Audiobook: Mae Chee Kaew — Her Journey to Spiritual Awakening & Enlightenment

In the serene landscapes of northeastern Thailand, a remarkable story unfolded during the twentieth century - one that would challenge traditional Buddhist paradigms and inspire generations of spiritual seekers. "Mae Chee Kaew: Her Journey to Spiritual Awakening and Enlightenment" chronicles the extraordinary life of a woman whose spiritual achievements would transcend the gender barriers of her time and demonstrate the timeless accessibility of Buddhist enlightenment. Born in 1901 in the humble village of Baan Huay Sai in Thailand's Isaan region, Mae Chee Kaew emerged from modest beginnings to become one of the most significant Buddhist practitioners of her era. From her earliest years, she displayed an uncommon sensitivity to spiritual matters, exhibiting a natural affinity for meditation that would later blossom into profound realization. Though she grew up in a traditional Buddhist household where merit-making and basic religious observances were the norm, her spiritual journey would eventually lead her far beyond conventional practice into the depths of advanced meditation and ultimate enlightenment. The cultural context of early twentieth-century Thailand makes Mae Chee Kaew's achievements particularly noteworthy. In an era when formal Buddhist practice was largely the domain of male monastics, with women's roles typically confined to supporting the sangha through material offerings, her dedication to serious meditation practice and subsequent spiritual attainments stood as a powerful testament to the universal nature of the Buddha's teachings. A pivotal moment in Mae Chee Kaew's spiritual journey came with her encounter with the renowned meditation master Ajahn Mun Bhuridatta Thera. This meeting would profoundly shape her practice and understanding of Buddhist teachings. Ajaan Mun, a towering figure in the Thai Forest Tradition, recognized her potential and became her primary teacher and spiritual guide. Mae Chee Kaew's life and achievements hold special significance for contemporary Buddhism in several ways. Her accomplishments definitively demonstrate that gender is no barrier to spiritual attainment, inspiring female practitioners worldwide and contributing to the ongoing discussion about women's roles in Buddhism. Her experiences verify many aspects of traditional Buddhist teachings, particularly regarding meditation practices and the development of supernatural abilities. Moreover, her life story provides a crucial bridge between ancient Buddhist teachings and modern practitioners, showing how traditional practices can be effectively applied in a more recent historical context. The legacy of Mae Chee Kaew continues to influence Buddhist practitioners worldwide through carefully documented teachings, the living tradition maintained at her monastery, and the inspiration she provides to practitioners, particularly women, showing that significant spiritual attainment is possible regardless of background or circumstances. For contemporary Buddhist practitioners, her journey offers valuable lessons about the importance of proper guidance, the need for balanced practice, the role of persistence and dedication in spiritual development, and the integration of spiritual practice with daily life. "Mae Chee Kaew: Her Journey to Spiritual Awakening and Enlightenment" serves multiple purposes: as historical documentation of one of the most significant female Buddhist practitioners of the modern era, as a practical guide for serious meditation practitioners, as an inspirational resource for those pursuing spiritual development, and as a cultural bridge between traditional Buddhist teachings and contemporary practice. The book's teachings remain highly relevant for modern practitioners, offering universal principles that transcend time and culture, practical guidance that can be applied in contemporary settings, and continuing inspiration for practitioners worldwide.

