2021/02/14

Pure and Simple: The Extraordinary Teachings of a Thai Buddhist Laywoman

Pure and Simple: The Extraordinary Teachings of a Thai Buddhist Laywoman
Upasika Kee was a uniquely powerful spiritual teacher. Evocative of the great Ajahn Chah, her teachings are earthy, refreshingly direct, and hard-hitting. In the twentieth century, she grew to become one of the most famous teachers in Thailand--male or female--all the more remarkable because, rarer still, she was not a monastic but a layperson. Her relentless honesty, along with her encouraging voice, is one reason so many contemporary Buddhist teachers recall Upasika Kee so fondly, and so often. With this book, readers seeking something reminiscent of the classic Mindfulness in Plain English can receive instruction on meditation practice as they become acquainted with the legacy of a renowned Buddhist figure. Pure and Simple, the first widely-available collection of her writings, will be gratefully received not only by those who knew Upasika Kee, but by anyone who encounters her for the first time in its pages.

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Upasika Kee Nanayon

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Upasika Kee Nanayon, also known by her penname, K. Khao-suan-luang, was arguably the foremost woman Dhamma teacher in twentieth-century Thailand.

Born in 1901 to a Chinese merchant family in Rajburi, a town to the west of Bangkok, she was the eldest of five children — or, counting her father's children by a second wife, the eldest of eight. Her mother was a very religious woman and taught her the rudiments of Buddhist practice, such as nightly chants and the observance of the precepts, from an early age. 

In later life she described how, at the age of six, she became so filled with fear and loathing at the miseries her mother went through in being pregnant and giving birth to a younger sibling that, on seeing the newborn child for the first time — "sleeping quietly, a little red thing with black, black hair" — she ran away from home for three days.

 This experience, plus the anguish she must have felt when her parents separated, probably lay behind her decision, made when she was still quite young, never to submit to what she saw as the slavery of marriage.

http://www.accesstoinsight.org/lib/th...

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Kee Nanayon

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Upasika Kee Nanayon

Upasika Kee Nanayon (Thaiกี นานายน) or Kor Khao-suan-luang (ก. เขาสวนหลวง) was a Thai Buddhist upāsikā (devout laywoman) from Ratchaburi (1901 - 1978).[1] After her retirement in 1945, she turned her home into a meditation center with her aunt and uncle.[2] She was mostly self-taught, reading the Pali canon and other Buddhist literature.[3] Her dhamma talks and poetry were widely circulated. As word of her spread, she became one of the most popular female meditation teachers in Thailand. Many of her talks have been translated into English by Thanissaro Bhikkhu, who sees her as "arguably the foremost woman Dhamma teacher in twentieth-century Thailand".[3]

Publications[edit]

  • Upasika K. Nanayon, An unentangled knowing: lessons in training the mind, Buddhist Publication Society, 1996.
  • Upasika Kee Nanayon, Thanissaro Bhikkhu, Pure and simple: teachings of a Thai Buddhist laywoman, Somerville, 2005
  • "Breath Meditation Condensed".

References[edit]

  1. ^ Donald K. Swearer, The Buddhist World of Southeast Asia, SUNY Press, 2010, s. 13.
  2. ^ Kassam, Zayn R. (2017). Women and Asian Religions. ABC-CLIO. p. 320. ISBN 978-0-313-08275-7.
  3. Jump up to:a b Thanissaro Bhikkhu, Upasika Kee Nanayon and the Social Dynamic of Theravadin 





