;\">Audio Books<\/h4><span class=\"awb-title-spacer\"><\/span><div class=\"title-sep-container title-sep-container-right\"><div class=\"title-sep sep-double sep-solid\" style=\"border-color:#e2e2e2;\"><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\n<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-2 fusion-flex-container has-pattern-background has-mask-background nonhundred-percent-fullwidth non-hundred-percent-height-scrolling fusion-no-medium-visibility fusion-no-large-visibility fusion-sticky-container fusion-custom-z-index\" style=\"--awb-background-position:center top;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-z-index:9999;--awb-padding-top:0px;--awb-padding-bottom:0px;--awb-padding-left:6px;--awb-padding-bottom-small:0px;--awb-margin-top:0px;--awb-margin-bottom:0px;--awb-background-image:linear-gradient(180deg, #fff0d6 0%,rgba(255,255,255,0) 100%);--awb-sticky-background-color:#ffffff !important;--awb-flex-wrap:wrap;\" data-transition-offset=\"0\" data-scroll-offset=\"0\" data-sticky-small-visibility=\"1\" data-sticky-medium-visibility=\"1\" data-sticky-large-visibility=\"1\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-center fusion-flex-justify-content-center fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_2_3 2_3 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:66.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:2.88%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:50%;--awb-order-small:0;--awb-spacing-right-small:0%;--awb-spacing-left-small:0%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-center fusion-content-layout-row\"><div class=\"fusion-title title fusion-title-2 fusion-title-center fusion-title-text fusion-title-size-four\" style=\"--awb-margin-top-small:10px;--awb-margin-right-small:0px;--awb-margin-bottom-small:10px;--awb-margin-left-small:0px;\"><div class=\"title-sep-container title-sep-container-left\"><div class=\"title-sep sep-double sep-solid\" style=\"border-color:#e2e2e2;\"><\/div><\/div><span class=\"awb-title-spacer\"><\/span><h4 class=\"fusion-title-heading title-heading-center\" style=\"margin:0;\">Audio Books<\/h4><span class=\"awb-title-spacer\"><\/span><div class=\"title-sep-container title-sep-container-right\"><div class=\"title-sep sep-double sep-solid\" style=\"border-color:#e2e2e2;\"><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\n<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-3 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling fusion-no-medium-visibility fusion-no-large-visibility\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-right-small:0px;--awb-padding-left-small:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-center fusion-flex-justify-content-center fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-2 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-margin-bottom-small:0px;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-image-element\" 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style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-separator fusion-full-width-sep\" style=\"align-self: center;margin-left: auto;margin-right: auto;width:100%;\"><div class=\"fusion-separator-border sep-single sep-solid\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-5 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-4 fusion_builder_column_1_4 1_4 fusion-flex-column fusion-no-small-visibility fusion-no-medium-visibility\" style=\"--awb-bg-size:cover;--awb-border-color:#5b5b5b;--awb-border-style:solid;--awb-width-large:25%;--awb-margin-top-large:9px;--awb-spacing-right-large:7.68%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:7.68%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-1\"><p style=\"text-align: center;\">to read more:<\/p>\n<hr \/>\n<\/div><nav class=\"awb-menu awb-menu_column awb-menu_em-hover mobile-mode-always-expanded awb-menu_icons-left awb-menu_dc-yes mobile-trigger-fullwidth-off awb-menu_mobile-toggle awb-menu_indent-left awb-menu_mt-align-flex-start loading mega-menu-loading awb-menu_desktop awb-menu_dropdown awb-menu_expand-right 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data-expand=\"right\"><ul id=\"menu-artigos\" class=\"fusion-menu awb-menu__main-ul awb-menu__main-ul_column\"><li  id=\"menu-item-18450\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18450 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18450\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-a-historia-da-tradicao\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">The History of Tradition<\/span><\/a><\/li><li  id=\"menu-item-18449\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18449 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18449\"><span class=\"awb-menu__main-background-default 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menu-item-18451 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18451\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/a-historia-do-vesak\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">The History of Vesak<\/span><\/a><\/li><li  id=\"menu-item-18452\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18452 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18452\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-quero-ir-ao-mosteiro\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">I want to go to the Monastery<\/span><\/a><\/li><li  id=\"menu-item-18454\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18454 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18454\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-porque-ir-a-um-mosteiro\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Why go to a monastery?<\/span><\/a><\/li><li  id=\"menu-item-18445\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18445 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18445\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-caminhada-na-corda-bamba\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Walk on the Bamba Rope<\/span><\/a><\/li><li  id=\"menu-item-18443\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18443 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18443\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/artigo-a-pratica-da-minhoca\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">The practice of worms<\/span><\/a><\/li><li  id=\"menu-item-18446\"  class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-18446 awb-menu__li awb-menu__main-li awb-menu__main-li_regular\"  data-item-id=\"18446\"><span class=\"awb-menu__main-background-default awb-menu__main-background-default_fade\"><\/span><span class=\"awb-menu__main-background-active awb-menu__main-background-active_fade\"><\/span><a  href=\"https:\/\/sumedharama.pt\/en\/ensinamentos\/artigos\/anumodana\/\" class=\"awb-menu__main-a awb-menu__main-a_regular\"><span class=\"menu-text\">Anumodana<\/span><\/a><\/li><\/ul><\/nav><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-5 fusion_builder_column_1_2 1_2 