  1. Introduction to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

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    Introduction to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    Introduction This book presents the life and the practice of a woman who reached the pinnacle of Buddhist practice in her lifetime. She was known as Mae Chee Kaew. Mae Chee Kaew felt the calling to a spiritual life at an early age. Blessed as a girl with the good fortune to meet some of the most renowned meditation masters of her era, she took their teachings on meditation to heart and, with youthful enthusiasm, earnestly put them into practice. Due to a favorable disposition, she soon developed into a child prodigy, skilled in the art of samādhi meditation. Her mind easily became absorbed in deep concentration for many hours, and was witness to many strange and wonderful occurrences. When familial circumstances intervened to prevent her from undertaking a religious vocation, she bided her time patiently, waiting to take advantage of the earliest opportunity. After twenty years of unsatisfactory marriage, a door finally opened for Mae Chee Kaew and she stepped through, entering a life of renunciation. As a nun, she spent many years living and practicing with teachers of great renown. They often praised her for her extraordinary skills in meditation, especially her adeptness with psychic phenomena. Very few of them could equal her prowess in that field of perception. More significantly, however, she succeeded in overcoming her attachment to the conventional world with its ever-changing conditions, and thus attained the unconditioned state of total freedom. Being one of the few known female arahants of the modern era, she became living testimony that the Buddha’s goal of supreme enlightenment is possible for everyone, regardless of gender, race or class. Countless female practitioners lived during the time of the Buddha; most attained the fruits of the noble path, and many were praised by the Buddha. Over and over again in the Buddha’s early discourses his female disciples were commended: they were lauded for their diligence, their wisdom and their teaching skills. There is no doubt that many women of that time left their families behind and devoted themselves to living the homeless life of a renunciant. In fact, when the Buddha started an order of nuns, many women rushed to join it. Due to the social constraints those women faced, that was an extraordinary achievement. A man’s willingness to turn his back on parents, spouse and children was viewed as evidence of his determination to seek the truth. It was considered virtuous for men to leave home and family behind for the sake of a spiritual vocation. Women, however, tread an altogether more difficult path to a life of renunciation. Enjoying far less freedom than men, they could not leave their families without first begging permission from reluctant spouses, and they were often constrained by duty to aging parents or young children. By starting an order of nuns, the Buddha was opening to women a unique opportunity to lead the homeless life in a way that transcended customary social and cultural constraints. He was also acknowledging that women are as capable of understanding the Dhamma as men, which was quite a radical notion at the time. The Bhikkhunī Sangha was the community of nuns founded by the Buddha. It remained a thriving monastic order for over a millennium, but eventually the bhikkhunī linage died out due to war and famine. Because no mechanism for its revival was provided by the Buddha, the only ordination opportunity left open to women in Theravādan countries today is ordination as a nun, observing either eight or ten precepts. In Thailand, eight-precept nuns are the norm. They are known as mae chees. Like the monks, a mae chee shaves her head and undertakes training rules not generally observed by Buddhist lay people. Wearing distinctive white robes that reflect the strict division between the lifestyle of an ordained person and that of a layperson, a mae chee observes a standard code of discipline governing suitable attire, conduct and livelihood...

    17 分钟
  2. Moonstone Pearls... Chapter 1 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

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    Moonstone Pearls... Chapter 1 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    Moonstone Pearls Having been born, we attach importance to the passing days, months and years; we believe in the importance of our lives and the lives of others. For that reason, our minds are constantly concerned with pain and suffering. Beginning in the 9th century, the migration of the Tai people from southern China progressed as steadily and quietly as the flow of monsoon floodwaters that seep into dense forests and blanket fertile plains, changing color with the hue of the sky and form with the contour of the land. Woven together geographically, Tai ethnic groups of common origins and similar culture spread over mountains and down valleys from south China into ancient Siam. Among the many Tai subgroups were the Phu Tai people, who were fiercely independent farmers and hunters. Originating from the Chinese prefecture of Jiaozhi on the banks of the Red River, they were driven by a succession of political upheavals to forge their way south through the neighboring Lao kingdoms, gradually pushed further with each generation until they reached the banks of the Mekong River. They settled inland and remained there for centuries, migrating later to more fertile land on the river’s opposite side and fanning out along its western territories. Over centuries of struggle and hardship — through droughts, floods, natural disasters and communal tragedies — the resourceful Phu Tai people were eventually united into a cohesive political entity ruled by a hereditary local lord and a powerful clan of warriors and administrators. The kingdom of Mukdahan — named for the moonstone pearls, or mukda, which the Phu Tai discovered in local streambeds — became a regional center for their traditional way of life. Baan Huay Sai was a small Phu Tai farming community in the Kham Cha-ee district of old Siam’s Mukdahan province. Situated at the far edge of the Mekong River flood plain, where the southern range of the Phu Phan mountains rise to form a rolling landscape, the village perched neatly on a smooth stretch of high ground between the Huay Bang Sai and Huay Bang Ee rivers. It was a settlement of rustic wooden houses, built on stilts and shaded by large overhanging trees, as though the living space had been carved out of a dense primeval forest. The villagers were country people with rough, unrefined manners and simple guileless lives, sustained by subsistence farming and the hunting of wild game. They cultivated rice, each family farming a plot of fertile land on the village outskirts that had been cleared of trees. Beyond the clearing, lay a thick jungle terrain. Teeming with tigers and elephants, this vast forest was believed to harbor hidden dangers and frightening places, compelling the inhabitants to band together in village settlements for safety and companionship. Situated over a large expanse of fertile territory along the Mekong, Mukdahan began as a separate kingdom and later evolved into a semi-autonomous principality, owing allegiance to Siam’s Chakri Dynasty. Legend has it that Baan Huay Sai village was once home to three royal sisters — Princess Kaew, Princess Klum and Princess Kah — who, through the female line, stamped a lasting imprint on the Phu Tai character. By the force of their personalities, they instilled in generations of offspring a sharp intellect, an implacable determination and a fair-minded viewpoint. Proud of their heritage and independent in spirit, the Phu Tai were unified by the bonds of tradition, custom and language. These bonds were passed down like sacred trusts from one generation to the next. In late 19th century Siam, the local magistrate of Baan Huay Sai village was Tason Sianglum. Tason’s authority came from jao meung, the provincial lord who had appointed him. His responsibilities were to mediate local disputes, moderate local tempers, and engage his fellow Phu Tai’s innate sense of justice in order to preserve neighborly peace and harmony...

