DOCSLIB.ORG

F ** F the Establishment of Dhammayuttika Nikaya of Vajiranana Bhikkhu

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
F ** F the Establishment of Dhammayuttika Nikaya of Vajiranana Bhikkhu ) *+,./ +10 2,+ , /0 19 4 5 6 : * / 0** <%) %7(=%C,::&$-"[)([&', '(, # , 6 '- [)([ 6), $ * !-& 6+ (* #' & % )'#"6 [= : )('% : 6 # ?Q,'%% [+,'%% % Q [ :& $ ?6 6 &): ) [ [ ?[% ,'%% + )% 7(=% C% , <$Q,'%%&;)?+*&;))$)$ 6 3 :;' :& $ 6 % [+% 6 6& 6 ) :&, $Q,'%% ?7(=% C% ,+ ::& $ "* [= "# [$ ' ) : * ' % &6 $ The establishment of Dhammayuttika Nikaya of Vajiranana~ Bhikkhu: The problem of Sanghabheda Abstract The research finds that Vajiranana~ Bhikkhu did not declare his separation from religious ceremonies of the assembly of monks in Mahathat Temple in the same way that Devadatta Bhikkhu did from those chaired and ruled by the Lord Buddha during His lifetime. Such declaration was used as a criterion to judge whether there was an intention to cause Sanghabheda (schism). Moreover, during the * “!" #$% & : #' )%”( ##+ ,+! $-( ! " + +& $.&+!( /0,$ , .( 2334. ** /./5$. +!( 6,. &+! , "( ( ! "## $ %&'-' $((( initial period of the Dhammayuttika Nikaya sect, monks of the Dhammayuttika Nikaya and Maha Nikaya sects were able to take part in common religious ceremonies. More restricted rules that prevented them from doing so appeared after the founder of the Dhammayuttika Nikaya sect had ascended the throne to become King Rama IV. The King explained however that members of the two sects were in a spirit of unity. It can be concluded that the establishment of the Dhammayuttika Nikaya sect by Vajiranana~ Bhikkhu did not cause disagreement among Buddhist monks, or Sanghabheda, which is considered to be an Anantariyakarma in Buddhism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“… ,- !- C &+ ; : :& '$ 7] ! 6&* "; 7 66<$%C%)( QQ6 " # $% & ' ( ?#$ % -', '+ % Q6 ) ' &! +* "( " '&, ”' (..0J/01//0F) *!(6!7( .)8(897! ),)&)%:&$6 .)+ $+ /%;"$/( ( (.) # ( "< , 7 6,./6! /5 %7(=%C,Q,'%%?++* 8(/./(787=;,( ! "## $ %&'-' $((( "[= ! )('% ::& $* # ' -% ??#[$ ' 6 :& 1 # -, )Q " 4Q, [ )$ 6 $ '')[ , # $ '% % + 6 . ;: %'%'N " + :6 % 6+)&* "[ [ -* D -, [= <"$ [= ' ( Q ,! 6)"%'+' . %''-% [& 6 '4],, .13J: /G1.) #%A9 ?+: #-", [ Q [ ), [=? ), :&$ '$ Q ' ?, )" 3 (%'% [C& %\ %%4], .11.: /) &% [=: $ /J #=6'% :&$%?" /. & * [[ “ [Q .. & * &$6&6 %5%-”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“(! -.' /'/0-1.*. /J. &'%: *'% /'/*. 0-1.... (%.).T/3G1/0/L-0/J) /'/#300")440" #3)440" /'/#3 #,%[=' ,6Q )440" #300")440" “' [= [= & 6+ [) <* '$ &'$ ,6(:” ), :&$ '$ ! ' " # $% & ' ( ()' -. !!&*+"(" ' /'/0-1. * '&,'” (..0J/0L/ . $ / '/ .* 0 * /0L-/0J) . $ / 0'/ -1 * $ / '/ * 0 * $ : '; Q[$ ' '$ :Q /'/#300"0"00" ",4Q ([ )0" #30")0" $ ' + :)& * [=' * 6 [6 / #3'/ 0 )0" " #30 !Q$[ #%9A 0"0"00")0" $ /'/ ), [=? ), $ Q% #303&56 #33 [:6 $ &56 $ /'/#33 “() ' 78 9/ ' 9/ ( &56 #303&56 $ 789/' : ( ('/ ; &<-") / #30'/ )440" #3 .' ' '#< ! )440 " $ / #3)'/ 44 )' 1)-' 0" #30)440 " $ () ' "" ' * 1 ' 0 * ! " # ()' 789/' : ( $% & ' () ' &! +* "( 789/ =' : ( ( '/ > &<-") "'&,'” (.. .' ' '#< ! 