Friday, December 21, 2012

บริษัทยักษ์ใหญ่ให้ความสนใจการประมวลผลทางภาษามากขึ้น


มีข่าวเมื่อเร็วๆ นี้ผมมองข้ามไปในตอนแรก คือข่าวเรื่องกูเกิ้ลจ้าง Ray Kurzweil นักลงทุนกิจการใหม่ นักอนาคตวิทยา เข้าไปเป็นหัวหน้าทีมวิจัยทางภาษา ให้กูเกิ้ล

น่าสนใจว่า เขาเป็นคนต้ังบริษัทหนึ่งที่พัฒนาระบบซอฟต์แวร์วิเคราะห์ภาษาขึ้นมา จนกลายมาเป็น Siri ในปัจจุบัน

วีดิโอที่เขาให้สัมภาษณ์เมื่อเร็วๆ นี้ (๔๐ นาที) น่าสนใจ พอให้เราเข้าใจวิสัยทัศน์ของเขา อาจจะทำให้เราเห็นทิศทางได้ว่า พัฒนาการทางด้้าน เพิ่มองค์ความรู้ของกูเกิ้ลกำลังจะไปทางไหน


Book: The Spendendour of Enlightenment, 3rd edition 2009, B.E. 2552

I am now reading Khantipalo (a Buddhist Bhikkhu name) 's The Spendour of Enlightenment (Sambodhipabhasakatha), 3rd edition, B.E. 2552, 2009, printed by Mahamakuta Rajavidyalaya Press, of Nakhon Pathom (Nakornpathom) Thailand.  It's a 2 volume set of hard cover books.  Their contents are essentially excerpted translation from various sections of the Buddhist scriptures, the Tipitaka, into English. Khantipalo tried to present the story of Buddha's life and his teaching of Dhamma using not his own words. In this tedious work, he worked as an editor (who selected and arranged the texts from the Tipitaka in a story-telling manner) and English translator.

What it means is that these were taken from Pali text almost 2600 years ago, many of which were those of Lord Buddha's own sayings, narrated by the Venerable Ananda Bhikkhu, his cousin and personal asssistant monk.  Few months after the Buddha passed away around 543 BC, there was a congregation of 500 Arahants (those whose minds were free of taints) who compiled all of Buddha teachings, into 3 categories (Ti + Pitaka = 3 baskets), and they scrutinize all the words they heard, and after agreed upon, they chanted together in unison and memorize them. Each of them would later go back to their student monks and ask their students to perfectly memorize sections of the verses and chant them in unison, this went on for hundreds of years, before they were written down into palm leaves as various parts of the current Tipitaka. So they are considered very accurate.

The first volume of the excerpts covers the life of Prince Sidhartha up to his enlightenment (in Buddhist sense, not in western philosophical sense) to become the Buddha. The second volume covers from his first preaching (the turning of the wheel of Dhamma), to his last days and the Buddha's reflection of the future (i.e. the present time).

Actually, so far I have skipped the volume 1 and am reading the volume 2 now.  I can say only briefly say that, anyone wishing to know briefly about the Buddhist Pali cannon in English, esp. those parts that Buddha taught himself, should read this translation work.  Although, there are some parts which I think will likely cause difficulty in interpreting the English words, not difficult for Thai Buddhists, but definitely almost incomprehensible for modern-day English speakers with western philosophy background, they should check with others' translations, or go back to the Pali text. (Although in Thailand, we often say that it 's best to go back to meditation and check with your own experience.) Also there were some minor inconsistencies in the translator's usage of terms, and spelling. I also noticed the use of some words he used might not be consistent with what other Pali or Buddhist scholars are currently using.  Some words, for example, 'consciousness' might mean differently in different contexts. While reading, I myself had to rely on back-translation into Thai Buddhist terms to comprehend the dhamma issues.

Regardless of my comments, I highly recommend this book set.

The cover of volume 2 of the 3rd edition is depicted below. The cover for volume 1 looks the same except for the volume number.


Before I end my post, I 'd like to extend my thanks to the venerable Minh An (formerly Khantipalo) for his life time dedication and great efforts in creating numerous books to us. I sincerely wish him good health and great happiness in his life.



Thursday, December 13, 2012

ณ วันนี้ เราไปเว็บไหนแบบนิรนามแทบไม่ได้อีกแล้ว


เมื่อวานขณะใช้คอมพิวเตอร์โน้ตบุ้คอยู่ที่บ้าน ผมเผอิญไปอ่านเจอบทความเกี่ยวกับ แอ็ปสำหรับใช้ อีเมลซอฟต์แวร์สำหรับมือถือ จากยาฮู ก็เลยตามไปอ่านที่หน้าเว็บ ปรากฎว่า บนหน้้าเว็บนั้้น ขึ้นข้อมูลหราเลย ความว่า ซอฟต์แวร์นี้ใช้กับมือถือรุ่นหมายเลข …. ที่คุณมีอยู่ได้ และชวนให้ดาวน์โหลด ผมรู้สึกประหลาดใจทีเดียว และออกจะตระหนกเล็กน้อยด้วยซ้ำ ในเรื่องความเป็นส่วนตัวที่หายไปจากการใช้เน็ต