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:50%;--awb-margin-top-large:0px;--awb-spacing-right-large:3.84%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:3.84%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-2\"><p style=\"text-align: justify;\"><span style=\"background-color: rgba(255, 255, 255, 0); color: var(--body_typography-color); font-family: var(--body_typography-font-family); font-size: var(--body_typography-font-size); font-style: var(--body_typography-font-style,normal); letter-spacing: var(--body_typography-letter-spacing);\"><b style=\"font-size: 20px;\" data-fusion-font=\"true\"><strong>The Forest Tradition<\/strong> <\/b><\/span><span style=\"background-color: rgba(255, 255, 255, 0); color: var(--body_typography-color); font-family: var(--body_typography-font-family); font-size: var(--body_typography-font-size); font-style: var(--body_typography-font-style,normal); font-weight: var(--body_typography-font-weight); letter-spacing: var(--body_typography-letter-spacing);\">| <\/span>and the \u2018Wisdom of the Warrior\u2019<\/p>\n<p style=\"text-align: justify;\">Over the last few centuries, in general, all religions and cults have had their decline, on the one hand, due to the progressive indolence and accommodation to better and more exquisite material conditions, on the other, as a reflection of an imbalance in which the need to institutionalize an order, came to generate a progressive dichotomy authority-free will. This in turn was opening up as the very inner dispersion and distraction of the human being was accentuating the weakening of his spiritual attention, thus polarizing more and more his conscious inner power in the submissive and at the same time voluntary dependence on the physical level of sensual and material conditions.<\/p>\n<p style=\"text-align: justify;\">On the other hand, the institutional power and the means of control of societies, in inflating themselves, were in turn promoting the exclusivity of power and stifling both the freedom and the initiative of the human being, so indispensable to access the only door that really opens the way to true inner realization, the door of understanding and discernment.<\/p>\n<p style=\"text-align: justify;\">The history of Buddhism does not escape the previous scenario, but like other diverse religions and philosophies, it is nevertheless particular in its own context and course. The originality of the resistance and adaptation on the part of certain masters and groups, between lines and traditions that have emerged over time, demarcates, inside or outside of movements whether institutional or not, precisely the need to find the nobility of teaching, above all, in the realization of inner practice, inspiring in this sense the discipline and austerity necessary to overcome the indulgent material condition and redeem again the original principles and values that the Buddha encouraged to follow.<\/p>\n<p style=\"text-align: justify;\">Over time, Buddhism has functioned as a civilizing driving force. His teaching on Karma, for example \u2013 the principle that all intentional action has consequences \u2013 has fostered morality and compassion in many societies. But on a deeper level, Buddhism has always blurred the line between civilization and wild nature. Tradition tells us that the Buddha was born in a forest, attained enlightenment in a forest, lived and taught most of his life in the forest, and finally died in the forest. When there was a possibility, the forest was his favorite residence, for he himself said: \"Tath\u0101gatas cling to secluded places\". The qualities of mind He needed to survive unarmed, physically and mentally, through the paths of the virgin and wild forest, were crucial in His discovery of the Dhamma. These qualities included endurance, resolution and discernment; Inner honesty, circumspection, steadfastness in the face of loneliness, courage and disengagement in situations of danger, compassion and respect for all other forest dwellers.<\/p>\n<p style=\"text-align: justify;\">Within Theravada Buddhism today, there is more specifically a line \u2018The Kammatth\u0101na Tradition (Meditation) of the Forest\u2019, which today, better known as the \u2018Tai Forest Tradition\u2019, had as its fundamental milestone the movement inspired and founded by a monk from north-east Thailand in the 20th century, Phra Ajahn Mun Bh\u016bridatta Thera (Phra \u2013 in p\u0101li, Venerable). His impulse took a new breath and revitalized the practical teaching of the Buddha, illuminated again the forgotten path to Nibb\u0101na (Nirv\u0101na in Sanskrit) and raised what in ancient cultures was known as the \u201cWisdom of the Warrior\u201d.<\/p>\n<p style=\"text-align: justify;\">Let us then look at a little bit of this journey and how among the various Buddhist lines and traditions in the world, this wild \u201cflower\u201d appears, the Forest Tradition, simile to the uppala Lotus that rises immaculately from the mud, such a Buddha to flourish.<\/p>\n<p style=\"text-align: justify;\">Going back to the past, the tradition of forest meditation goes even further than the Buddha's own time. It was customary to see in these ancient times, in India and in the region of the Himalayas, many who, in seeking the way of spiritual liberation, left the life of the city and village in search of a refuge in the mountain and in the virgin forest. In an act of renunciation of worldly riches and values, this was the ideal place, because the Forest offered a harsh natural space in which the few who could be found there were either the \"crazy\", the outcasts, or the spiritual renouncers. It was a dimension apart from material influence and cultural norms and thus the propitious site for the cultivation of higher spiritual qualities, which allowed transcending these same limitations.<\/p>\n<p style=\"text-align: justify;\">At the age of 29, Prince Siddh\u0101rta Gautama leaves the palace where he grew up and heads to the forest for the purpose of training the disciplines of Yoga. The story is known of how, dissatisfied, he left his masters, looking for his own way. He did so, after which he came to the realization of the essential truth he called \u2018The Middle Way\u2019, precisely under the shadow of the bodhi tree, off the Nera\u00f1jar\u0101 River, where Bodh-Gay\u0101 is now located in Bihar State, India.<\/p>\n<p style=\"text-align: justify;\">As far as historical records can confirm, it is reported that, a few months after the Buddha died, supposedly in the 5th century BC, a large Council of Elders was convened to formalise and establish the teachings and monastic rules, in the standard form of the vernacular P\u0101libhasa \u2013 \u201cThe Language of Texts.