0J/01//01-/0F) )' 1)-' () ' "" '=* 1 ' #[=',)$;'# 0 * C(&6 , %[=' ! "## $ %&'-' $((( ()' 789/' : ( 0! ”" (.)% .T/3G3/0/1-- 789/' ? ( ('/ @ &<-") 0/L) .' ' '#< ! )' 1)-' <$6"[=+)%)(:&$*<$" () ' "" '=* 1 ' '% !'$:%&#' &6# 0 * %A9 ), ?=? ), $ ()' 789/' ? ( ' “&, 6 =C% , "[<$$ 6 $ 789/ =' ? ( ( '/ A &<-") :&$< $ '+ : #'&$ ” .' ' '#< ! (%.).T/3GL/0/T) #[=' ,)$ )' 1)-' ;' <$"'%'$:%&# () ' "" ' = * 1 ' ' 0 * “( ! )33+ "('/! () ' 78 9/ ' ? ( 78 +"(55" ' &+-( 9/ ' ; ( ( '/ B &<-") 9/ )33+"(!-" '. ' '#< ! ' -" -( ) ' 1)- ' () ' . +* "( #" )9 #" 9 ( "" '=* 1 ' 0 * -9/ 5 .3&* ()' 789/' ; ( -( 9/ 5&! 789/' ; ( ('/ C &<-") +"(5"5'-"”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“)33 '/ * Q'''$ %4)'('?6 $ D 3&* #" D 0 1)-< ,'%<%&% (& ' 39.-"9 () &?6 '" - ( & &^ "5"&0)3 ' 77:&] ?$ 6 % (6 : '; 0" 14 "5" ) '4'$[%[ # '/&13 ,'%#% C(& 6++&?% + &) 0)&,* &" ” * $ . ( 6 (&)); )$ $ , .1/1: /. # E .-. .3LF [ ,'%% 010) :&$* “,'%- (&”, ?4&6 % (, (), #?6 '"%%7(=%C,&?$'$ 6+:&$#%'"%[(&%! ;[ )Q& ; [=& $ : '; 5 % ' %<%&%:&$ '% : 6:&&#$ $ Q; & &; * C( C6 7(=% C% , ,-%C:& $ "88 '%'%#$ Q) ::&$ $;) "' * 5 :'* , 77 '% (% (, [],, .3LF: # ) 6 7(=% C% Q, ,'%% .0, 31) N [^ :&% ?$ 6 $ * * 6 '4'$ “'#, -?? )$ ”$ ?4&6 )(7 % % * :'% 6=?% *, #?6 :&6+ $ 6 7(=% C% , !)& * 5= + 5& Q,'%% + * "[= (6 6+:&$6=% ?Q$ ( '> =%?, .1.3: FL) 6&?% + ) 6 7(=% C% Q, ,'%% ?+*([6(=#()Q * ."$.>? 87=(."$+(7@ &;Q,'%%+*" <7 ." /$./= ( 7,( [ ! "## $ %&'-' $((( 2. #.-.E .3JG [ ,'%:&% $ 5&< “” )3 = * “--” ?64& 5" -,&" ' = 0 * ...” -%% ]77,6 () #?66+:&$% (" &, .3T3: L) ,]?%7(=%C,:&$-? [ % + -%+ ' '+ + 6 -, 6 , ): :& $ ?'$ $ + $ +6 . #$ [6 *6 &4&=% &?+ [+ % '%<%&% (-%% 77] ,6 [ ], ,'%%=#[( '&;6 .3JG: .G) #E' E .-. .3J/ [ % 7(=% C% Q, ,'%% : '; :&?$ 6 '4' $ . 4& 5%4=%?, 5?$'$;)%#$; “? “$--” #?66+:&$%- '” =#[(?() : )* ?[ % + -* 6%, %\ (5%4=%?,, #$:;'!:&$%&?+* .3J/: 03-33) “ 6 ''+ 7(=% C% :&, Q$ ,'%?% + ,'%-”% #?66+:&$% %6%7(=%C,Q “--” :&$"#$,-% ,'%% "* [= "#[$ ' Q'[,'%% &%[ : + Q)(:&% )'$ (, # % (5%, .3J/: 0.) : '#; “ 67(=% C% , '% '$ )([ & % &;) 6 ,'%-”% :&$ % ()$ 7(4% Q% 7(=% C% :, :& $"[= (& 6 , : .1) &"?% 7(=% C% #, :6+ $ )+66% 6 “...30")"5&1 %7(=%C,Q,'%%:&$"#$, ,4, . , ( =([6?$#)[=#[(6 0" D ) D ( ' &); 4[C), (8 ,'%4) - &5( -/ = * '/3" 1 (+<$#7N^%+* ,,&G +"(-43 %'%4-= :&$ Q% :6+ $ 0' " 1'-" = “…'/="LMIN 0 " #D . 0D 0 ""(+ &1 ' (#.- &1) 0 * '/ 44H 1 +"() &5&#0 = D/ 9 " ' 09 " = ) *(-"J3D3= &)('/. # 93 P9/5&)0"* : & 5&0' I5G .&3 3 3D39/ *'/& <9#9"J)K '/0"' 1)" '3 9/ ) 0= * ),=0"!* -! " ' 3")0" )*+,. /& : /10 ,2 31& &4 51+ ] = ),&) 0 " J)LQR5&5.- P9/3-D/ 15&0 <+"(LQR5&5.< "3D!)51) -...' = * = * ' + 0'('/ &'/5&+"('5&3")44 3 -...”D/ (),&6 <4, )'/ (,% .13F: /33-/31 &' "33))+"(11'D '$D) +"('JS3 3 5&." &0= *05D/"D”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“...1 &35&!'