Ajahn Anan

Biography of Ajahn Anan 阿姜阿南简介

Venerable Ajahn Anan Akiñcano was born in the provincial town of Saraburi, Central Thailand, on the 31st of March, 1954, with the name of Anan Chan-in. From an early age he regularly accompanied his parents to the local temple to chant and pay respects to the monks, and felt great faith at seeing monastery images of the Buddha. He excelled in his studies and was hired soon after graduation as an accountant at the Siam Cement Company. Though a diligent employee, he found himself increasingly drawn to Buddhist practice and began living at a nearby monastery during his hours away from work.


For the next year, he worked as an accountant while strictly observing the eight precepts of a lay practitioner and increasing his efforts in practice. After offering food to the monks each morning, he traveled to work and then returned to the monastery in the evening to meditate. The insight resulting from his practice eventually removed any remaining doubts about committing his life to the Buddha’s teachings, and he decided to enter the monastic order.



On July 3rd, 1975, the he took full ordination under his preceptor and teacher, the Venerable Ajahn Chah and was given the Pali name Akiñcano, meaning “One Without Worries.” He spent the next four years practicing meditation at Ajahn Chah’s main monastery, Wat Nong Pah Pong, and associated branches, developing a close relationship as Ajahn Chah’s personal attendant.



Ajahn Anan’s understanding of the practice developed quickly from spending so much time near his teacher, and he was soon encouraged by Ajahn Chah to search out more secluded places to further his efforts in meditation. Wandering the arid forests of Isaan and thick jungles of Central Thailand for the next five years, Ajahn Anan met with wild animals, five near-fatal bouts of malaria, and other difficulties of the untamed wilderness.



In 1984, Ajahn Anan ended his wandering to found a monastery on a newly-offered section of uninhabited land on the coast of Central Thailand.  Accompanied by two other monks and a novice, the group settled in the dense forest of Rayong province at what is now known as Wat Marp Jan, or “Monastery of the Moonlit Mountain”.



Over thirty years later, Ajahn Anan’s reputation as an accomplished meditation teacher has grown, along with the number of monks coming to live under him. While his teachings stress the fundamentals of day-to-day meditation and mindfulness practice, Ajahn Anan is also known for his ability to articulate the Buddhist path in terms that practitioners of varied backgrounds can understand.  His instruction has attracted a large following of foreigners, with monks from Australia, Brazil, Sri Lanka and elsewhere residing at Wat Marp Jan and its branches. Today, Ajahn Anan attends to his duties as abbot and teacher, looking after a growing number of branch monasteries in Thailand and overseas, teaching visiting laity, and instructing the monks who practice under his guidance.


-extracted from Wat MarpJan Website

https://watmarpjan.org/en/ajahn-anan/biography/


阿姜阿南简介


阿姜阿南一九五四年三月三十一日生于泰国中部北标府,俗名阿南禅音。他从小就经常跟随父母亲到寺院去诵经和礼拜僧人,每次看到佛像都感到非常自在、充满喜悦。读书时他是出名品学兼优的学生,毕业之后在暹罗水泥公司上班。他在工作期间虽然尽力把职责范围内的事做好,但内心越来越向往佛教的修行,并且住在公司附近的一间寺院。


工作当会计一年之后,他严格持八关斋戒,愈来愈用功禅修,对佛法的信心也不断增长。他每天早上都在供养出家众之后才上班,放工了就回寺院禅修。有一天,他证入深刻的内观,洞见一切现象的本质,处于未曾有的快乐境界中三天三夜。这次的体验令他确定这辈子要走修道的路子,并且作出出家的决定。


一九七五年七月三日,他依止阿姜查剃度出家,法名阿京恰诺(Akiñcano),意思是无忧。接下来的四年,他精进禅修,同时融入出家僧团生活。他的禅修开始时起起落落,直至第四年才达到不退的境地。在这期间,他也担任阿姜查的私人助理,这个职务让他有机会亲近阿姜查,建立密切的师徒关系。


在阿姜查座下密集禅修之后,他允许到更偏远的地方用功。他在深山野岭和坟场居住,遭遇各种艰苦困难,有些是内在的,也有外在的,包括好几次险些死于严重的疟疾。面对这些磨难,他都以坚定的愿力克服,如此修行了几年。


