Bhikkhu Ariyesako Agosto/1998
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Myanmar Buddhism of the Pagan Period
MYANMAR BUDDHISM OF THE PAGAN PERIOD (AD 1000-1300) BY WIN THAN TUN (MA, Mandalay University) A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY SOUTHEAST ASIAN STUDIES PROGRAMME NATIONAL UNIVERSITY OF SINGAPORE 2002 ACKNOWLEDGEMENTS I would like to express my gratitude to the people who have contributed to the successful completion of this thesis. First of all, I wish to express my gratitude to the National University of Singapore which offered me a 3-year scholarship for this study. I wish to express my indebtedness to Professor Than Tun. Although I have never been his student, I was taught with his book on Old Myanmar (Khet-hoà: Mranmâ Râjawaà), and I learnt a lot from my discussions with him; and, therefore, I regard him as one of my teachers. I am also greatly indebted to my Sayas Dr. Myo Myint and Professor Han Tint, and friends U Ni Tut, U Yaw Han Tun and U Soe Kyaw Thu of Mandalay University for helping me with the sources I needed. I also owe my gratitude to U Win Maung (Tampavatî) (who let me use his collection of photos and negatives), U Zin Moe (who assisted me in making a raw map of Pagan), Bob Hudson (who provided me with some unpublished data on the monuments of Pagan), and David Kyle Latinis for his kind suggestions on writing my early chapters. I’m greatly indebted to Cho Cho (Centre for Advanced Studies in Architecture, NUS) for providing me with some of the drawings: figures 2, 22, 25, 26 and 38. -
Anantasūra's Inscriptions: Why Among Others?
Anantasūra’s Inscriptions: Why Among Others? Toe Hla Professor of History, Mandalay University and Head, Myanmar Historical Commission (Retd) 2 ABSTRACT This paper assesses the thirteenth century inscriptions of Anantasūra and his wife at Maṅ:nansū (Minnanthu) Village in East Bagan. The identity of the donor and significance of the couple’s donation of a monastery, pagodas, lands, slaves and other goods is detailed. The explanation of the primary information from the inscriptions underlines the historical value of the epigraphy of Bagan and its role in understanding the social and religious life of this period. Figure 1. Lehmyethha temple in scaffolding after 2016 earthquake Introduction I once prepared a paper entitled “Anantasūra Kyokcā Le,-lā-khyak, AD 1224- 1235-- A Study of Anantasūra’s Inscriptions, AD 1224-1235” that attempted to portray the life of Pugaṁ (Bagan) people and their belief system with special reference to Buddhism. This paper translates, summarizes and updates my previous publication. It is a study of three inscription stones, erected by a Pugaṁ aristocrat and wife in which they recorded their meritorious deeds of building a temple, two stupas, many monasteries, a library, a preaching hall, rest houses, and a big brick water tank, two wells together with over two hundred kywans (slaves) and several thousand pè of land. The donors said that they primarily desired to attain enlightenment (Buddhahood) so that they 3 could liberate all beings from Saṁsᾱra (rounds of births and rebirths). Moreover, they also intended to enhance welfare of the local populace in worshiping the Buddha images in shrines, holding religious ceremonies, observe Sabbaths and listen to sermons given by monks in these buildings. -
“Siam's Borān Buddhism” from the Reign of Rāmā I (1782-1809 CE.)