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Editorial Reviews
From Booklist
Upasika Kee (1901-78) was an extremely popular Buddhist teacher in Thailand, starting a retreat center in the hills outside Rajburi that still thrives today. In this rare collection of her writings, Upasika Kee displays relentless honesty in conveying her experience of, and devotion to, Dhamma practice. She says one must be uncompromising in one's dedication to upholding Buddhist precepts. To detach from ego-based thought, to persistently practice meditation and breath work, to tame the "monkey mind," these are the basics, and, in her opinion, the only road to awareness. According to Upasika Kee, without serious practice, one will never stop the suffering caused by the mental "defilements" that drive us. Readers just learning about Buddhism will find the book thought-provoking, but the real audience will be those already dedicated to Buddhist practice. Interestingly, Upasika Kee was self-taught, learning most of her practice from reading. It seems apropos for this book to be the means for other Buddhist devotees to follow suit. Janet St. John
Copyright © American Library Association. All rights reserved
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Review
"She is described as one of the foremost lay Buddhist teachers of the twentieth century, but many Western readers will be introduced to Upasika Kee Nanayon for the first time in Pure and Simple. Born in Thailand at the turn of the century, Upasika Kee gave up the family business in mid-life to found a forest retreat center, where she devoted herself to meditation and study until her death in 1993. Thanissaro Bhikkhu, an American who studied in the Forest Tradition for twenty years in Thailand, is a translator of Pali and Thai and here he turns his adept hand to Upasika Kee. She was a Buddhist from the old school who talked the talk and walked the walk. The book's title neatly summarizes the themes that run through many of these talks: keep it pure by staying away from defilements, and keep it simple by avoiding distractions. That's keeping it real, Upasika Kee-style." ― Shambhala Sun


"Upasika Kee teaches from her own experience in a voice that is clear and unwavering. Her devotion to liberation is apparent everywhere on these pages." -- Sharon Salzberg, author of Lovingkindness and Faith


"Wonderful news! These extraordinary teachings are now available for a wide readership. Upasika Kee presents Buddhadharma in a simple, direct and unadorned way. Profound insights and approaches to practice are delivered with a freshness that seems to be coming right out of her own meditations--right then and there." -- Larry Rosenberg, Senior teacher, Cambridge Insight Meditation Center and Insight Meditation Society, and author of Breath by Breath and Living in the Light of Death

"Delve deeper into your own spiritual practice with Pure and Simple, a translation of the teachings of Upasika Kee Nanayon, a Thai Buddhist laywoman and the foremost woman Dharma teacher of 20th-century Thailand." ― Body and Soul

"Upasika Kee broke through to complete inner peace. Here is one woman's universal achievement." -- Kate Wheeler, editor of Nixon Under the Bodhi Tree and Other Works of Buddhist Fiction

"Upasika Kee is a true 'dharma warrior.' Her teaching is always uncompromising and tough-as-nails. She always speaks the truth no matter what." -- Mu Soeng, author of Trust in Mind and The Diamond Sutra
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Product details
Publisher : Wisdom Publications; 1st edition (May 15, 2005)
Language : English
Paperback : 252 pages



Pure and Simple: The Extraordinary Teachings of a Thai Buddhist Laywoman
byUpasika Kee Nanayon
Write a review
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Valuehunter
5.0 out of 5 starsincredible life-changing book
Reviewed in the United States on March 4, 2018
Definitely one of the best books I've ever read.
 Not for the faint of heart. the tone is very strict and harsh. 
But I would highly recommend it to anyone who desires a very deep understanding of the meditative process
6 people found this helpful
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Nomi Redding
3.0 out of 5 starsUseful Teachings, Slow Read
Reviewed in the United States on April 25, 2017
I am making my way through this book because there are some valuable teachings here, but it could have used tighter editing. The repetitive nature of talks given within a community does not lend itself well to the written word.
3 people found this helpful
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TinyForest
5.0 out of 5 stars Straight to the Heart and Mind
Reviewed in the United States on October 20, 2009
Verified Purchase
Upasika Kee Nanayon was an excellent teacher. Without higher ordination available to her, she no less dedicated her life to the Dhamma Vinaya and through her persevering effort can point others along the same path.