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  3. Fearless Warrior Spirit... Chapter 2 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    第 3 集

    Fearless Warrior Spirit... Chapter 2 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    Fearless Warrior Spirit Know yourself, accept your faults and work to overcome them. Hide nothing from yourself. Above all, don’t lie to yourself. You can lie to the entire world if you like, but you must never lie to yourself. From time to time during the dry and hot seasons of the year, wandering dhutanga monks passed through Baan Huay Sai, searching for secluded places to camp and meditate in solitude. The mountains and forests surrounding the village were areas of vast wilderness, forbidding and inhospitable. Wild animals roamed freely, and malevolent spirits were believed to reign supreme. The terrain remained a jungle, and fear kept it remote and sequestered. This made it an ideal place for wandering meditation monks to live and practice their ascetic way of life in solitude. Detached, reserved and intent on renunciation, dhutanga monks hiked through the wilderness, often alone, along deserted trails. They sought secluded locations that offered body and mind a calm, quiet setting — a ridge, a cave, an overhanging cliff — places suitable for striving to attain the end of all suffering. Living a life entirely out-of-doors, the dhutanga monk constantly put himself at the mercy of the elements and the vagaries of the weather. Living in harmony with his natural surroundings, a dhutanga monk’s daily life featured nature’s rich diversity: rocks and trees, rivers and streams, tigers, snakes, elephants and bears. For his livelihood, he depended on collecting alms food in the small settlements that had sprung up at the jungle’s edge. The Phu Tai felt a common bond with the wandering ascetics and their fearless warrior spirit. Because of that, the monks easily found support for their lifestyle in Phu Tai communities. Tapai’s father was especially fond of the forest monks: “True sons of the Buddha” he called them, with an appreciative smile. Energized by seeing them, he welcomed their arrival with childlike enthusiasm. In 1914, the arrival of Ajahn Sao Kantasīlo — the renowned dhutanga master — transformed the spiritual landscape of Baan Huay Sai village life forever. Having come from afar, he and a small band of disciples simply wandered into the area on foot one day. They had been hiking for months, first crossing the Mekong River from Laos to Siam’s Nakhon Phanom province, then trekking over the eastern hills of Sakon Nakhon and down through the Phu Phan wilderness to reach Mukdahan. Though he was 55 years old, Ajahn Sao walked entire days in the tropical heat, crossing the most arduous terrain with steady, effortless steps. When he and his group reached the vicinity of Baan Huay Sai village, the annual rains were just beginning. Cloud bursts and cooling showers were followed by lustrous sunshine illuminating the sky, while damp heat hugged the ground. Ajahn Sao knew that the changing climate beckoned him to search for a suitable site to spend the rains retreat, an annual three-month period of intensive meditation. Following the Buddha’s instructions, monks cease their wandering for the duration of the monsoon season to reside in one location, under the protection of a roof. Ajahn Sao was first spotted in the humid, misty dawn when he entered the sleepy village, leading a column of figures dressed in ochre-colored robes. Walking barefoot and with an alms bowl slung across one shoulder, the monks appeared ready to receive what generosity the inhabitants had to offer: rice, pickled fish, bananas, smiles and respectful bows. Stirred by the monks’ serene, dignified appearance, the women, men and children of the village scrambled to find some food to offer the “Dhamma monks”, all the while yelling back and forth to one another in their excitement. By the time Ajahn Sao and his monks walked past Tapai’s house, her whole family stood expectantly along the dirt track at the front, waiting to place morsels of food in the monks’ bowls, and hoping to accumulate special merit by their actions...

