Susan M. Darlington, "The Ordination of a Tree: The Thai Buddhist Environmental Movement", Sunny Press p.209 ....... Four months later, in April 1998, Luangta Maha Bua began his “Help the Country Project.” His aim was also to help build the nations’s foreign reserve, but his targets were more ambitious than Phra Payom’s. He requested his supporters to donate at least Bt 4,000 each for his fund. By July, his fund gave U.S. $1.2 million and 400 kilograms of gold to the Bank of Thailand, with reportedly another 563 million baht and 191 kilograms of gold collected to be handed over at a later date. In a controversial move, that October Luangta Maha Bua threatened suicide if his followers didn't raise an additional 336 million baht by the middle of the month. In response, the Government Lottery Office donated 100 million baht to the fund, and the head of Krating Daeng,the popular drink company, promised another large donation. The question that emerged was whether this is an appropriate role for monks. Particularly through threatening suicide, Luangta Maha Bua changed the terms of giving from one of dana, a selfless act of generosity, to one of coercion. Even while funds came in, the monk was criticized publicly for devaluing the true meaning of Buddhist teachings and dana. People raised the concern of the potential for misuse or corruption, drawing further criticism toward the sangha for potential mismanagement. .............. 注：： Susan M. Darlington, Dean of the School of Critical Social Inquiry and professor of anthropology and Asian studies, received a B.A. in anthropology and history from Wellesley College and an M.A. and Ph.D. in anthropology from the University of Michigan. Her research, based on extensive fieldwork in Thailand, examines the work of Buddhist monks engaged in rural development, environmental conservation and other forms of social activism. The broader questions she addresses in her research and teaching include understanding the changing social, political, and historical contexts of religion, environmentalism and human rights, and the creative use of ritual for social change. She also teaches about socially engaged Buddhism, religious movements, and Southeast Asian studies. She is actively involved in the struggle for human rights in Burma. 达灵顿教授跟摩诃布瓦无冤无仇。达灵顿教授跟摩诃布瓦无冤无仇。 达灵顿教授没必要抹黑摩诃布瓦。摩诃布瓦做了威胁自杀来胁迫自己的信徒布施--他将 「布施」（dana）的性质，从慷慨（generosity）转变为强迫（coercion）-- 摩诃布瓦搞这套，被当时认为他是将"true meaning of Buddhist teaching and dana" （佛陀教诲与布施的真正意义）加以贬值，而摩诃布瓦遭致公开的批评（当然，王室啦等 等获益者或其弟子，则会帮他美言宣传--总之，各种证据资料我们就以理性思维来监别） 。 摩诃布瓦所作所为的事实摆在那里，只是看要不要讳言东遮掩西、美言东擦粉西、 或是如实记载罢了。 事实就是事实。洋人教授都不至於杯弓蛇影因为讲了事实而整天吓自己、 脑补自己谤僧了，那麽版上网友们就不必多虑了。 摩诃布瓦因为曾经「替老师阿姜曼尊者」发言说阿姜曼尊者看到往昔诸佛与阿罗汉，这对 北传三身说蛮有帮助，可能有些人不想让摩诃布瓦的自称阿罗汉光环破灭，不然若是摩诃 布瓦被归纳其行为而发现是个信口开河（未证言证）的人，那麽北传就失去一个来自南传 替北传法义帮腔的助力了。 不过可惜「就是只有」摩诃布瓦听到阿姜曼尊者说看到诸佛、当代「就是只有」摩诃布瓦 自信满满自称阿罗汉-- 现在连威胁自杀（的阿罗汉）去募款，摩诃布瓦都开风气之先。 有趣。 可是可能有人会说，马丁网友不是引用护持摩诃布瓦的居士访问摩诃布瓦弟子的证言说 摩诃布瓦没有威胁自杀啊？ 请大家思考：妙禅的弟子对妙禅的证词，各位当作「妙禅到底如不如法」的「权威证词」 吗？如果大家都很清醒知道要打折扣，那麽怎麽看到摩诃布瓦，就「自动矮一截」？ 甚至自然法师在我先前贴在版上的「对於『斥净空法师邪见』而有所疑问者所做的答覆」 的那则影片中讲了，自然法师提到如果坊间疑问说：关於夏莲居不是很受称赞吗，你自然 法师怎麽不苟同夏莲居诸如此类-- 自然法师在https://www.youtube.com/watch?v=AHCWLmGpZHU 37:40说：所谓南梅北夏云云，是他们自己吹捧自己提出的说法。 所以可见局外人或许更旁观者清，而不是找自家门派当人证。 所以，马丁网友引用摩诃布瓦弟子的访谈而说摩诃布瓦「没有威胁自杀」--那就版上诸位 自己去决定要相信英国每日电讯报（这份报纸信誉不错）的报导跟达灵顿教授的说词，或 是摩诃布瓦的弟子的说词......况且有个切入点：摩诃布瓦历来不只一桩有争议的言行-- 虽然支持摩诃布瓦的网友也努力想方设法找「解套的说词」说摩诃布瓦那些言行都如法-- 但是比较一下：其他高僧例如阿姜查尊者连这些争议「传闻」都不会沾上、亦即连解套都 不需解套、但很令人感动的是，声援摩诃布瓦的网友们替摩诃布瓦「撑」得好辛苦喔-- 摩诃布瓦这个自称阿罗汉沾了这个那个争议，真是有趣的自称阿罗汉。 所以，本文只是提供「又多一个」「不会讳言摩诃布瓦搞自杀的威胁举动」的西方学者平 实的记载资讯罢了--达灵顿教授跟摩诃布瓦无冤无仇。达灵顿教授跟摩诃布瓦无冤无仇。 网友们要或不要采信达灵顿教授的说词，我当然管不着啊。 --

※ 发信站: 批踢踢实业坊(ptt.cc), 来自: 124.218.86.100 ※ 文章网址: https://webptt.com/cn.aspx?n=bbs/Buddha/M.1510681593.A.40C.html ※ 编辑: CassSunstein (124.218.86.100), 11/15/2017 01:59:40