\u201d One hundred years later, the Second Council meets again to verify the whole teaching and to create a general consensus on the code and doctrine. It was then that the great schism and division between the two \u201cvehicles\u201d took place. Most of the group wanted to change certain rules and came to give rise to the Mah\u0101y\u0101na \u2013 Great Vehicle, known as North Buddhism, which spread mainly to Tibet (Vajray\u0101na branch), China, Korea and Japan. The minority of the group were more cautious about the proposed modifications, preferring to remain faithful to the strict simplicity of the teachings and not extrapolate the Dhamma as it had been bequeathed by the Buddha to his original Disciples. It was from this minority group of Theras (in P\u0101li language \u2013 Elders) that 130 years after this \u201cCouncil\u201d, the Theravada school, H\u012bnay\u0101na \u2013 Small Vehicle, emerged, characterised by being the most conservative, also known as South Buddhism and spreading to the South and Southeast, initially India and then Sri Lanka, Burma, Thailand, Laos, Vietnam, Malaysia and Indonesia.<\/p>\n<p style=\"text-align: justify;\">By 250 BC, during the reign of Emperor A\u015boka (\u00a7) (273-236), there were already several divergent lines and schools throughout the Indian Sub-Continent. It was then that the third Buddhist Council presided over by Venerable Moggaliputta Tissa Maha Thera met, under the fundamental patronage of the Grand Emperor and where several missions were decided, sent both into and out of India.<\/p>\n<p style=\"text-align: justify;\">A group of Emperor A\u015boka's son, Arahant Mahinda, along with four others, headed to Sri Lanka, later to become Portuguese Ceylon. There they transmitted the Buddha's teachings to King Devanampiyatissa (247-207 B.C.) who, impressed, soon accepted Buddhism. Thus Buddhism was first established on the island.<\/p>\n<p style=\"text-align: justify;\">Following the troubled political period of the 1st century BC, when a fermentation of Hindu Brahmanic revival movements, with influences from East and West, arose in the Indian Sub-Continent, a climate of pressure increased the risk of losing the master line of the basic and practical teaching of the Buddha, due also in part to the divergent dilution of tradition on the various fronts of thought and religion at the time in the forge. It was at this time that many of those who were most faithful to the Buddha's original practical teaching retired to the island of Sri Lanka.<\/p>\n<p style=\"text-align: justify;\">It was then in the reign of King Dutugemunu (101-77 BC), acclaimed as the Golden Age of Theravada Buddhism in Sri Lanka, that this particular \"Vehicle\" was established and consolidated, with minimal modification. The Teaching Tradition was transmitted orally and mnemonically in the P\u0101li language, not as a need to develop to face hostile beliefs, but maintaining the distinct line between the basic formal teaching and the later added commentaries.<\/p>\n<p style=\"text-align: justify;\">Then comes the Fourth Council according to the Theravada Tradition, taking place near Matale, Sri Lanka, during the reign of King Vattha Gamini Abhaya (29-17 BC). It was there that finally and for the first time 500 monks presided over by Venerable Rakkhita carried out the transcription of the entire P\u0101li Canon (Tipitaka) and Commentaries (Atthakatha) into scripture. This was the crucial moment and the place where the unshakable roots of the P\u0101li Canon were founded, without which today's Theravada Tradition would not have survived as it did through wars, persecutions and other setbacks.<\/p>\n<p style=\"text-align: justify;\">Still going back in time, there were other missionary groups that, initially under the aegis of Emperor A\u015boka, dispersed to other Southeast Asian countries, from India and Sri Lanka, such as Burma and later Thailand, Cambodia and Laos. However, despite the geographical dispersion, the continuous retrospection to the standard values of the P\u0101li Canon was maintaining the central verticality of Tradition, with all the respect and reverence for the way of life and discipline that the Buddha performed in the forest. This Forest Tradition has been the model that has been subsisting despite the many ups and downs over the centuries. Tradition sometimes faded in Sri Lanka and there came monks from Thailand to help her up. Other times it was in Thailand that the weakening happened and there came monks from Burma to give their breath and encouragement. This has been the case for centuries, supporting and helping each other, maintaining the original character of \u2018religion\u2019 on the surface.<\/p>\n<p style=\"text-align: justify;\">Other problems have arisen throughout history. It is very common, not only in the Buddhist forum, but throughout the world, to see corruption allied with the wealth and material obesity of worldly, ecclesiastical and political success. So it was with Buddhism at certain levels and at different times, for from time to time the monastic system accommodated itself to a more relaxed character, where material degeneration inflated upon its own weight, followed by collapse. It was then that a small group or a great master rebelled against the system, returning to the discipline and austerity of the virgin and harsh recesses, re-establishing again the original patterns of monastic code, meditation practice, and teaching study.<\/p>\n<p style=\"text-align: justify;\">By the mid-19th century, Buddhism in Thailand had acquired a rich variety of regional traditions and practices. However, the general body of his spiritual life had become degraded along with the sloppiness and corruption of monastic discipline, with Dhamma teachings mixed with nebulous tantric and animistic vestiges, allied to the fact that rare were already those who practiced meditation. To make matters worse, there was already a widespread opinion, both on the side of the degenerate fraction and even more so by the \"scholars\" of orthodoxy, that it was no longer possible to perform nibb\u0101na (Nirv\u0101na), or even reach the initial states of jh\u0101na (meditative absorption).<\/p>\n<p style=\"text-align: justify;\">This was a situation that the revivalists of the Forest Tradition refused to accept. And it was at the same time one of the reasons why they were \"catalogued\" by independents and agitators by the ecclesiastical hierarchy of the time, in addition to the disdain that many of them showed for the \"study monks\" of the Theravada line itself by asserting that \"wisdom is not taken from books\".<\/p>\n<p style=\"text-align: justify;\">This contrast is another crucial point, which paradoxically, rather than omitting the importance that the Theravada line gives to the study of the Buddha\u2019s word, highlights first of all the particularity of the monks of the \u201cTradition of the Forest\u201d, in taking on a more focused determination in lifestyle and personal experience than in books (especially the commentaries on Scripture). Such an attitude would perhaps be unworthy, or even less pure sentiments behind such allusions might be supposed, were it not in reality for the realization that the interpretations of the \"scholars\" were actually leading Buddhism into a black hole.