The Dhammakāyānussati-kathā: A Trace of “Siam's Borān Buddhism” from the Reign of Rāmā I (1782-1809 CE.) Woramat Malasart A thesis submitted for the degree of Master of Arts Of the University of Otago, Dunedin New Zealand June 4, 2019 Abstract The Dhammakāya text genre appears in manuscripts, inscriptions, and printed texts found in Central Thailand, Northern Thailand, and Cambodia. Texts belonging to this genre share the same core Pāli verses, and date back to the Ayutthaya period. In this thesis, I transliterate, translate, contextualise and analyse the Dhammakāyānussati-kathā, “Words on the Recollec- tion of the Body of Dhammas,” which was part of the Suat Mon Plae, a collection of Bud- dhist chanting rituals compiled during the 1st reign (1782-1809), using a historical-critical approach to the text. The Dhammakāyānussati-kathā consists of verses composed in Pāli fol- lowed by the Thai translation, using a traditional method called yok sab. The first three parts of the Dhammakāyānussati-kathā share the core Pāli verses of the Dhammakāya text genre, but the final section, which praises the Buddha‟s physical body, is different. The Pāli vers- es describe the Buddha‟s auspicious marks including radiance, hair, height, etc., verses that are also found in the Golden Manuscript Braḥ Dhammakāya, a text that can be dated to the 1st reign. Today, the Dhammakāyānussati-kathā is not well-known in Central Thailand, but its similar texts are still used in Northern Thailand and Cambodia during buddhābhiṣeka and the ritual of installing the Buddha‟s heart into a Buddha statute and chedī. -
The Mission Accomplished
TheThe MissionMission AccomplishedAccomplished Ven. Pategama Gnanarama Ph.D. HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. The Mission Accomplished A historical analysis of the Mahaparinibbana Sutta of the Digha Nikaya of the Pali Canon. by Ven. Pategama Gnanarama Ph. D. The Mission Accomplished is undoubtedly an eye opening contribution to Bud- dhist analytical Pali studies. In this analytical and critical work Ven. Dr. Pate- gama Gnanarama enlightens us in many areas of subjects hitherto unexplored by scholars. His views on the beginnings of the Bhikkhuni Order are interesting and refreshing. They might even be provocative to traditional readers, yet be challenging to the feminists to adopt a most positive attitude to the problem. Prof. Chandima Wijebandara University of Sri Jayawardhanapura Sri Lanka. A masterly treatment of a cluster of Buddhist themes in print Senarat Wijayasundara Buddhist and Pali College Singapore Published by Ti-Sarana Buddhist Association 90, Duku Road. Singapore 429254 Tel: 345 6741 First published in Singapore, 1997 Published by Ti-Sarana Buddhist Association ISBN: 981–00–9087–0 © Pategama Gnanarama 1997 All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval systems or technologies now known or later developed, without per- mission in writing from the publisher. Cover: Mahaparinibbana; an ancient stone carving from Gandhara — Loriyan Tangai. Photograph reproduced by Mr K. C. Wong. Contents Introductory . 8 Chapter 1: The Mahaparinibbana Sutta & its Different Versions . -
Bhikkhu Manual Essential Chants and Vinaya Notes Handbook Edition
BHIKKHUMANUAL Essential Chants and Vinaya Notes Handbook Edition Bhikkhu Manual Essential Chants and Vinaya Notes Handbook Edition Published by Amaravati Publications ISBN 000-000-0000-00-0 Copyright © Amaravati Buddhist Monastery 2020 This book is offered for free distribution, please do not sell this book. Download this book in PDF, EPUB and MOBI formats at the following addresses: www.forestsangha.org www.amaravati.org bhikkhu-manual.github.io This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Produced with the LATEX typesetting system, set in Gentium and Nunito Sans. Fourth edition, 2020 Namo tassa bhagavato arahato sammāsambuddhassa Namo tassa bhagavato arahato sammāsambuddhassa Namo tassa bhagavato arahato sammāsambuddhassa Abbreviations used in the text A Aṅguttara Nikāya Mv Mahāvagga Cv Cullavagga Pr Pārājika D Dīgha Nikāya Pv Parivāra Dhp Dhammapada Snp Sutta Nipāta DhpA Dhammapada Sp Samantapāsādikā Aṭṭhakathā S Saṃyutta Nikāya It Itivuttaka Thī Therīgāthā Ja Jātaka Th Theragāthā Khp Khuddakapāṭha Ud Udāna Kv Kaṅkhāvitaraṇī Vin Vinaya Piṭaka M Majjhima Nikāya Vism Visuddhimagga References to shorter texts consisting of verses such as the Dhammapada, Udāna, Itivuttaka, Theragāthā, Therīgāthā or Sutta Nipāta are to the verse number or chapter and verse number. The other longer texts are referred to by volume and page number of the PTS edition. CONTENTS PART I. ESSENTIAL CHANTS 1. MORNING CHANTING 2 2. EVENING CHANTING 8 3. REFLECTIONS 14 3.1 Reflection on the Four Requisites -