สาเหตุก็เพราะว่าผมเพิ่งซื้อมือถือรุ่นนี้มาได้แค่ ๒ สัปดาห์ และมีคนแต่ ๓-๔ คนในโลกนี้เท่านั้นที่รู้เบอร์โทรศัพท์ใหม่ผม และผมไม่ค่อยได้ใช้เน็ตจากมือถือเลย เพราะใช้เป็นเครื่องสำรองตัวที่สอง และเมื่อใช้คอมพิวเตอร์ที่บ้าน ผมก็ไม่ได้ใช้ยาฮูเมล์มานานแล้ว เป็นไปได้อย่างไรว่าเว็บไซต์นี้รู้จักว่าคนดูเว็บคนนี้ใช้มือถือรุ่นไหน แสดงว่า เขาต้องรู้ได้จากไอพีบ้านผม ว่า ผู้ใช้คือนายคนนี้เป็นใครด้วยซ้ำ และเดาว่าคงจะได้ข้อมูลจากการจดทะเบียนลูกค้ามือถือที่เราต้องกรอกไปตอนซื้อในเมืองไทยนั่นเอง (น่าไปโวยกับบริษัทมือถือ ที่ปล่อยข้อมูลเราออกไป !) น่าทึ่ง ที่เขาเอาข้อมูลส่วนตัวเราตอนจดทะเบียนมือถือที่ซื้อที่ต่างจังหวัด ซึ่งตอนนั้นต้องระบุอีเมล์หนึ่งไปด้วย แต่ไม่ใช่ยาฮู ไปเชื่อมโยงกับไอพีที่บ้านผมที่กรุงเทพฯ ได้ นี่ขนาดว่าผมไม่ได้เล่นเฟซบุ้ค การทำเหมืองข้อมูลตัวผมจากเครือข่ายสังคมนั้น มีข้อมูลไม่มาก ก็ยังมีข้อมูลของผมได้ขนาดนี้

วันนี้ก็มีข่าวต่างประเทศมาตอกย้ำความเชื่อของผม ว่าตอนนี้ บริษัทต่างประเทศ สามารถเข้าถึงข้อมูลต่างๆ ของผู้ใช้เน็ตแต่ละคนได้ จากการซื้อขายข้อมูลลูกค้าที่บริษัทต่างๆ ปะติดปะต่อได้ ก็สามารถรู้จักตัวตนลูกค้าได้สบายๆ

มีอีกเรื่อง ประเด็นน่าจะเชื่อมโยงกัน ผมเคยไปเดินบางห้างต่างจังหวัด ได้เห็นบนจอมอร์นิเตอร์วงจรปิดว่ามีการใช้ซอฟต์แวร์ติดตามตัวลูกค้าแต่ละคนจากจอทีวีวงจรปิดอยู่ เหมือนกับที่สนามบินต่างประเทศมีใช้ ดูจากกรอบสี่เหลี่ยมสีแดงที่เคลื่อนที่ตามการเดินไปมาของลูกค้าได้ ไม่ทราบว่าห้างติดตั้งเอาไว้คอยจับขโมยที่รู้จักหน้าไว้ก่อนแล้ว หรือว่าจะพยายามระบุตัวตนของลูกค้าที่เดินไปเดินมากันแน่ ในอนาคตคงจะเริ่มเป็นอย่างหลังมากขึ้น

ผมเริ่มเข้าใจมากขึ้นว่าทำไมฝรั่งถึงโวยวายกันนักเรื่องความเป็นส่วนตัว ซึ่งตอนนี้เราแทบไม่เหลืออะไรแล้ว

Wednesday, December 05, 2012

Today is December 5 Thailand's special day

Today, December 5, 2012, millions of Thai people wear yellow shirts to commemorate the King's 85th birthday and went out to meet him at the royal plaza in front of the Anantasamakhom throne hall. The view was amazing. The day is also Father Day in Thailand. (I received a card from my kid in the mail as well, looks like from her class project.)

Here I want to show some pictures I took 2 months ago from Doi Inthanon, the highest mountain in Thailand, where the pagodas dedicated for the King and the Queen are located. Inside the King's pagoda, there was a seating Buddha image, or rather the future Buddha's image, in my interpretation. With the characteristic lack of top flame on the apex, symbolizing the lack of highest wisdom, the sculpture seems to demonstrate his current Bodhisattva status at the present time. It is well known from Thai history that many former Kings of Thailand were Bodhisattvas.  On the contrary, the sculpture of standing Buddha image in the pagoda for the queen has the top flame, indicated that the image symbolized the Buddha who has gained wisdom.




Tuesday, December 04, 2012

The paradoxical issue of recognizing new Bhikkhuni in Thailand


There was a Thai article in Matichon newspaper website about the un-recognized status of Bhikkhuni (female monks) in Thailand. The article mentioned of finding a way to overcome the deadlock.  The author in that article cited someone who suggested that legislature as a possibility. I want to make it clear in my post here that this is monk's business and not for laypersons, who are lustful, having greeds, angers, illusions, to mess with Buddha's decrees by means of any legislation. Legislation can not be used against Buddha's decrees. It is ethically and morally unacceptable.