/&56 :$6::&$Q*&;)[ +3 0"1&9= % 7(=% C% :, :& $"[=<* $88 &, >%% < '/ 0' = 5&1 ,- 3,&1* = ...”( (5&" “5&)5&= " " ( 5<!, :>%;: B$) '/5&! (14, -+ "() 00 " &56+5&1' '+ *+"(LQR5&5.< #" -"5&)=5&/""( J)LQR5&5.<5&3 ! * ".=5&," ^ ! "## $ %&'-' $((( 5&11&5&1 &)=5&1- 3,&-"1 D , !9 ==0"5&11' 3,&!0* 5)5&D/ ! (6 - %%, .1.1: 0D "'/'" + 5 NN P9/ T.) " 3* & )3 '/ 3,& 0! 0 3 ' #' 7(=% C% :&, &$ ); '5D/'/5&3!&#D*'/& 6&', :&$'+))%%%C5 0< 5&3 !9- &<$C-+ 6%-&-#% 4Q, &' , 4H 0' "'+"(" ?#:&$ [$ 6%'%&6Q' '$ % 0" '/ + '/ " - '/ ):& $Q* ?' % %'%#$%& 5&3!")3,&!0 <&6': H1V ! 5&3! ! “...5" " ' <5&+ "('5&3! 5&+-J)'(0 )1"31D/3D/0 0" *00"'/5&!0- 5 / 9/ -/ <&3' &0' #9 &'/ 4 * " #" )51! ) )# 0 0 " 5& " '/D/ 5& 3<5 ' ( D ( -,W ='=5&1 , &<-<-- 0" &)" -D 0" " () P9/ 5&* H1V5&3! ! - 0" -" = #0" * 0D =5&,= N" (5&- "5&" -" ! &" 9 11-+ "() 5&1 5N P9/ <* < ' <" 3...”' 14* !+"(/-4& 5&4* +"(-4 (),&6 <4,(%, .
Load more

Recommended publications
  • Ontwikkeling Van Het Boeddhisme
    Facetten van het Boeddhisme 11.1 Ontwikkeling van het Boeddhisme Samengesteld door Nico Moonen 2014 / 2557 herzien in 2020 / 2563 Inhoud Inleiding Na het overlijden van de Boeddha Het eerste concilie Het tweede concilie Mahasanghiti, de grote recitatie Afsplitsingen Ten tijde van keizer Asoka Het derde concilie Synode te Anuradhapura Concilie te Anuradhapura Ontstaan van het Mahayana Het Madyhamika De Yogacara-school Het Vajrayana of tantrisch Boeddhisme De verspreiding van de leer naar andere landen Boeddhisme in India Boeddhisme in Sri Lanka Boeddhisme in China Boeddhisme in Thailand Boeddhisme in Tibet Boeddhisme in Myanmar (Birma) Boeddhisme in Japan De Nara periode (710-784) De Heian periode (794-1185) De Kamakura periode (1185-1336) De post-Nichiren periode (1334-1600) De Tokugawa periode (1600-1868) De Meiji periode (1868-1911) De Taisho en Showa perioden (1912-heden) Andere landen Afghanistan Bangladesh Cambodja Indonesië Kasjmir Korea Laos Vietnam Nepal Mongolië Verenigde Staten van Amerika Boeddhisme in Europa De toekomst van het Boeddhisme Geraadpleegde bronnen Inleiding Volgens de traditie van het Theravāda is de Boeddha geboren in 623 voor Christus te Lumbini, in de zuidelijke vlakte van Nepal. Hij is overleden*1 in 543 voor Christus, te Kusinara (Kushinagar) in de deelstaat Bihar, India.*2 De Boeddhistische tijdrekening (Btr) begint met het overlijden van de Boeddha, niet met zijn geboorte. Dit is in tegenstelling tot de Christelijke tijdrekening die met de geboorte van Jezus Christus begint. In Europa is de Christelijke tijdrekening gebruikelijk en niet de Boeddhistische. Daarom wordt soms ook de Boeddhistische tijdrekening vermeld. Hier is de Theravāda-traditie gevolgd en is geen rekening gehouden met andere tradities of met de resultaten van 1 Overlijden wordt hier in de letterlijke betekenis van het woord gebruikt, namelijk: “over het lijden heen.” Alleen de volmaakte heiligen overlijden; de anderen sterven, gaan dood of gaan heen naar een andere sfeer van bestaan.