<\/p>\n<p style=\"text-align: justify;\">This was precisely the ripe ground for something new to emerge. A few, dissatisfied with the current situation, such as the Buddha 2500 years earlier, felt the need to go further. Not neglecting the study of the Canon, they then turned their eyes and their lives again to the wild corners of the forests and mountains, as if retreating to their own inner Nature, seeking there contemplative retreat and meditation in contact with the natural environment, thus bringing to light the practice of inner realization and discovery.<\/p>\n<p style=\"text-align: justify;\">Among the various \u201cswilderness\u201d traditions of Southeast Asia, there is the one that has increasingly attracted the attention of a greater number of Westerners for its originality and sobriety, and has already begun to take root in the West. It is Thailand\u2019s \u2018Kammatth\u0101na (Meditation) Forest Tradition\u2019, which came to embody the fundamental \u2018anima\u2019 of the current \u2018Tai Forest Tradition\u2019, a movement that was catapulted at the beginning of the 20th century by the great Master, a native of north-east Thailand, Phra Ajahn Mun Bh\u016bridatta Thera, one of the bastions of Buddhist essence who came to ignite the lost spirit of the ancient \u2018Warrior\u2019s Wisdom\u2019, and to which the \u2018Tai Forest Tradition\u2019 now owes its spiritual banner.<\/p>\n<p style=\"text-align: justify;\">Born in 1870, son of rice farmers in the northeastern province of Ubon, he ordained himself as a monk in 1892. At that time, the country still suffered the remnants of anarchy caused by the destruction of the Kingdom of Ayudhya in 1767, further worsening the disorganization of the already corrupt monastic system.<\/p>\n<p><img decoding=\"async\" loading=\"lazy\" class=\"alignnone size-medium wp-image-3299\" src=\"http:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/Ajahn-Mun-228x300.jpg\" alt=\"\" width=\"228\" height=\"300\" srcset=\"https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/Ajahn-Mun-200x264.jpg 200w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/Ajahn-Mun-228x300.jpg 228w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/Ajahn-Mun-400x527.jpg 400w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/Ajahn-Mun.jpg 500w\" sizes=\"auto, (max-width: 228px) 100vw, 228px\" \/><\/p>\n<p style=\"text-align: justify;\">There were then two main groups of Buddhism: Traditional Buddhism, which came to be known as Mahanikaya and which included a multiple variety of customs and branches spread throughout the country, already sloppy and with various cults mixed, little already respecting the Pali Canon; and the Dhammayutta Reform Buddhism group, initiated in 1820 by Prince Mongkut who, discontented with the corrupt sloppiness of the monastic situation, decided to reorder themselves among the discipline of the strict Mon, near the Thai-Myanmar border. Its purpose resulted in the alignment of the practice with the teachings of the Pali Canon.<\/p>\n<p style=\"text-align: justify;\">By adopting a more rational and \u2018scientific\u2019 approach to the Dhamma, it promoted the eradication of superstitions, a more serious study of the Pali texts and, above all, a new rigour in the monastic Code and Discipline. Finding little appeal in the Traditional group, it was in this group Dhammayutta that later Ajahn Mun came to order himself. His method of practice was solitary and rigorous, giving much more attention to meditation practices than to the theoretical side. He followed the Vin\u0101ya (monastic discipline) faithfully, and also observed many of the 13 classical dhutanga (ascetic practices), such as eating only what is offered, using habits solely made with leftovers, living in the forest, and eating only one meal a day. In search of refuges in the wild forests of Thailand and Laos, he avoided the obligations of accommodating monastic life, thus deciding to devote long hours of the day and night to meditation.<\/p>\n<p style=\"text-align: justify;\">By this time no one believed in the realization of the path to Nirv\u0101na.<\/p>\n<p style=\"text-align: justify;\">After wandering long years with his Master, who never assured him that this practice would lead to the Noble Achievements, Ajahn Mun decides to go on a lonely journey in search of a Master who could safely show him this path. His quest spanned two decades amid countless challenges and hardships, as he roamed the jungles of Laos, Central Thailand, and Myanmar (Burma), but never found the Master he was looking for. He often realized that he would have to follow the Buddha's example and take savage Nature as his Master, not as a simple measure of conforming to the laws of Nature itself \u2013 for Nature itself manifests sams\u0101ra (impermanence \u2013 transience) \u2013 but rather as a means of discerning and attaining in full the truths transcending those same laws. If He wanted to find the way beyond aging, disease, and death, He would have to grasp the lessons of an environment where aging, disease, and death are clearly in evidence. At the same time, encounters with other forest monks indicated to him that learning the lessons of Nature involved more than simply perfecting the skill for physical survival. He would also have to develop discernment so as not to allow himself to be led into undesirable paths in his meditation. And then, with deep determination and responsibility for his task, he returned to a mountainous region of Central Thailand and settled there alone in a cave.<\/p>\n<p style=\"text-align: justify;\">On his long way through the wild recesses of Nature, Ajahn Mun understood that, contrary to the skepticism of both Traditional and Reformation Buddhist groups, the path to Nibb\u0101na (Nirv\u0101na) was not closed. And that the true Dhamma should be found, not in customs, rituals, or texts, but in the well-trained heart and mind. The texts would be indicators for training, no more and no less. The rules of Vin\u0101ya (discipline), rather than mere external conventions, should take on an important role in physical and mental perseverance. As for the Dhamma texts, the practice should not be just a matter of blind faith, affirmation, or verbalism. Just reading and thinking about the texts, could not offer a proper understanding of their meaning, nor necessarily signify true respect for them. True respect for the texts meant taking them as a challenge: Put your teachings seriously to the test, so as to check where in reality they are true. During the testing of the teachings alongside meditation, the mind would give birth to many unexpected achievements that were not found in the texts. These in turn should also be put to the test, so that in this way one learns gradually by experience and error, to the point of actual and Noble realization. Only then did Ajahn Mun say, \"one would have understood the Dhamma.