    14 分钟
  4. Blessing of a Lifetime... Chapter 3 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    第 4 集

    Blessing of a Lifetime... Chapter 3 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    Blessing of a Lifetime Don’t doubt the value of meditation or underestimate your abilities. Be content with whatever progress you make because it reflects a part of the truth you are seeking. As such, it is something you can rely on. Ajahn Sao spent three years living in the vicinity of Baan Huay Sai village, first in one forest location, then in another. By the time he departed Kham Cha-ee district and wandered north, the religious landscape in the area had been altered for good. So influential was Ajahn Sao, that most of the locals now favored Buddhist practices over spirit worship. Tapai’s father had accompanied Ajahn Sao as he moved to different places in the area, suggesting new secluded spots and working with his friends to construct small bamboo shelters for him and his disciples. As much as anyone, he was pleased by the Buddhist renaissance spreading through the community. While Tapai’s father was saddened to see Ajahn Sao leave, he was simultaneously consoled by his knowledge that Buddhism was now firmly established in the hearts and minds of his Phu Tai neighbors. Little did he suspect, though, that Ajahn Sao’s departure would be succeeded by the arrival of the most revered Buddhist master of them all. Ajahn Mun Bhūridatto was a legend in the making. The story of his life and spiritual attainments were to gain an exalted status unparalleled in modern Thai history. Already his sterling reputation had reached the northeastern provinces, passed on by word-of-mouth throughout the region. It was said that he expounded the profound nature of Dhamma with such power and persuasion that even the spirits were subdued in his presence. Devas, nāgas, garuḍas and asuras were all captivated by the aura of his abiding love and compassion. His austere way of life had made him a master of the ascetic, a pioneer of the dhutanga lifestyle. His disciples, the monks who lived by his example, had become his legion, and he guided them with the uncompromising discipline of a consummate spiritual warrior. It was rumored that by meeting Ajahn Mun only once, one would be bestowed with a lifetime of good fortune. A true wanderer, Ajahn Mun rarely stayed in the same location for more than one rains retreat. After the rains ended, he and his monks roamed freely, unburdened, through the vast northeastern wilderness, like birds at ease, flying peacefully to wherever the wind took them. Like birds, who soar freely and are content to land in a tree, pond or marsh; then to fly off and leave all behind with no lingering attachment, so too did dhutanga monks lead lives of sublime detachment. Thus, in 1917, as the annual monsoon season was fast approaching, Ajahn Mun and a group of sixty monks wandered down from the north to arrive in the wooded foothills overlooking the village of Baan Huay Sai. They camped under trees, in caves, under overhanging cliffs and in nearby charnel grounds. Following Ajahn Sao’s groundbreaking path into the Baan Huay Sai community, Ajahn Mun’s arrival caused a stir of excitement. The villagers were thrilled with the prospect of making merit by supporting monks. The entire village of Baan Huay Sai welcomed the Dhamma monks with faith and gratitude. Ajahn Mun and his disciples took up their practice in their new surroundings, living simply and practicing meditation in the dhutanga tradition. Many villagers flocked to the hillside encampment on lunar observance days, and Tapai’s parents made sure to join them. At that time, Tapai was hardly aware of Ajahn Mun’s distinguished reputation. She had heard his name mentioned in connection with Ajahn Sao — the two had long been close spiritual companions, supporting and encouraging each other in the way of practice. That much Tapai knew, but little else. Accompanying her parents from time to time, she noticed differences between Ajahn Mun and Ajahn Sao. She saw at once that Ajahn Mun’s forceful, dynamic character contrasted sharply with Ajahn Sao’s...