    [Show full text]
  • Commemoration of the Founder of Amarapura Nikaya
    Most venerable Welitara Sri Gnanawimalatissa Maha Thera Commemoration of the Founder of Amarapura Nikaya Message from Agga Maha Panditha Davuldena Gnanissara Maha Message from Agga Maha Panditha, the Most Venerable Kotugoda Dham- Thera - the Uththareethara Mahanayake of the Sri Lanka Amarapura mawasa Anunayake Thero - the Chairman of the Sri Lanka Amarapura Maha Sangha Sabha Maha Sangha Sabha The history that great service to the Buddha Sasana, a The commemo- Sasana of the Most Venerable Welitara Sri any country new monopoly had sprung up and so many ration of great Gnanawimalatissa Thera was showing shines brightly divisions had become apparent. When Theras who had proper directions to the Sinhala, Buddhist from the great threats became apparent, and the Vinaya passed away after people of the Low Country, who had lost deeds of the illus- regulations and the Dhamma regulations doing so much for their way among the Catholic missionaries trious characters were being blatently disregarded, the Most the upliftment of and the so-called up-country high caste that were born in Venerable Dhamarajadhirajaguru Welitara the Sambuddha Sinhala Buddhists. that country. Sri Gnanawimalatissa Maha Thera, a stu- Sasana of Sri Commemorating the Most Venerable Among such dent of the Sangharaja Maha Thero, spear- Lanka is a valuable Welitara Sri Gnanawimalatissa Maha admirable char- headed the movement to clean up the example for the Thero for his yeoman services of peo- acters is the Sasana. Because of the steps he fearlessly monks, laymen, plizing the Buddha Sasana and demo- Most Venerable Dhamarajadhirajaguru took disregarding the threats to his life and the young and the old living in today's soci- cratically distributing the Dhamma to Welitara Sri Gnanawialatissa Maha Thera, limb, a new generation of Sangha was ety.
    [Show full text]
  • “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.
    [Show full text]
  • The Four Divine Abodes and Fraternity
    so- called “self” is a mere delusion. Loving kindness comes from a deeper source within and embraces all beings, be they noble- minded or low- minded, good or evil. The noble- minded and the good are embraced because loving kindness flows spontaneously. The low- minded and evil are included because they are the ones The Four Divine Abodes most in need of love. In many evil persons, the seed of goodness may have died merely because warmth for its growth was lacking. and Fraternity It perished from “cold” in a loveless world. A Therava¯da Perspective Loving kindness embraces all beings, knowing well that we all are fellow wayfarers—brothers and sisters as Pope Francis says— Ven. Sumana Barua through this round of existence, all of us overcome by the same Wat Thai Buddhist Temple, Los Angeles law of suffering. This kind of love lies like a soft but firm hand on ailing beings, unchanging in its sympathy, unwavering, and un- concerned with any response it meets. It is a comforting coolness to those who burn with the fire of suffering and passion. It is life- e find in the teachings of the Buddha the “four di- giving warmth to those abandoned in the cold desert of loneliness; vine abodes” that define how Buddhists should relate to those shivering in the frost of a loveless world; to those whose to one another. The kinds of relations described by the hearts have become empty and dry from repeated calls for help, BuddhaW in these teachings provide a method for building relation- from deepest despair.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Case Study UNICEF Cambodia Integrating Faith for Social And
    Case Study UNICEF Cambodia Integrating Faith for Social and Behaviour Change into Pagoda Structures for a Systems Approach to Capacity Development Designed by: Donna Rajeh Cover photo credit: © UNICEF/UN0323043/Seng: Cambodia, 2019. A smiling student during a school break at Samdech Ov Samdech Mae Primary School in Prek Village, Sangkat Steung Treng, Steung Treng City, Steung Treng Province. 1 CONTENTS Overview 2 Background 3 What is the central intersection of child wellbeing and religion that requires a C4D approach? 