一九八四年,有人供养一块位于罗勇府荒无人烟的地段给他建森林道场。他与另外两名比丘和一位沙弥就在这稠密的森林开山建寺,也即是今日的玛江寺(月光山寺)。


经过这么多年指导禅法,阿姜阿南身的名声流传越来越广,前来参学的僧人愈来愈多,寺院建设也逐渐扩大,显示他教化的影响日益深广。


目前阿姜阿南身负住持和老师的角色,除了玛江寺,他也兼顾不断增加的海内外分院,接引僧俗二众。

cred, to 傳承出版社

Ajahn Anan sharing his experience of seeing the Dhamma

《The point Ajahn Anan—personal attendant of Ajahn Chah—saw the Dhamma》

For myself I was once a layperson like all of you . And one day I was listening to a teaching of venerable ajahn Chah , he was talking about the conventional nature of all things. And then my mind gather together , without even intending that to happen, I don’t think that was going to happen but it just gather together. So into the state of emptiness of all things—the dhamma hall I was sitting in – all I could see is just rising and ceasing , and this was happening very quickly , just as arising and ceasing like this. And Joy that arose through understanding the Dhamma, through seeing into the Dhamma--- that all things are this way, anicca dukkha anatta like this.  The nature of change, stress and non-self .

So the joy that arose fill up my heart for 3 days and 3 nights and this is the major changing point of my life, really set my heart to generosity, virtue and meditation. I have set my heart before, but now seeing this state of Dhamma clearly , really went deeply into my heart—the teaching of the fully self-awaked Dhamma that his teaching that gave such great benefit, such great value.

16:02—17:42

The Turning Point of My Life | Ajahn Anan Retreat Jul-Aug 2022 | Day-3 Morning

https://www.youtube.com/watch?v=Wcxd5hihf_o


books

DHAMMA EXCERPT  法談節錄

逆煩惱 against the defilement

Venerable Ajahn Anan spoke of a time when someone asked Venerable Luang Pu Chah if he taught concentration meditation or insight meditation, and Venerable Luang Pu Chah answered, he taught torturous meditation. That is, to torture the defilements, torture the cravings. But it’s a torture to end all sufferings. If we do not go against the stream, just always giving in to our desires, we will not see the Truth. We will not have the wisdom to realize liberation from suffering. With his great compassion and deep wisdom, Venerable Luang Pu Chah tortured the defilements until none were left, and thus attained to true peace and purity. 

阿姜阿南尊者談到,有一次,有人問龍普查尊者是否教導定禪或內觀禪,龍普查尊者回答說,他教導折磨禪修。 也就是說,折磨煩惱、折磨貪愛。 但結束一切痛苦卻是一種折磨。 如果我們不逆流而行,只是總是屈服於我們的慾望,我們就看不見真理。 我們不會有智慧去解脫痛苦。 龍普查尊者以大悲心與深智慧,將煩惱折磨殆盡,從而證得真正的平靜與清淨。

《觀音菩薩和其他菩薩是存在的!》《KWAN YIN and OTHER BODDHISATTVAS  DO EXIST!》

There are a lot a lot of boddhisattvas out there, in their realms and universes , for example avalokitesvara, or they call kwan yin. That there are many forms of boddhisattva existing. There are a lot that therevada don’t really know about , because they don’t exist  in their suttas .

but I also explain the difference of bodhisattva  in Mahayana and therevada. In Mahayana , they explains in mahayan sutta that a bodhisattva is able to reach nibanna, but he restrains to enter nibanna in order to help beings. That’s from the sutta, no one can confirm that it is right or not.

Different kruba ajahns experiences, they confirm that there are many bodhisattvas that exist . Kuan yin , for example . But you cant say if bodhisattva is the meaning of Mahayana or therevada . But they just saw that there are bodhisattvas out there, accumulating spiritual merits and accumulations  over many lives to become   buddha to  help beings in their defilements in their hearts.

Actually it points to one of this mahayan aspects , when we do meditation or chanting , or we chant avalokitesvara(kuanyin ), that can be a manifestation of emptiness. The bodhisattva avalokitesvara kuan yin his name can also be the name to lead to emptiness, all leads to nibanna , or the cleansing of the heart .

----AJAHN ANAN 

外面有許多菩薩,在他們的領域和宇宙。比如説觀音。有許多不同形態的菩薩存在著。上座部有許多不太知道,因爲那不存在在他們的經典。

但我也解釋菩薩在大乘和上座部的分別。在大乘,他們在經典中描述,菩薩能夠抵達涅槃,但他們抑制自己進入涅槃,以幫助衆生。那是經典所說的,沒有人能確認其真僞。

不同的師父都經歷過,他們都確認有許多菩薩存在,比如説觀音。但你不能夠説菩薩是大乘的意涵還是上座部的意涵。但他們見到有許多菩薩在外面,在多生多世纍積精神上的功德,以成爲佛陀來幫助衆生(去除)内心的雜染

其實那指向大乘的其中一個面向:當我們打坐或念誦,或我們念誦觀音,那可以是‘空’的顯現。他的名字是一個導向空、涅槃、清洗自心的名字

------AJAHN ANAN 


20-2-08