    15 分钟
  5. The Mulberry Grove... Chapter 4 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    第 5 集

    The Mulberry Grove... Chapter 4 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    The Mulberry Grove Cultivate your mind, as a farmer cultivates his fields. Gradually clear the land; prepare the soil; plough the rows; sow the seeds; spread the manure; water the plants and pull the weeds. Eventually, you’ll reap a golden harvest. Tapai spent her formative, teenage years working hard. Diligent and energetic by nature, she always worked on her own initiative without needing to be coaxed or coerced. One year when the harvest was complete and the raw grain was safely stored away, she eagerly embarked on the planting of a mulberry grove. The Phu Tai specialized in raising silkworms for the sake of turning the raw silk strands from their cocoons into thread and fabric, and mulberry leaves were the silkworm’s main diet. Once a mulberry tree’s fruit ripened, its leaves were cut and spread out inside wide, shallow baskets full of silkworms. Tapai knew that a grove of mulberry trees would be a profitable resource, providing an additional source of livelihood for her family. Tapai had learned about silkworm farming from her step-mother and now intended to produce her own independent source of mulberry leaves. Tapai took pleasure in clearing a patch of high ground at the far end of her family’s field, a large knoll of partially forested land suitable for a Mulberry grove. Working diligently, she cleared and leveled the ground. In the flat clearings, surrounded by shady hardwood trees that protected the saplings from the harsh sun, Tapai planted the mulberry trees. She tended them carefully until they took firm root and began to flourish in the damp tropical heat. As soon as the trees in her grove matured, she planned to begin raising silkworms. Not long thereafter, Tapai overheard Ajahn Mun explaining to the villagers that he was looking for a suitable place to spend the rains retreat. He wanted a broad stretch of high ground where the foliage was not too dense, and where the earth had some exposure to the drying heat of the sun, so that the dampness would not become too oppressive during the long, wet monsoon season. Tapai immediately thought of her mulberry grove. It rose above the rice fields on a hillock allowing the rainwater to drain away easily. The breezes off the rice fields helped blow away the humidity and keep the area cool. The level clearings, where she had planted the mulberry trees, were suitable for building bamboo huts; and the forest trees provided adequate seclusion. After consulting with her father and her brothers, she invited Ajahn Mun to visit her property so that he could see its suitability for himself. When Ajahn Mun showed delight and satisfaction with the environment, she smiled joyfully and prepared to beg the great master to accept the land as a gift and, out of compassion for her, to spend the rains retreat there. But, before she could open her mouth to speak, he declared loudly for all to hear that the grove was precisely the kind of place he needed to build a small monastery for the coming rains. Taken by surprise at first, Tapai forgot to speak, as though everything was settled and nothing further needed to be said. Ajahn Mun turned to her with a quizzical smile. In her heart, the mulberry grove already belonged to him, they both knew that. All that remained was a formal offer from her. Tapai quickly bowed to her knees, prostrated three times at his feet and begged him to kindly accept the piece of land as a gift from her entire family. Ajahn Mun nodded his assent and blessed her generosity. He assured her that, by the fruit of the merit she had just made, she would never be poor in her lifetime. Ajahn Mun’s new monastery was called Wat Nong Nong, taking its name from a nearby low-lying swamp. Led by Tapai’s father, the village men quickly got to work, felling and sawing small tress and cutting and splitting bamboo to construct simple huts for Ajahn Mun and his disciples. Ajahn Mun allowed only twelve monks to live with him at Wat Nong Nong during the rains...

    16 分钟
  6. Immersed in Endless Work... Chapter 5 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    第 6 集