As a former Buddhist monk, I 'd like to write out my opinion here in my blog.  I think I could feel unspoken feeling of some senior monks, some of which I believe are Arahat, or at least in an Ariya level. Their developed minds don't have biases like those of lay people.  I also have heard opinions of Buddhist scholars. The problem is complicated and is a paradox, pretty much like a chicken-egg problem. How can one have a chicken if there is no egg.

First of all, I must say that I sympathize with the current 'Bhikkhuni' in Thailand. I admired them for their determination for life-long dedication to monasteric life. I am a family man now and have no problem respecting the 'female monks', or Luang Mae (Mother).  

Around 26 centuries ago, Buddha was formost in his time in recognizing the right of people of any caste, to be ordained as monks of equal status yet with seniority order. Females were also given a chance to become monks as well, not simply nuns, very much progressive practice of Buddhism was far ahead of other religions at that time. In addition to Bhikkhuni, there was Sikkhamana (one who prepared to be Bhikkhuni), and Samaneri (female novice) as well.  

As I am aware of the Vinaya (the doctrine) specified that Bhikkhuni must be ordained in two successive Sangkhas (congregations of male and female monks, respectively). The problem is that, for hundreds of years, Thailand's Theravada monks have had no Bhikkhuni. Part of the problems might be centuries of wars, but a big problem was  tougher rules that female monks had to obey, in order to survive the then male-dominated society 2500 years ago. As a consequence, number of female Theravada monks dwindled and then no more.  As a consequence, now how can we find a congregation of Bhikkhunis to ordain new Bhikkuni, or how to start a new congregation of Theravada Bhikkhuni ? The problem I understand is mainly at the matter of recognition of a new Bhikkuni Sangkha. If there had been an existing Bhikkhuni Sangkha, this problem would not exit. Now how can one start a new Bhikkhuni Sangkha now that Buddha passed away ?  Most monks do not dare to do that, although I believe, deep in the minds of many senior monks, they sympathize the female 'monks'. Individidually, they could not do anything beyond giving sympathetic feeling.  Admittedly there might be some senior monks who might think that nowaday no one can amend rules of the Buddha and the no-amendment decree of the Sangkha of the 500 Arahans (Arahats) at the first rehearsal in 5 century BC. By strong tradition and their gentle minds, good Buddhist monks don't normally say anything against their elder monks (those ordained before him), even if they don't agree on some debatable issues they would let go of bad feeling and felt complacent. And that 's why it has been relatively quiet among monks.

In theory, however, a congregation of male Sangkha in total, esp. that of senior (Arahan / Arahat) monks could do something about it, or at least have full discussion of the issue rather than leaving this issue unsettled in the public agenda. Surely they don't want the issue to be messed by politicians in the future, the option of which I deem inappropriate.  As specified in Tipitaka, the Buddhist scripture, Buddha had given permission that, after his pass away, any minor regulations of monks could be amended by future Sangkhas to suit changing situations.  However, at the first rehearsal of the Tipitaka in India after the cremation of Buddha's body,  Phra Bhikkhu Mahakasapa Thera, who presided at the rehearsal seeked a consensus opinion of 500 Arahat monks and issued a decree that there would not be amendment of Buddha's decrees ever in the future.  Now THAT is a problem to be interpreted nowadays whether the present Sangkha could revoke the decree of non-revoking first congregation or not. Personally I think only Sangkha has a power to do it: and preferably, a Sangkha of Arahats only, not just any Sangkha of non Ariya monks, although Arahats might feel that they don't want to change the Buddha 's decree and the first congregation 's decree.  (There is a major complication for that matter, for a lay person who is not an Arahat and without well-trained sixth sense, how could one tell if a monk is an Arahat or not. That is beyond the point here. I can't tell. Besides, an Arahat would not tell laypersons that he is one either.)

I think, if all the senior monks across Thailand, some of them surely must be Arahat and other levels of Ariya (developed persons), could convene in a convention and have a full discussion on this issue, the issue might be solved one way or another.  At least that is the only way to go for. But whether or not the outcome would reconcile with the feminist trend of the post-modernism era, I can not tell. The only thing we laypersons in the society can do is to invite them to have a big meeting and start the dicussion. And after the discussion, perhaps we might have good reasons to explain to the Thai society to understand.

update: I just rediscovered that there is a PDF version of a book, in Thai, (translatedly) entitled "Answer Dr. Martin: Buddhavinaya to Bhikkhuni", by the Venerable Phra Bhromkunaporn (PA Payutto) in my MBP notebook. I have yet to re-read it. Ven. Payutto has been regarded as a (if not The) great living Theravada Buddhist scholar, perhaps as great as Bhikkhu Buddhakosa who wrote several scriptures around 1500 years ago. Perhaps I might update this blog later if I find something useful.