\"<\/p>\n<p style=\"text-align: justify;\">This is the attitude towards the Dhamma (Truth) that goes back to what ancient cultures called \u2018Wisdom of the Warrior\u2019 \u2013 the \u2018knowledge\u2019 that comes from developing expertise in the practice of difficult and adverse situations \u2013 in contrast to the \u2018scriptural knowledge\u2019 developed by people sitting in relative safety and comfort. Of course, warriors need to use words in the course of their training, but they only recognize the authority of a text to the extent that their teachings bear fruit in practice. The Canon itself encourages this when it mentions the Buddha teaching his aunt: \u201cIn relation to the teachings you may know, \u201cThese teachings lead to overcoming passion, not passion; to be free, not to prison; stripping, not accumulation; modesty, not superiority; contentment, not discontent; to the recollection, not to the plot; perseverance, not laziness; This is the Dhamma, this is the Vin\u0101ya, this is the instruction of the Master.\u2019<\/p>\n<p style=\"text-align: justify;\">In a famous episode with one of his disciples, in which he constantly doubted where to find the dispensation and transmission of the Buddha's douche (s\u0101san\u0101), Ajahn Mun put him a whole day to meditate on the word \"Buddho\"\u2026 At the end of the day, after having carried out the site internally and preparing to inform the Master by opening the door of his crap, he came face to face with the serene One who asked him, \"Do you now recognize where to find the s\u0101sana?\" In other words, the ultimate authority to evaluate and judge the teaching is not in the \"body\" where it can be found, in this case the Pali Canon or the Buddhist religion itself, but rather in the inexorable honesty of the human being in testing the Dhamma (Truth \u2013 Teaching) and carefully discriminating the results within.<\/p>\n<p style=\"text-align: justify;\">However, by ensuring that the path to the Noble Achievements and Nibb\u0101na was open, Ajahn Mun returns to the northeast and despite his reserved nature, with his unique and wholesome posture, was increasingly attracting admirers and disciples willing to start studying in a more wild environment.<\/p>\n<p style=\"text-align: justify;\">The vital point of this pillar figure of Theravada Buddhism and bulwark of the current \u201cTai Forest Tradition\u201d is revealed precisely in the balance that within the different traditions, Ajahn Mun himself brought together and fought to combine and accomplish in and around his practice and discipline. He succeeded in harmonizing the rigor of discipline and academic scholarship inspired by the Dhammayutta movement, with the practical side in relation to wild nature, while revitalizing and inspiring the Mahanikaya order. The Dhammayutta movement, however, has utterly failed with its more academic tendency, by becoming politically bureaucratised and adopting a more urban and social form, later inspiring a third type of Buddhism, \u2018State Buddhism\u2019, which even instigates monks to settle in monasteries, to abandon forests and to devote more time to the academic side than to meditation, and even to challenge anyone who opposes this directive.<\/p>\n<p style=\"text-align: justify;\">Never having given great importance to the academic and social forum, Ajahn Mun departs with his most faithful disciples to the north, where they could still be free. Throughout his life he refused fame and titles, and when in the early 1930s he was appointed by the Bangkok authorities to exercise the function of abbot and leader of the Tradition in one of the most important and ancient monasteries in the city of Chieng Mai, he disappeared without a trace at dawn the next day.<\/p>\n<p style=\"text-align: justify;\">His detractors accused him of not following or respecting the traditional Buddhist customs of the time, to which he replied that he was not interested in bowing to the customs of any particular society \u2013 which were usually the customs of people blunted with avarice, hatred and delusion in their minds. He was more interested in finding what He called the \u201cCostume of the Nobles\u201d, the practices that had first of all enabled the Buddha and his original disciples to achieve awakening.<\/p>\n<p style=\"text-align: justify;\">This famous phrase \u2013 the \u201cNoblemen\u2019s Costume\u201d \u2013 goes back to an incident in the Buddha\u2019s own life: not long after his \u201cAwakening \u2013 Enlightenment\u201d, he returned to the kingdom he had left 6 years earlier in order to pass on the Dhamma to his family. After spending the night in the forest, upon awakening from the day, he went to the city to beg for food. His father, the King, upon learning what was going on, immediately went to admonish him. \"This is a shame,\" said the King, \"no one in the lineage of our family has ever begged. It's against the customs of our family. To which the Buddha replied, \"Now I no longer belong to the lineage of my family, but to the lineage of the Nobles. These are the customs I follow. Ajahn Mun devoted many of his years to the pursuit of these customs.<\/p>\n<p style=\"text-align: justify;\">Years later, at the end of his life and after the ecclesiastical authorities had become more condescending to his practice, he returned again, settling in the northeast. The movement founded by itself, only in the fifties would be accepted in Bangkok.<\/p>\n<p><img decoding=\"async\" loading=\"lazy\" class=\"alignnone size-medium wp-image-3300\" src=\"http:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/LP-Chah-209x300.jpg\" alt=\"\" width=\"209\" height=\"300\" srcset=\"https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/LP-Chah-200x288.jpg 200w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/LP-Chah-209x300.jpg 209w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/LP-Chah-400x575.jpg 400w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/07\/LP-Chah.jpg 509w\" sizes=\"auto, (max-width: 209px) 100vw, 209px\" \/><\/p>\n<p style=\"text-align: justify;\">At a time coinciding with the loss of confidence in most state monks, many of whom were no longer mere bureaucrats dressed in habits, the Kammatth\u0101na monks thus began to represent, in the eyes of many monastics and the population, a solid and reliable expression of the Dhamma, in a world in rapid and furious modernization.