00-Title JIABU (V.11 No.1)
The Journal of the International Association of Buddhist Universities (JIABU) Vol. 11 No.1 (January – June 2018) Aims and Scope The Journal of the International Association of Buddhist Universities is an academic journal published twice a year (1st issue January-June, 2nd issue July-December). It aims to promote research and disseminate academic and research articles for researchers, academicians, lecturers and graduate students. The Journal focuses on Buddhism, Sociology, Liberal Arts and Multidisciplinary of Humanities and Social Sciences. All the articles published are peer-reviewed by at least two experts. The articles, submitted for The Journal of the International Association of Buddhist Universities, should not be previously published or under consideration of any other journals. The author should carefully follow the submission instructions of The Journal of the International Association of Buddhist Universities including the reference style and format. Views and opinions expressed in the articles published by The Journal of the International Association of Buddhist Universities, are of responsibility by such authors but not the editors and do not necessarily refl ect those of the editors. Advisors The Most Venerable Prof. Dr. Phra Brahmapundit Rector, Mahachulalongkornrajavidyalaya University, Thailand The Most Venerable Xue Chen Vice President, Buddhist Association of China & Buddhist Academy of China The Most Venerable Dr. Ashin Nyanissara Chancellor, Sitagu International Buddhist Academy, Myanmar Executive Editor Ven. Prof. Dr. Phra Rajapariyatkavi Mahachulalongkornrajavidyalaya University, Thailand ii JIABU | Vol. 11 No.1 (January – June 2018) Chief Editor Ven. Phra Weerasak Jayadhammo (Suwannawong) International Buddhist Studies College (IBSC), Mahachulalongkornrajavidyalaya University, Thailand Editorial Team Ven. Assoc. Prof. Dr. Phramaha Hansa Dhammahaso Mahachulalongkornrajavidyalaya University, Thailand Prof. -
The Art of Reading and Teaching Dhammapadas: Reform, Texts, Contexts in Thai Buddhist History1
THE ART OF READING AND TEACHING DHAMMAPADAS: REFORM, TEXTS, CONTEXTS IN THAI BUDDHIST HISTORY1 JUSTIN THOMAS MCDANIEL Speaking of nineteenth century Buddhist reform in Thailand Charles Hal- lisey writes: “[B]eginning in the eighteenth century and continuing throughout the nine- teenth century, there was a radical shift in the interpretation of Buddhist thought, a process of reformation which was encouraged by leading mem- bers of the Buddhist monastic order, and supported by the authority of the Siamese throne…[T]his process of reinterpretation included reform of the Buddhist monastic order, an insistence on strict ritual, canonical funda- mentalism, and purity of ordination…[T]he fact that the Thai developments were clearly not determined by the presence of antagonistic Westerners pro- vides a useful reminder that we should avoid attributing too much force to the ‘West’ (or Christianity, or Protestant assumptions, or Orientalism) in the changes to Theravada Buddhism…These developments also open up the possibility that…there may have been an equally productive elective affin- ity between some European and some Theravadin responses to moder- nity”(Hallisey 1996: 48-49). Further, a general call for scholars to understand why certain Buddhist texts endure while others disappear: “[T]he survival of any particular text is not self-explanatory, but in fact it is normally the case that the texts fade in their significance as social change occurs, then we need to discover how those texts which do endure are main- tained. In part, this will require us to look at the manner in which texts were circulated — the technology, practices, and institutions which made their sur- vival possible—but especially the processes by which certain texts were sin- gled out as worth preserving. -