This book is a Dhamma gem of lucid accessible brilliance. Clear and easy to understand, it is for those who are ready to work on disciplining the mind and purifying the heart. It offers practical insight on the workings of the mind in a personable relevant way. There is no theory, no abstract principles, only the distillation of the practice in "pure and simple" language. Very similar to Ajahn Chah's style of teaching.

Though it is easy to understand even for beginners, the teaching provides for advanced practice in training the mind for on the cushion and off.
17 people found this helpful
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MaddieMay
5.0 out of 5 stars Wonderful for making leaps in meditation practice
Reviewed in the United States on December 23, 2014
Verified Purchase
I am consuming this book in bits and bites, meditating on the teachings, so I can comment on the whole book yet, but this is the first book I've read in an age that I'm not tearing through or tossing aside, because I can't. These talks are deep, rigorous, lovely, difficult, and life changing.
6 people found this helpful
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Ken Wasserman
5.0 out of 5 stars the best I have read in her tradition
Reviewed in the United States on July 12, 2014
Verified Purchase
Just superb in its teaching of meditation and mindfulness, the best I have read in her tradition. The extreme effectiveness of her approach is incredible. She is fun to read and pithy as hell. Just a great teacher. Life changing.
8 people found this helpful
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Ernel
5.0 out of 5 stars Favorite Dharma book!
Reviewed in the United States on September 15, 2010
Verified Purchase
The other reviews say it so well; this is the best book, my favorite book regarding the Dharma, right in your face.

We all know that concentration and mindfulness are fundamental. This wonderful book continually shows how they must be used together, immediately, in order to be of any value. It somehow shows that the time is now....
3 people found this helpful
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M. Kruger
5.0 out of 5 stars wonderful teaching in simple
Reviewed in the United States on September 27, 2015
Verified Purchase
wonderful teaching in simple, direct language. it's particularly nice to see yet another buddhist woman rise to literary/spiritual prominence.
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Jerry
5.0 out of 5 stars Upasika Kee Nanayon reminds me of Ajahn Chah. Consider ...
Reviewed in the United States on May 9, 2016
Verified Purchase
Upasika Kee Nanayon reminds me of Ajahn Chah. Consider that a complement. Nanayon was not a Nun, but her teachings suggest suggest she was "aware".
One person found this helpful
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Thomas M. Charles
5.0 out of 5 stars Five Stars
Reviewed in the United States on December 15, 2017
Verified Purchase
If you like "old-school" and no nonsense, she is your teacher!
2 people found this helpful
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Donna
4.0 out of 5 stars Pure and Simple is Clear and Deep
Reviewed in the United States on May 30, 2014
Verified Purchase
Clear and simply written. Very good! It is a book that one can return to over and over again - like a good text.
4 people found this helpful
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john carmody
5.0 out of 5 stars Five Stars
Reviewed in the United States on February 23, 2016
Verified Purchase
pure and simple is excellent dharma!
One person found this helpful
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Liz
Aug 23, 2009Liz rated it really liked it
I just started reading this one, and it's kicking butt! Straight forward, no bs kinda Buddhist book, and it's by a woman! :)

"There's nothing of any substance to the physical properties of the body, which are all rotten and decomposing. The body is like a rest room over a cesspool. We can decorate it on the outside to make it pretty and attractive, but on the inside it's full of the most horrible, filthy things. Whenever we excrete anything, we ourselves are repelled by it; yet even though we're repelled by it, it's there inside us, in our intestines-decomposing, full of worms, awful smelling. There's just the flimsiest membrane covering it up, yet we fall for it and hold tight to it. We don't see the constant decomposition of this body, in spite of the filth and smells it sends out."

(hahaha. this is gonna be a great book!)

