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. .............. 註：： 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. 達靈頓教授跟摩訶布瓦無冤無仇。達靈頓教授跟摩訶布瓦無冤無仇。 達靈頓教授沒必要抹黑摩訶布瓦。摩訶布瓦做了威脅自殺來脅迫自己的信徒佈施--他將 「佈施」（dana）的性質，從慷慨（generosity）轉變為強迫（coercion）-- 摩訶布瓦搞這套，被當時認為他是將"true meaning of Buddhist teaching and dana" （佛陀教誨與佈施的真正意義）加以貶值，而摩訶布瓦遭致公開的批評（當然，王室啦等 等獲益者或其弟子，則會幫他美言宣傳--總之，各種證據資料我們就以理性思維來鑑別） 。 摩訶布瓦所作所為的事實擺在那裡，只是看要不要諱言東遮掩西、美言東擦粉西、 或是如實記載罷了。 事實就是事實。洋人教授都不至於杯弓蛇影因為講了事實而整天嚇自己、 腦補自己謗僧了，那麼版上網友們就不必多慮了。 摩訶布瓦因為曾經「替老師阿姜曼尊者」發言說阿姜曼尊者看到往昔諸佛與阿羅漢，這對 北傳三身說蠻有幫助，可能有些人不想讓摩訶布瓦的自稱阿羅漢光環破滅，不然若是摩訶 布瓦被歸納其行為而發現是個信口開河（未證言證）的人，那麼北傳就失去一個來自南傳 替北傳法義幫腔的助力了。 不過可惜「就是只有」摩訶布瓦聽到阿姜曼尊者說看到諸佛、當代「就是只有」摩訶布瓦 自信滿滿自稱阿羅漢-- 現在連威脅自殺（的阿羅漢）去募款，摩訶布瓦都開風氣之先。 有趣。 可是可能有人會說，馬丁網友不是引用護持摩訶布瓦的居士訪問摩訶布瓦弟子的證言說 摩訶布瓦沒有威脅自殺啊？ 請大家思考：妙禪的弟子對妙禪的證詞，各位當作「妙禪到底如不如法」的「權威證詞」 嗎？如果大家都很清醒知道要打折扣，那麼怎麼看到摩訶布瓦，就「自動矮一截」？ 甚至自然法師在我先前貼在版上的「對於『斥淨空法師邪見』而有所疑問者所做的答覆」 的那則影片中講了，自然法師提到如果坊間疑問說：關於夏蓮居不是很受稱讚嗎，你自然 法師怎麼不苟同夏蓮居諸如此類-- 自然法師在https://www.youtube.com/watch?v=AHCWLmGpZHU 37:40說：所謂南梅北夏云云，是他們自己吹捧自己提出的說法。 所以可見局外人或許更旁觀者清，而不是找自家門派當人證。 所以，馬丁網友引用摩訶布瓦弟子的訪談而說摩訶布瓦「沒有威脅自殺」--那就版上諸位 自己去決定要相信英國每日電訊報（這份報紙信譽不錯）的報導跟達靈頓教授的說詞，或 是摩訶布瓦的弟子的說詞......況且有個切入點：摩訶布瓦歷來不只一樁有爭議的言行-- 雖然支持摩訶布瓦的網友也努力想方設法找「解套的說詞」說摩訶布瓦那些言行都如法-- 但是比較一下：其他高僧例如阿姜查尊者連這些爭議「傳聞」都不會沾上、亦即連解套都 不需解套、但很令人感動的是，聲援摩訶布瓦的網友們替摩訶布瓦「撐」得好辛苦喔-- 摩訶布瓦這個自稱阿羅漢沾了這個那個爭議，真是有趣的自稱阿羅漢。 所以，本文只是提供「又多一個」「不會諱言摩訶布瓦搞自殺的威脅舉動」的西方學者平 實的記載資訊罷了--達靈頓教授跟摩訶布瓦無冤無仇。達靈頓教授跟摩訶布瓦無冤無仇。 網友們要或不要採信達靈頓教授的說詞，我當然管不著啊。 --

※ 發信站: 批踢踢實業坊(ptt.cc), 來自: 124.218.86.100 ※ 文章網址: https://webptt.com/m.aspx?n=bbs/Buddha/M.1510681593.A.40C.html ※ 編輯: CassSunstein (124.218.86.100), 11/15/2017 01:59:40