131299 Bangperng 2020 E.Docx
International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 13, Issue 12, 2020 Champasak: Dhammayuttika Nikaya and the Maintenance of Power of the Thai State (Buddhist Decade 2390- 2450) Kiattisak Bangpernga, aDepartment of Sociology and Anthropology Faculty of Humanities and Social Sciences, Mahasarakham University, Email: [email protected] This article is intended to analyse the time during Siam's reign in Champasak, when Siam exercised the colonial power to collect tributes and taxes, resulting in the local Lao’s burdens. This caused rebels to be formed under the culture of local Buddhists combined with indigenous beliefs. Siam therefore attempted to connect the local Lao and culture to the central power. One of the important policies was to send Thammayut monks to remove the local beliefs and to disseminate pure Buddhism, according to Thai Dhammayuttika Nikaya. Later, French colonies wanted to rule the Lao territory in the name of Indochina, resulting in that the monks of Dhammayuttika Nikaya were drawn to be part of the political mechanism, in order to cultivate loyalty in the Siamese elites and spread the Thai ideology. This aimed to separate Laos from the French’s claiming of legitimacy for a colonial rule. However, even if the Dhammayuttika Nikaya was accepted and supported by the Lao rulers, but it was not generally accepted by the local people, because it was the symbol of the power of Siam who oppressed them, and appeared to have ideological differences with their local culture. Dhammayuttika Nikaya, as a state mechanism, was not successful in maintaining the power of the Thai state. -
Engaged Buddhism: Buddhist Liberation Movements in Asia
EEnnggaaggeedd BBuuddddhhiissmm 1 Buddhism ― a Balancing Factor for Current World Developments Buddhism ― a Balancing Factor for Current World Developments By Venerable Dhammavamso1 oday, the world may seem at its zenith of development. In spite of their Tdifferent forms in different countries and regions, current world developments have a common point: the West (since the Renaissance) and the East (since the past century) have developed along materialistic lines. As a result, various things have been replaced with others in both the environmental and human fields. For the past decades some Buddhist scholars, in the face of so many social changes, have attempted to reassess the role of Buddhism in the new situation of the world. Hence, a question is raised as to whether traditional Buddhism, which has shaped the civilization of many peoples in the East for centuries, may remain adaptive and fluid in the modern era. Generally speaking, there are two discernible different tendencies among those scholars. Some scholars such as Thich Nhat Hanh, Walpola Rahula, Sulak Sivaraksa, H.H. the Dalai Lama, Robert Thurman, and so on, maintain that there remains a continuity between Buddhism today and Buddhism of the past. Although the world is changing rapidly with its various developments, humanity’s fundamental sufferings and the best ways of dealing with them remain the same as what are already explicitly formulated in most Buddhist teachings. Therefore, Buddhism today, whatever new forms it may take on, is essentially contiguous with its tradition. In the words of Sivaraksa: “To be of help we must become more selfless and less selfish. -
Phra Payutto and Debates 'On the Very Idea of the Pali Canon' in Thai
BSRV 26.1 (2009) 1–31 Buddhist Studies Review ISSN (print) 0256-2897 doi: 10.1558/bsrv.v26i1.1 Buddhist Studies Review ISSN (online) 1747-9681 Phra Payutto and Debates ‘On the Very Idea of the Pali Canon’ in Thai Buddhism1 Martin Seeger University of Leeds In this paper I investigate a number of public intellectual debates in current Thai Theravāda Buddhism that are related to several fundamental questions regarding the meaning and function of the Pali canon. This investigation focuses on debates in which the Thai scholar monk Phra (Ven.) Payutto (b. 1939) has been playing a significant role. In these debates, the Pali canon is regarded as a central text-corpus endowed with special normative and formative authority. I will look at contestations that concern Theravāda- ness and, at the same time, and inextricably linked with this, at concepts of demarcation between the Theravāda and systems of religious beliefs and prac- tices that are believed to be ‘outside’ the Theravāda. This, of course, engages the question of inclusivism, exclusivism and pluralism within the Theravāda. In so doing, I explore and posit concepts of the meanings and functions of the Pali canon that position it either as the or an authoritative reference. 