<\/p>\n<p style=\"text-align: justify;\">It was by this time that another great name had risen, someone who would ground and catapult the whole movement and the essence inspired by Ajahn Mun, throughout the country and beyond. He was the Venerable Ajahn Chah \u2013 Phra Bodhiny\u0101na Thera. Like Ajahn Mun, Ajahn Chah was born in Isahn Land, north-east Thailand, more precisely in the so-called \u2018Province of the Wise\u2019, Ubon. At the age of nine he decided to leave his family and ordain himself in a local Mahanikaya monastery. At twenty he receives complete ordination as Bhikkhu (monk). In junior he studies the basics of Dhamma, discipline, and other scriptures. As he studies the Pali and translates comments from the Dhammapada, he realizes the disparity between his life and that of the monks at the time of the Buddha: they roamed the forests \u201clonely, impetuous and determined\u201d, and he glued to a book in the study room of a monastery\u2026would he be losing the spirit of resolution? How important was the academic study? Something within him was remaining muffled by limited declinations and approximations at the root of the words themselves. That was certainly not the way to liberation. Dissatisfied with his situation and the sloppiness of local discipline, he decides to go in search of superior guidance in meditation. With another friend he departs in Tudong (pilgrimage of the forest and the wild media).<\/p>\n<p style=\"text-align: justify;\">For several years, they walk in the ascetic style, sleeping in forests and caves, going through various challenges and adversities through the jungles of Isahn. They meet some Monasteries and Forest Masters, with whom they spend seasons, assimilating their teachings and practicing meditation. It was during his stay at Wat Kow Wongkot Monastery that for the first time Ajahn Chah heard the name of the monk who would become a legendary figure throughout Thailand, the most revered monk of his generation, Ajahn Mun. A layman then informs him that Ajahn Mun, having been withdrawn in the north for ten years, had returned to Isahn with a large group of monks, settling in the mountains of Sakon Nakon. It is then that Ajahn Chah decides to visit him.<\/p>\n<p style=\"text-align: justify;\">At a critical moment, when doubts flooded his monastic purpose, this was the crucial encounter that profoundly and significantly marked Ajahn Chah until the end of his life. As soon as they entered the monastery of Ajahn Mun, Ajahn Chah was immediately invaded by the quiet and discreet atmosphere. There was something in the monastery like no other \u2013 the silence was curiously charged with vibration.<\/p>\n<p style=\"text-align: justify;\">After paying due respects, among several questions, Ajahn Mun asked if they had any doubts regarding the practice. Ajahn Chah answered in the affirmative, expressing his dismay at the study of the texts of the discipline which seemed too detailed to be practiced: It didn't seem possible to keep all the rules. What should be the standard to follow? Ajahn Mun advised it as a basic principle to follow the \u201cTwo Guardians of the World\u201d: hiri (a sense of shame) and ottappa (intelligent fear of consequences). In the presence of these two virtues, He said, everything else would follow. Then, he spoke about the training of the three categories of the eight-fold path to improvement: sila (morality), s\u0101dhana (concentration) and pa\u00f1\u00f1\u0101 (knowledge); and on the four Roads to Success and the five Spiritual Powers. With excellent authority, he described the \u201cway things really are\u201d and the path to liberation. Ajahn Chah was perfectly ecstatic.<\/p>\n<p style=\"text-align: justify;\">Later, Ajahn Chah said that despite having spent a tiring day walking, upon hearing Ajahn Mun speak, all the boredom disappeared, his mind became clear, serene, feeling light.<\/p>\n<p style=\"text-align: justify;\">On the second day, Ajahn Mun gave more teachings and Ajahn Chah saw all his doubts go away regarding his future practice. He felt a joy and ecstasy in the Dhamma with never before. Now all he had left was to put his knowledge into practice. Undoubtedly, one of the teachings that most inspired him from these two evenings was the instruction to become Sikkhibhuto himself, i.e. \u201cTruth Witness\u201d. But the most enlightening explanation, which gave it the necessary support for the practice that had hitherto escaped it, was the distinction between the mind itself and all the transitory states that appear and disappear within it. Ajahn Mun said they are mere states. By not understanding this point, we take them as real, identifying them with the mind itself. They are only transitory states.<\/p>\n<p style=\"text-align: justify;\">On the third day, Ajahn Chah paid respects and left with a heart full of a golden inspiration, which he would never leave until the end of his life.<\/p>\n<p style=\"text-align: justify;\">His visit to Ajahn Mun was not simply the visit of a young pilgrim monk to the Father of the Forest Tradition, but that of a Mahanikaya monk to a Dhammayutta monastery. How and why did Ajahn Chah, a Mahanikaya monk, consider himself a disciple of Ajahn Mun (Dhammayutta) for the rest of his life, having only lived with Him for two nights?<\/p>\n<p style=\"text-align: justify;\">Ajahn Chah's response to this question was \"that near a fire, the person with closed eyes can spend a lifetime without even seeing it, while a person with good, open eyes would not take long to see the light.\" He seems to suggest having received from Ajahn Mun, which in other Buddhist traditions is understood as \u201ctransmission\u201d. Although it may be objected that \u201ctransmission\u201d is a strange idea to Theravada Buddhism, it is in fact noted that following this meeting, Ajahn Chah felt that his path was lit up. Using another analogy, it was as if He had been given a well-defined plan to carry out, with his own tools, and all that was missing was to get to work.<\/p>\n<p style=\"text-align: justify;\">It is said that Ajahn Mun, interpreting the dream of a senior disciple, intuited that Ajahn Chah was the monk who would spread the seed of the Forest Tradition throughout the Mahanikaya order and create a firmer Sangha, with the foundation of several monasteries throughout the Province and Country. And so it happened.<\/p>\n<p style=\"text-align: justify;\">In 1954, Ajahn Chah returned to Ubon province. He is invited to settle in a dense forest near his homeland, Bahn Gor. This uninhabited forest, known as the place of snakes, tigers and ghosts, was in his words the ideal place for a forest monk. As more disciples gathered around him, the Monastery known in his name, Wat Pah Pong, was established.<\/p>\n<p style=\"text-align: justify;\">Maintaining the code inspired by Ajahn Mun and the spirit of the Forest, Ajahn Chah, with his own style of simple, clear and austere teaching, allied a fundamental characteristic to the Kammatth\u0101na Tradition of the Forest. Precisely, a stronger sense of community and group practice, promoting closer contact with the population and even with the foreigner. This is his most distinguished contribution to Tradition. That is, regardless of the factor of the Order, He managed to pass the essence of Tradition, from a condition almost exclusively isolated in distant and reserved recesses or confinement of villages, to a condition broader and closer to the communities in general. On the other hand, in an age of troubled disorientation in which forests are in grave danger of progressive extinction, this more communal movement also helps Tradition to spread more internally, but also internationally. Today in 2006 in Thailand alone, there are more than three hundred monasteries of the line of Ajahn Mun and Ajahn Chah scattered throughout the country.