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Juergen
Apr 05, 2015Juergen rated it really liked it
This is a wonderful book. Thanissaro Bhikkhu, the translator, did a great job in capturing the urgency and ardency of Upasika Kee's teachings on the Dhamma. I would recommend this book for anyone who's got an established practice who might be looking for a more in-depth exposition of the Dhamma in fluid form. Know, of course, that Upasika Kee was a Thai lay practitioner who lived in a unique circumstance. This informs her teachings, and also the language used. I think Thanisarro does a good job in capturing this all, though he does favor his own set of translations (e.g. "inconstancy" vs "impermanence"; "disbanding" vs "passing away"; "stress" vs "suffering"). I find it helpful in broadening one's perspectives regarding the Buddha's Dhamma. (less)



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Rethinking Karma - Tricycle: The Buddhist Review [criticised by Thanissaro]

Rethinking Karma - Tricycle: The Buddhist Review

MAGAZINE
MY VIEWTEACHINGS
Rethinking Karma
How are we meant to understand this key Buddhist teaching?

By David LoySPRING 2008
Rethinking Karma
Photo by Aalok Atreya | https://tricy.cl/38TLylG
In writing of Sigmund Freud, one master diagnostician of human suffering, the psychoanalyst and philosopher Erich Fromm observes:

The attempt to understand Freud’s theoretical system, or that of any creative systematic thinker, cannot be successful unless we recognize that, and why, every system as it is developed and presented by its author is necessarily erroneous…. The creative thinker must think in the terms of the logic, the thought patterns, the expressible concepts of his culture. That means he has not yet the proper words to express the creative, the new, the liberating idea. He is forced to solve an insoluble problem: to express the new thought in concepts and words that do not yet exist in his language…. The consequence is that the new thought as he formulated it is a blend of what is truly new and the conventional thought which it transcends. The thinker, however, is not conscious of this contradiction.

The Buddha, of course, was himself a master diagnostician, and while there are obviously great differences between him and Freud, I think that we can apply Fromm’s point to the Buddha’s own “liberating idea.” Even the most creative, world-transforming individuals cannot stand on their own shoulders. They too remain dependent upon their cultural context, whether intellectual or spiritual—which is precisely what Buddhism’s emphasis on impermanence and causal interdependence implies. The Buddha also expressed his new, liberating insight in the only way he could, using the religious categories that his culture could understand. Inevitably, then, his way of expressing the dharma was a blend of the truly new (for example, the teachings about anatta, or “not-self,” and paticca-samuppada, or “dependent origination”) and the conventional religious thought of his time. Although the new transcends the conventional, as Fromm puts it, the new cannot immediately and completely escape the conventional wisdom it surpasses.

By emphasizing the inevitable limitations of any cultural innovator, Fromm implies the impermanence—the dynamic, developing nature—of all spiritual teachings. As Buddhists, we tend to assume that the Buddha understood everything, that his awakening and his way of expressing that awakening are unsurpassable. But is that a fair expectation? Given how little we actually know about the historical Buddha, perhaps our collective image of him reveals less about who he actually was and more about our own need to discover or project a completely perfect being to inspire our own spiritual practice.

Understanding this becomes especially helpful when we try to understand Buddhist teachings about karma, which has become a problem for many contemporary Buddhists. If we are honest with ourselves, most of us aren’t sure how literally it should be interpreted. Karma is perhaps most often taken as an impersonal and deterministic “moral law” of the universe, with a precise calculus of cause and effect comparable to Newton’s laws of physics. This understanding, however, can lead to a severe case of cognitive dissonance for modern Buddhists, since the physical causality that science has discovered about the world seems to allow for no such mechanism.

In contrast, some key Buddhist teachings may well make more sense to us today than they did to people living at the time of the Buddha. What Buddhism has to say about anatta, for example, is not only profound but consistent with what modern psychologists such as George Herbert Mead and Kurt Lewin have discovered about the constructed nature of the ego-self. Likewise, what Buddhist thinkers such as Nagarjuna have said about language—how it tends to mislead us into assuming that the categories through which we describe the world are final and absolute—is consistent with the work of linguists and philosophers such as Ludwig Wittgenstein and Jacques Derrida. In such ways, Buddhism dovetails nicely with some of the best currents of contemporary thought. But such is not the case with traditional views of karma. Of course, this by itself does not refute karma or make it impossible to be included in a contemporary Buddhist perspective. It does, however, encourage us to think more deeply about it.

