39 Facts About Dhammakaya movement

Dhammakaya tradition or Dhammakaya movement, sometimes spelled as Thammakaai movement, is a Thai Buddhist tradition founded by Luang Pu Sodh Candasaro in the early 20th century.

The Dhammakaya movement tradition is known for its teaching that there is a "true self" connected with Nirvana, which was notably criticized in the 1990s as an alleged contradiction of the Buddhist doctrine of anatta.

Dhammakaya movement tradition is seen by its followers as a form of Buddhist revivalism pioneered by Luang Pu Sodh Candasaro.

Newell states the term Dhammakaya Movement has been confusingly used by various scholars.

Dhammakaya movement is quoted on this by Religious Studies scholar Justin McDaniel, but he nevertheless uses Dhammakaya Movement without distinguishing between the various temples and Wat Phra Dhammakaya.

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Scholars have theorized that the Dhammakaya movement Tradition has its roots in the Yogavacara tradition, which thrived in pre-modern, pre-colonial times.

Dhammakaya movement interpreted a phrase which is normally understood as 'contemplating the body as a body' as contemplating the body in the body.

Temples in the tradition of Wat Paknam Bhasicharoen, together called the Dhammakaya movement tradition, believe that this method was the method the Buddha originally used to attain Enlightenment, but was lost five hundred years after the Buddha passed away.

The rediscovery of Dhammakaya movement technique is usually described by the Dhammakaya movement tradition in miraculous terms with cosmic elements.

Dhammakaya movement was born on 1 August 1900 at Baan Saphan Lueang, Bangrak District, Bangkok.

Dhammakaya movement was the third born to her father Rom and mother Wan.

Dhammakaya movement was separated from her parents at an early age, being adopted by her uncle and aunt instead.

Maechi Thongsuk travelled around Thailand to spread the Dhamma and teach Dhammakaya movement Meditation according to the policy of Luang Pu Sodh.

Dhammakaya movement was aged sixty-three, having been a maechi for twenty-five years.

Dhammakaya movement later became a prominent meditation student of Luang Pu Sodh.

The bulk of Thai Theravada Buddhism rejects the true-self teaching of Dhammakaya movement, and insists upon absolute non-self as the Buddha's real teaching.

Dhammakaya movement continues that the historic Theravada teachings emphasize nirvana in the context of anatta, and the "nirvana as atta" is not an acceptable interpretation.

Dhammakaya movement sees the Dhammakaya tradition as having developed independently of the Mahayana Tathagatagarbha tradition, but as achieving very similar results in their understanding of Buddhism.

Dhammakaya movement tradition has responded in different ways to the debate of self and not-self.

Major temples of the Dhammakaya movement tradition have expressed opposition to superstitious practices such as traditional "elaborate Buddhist ritual, protective magic, fortune telling, and the tools, images and money that went toward them".

Dhammakaya movement publications do extensively emphasize the miraculous and healing power of Buddhist amulets, and markets and distributes them.

Luang Pu Sodh, the founder of the Dhammakaya movement tradition, is believed by Thai people to have been a man of unusual powers.

Dhammakaya movement's biographies have included claims of supernatural powers, but as someone who "showed respect for every method he learned", even "black magic", states Newell.

Dhammakaya movement has been portrayed as opposing amulet collection as well as traditional magical rituals and fortune telling, although amulets were issued under his leadership and are generally prized in Thailand for their attributed powers.

Similarly, Wat Phra Dhammakaya movement has included claims of miracles in its advertisements along with images of "Mahsiriratthat amulets" with miraculous powers.

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Dhammakaya movement tradition has influenced several notable Buddhist traditions in Thailand.

Whether the tradition is a new movement is a matter of debate; Wat Phra Dhammakaya, for one, has specifically said that they do not want to start a new monastic fraternity.

The community living at Wat Phra Dhammakaya movement numbered more than a thousand monks and novices, and hundreds of full-time lay employees.

Wat Phra Dhammakaya movement expanded its area and the building of a huge stupa was started.

Wat Phra Dhammakaya movement emphasizes a culture of making merit through doing good deeds and meditation, as well as an ethical outlook on life.

Wat Phra Dhammakaya movement relies on donations and merit making to build temples and operate its organization.

Wat Phra Dhammakaya movement notably focuses on the Dhammakaya movement meditation method and its modern teaching practices make it stand out from mainstream Thai Buddhism.

In Wat Phra Dhammakaya movement, ceremonies are commonly held on Sundays rather than the traditional lunar calendar-based Uposatha days.

The practice of giving and merit-making, as taught by Wat Phra Dhammakaya movement, is therefore a practice of self-training and self-sacrifice, in which merit is dependent on intention, not merely the amount donated.

Wat Phra Dhammakaya movement encourages people to persuade others to make merit, because such persuasion is in itself considered a merit.

Dhammakaya movement held several positions in the Thai Sangha before being appointed as a member of the Supreme Sangha Council in 1992.

Dhammakaya movement is well-known in Thailand for his encyclopedias and books, of which he has published over twenty, under his honorary names.

Dhammakaya movement stated the Sangha Council was rash in its decisions, and doubted whether the monastic establishment was ready to be self-reliant.

Dhammakaya movement was formerly a lay meditation teacher at Wat Paknam, and a researcher and employee of the US embassy.