<\/p>\n<p style=\"text-align: justify;\">The next step that the Forest Tradition takes is due first of all to Ajahn Chah and then to the entry into the Tradition of the one who was the first Western monk in this Theravada line, Phra R\u0101ja Sumedh\u0101cariya \u2013 Ajahn Sumedho. It was these two great Grandfathers who sponsored the initial rooting of Tradition in the West. After that, many other Western monks emerged.<\/p>\n<p style=\"text-align: justify;\">Ajahn Sumedho was born in Seattle, Washington, in 1934. She grew up in an Anglican family with an older sister. Between 1951 and 1953, he studied Chinese and History at the University of Washington. After serving four years as a medical assistant in the U.S. Navy, he returns to the University and completes the Bachelor of Arts degree in Far Eastern Studies.<\/p>\n<p style=\"text-align: justify;\">The studies introduce him to Buddhism through reading, while the period of service in the Navy leads him to contact the \u201cBuddhist Society of Japan\u201d. In 1961, he re-registered for the Master of Arts degree in South Asian Studies at the University of California, Bekerley, where he graduated in 1963.<\/p>\n<p style=\"text-align: justify;\">Disillusioned and dissatisfied with the dogmatism of the Western religion, he decided in 1966 to travel to Thailand to practice meditation in Wat Mahathat, Bangkok. Not long after, he took ordination as a novice monk in a remote part of the country, Nong Khai, until he received full ordination in 1967.<\/p>\n<p style=\"text-align: justify;\">A year of solitary practice follows. Although fruitful, this period showed him the need for a teacher who could guide him more actively. A furtuitous encounter with a visiting monk led him to search for his meditation master in Ubon Province at the Forest Monastery in Wat Pah Pong, the monastery of Ajahn Chah. He accepts Ajahn Chah as his preceptor, thus becoming his disciple and remaining under his intimate guidance for ten years.<\/p>\n<p style=\"text-align: justify;\">In 1975, Ajahn Chah allowed him to lead a small community of monks not far from Wat Pah Pong, thus founding a \u201cMonastery of Forest Tradition\u201d for Western monks, Wat Pah Nanachat, \u201cInternational Forest Monastery\u201d, where Westerners could come and train in English. In 1976, Ajahn Sumedho made a trip to America to visit his parents, but not without a stopover in England, and was invited to stay in a small Buddhist Monastery in Hampstead, London. A second visit to this monastery in 1977, accompanied by Ajahn Chah, became the beginning of his residence in England, precisely in the Hampstead Vih\u0101ra (Vih\u0101ra - residence or small Monastery), along with three other monks.<\/p>\n<p style=\"text-align: justify;\">Since then, with great initial efforts and much will, four large establishments have been founded as Monasteries of this Tradition in England: \u201cCittaviveka Buddhist Monastery\u201d in Chithurst, West Sussex; \u201cAmar\u0101vat\u012b Buddhist Monastery\u201d in Great Gaddesden, Hertfordshire; \u201cAruna Ratanagiri Buddhist Monastery\u201d in Harnam, Northumberland and \u201cHartridge Buddhist Monastery\u201d in Upottery, Devon.<\/p>\n<p style=\"text-align: justify;\">Ajahn Sumedho is currently the Abbot of \u201cAmar\u0101vat\u012b Buddhist Monastery\u201d (Amar\u0101vat\u012b \u2013 abode of the Immortals) and has since sponsored the birth of seven more monasteries in the Western world, namely: \u201cKloster Dhammapala\u201d in Waldrand, Kandersteg, Switzerland; \u201cSantacittarama\u201d in Localita \u201cLe Brulla\u201d, Italy; \u201cBodhinyana Monastery\u201d in Serpentine, Australia; \u201cBodhivana Monastery\u201d in East Warburton, Australia; \u201cAuckland Buddhist Vihara\u201d in Mt. Wellington, New Zealand; \u201cBodhinyanarama Monastery\u201d in Stokes Valley, New Zealand; and \u201cAbhayagiri Buddhist Monastery\u201d in Redwood Valley \u2013 California, USA.<\/p>\n<p style=\"text-align: justify;\">In 1981 he was awarded the degree of Upajjhaya (Upajjh\u0101ya: preceptor) this is a monk over ten years of age, who has the authority to confer complete monastic ordination. Since then he has ordained hundreds of aspirants of various nationalities. In 1992 he was conferred the title of Phra Sumedh\u0101cariya, then the first time such an honor was bestowed on a Western monk.<\/p>\n<p style=\"text-align: justify;\">However, on 14 August 2004, Her Royal Highness, the Queen of Thailand, gave her the honorific title of Phra R\u0101ja Sumedh\u0101cariya.<\/p>\n<p style=\"text-align: justify;\">In addition to all the pioneering impetus in sponsoring the spread and early rooting of the Forest Tradition in the West, Ajahn Sumedho also promoted another fundamental reinstitution, which was the possibility of admitting and ordaining nuns, thus promoting the creation of a female wing (the Siladhar\u0101) in the Monastic Community (Sangha). This measure thus approximates the custom of the order of Bhikkhunis (monks) that was lost in the eleventh century and that already since the time of Siddh\u0101rta Gautama had existed, doing justice to what the Buddha himself admitted and defended in his time. As can be seen in the Pali Canon, there is the recognition of equal rights for man and woman and that at the same level, these can also become Arhats and attain both Nirv\u0101na and Enlightenment by the path of renunciation.<\/p>\n<p style=\"text-align: justify;\">As we look at this whole journey between Siddh\u0101rta Gautama and Ajahn Sumedho, we notice that an essentially common point in the lives of these Masters was dissatisfaction and nonconformity in purity of purpose. We see that beyond titles, fame or personality, the search for the \u2018Noble Truths\u2019 within the human being lies on an impersonal and immaterial plane, above institutions, forms, names, orders, races, colors, flags or conventions. In the heart and mind of the human being there is a battle against values, beliefs, prejudices, emotions, material desires, tendencies, opinions and conventional systems that constantly invade and attack the human mind. In this often uncomfortable and seemingly ungrateful struggle, the \"Wisdom of the Warrior\" proves vital, in the inexorable spiritual conquest that launches the inner being to transcend itself in purity of mind and heart, in the light of itself.