There are at least two other major problems with the ways that karma has traditionally been understood. One of them is its unfortunate implications for many Asian Buddhist societies, where a self-defeating split has developed between the sangha and the laity. Although the Pali canon makes it quite clear that laypeople too can attain liberation, the main spiritual responsibility of lay Buddhists, as commonly understood, is not to follow the path themselves but to support the monastics. In this way, lay men and women gain punna, or “merit,” a concept that commodifies karma. By accumulating merit, they hope to attain a favorable rebirth or to gain material reward, which in turn redounds to the material benefit of the monastic community. This approach reduces Buddhism, quite literally, to a form of spiritual materialism.

The other problem is that karma has long been used to rationalize racism, caste, economic oppression, birth handicaps, and so forth. Taken literally, karma justifies both the authority of political elites, who therefore must deserve their wealth and power, and the subordination of those who have neither. It provides the perfect theodicy: if there is an infallible cause-and-effect relationship between one’s actions and one’s fate, there is no need to work toward social justice, because it’s already built into the moral fabric of the universe. In fact, if there is no undeserved suffering, there is really no evil that we need to struggle against. You were born crippled, or to a poor family? Well, who but you is responsible for that?

I remember reading about a Tibetan Buddhist teacher’s reflections on the Holocaust in Nazi Germany during World War II: “What terrible karma all those Jews must have had. …” And what awful things did the Tibetan people do to deserve the Chinese invasion of 1950 and its horrible aftermath? This kind of superstition, which blames the victims and rationalizes their horrific fate, is something we should no longer tolerate quietly. It is, I think it is safe to say, time for modern Buddhists to outgrow it and to accept one’s social responsibility and find ways to address such injustices.

In the Kalama Sutta, sometimes called “the Buddhist charter of free inquiry,” the Buddha emphasized the importance of intelligent, probing doubt. He said that we should not believe in something until we have established its truth for ourselves. This suggests that accepting karma and rebirth literally, without questioning what they really mean, simply because they have been part of the Buddhist tradition, may actually be unfaithful to the best of the tradition. This does not mean disparaging or dismissing Buddhist teachings about karma and rebirth. Rather, it highlights the need for contemporary Buddhism to question those teachings. Given what is now known about human psychology, including the social construction of the self, how might we today approach these teachings in a way that is consistent with our own sense of how the world works? Unless we can do so, their emancipatory power will for us remain unrealized.

Buddhist emphasis on impermanence reminds us that Hindu and Buddhist doctrines about karma and rebirth have a history, that they have evolved over time. Earlier Brahmanical teachings tended to understand karma mechanically and ritualistically. To perform a sacrifice in the proper fashion would invariably lead to the desired consequences. If those consequences were not forthcoming, then either there had been an error in procedure or the causal effects were delayed, perhaps until your next lifetime (hence implying reincarnation). The Buddha’s spiritual revolution transformed this ritualistic approach to getting what you want out of life into a moral principle by focusing on cetana, “motivations, intentions.” The Dhammapada, for example, begins by emphasizing the preeminent importance of our mental attitude:

Experiences are preceded by mind, led by mind, and produced by mind. If one speaks or acts with an impure mind, suffering follows even as the cart’s wheel follows the hoof of the ox.

Experiences are preceded by mind, led by mind, and produced by mind. If one speaks or acts with a pure mind, happiness follows like a shadow that never departs.