1. A short version of this paper with the title ‘Authority, Identity and Pluralism: “On the Very Idea of the Pali Canon” in Thai Buddhism’ was first read at the Annual Confer- ence of the UK Association of Buddhist Studies at York St John University, York (UK), on 2 September 2008. A few parts of it have more or less literally been translated from my PhD dissertation (Seeger, 2005a) which was written in German. -
The Trend of the Role of Ramańńa Nikāya in the Next Decade in Mon State
THE TREND OF THE ROLE OF RAMAÑÑA NIKĀYA IN THE NEXT DECADE IN MON STATE Ven. Za Wa Na A Thesis Submitted in Partial Fulfillment of The Requirement for the Degree of Master of Arts (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2017 The Trend of the Role of Rãmañña Nikāya in the Next Decade in Mon State Ven. Za Wa Na A Thesis Submitted in Partial Fulfillment of The Requirement for the Degree of Master of Arts (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2017 (Copyright by Mahachulalongkornrajavidyalaya University) ii Thesis Title : The Trend of the Role of Rãmañña Nikāya in the Next Decade in Mon State Researcher : Ven. Za Wa Na Degree : Master of Arts ( Buddhist Studies) Thesis Supervisory Committee : Asst. Prof. Dr. Phramaha Hansa Dhammahaso : Pali V, B.A. (Philosophy) M.A. (Buddhist Studies) : Ph.D. (Buddhist Studies) : Asst. Prof. Dr. Sanu Mahatthanadull : B.A (Advertisement) M.A (Buddhist Studies) : Ph.D. (Buddhist Studies) Date of Graduation :16/ 03 / 2017 Abstract This qualitative research has three main objectives namely: (1) to study the origin and development of Rãmañña Nikāya in Mon State, (2) to study the characteristics and practices of Ramañña Nikāya Association, (3) to analyze the Trend of the Roles of Ramañña Nikāya in the Next Decade in Mon State. The result of the study found that Mon Buddhism began and develop before Pegan, during Pegan and after Pegan from three periods during conflict civil war. Based on the results of the analysis, the study presents possible solutions to the conflict. These periods will present and explain various conditions based on the results of the analysis from a long time in the history of Ramañña Nikāya. -
The Founding of Buddhism
IV The Founding of Buddhism 1. THE LIFE OF THE BUDDHA Siddhartha of the Gautama clan, later called the Buddha, or “the enlightened one,” began life in the foothills of the Himalayas, where his people, the Sakyas, were primarily rice farmers. The Sakyas formed the small city-state of Kapilavastu with an oligarchic republican constitution, under the hegemony of the powerful Magadha and Kosala Kingdoms to the south.1 Siddhartha traveled south to study, and so, after his Enlightenment, he first spread his doctrines in Northeastern India, south of the Ganges, west of Bhagalpur, and east of the Son River—South Bihar, nowadays. The people of this provincial area had been only partially assimilated to the Aryan culture and its Brahminic religion. Brahminism focused in the region of Northwestern India between the Ganges and Jumma Rivers, the older center of Indian civilization. Indeed, despite Buddhism’s anti-Brahmin cast, its chief rival in the early days may have been not Brahminism, but Jainism. Though Gautama was probably a Kshatriya, the rigidities of the Caste system were not yet established in the region, and Kapilavastu was oligarchic, so his father was not, as legend has it, a king.2 He left home in his youth against the will of his parents to become a wandering ascetic,3 an odd and irresponsible thing to do 1The location of Gautama’s homeland is confirmed in the Nikayas, which give the names of the places where each discourse was delivered. See Sutta Nipata 422, Digha Nikaya I 87 ff. 2The earliest scriptures do not provide an account of the life of the founder after the fashion of the Christian Gospels, but concentrate on preserving his words.