<\/p>\n<p style=\"font-size: 14px; text-align: justify;\" data-fusion-font=\"true\">Dhammiko Bhikkhu<\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-6 fusion_builder_column_1_4 1_4 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:25%;--awb-margin-top-large:0px;--awb-spacing-right-large:7.68%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:7.68%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-6 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-7 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-modal modal fade modal-1 produtos\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-1\" aria-hidden=\"true\" style=\"--awb-border-color:#ffffff;--awb-background:#ffffff;\"><div class=\"modal-dialog modal-lg\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">\u00d7<\/button><h3 class=\"modal-title\" id=\"modal-heading-1\" data-dismiss=\"modal\" aria-hidden=\"true\">The Foods We Need<\/h3><\/div><div class=\"modal-body fusion-clearfix\">\n<p>People often ask us what they can offer us in terms of food.<br \/>\nIn addition to the Meal Offer link calendars proper, often meals are made in the Monastery itself, so there is really also the need to have ingredients for the people who stay here overnight to be able to cook.<\/p>\n<p>Thus, at the moment the most missing foods are:<\/p>\n<ul>\n<li>Soya milk<\/li>\n<li>Fruit: apples, bananas<\/li>\n<li>vegetables and vegetables:<br \/>\nwatercress, lettuce, spinach, kale, turnips, carrots, coriander<\/li>\n<li>Cheese<\/li>\n<\/ul>\n<p style=\"text-align: center;\">With great gratitude from the Monastic Community<\/p>\n<p style=\"text-align: right;\">Anumodana<\/p>\n<\/div><div class=\"modal-footer\"><button class=\"fusion-button button-default button-medium button default medium\" type=\"button\" data-dismiss=\"modal\">Close<\/button><\/div><\/div><\/div><\/div>\n<div class=\"fusion-modal modal fade modal-2 lingua\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-2\" aria-hidden=\"true\" style=\"--awb-border-color:#ffffff;--awb-background:#ffffff;\"><div class=\"modal-dialog modal-sm\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">\u00d7<\/button><h3 class=\"modal-title\" id=\"modal-heading-2\" data-dismiss=\"modal\" aria-hidden=\"true\"><\/h3><\/div><div class=\"modal-body fusion-clearfix\"><a href=\"https:\/\/sumedharama.pt\/en\/home-en\/\" rel=\"https:\/\/sumedharama.pt\/home-en\"><img decoding=\"async\" class=\"aligncenter wp-image-1246 size-fusion-200\" src=\"http:\/\/www.sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English-200x39.png\" alt=\"\" width=\"200\" height=\"39\" srcset=\"https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English-200x39.png 200w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English-300x59.png 300w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English-400x79.png 400w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-English.png 573w\" sizes=\"(max-width: 200px) 100vw, 200px\" \/><\/a><\/p>\n<hr \/>\n<p><a href=\"https:\/\/sumedharama.pt\/en\/\"><img decoding=\"async\" class=\"aligncenter wp-image-1247 size-fusion-200\" src=\"http:\/\/www.sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese-200x39.png\" alt=\"\" width=\"200\" height=\"39\" srcset=\"https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese-200x39.png 200w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese-300x59.png 300w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese-400x79.png 400w, https:\/\/sumedharama.pt\/wp-content\/uploads\/2021\/06\/Language-Button-Portuguese.png 573w\" sizes=\"(max-width: 200px) 100vw, 200px\" \/><\/a><\/div><\/div><\/div><\/div>\n<div class=\"fusion-modal modal fade modal-3 projetos\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-3\" aria-hidden=\"true\" style=\"--awb-border-color:#ffffff;--awb-background:#ffffff;\"><div class=\"modal-dialog modal-lg\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">\u00d7<\/button><h3 class=\"modal-title\" id=\"modal-heading-3\" data-dismiss=\"modal\" aria-hidden=\"true\">Projects<\/h3><\/div><div class=\"modal-body fusion-clearfix\">\n<p style=\"text-align: center;\"><a href=\"https:\/\/projecto.sumedharama.pt\" target=\"_blank\" rel=\"noopener\">Click here to access the site of the Sumedharama construction project<\/a><\/p>\n<\/div><div class=\"modal-footer\"><button class=\"fusion-button button-default button-medium button default medium\" type=\"button\" data-dismiss=\"modal\">Close<\/button><\/div><\/div><\/div><\/div>\n<div class=\"fusion-modal modal fade modal-4 directions_pt\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-4\" aria-hidden=\"true\" style=\"--awb-border-color:#ffffff;--awb-background:#ffffff;\"><div class=\"modal-dialog modal-lg\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">\u00d7<\/button><h3 class=\"modal-title\" id=\"modal-heading-4\" data-dismiss=\"modal\" aria-hidden=\"true\">DIRECTIONS<\/h3><\/div><div class=\"modal-body fusion-clearfix\">\n<p><span style=\"text-decoration: underline;\">Coming from Lisbon (by car)<\/span><\/p>\n<p>Take the A8 towards Leiria and leave for the A21 (Exit 5) towards Ericeira. Follow the A21 to the end and at the roundabout, exit at the third exit, towards Fonte Boa dos Nabos. After 550 meters turn right, where it says Fonte Boa dos Nabos. After the tunnel, always go straight ahead, on General Humberto Delgado Street, passing through the center of the village. At the intersection, continue on Rua do Vale Grande until you find on your left the Caminho do Vale Grande (before a yellow house with a<br \/>\nwhite wall). In 800m, after a stretch of dirt road, you will reach Sumedharama.<\/p>\n<p><span style=\"text-decoration: underline;\">Coming from Lisbon (by bus)<\/span><\/p>\n<p>Take bus 2740 from Carris, in Campo Grande, to Ericeira.<\/p>\n<p>Arriving at Ericeira you can take a taxi to the monastery (3kms)<\/p>\n<p><span style=\"text-decoration: underline;\">Coming from Porto<\/span><\/p>\n<p>There are two possibilities:<\/p>\n<ol>\n<li>via Aveiro \u2013 coming by IC1 (A17\/A8) to find the A21 near Venda do Pinheiro. After that, you can follow the same indications as in \u201cfrom Lisbon\u201d.<\/li>\n<li>via A1 Porto-Lisbon, and near Alverca leave for CREL (A9). Then leave for the A8 towards the North and follow the same indications as in \u201cLisbon\u201d.<\/li>\n<\/ol>\n<\/div><div class=\"modal-footer\"><button class=\"fusion-button button-default button-medium button default medium\" type=\"button\" data-dismiss=\"modal\">Close<\/button><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\n<\/p>","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"parent":9290,"menu_order":6,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"nf_dc_page":"","footnotes":""},"class_list":["post-9526","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages\/9526","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/comments?post=9526"}],"version-history":[{"count":6,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages\/9526\/revisions"}],"predecessor-version":[{"id":18135,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages\/9526\/revisions\/18135"}],"up":[{"embeddable":true,"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/pages\/9290"}],"wp:attachment":[{"href":"https:\/\/sumedharama.pt\/en\/wp-json\/wp\/v2\/media?parent=9526"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}