To understand the Buddha’s innovation, it is helpful to distinguish a moral act into three aspects: the results that I seek; the moral rule or regulation I am following (for example, a Buddhist precept or Christian commandment, and this also includes ritualistic procedures); and my mental attitude or motivation when I do something. Although these aspects cannot be separated from each other, we can emphasize one more than the others—in fact, that is what we usually do. Not coincidentally, contemporary moral philosophy also has three main types of theories. Utilitarian theories focus on consequences, deontological theories focus on general principles such as the Ten Commandments, and virtue theories focus on one’s character and motivations.

The Sanskrit term karma (kamma in Pali) literally means “action,” which suggests the basic point that our actions have consequences—more precisely, that our morally relevant actions have morally relevant consequences that extend beyond their immediate effects. In most popular understanding, the law of karma and rebirth is a way to get a handle on how the world will treat us in the future, which also—more immediately—implies that we must accept our own causal responsibility for whatever is happening to us now, as a consequence of what we must have done earlier. This overlooks the revolutionary significance of the Buddha’s reinterpretation.

Karma is better understood as the key to spiritual development: how our life situation can be transformed by transforming the motivations of our actions right now. When we add the Buddhist teaching about not-self—in contemporary terms, that one’s sense of self is a mental construct—we can see that karma is not something the self has; rather, karma is what the sense of self is, and what the sense of self is changes according to one’s conscious choices. I (re)construct myself by what I intentionally do, because my sense of self is a precipitate of habitual ways of thinking, feeling, and acting. Just as my body is composed of the food I have eaten, so my character is composed of conscious choices: “I” am constructed by my consistent, repeated mental attitudes. People are “punished” or “rewarded” not for what they have done but for what they have become, and what we intentionally do is what makes us what we are. An anonymous verse expresses this well:

Sow a thought and reap a deed
Sow a deed and reap a habit
Sow a habit and reap a character
Sow a character and reap a destiny

What kind of thoughts do we need to sow? Buddhism traces back our dukkha, “dissatisfaction,” to the three unwholesome roots of evil: greed, ill will, and delusion. These problematic motivations need to be transformed into their positive counterparts: generosity, lovingkindness, and the wisdom that realizes our interdependence with others.

Such an understanding of karma does not necessarily involve another life after physical death. As Spinoza expressed it, happiness is not the reward for virtue; happiness is virtue itself. We are punished not for our “sins” but by them. To become a different kind of person is to experience the world in a different way. When your mind changes, the world changes. And when we respond differently to the world, the world responds differently to us. Insofar as we are actually not separate from the world, our ways of acting in it tend to involve feedback systems that incorporate other people. People not only notice what we do; they notice why we do it. I may fool people sometimes, yet over time, as the intentions behind my deeds become obvious, my character becomes revealed. The more I am motivated by greed, ill will, and delusion, the more I must manipulate the world to get what I want, and consequently the more alienated I feel and the more alienated others feel when they see they have been manipulated. This mutual distrust encourages both sides to manipulate more. On the other side, the more my actions are motivated by generosity, lovingkindness, and the wisdom of interdependence, the more I can relax and open up to the world. The more I feel part of the world and genuinely connected with others, the less I will be inclined to use others, and consequently the more inclined they will be to trust and open up to me. In such ways, transforming my own motivations not only transforms my own life; it also affects those around me, since what I am is not separate from what they are.

This more naturalistic understanding of karma does not mean we must necessarily exclude other, perhaps more mysterious possibilities regarding the consequences of our motivations for the world we live in. What is clear, however, is that karma as “how to transform my life situation by transforming my motivations right now” is not a fatalistic doctrine. Quite the contrary: it is difficult to imagine a more empowering spiritual teaching. We are not enjoined to accept and endure the problematic circumstances of our lives. Rather, we are encouraged to improve our spiritual lives and worldly situation by addressing those circumstances with generosity, lovingkindness, and nondual wisdom.

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David Loy is a professor, writer, and Zen teacher in the Sanbo Kyodan tradition of Japanese Zen Buddhism. His most recent book is Ecodharma: Buddhist Teachings for the Ecological Crisis.
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