    Immersed in Endless Work... Chapter 5 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    Immersed in Endless Work Your body, your mind, your life — these don’t belong to you, so don’t depend on them to bring true happiness. Tapai became quiet and withdrawn after Ajahn Mun’s departure. The joy and the excitement that pervaded her life ebbed and disappeared when she stopped meditating. Shy by nature, Tapai was not motivated to socialize; instead she threw herself into work, which kept her constantly occupied. Her hands were always busy; her body in constant motion. She planted cotton, combing and spinning the fluffy white balls into spools of dense thread, which she wove into fabric. She cultivated indigo trees which were then cut and crushed to extract a dark blue color to dye the cloth with. She sat at the loom for hours, teasing out spools of silk and cotton thread to weave fabric, which she meticulously cut and sewed into looped skirts and loose-fitting blouses, and then dyed in pretty patterns. She continued to plant mulberry trees to raise silkworms. She spun the raw silk thread, weaving it into coarse garments, suitable for the rigorous conditions of village life. She showed her dexterity at basket weaving as well, shaping bamboo and rattan strands into light, durable basketware with artistic flair. She sewed pillows and mattresses and stuffed them with soft cotton wool. She knitted woolen clothing for the winter chill. In her spare time, she mended timeworn garments with a sharp eye and a delicate touch. She knew all the best wild herbs by sight and smell and, on daylong excursions in the cool forest, she picked handfuls of them along with wild vegetables. Returning home in the evening with baskets full, Tapai chopped and sliced her findings, then cooked the raw roots and leaves with bits of meat or fish to create a wholesome, tasty meal. Tapai’s multiple talents turned heads in the Phu Tai community. Young women with traditional skills were lauded, and considered to be exceptional brides. Besides that, she possessed other prized traits, such as stamina, dependability, loyalty to family and tradition; as well as respect for elders. Before long, suitors began to appear. One in particular, a neighborhood boy one year younger than Tapai, named Bunmaa, was emboldened to make a proposal to her parents. Still deeply moved by Ajahn Mun’s teaching, Tapai showed no interest in romantic affairs and had never thought seriously of marriage. But when her parents consented to Bunmaa’s proposal, she was not prepared to disobey their wishes. Perhaps it was inevitable now, part of this worldly life she must be content to live — for the time being. Tapai and Bunmaa were married in a traditional Phu Tai ceremony early in the monsoon season of her seventeenth year. As tradition dictated, she moved in with her husband’s extended family who lived not far from her parents. There she stayed with them in a large wooden house built on stilts and with a peaked grass roof. Again, she was the youngest family member and was expected to shoulder the brunt of the daily workload. Tapai’s tough and persistent temperament meant that she never shied away from hard work. But Bunmaa was a carefree, fun-loving man who liked to chat while others did the work. He preferred to hire local girls to help plant and harvest his rice crops, often amusing himself by playfully flirting with them while his wife labored nearby — even gossiping to them about Tapai behind her back. Perhaps he was hoping for a jealous reaction; but she feigned indifference, and kept quiet about his indiscretions...

    10 分钟
  7. Little Kaew... Chapter 6 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    第 7 集

    Little Kaew... Chapter 6 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    Little Kaew My senses are continually bombarded: the eye by forms, the ears by sounds, the nose by aromas, the tongue by flavors and the body by contact. All of these things I investigate. In that way, each of my sense faculties becomes a teacher. Tapai did not like this busy world, but she tolerated it. Her one abiding solace had always been the monastery, the religious ceremonies, the spiritual practices. In this vacuum, she was further restricted by her husband who felt that a woman’s place was in the home and with her family; not in the outside world, and certainly not in the spiritual world. Very old beliefs divided Phu Tai culture and community life into separate spheres: high and low, male and female. That was part of Tapai’s world, too. It was ingrained in her upbringing and not to be violated. Tapai’s husband allowed her precious little personal freedom. That was his prerogative and part of the unspoken marriage bargain. He forbade her to attend observance days at the monastery, and limited her spiritual activities to offering food to the monks in the morning and chanting parittas at night. She acquiesced to his demands. She had no other choice. Tapai’s housework and farm chores became the spiritual practices that shaped her married life. Her days were often long and tedious, but she strove to convert the boredom into concentration. She taught herself to concentrate in the midst of the chaos and confusion of life, reining in her mind and forcing herself to focus right in the middle of feeling anger and resentment. When she felt resentment for her husband, she tried to transform her feeling into love and compassion. When she found herself envious of others, she reflected on the life of a renunciant, and on how Ajahn Mun had promised her that one day she would renounce this world to wear the plain white robes of a nun. Tapai understood intuitively the value of deep spiritual practice; but for the moment, she had to content herself with sanctifying the common practices of daily existence. Dutifully, she attended to all the chores. Aware all the while that she was not content, Tapai felt the boundaries of her constricted life: the small, tight corners of her marriage that hemmed her in on all sides. What she saw, what she heard, what she felt was dissatisfaction. She was seventeen, and before long, she was twenty-seven. It seemed as though every year was a repetition of the same tedium, the same suffering. She resigned herself to things as they were, as they always had been, withdrawing to her contemplative practices, and trying to make the little things sacred. Tapai began to think more and more about leaving the world behind to don the simple dress and assume the uncomplicated life of a Buddhist nun. Gradually, very quietly, her determination grew, gaining momentum with each passing season until it seemed as though she had never wanted anything else. Finally, one evening after dinner, she knelt beside her husband and tried to make him understand how she felt, how she wanted to be relieved of her domestic duties so she could renounce the world and ordain. Her husband’s response was cold and uncompromising. He flatly refused, rejecting all further discussion. Silently, with eyes dutifully cast down, Tapai accepted his judgment and went on with her life. Tapai’s life continued much the same, day after day. Patiently, hopefully, she bided her time. Some weeks later, when she saw her husband in a good mood, she tried again, pleading for her freedom. And again, her husband refused. He said that if he let her become a nun, people would gossip, saying that she left him because he was an unworthy husband, because he’d failed to give her a child. Tapai didn’t know what to say. It was true that they had lived together for ten years without children. They were both surrounded by large, extensive families, but their own family never grew. Perhaps it was a fortunate karmic consequence...

    15 分钟
  8. Leaving It All Behind... Chapter 7 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    第 8 集

    Leaving It All Behind... Chapter 7 to 'Mae Chee Kaew: Her Journey to Spiritual Awakening & Enlightenment'

    Leaving It All Behind Basic training is like a forked stick propping up a banana tree, which allows a heavy bunch of bananas to mature and ripen at the right moment without falling prematurely to the ground. On a clear and cloudless Asāḹha full moon day in July, at the age of thirty-six, Mae Kaew knelt before the monks and nuns at Wat Nong Nong and, without regret, left behind everything that embodied her former life, everything that she considered herself to be. By taking part in an age-old ritual of grace and simplicity, she declared herself to be a mae chee, a rightfully ordained Buddhist nun. Mae Kaew arrived at the monastery in the early morning to start her initiation. She greeted the resident nuns with a nervous smile and sat respectfully to one side, joining them for an austere meal. Finally, Mae Kaew’s long awaited dream of living a life of noble equanimity and detachment was being realized. One by one, the distinguishing marks of her old identity were stripped away. Soon she was squatting anxiously at the well, with butterflies fluttering in her stomach, her neck extended forward as the head nun, Mae Chee Dang, deftly maneuvered a pair of blunt scissors across her head, chopping off lumps of long black hair until only a bristly, uneven stubble remained. As hair piled up around her feet, Mae Kaew stared down dispassionately and reflected on the illusory nature of the human body: Hair is not me; it is not mine. Hair, like the rest of the body, is merely a part of nature, a part of the natural physical universe. It belongs to the world, not to me. It is not in any way essential to who I am. With a finely-tapered razor, honed to precision by constant use, Mae Chee Dang methodically shaved off swaths of dark stubble, revealing the glistening skin of Mae Kaew’s scalp and the domed curvature of her skull. Mae Kaew ran the palm of her hand over the smooth surface of her scalp, smiling, letting go. The other nuns busily gathered around and dressed her in the traditional bleached-white robes of a mae chee: a wrap-around skirt that hung freely at the shins, a loose-fitting, long-sleeve blouse buttoned at the neck and a flowing length of cloth that tucked under the right armpit and draped neatly over the left shoulder, a characteristic Buddhist gesture of reverence. Mae Kaew prostrated three times before Ajahn Khamphan, the senior monk who presided over her ordination. Clasping candles, incense and a lotus flower in her joined palms, she took the Lord Buddha as her refuge: Buddhaṁ saraṇaṁ gacchāmi… She took the Dhamma, the transcendent essence of the Buddha’s teaching, as her refuge: Dhammaṁ saraṇaṁ gacchāmi… And she took the Sangha, the community of noble monks and nuns, as her refuge: Sanghaṁ saraṇaṁ gacchāmi… Then, after establishing a serious and thorough resolve to fully commit herself to the training rules, she formally recited the basic precepts of a mae chee in front of the entire assembly. She vowed to refrain from harming living creatures; taking what is not given; all sexual conduct; false speech; taking intoxicants; eating after midday; partaking in entertainment and using cosmetics; and using high beds and luxurious seats. When Mae Kaew finished intoning the training rules, Ajahn Khamphan looked directly at her and advised her to listen carefully while he explained each guiding precept in detail. For all Buddhists, taking refuge in the Buddha, Dhamma and Sangha is the first and most elemental act on the Buddha’s path to freedom. The Buddha is the ideal of spiritual perfection, and the teacher of the true path to attain it. By taking refuge in the Buddha, you take that ideal as your teacher. You also pledge not to seek false spiritual ideals. The Dhamma is the true path to spiritual perfection, and the essence of that perfect truth. By taking refuge in the Dhamma, you take that truth as your goal. You also pledge to avoid wayward paths and false teachings...

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In the serene landscapes of northeastern Thailand, a remarkable story unfolded during the twentieth century - one that would challenge traditional Buddhist paradigms and inspire generations of spiritual seekers. "Mae Chee Kaew: Her Journey to Spiritual Awakening and Enlightenment" chronicles the extraordinary life of a woman whose spiritual achievements would transcend the gender barriers of her time and demonstrate the timeless accessibility of Buddhist enlightenment. Born in 1901 in the humble village of Baan Huay Sai in Thailand's Isaan region, Mae Chee Kaew emerged from modest beginnings to become one of the most significant Buddhist practitioners of her era. From her earliest years, she displayed an uncommon sensitivity to spiritual matters, exhibiting a natural affinity for meditation that would later blossom into profound realization. Though she grew up in a traditional Buddhist household where merit-making and basic religious observances were the norm, her spiritual journey would eventually lead her far beyond conventional practice into the depths of advanced meditation and ultimate enlightenment. The cultural context of early twentieth-century Thailand makes Mae Chee Kaew's achievements particularly noteworthy. In an era when formal Buddhist practice was largely the domain of male monastics, with women's roles typically confined to supporting the sangha through material offerings, her dedication to serious meditation practice and subsequent spiritual attainments stood as a powerful testament to the universal nature of the Buddha's teachings. A pivotal moment in Mae Chee Kaew's spiritual journey came with her encounter with the renowned meditation master Ajahn Mun Bhuridatta Thera. This meeting would profoundly shape her practice and understanding of Buddhist teachings. Ajaan Mun, a towering figure in the Thai Forest Tradition, recognized her potential and became her primary teacher and spiritual guide. Mae Chee Kaew's life and achievements hold special significance for contemporary Buddhism in several ways. Her accomplishments definitively demonstrate that gender is no barrier to spiritual attainment, inspiring female practitioners worldwide and contributing to the ongoing discussion about women's roles in Buddhism. Her experiences verify many aspects of traditional Buddhist teachings, particularly regarding meditation practices and the development of supernatural abilities. Moreover, her life story provides a crucial bridge between ancient Buddhist teachings and modern practitioners, showing how traditional practices can be effectively applied in a more recent historical context. The legacy of Mae Chee Kaew continues to influence Buddhist practitioners worldwide through carefully documented teachings, the living tradition maintained at her monastery, and the inspiration she provides to practitioners, particularly women, showing that significant spiritual attainment is possible regardless of background or circumstances. For contemporary Buddhist practitioners, her journey offers valuable lessons about the importance of proper guidance, the need for balanced practice, the role of persistence and dedication in spiritual development, and the integration of spiritual practice with daily life. "Mae Chee Kaew: Her Journey to Spiritual Awakening and Enlightenment" serves multiple purposes: as historical documentation of one of the most significant female Buddhist practitioners of the modern era, as a practical guide for serious meditation practitioners, as an inspirational resource for those pursuing spiritual development, and as a cultural bridge between traditional Buddhist teachings and contemporary practice. The book's teachings remain highly relevant for modern practitioners, offering universal principles that transcend time and culture, practical guidance that can be applied in contemporary settings, and continuing inspiration for practitioners worldwide.

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