4 C4D Outcomes 5 Individual/family level 5 Interpersonal/community level 5 Institutional/FBO level 5 Policy/system level 5 C4D Strategies and Approaches 6 Target groups 6 Partnerships 6 Strategies and Activities 7 Progress and Results 10 Challenges 11 Conclusions and Lessons Learned 12 Lessons learned 12 Strategies for the future include 13 Acknowledgements 13 2 UNICEF CAMBODIA – CASE STUDY OVERVIEW UNICEF Cambodia and the Ministry of Cults and Religion (MoCR) have a strong level of collaboration, which allows for widespread engagement with the Buddhist education system and pagodas across the country. Pagodas across the country represent places of safety for many children, but there is also evidence that violence can occur in these religious institutions, hence the need for a nuanced understanding of child protection in pagodas. As an outcome of collaboration with the General Inspectorate of National Buddhist Education, which is part of the Ministry, it is now compulsory for monks to learn about child protection in their training. National regulation has been adopted for Child Protection Policies to be instituted in pagodas across the country, along with training of monks in how to implement these policies.
    [Show full text]
  • Varieties of Buddhist Healing in Multiethnic Philadelphia "2279
    religions Article Varieties of Buddhist Healing in Multiethnic Philadelphia † C. Pierce Salguero Division of Humanities, The Abington College of Penn State University, 1600 Woodland Rd., Abington, PA 19001, USA; [email protected] † Portions of this article have appeared in nascent form on the Jivaka Project website, http://www.jivaka.net (all links up to date as of 4 January 2019). I wish to thank my research students and assistants, as well as the project’s advisory board, all of whom are listed on the website’s credits page. I also wish to thank Scott Mitchell, Michael Stanley-Baker, and all the colleagues who have commented on previous oral and written versions of this paper (most memorably at the 2016 AAR annual meeting and the 2018 gathering of the Philadelphia Area Buddhist Studies Working Group). Received: 28 November 2018; Accepted: 10 January 2019; Published: 13 January 2019 Abstract: While an increasing amount of attention has been paid in the last decade to mindfulness meditation, the broader impact of Buddhism on healthcare in the United States, or any industrialized Western countries, is still much in need of scholarly investigation. The current article presents preliminary results from an ethnographic study exploring the impact of a wide range of Buddhist institutions, practices, and cultural orientations on the healthcare landscape of the Philadelphia metropolitan area. By particularly focusing on segments of the population that are non-white and that have limited English language skills, one of the main goals of this project is to bring more diverse voices into the contemporary conversation about Buddhism and wellbeing in America.
    [Show full text]
  • 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.
    [Show full text]
  • Chinese Art Within Thai Temples in Malaysia: the Disappearance of Thai Art
    Asian Social Science; Vol. 11, No. 9; 2015 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Chinese Art within Thai Temples in Malaysia: The Disappearance of Thai Art Punya Tepsing1 1 Faculty of Liberal Arts, Prince of Songkla University, Songkhla, Thailand Correspondence: Punya Tepsing, Faculty of Liberal Arts, Prince of Songkla University, Songkhla 90112, Thailand. Tel: 66-83-14-6692. E-mail: [email protected] Received: August 12, 2014 Accepted: December 2, 2014 Online Published: April 2, 2015 doi:10.5539/ass.v11n9p43 URL: http://dx.doi.org/10.5539/ass.v11n9p43 Abstract The identity of Thai temples in Malaysia is disappearing, as the temples display more Chinese art than Thai. Thus, this research aims to investigate the patterns in Chinese art and the conditions that support the appearance of Chinese art within Thai temples. Chinese art appears within these temples in their sculptures of Buddha, pavilions, and walls. The conditions supporting the appearance of Chinese art include 1) the need for funds to construct new temples; 2) the abilities of pastors who can speak Chinese and English and are interested in art from various countries; and 3) the eastern coast of Malaysia being a place where many people of Chinese descent settled. Chinese people were not able to purchase land easily due to state laws; thus, they had to use Thai temples as places to preserve their identity by constructing Chinese art within the temple. Keywords: Chinese art, Thai temple, Malaysia, disappearance 1. Introduction Chinese culture has been found in Malaysia since the 15th century (Khin & Huat, 2005).
    [Show full text]
  • Naga Art in Buddhist Temples of Mueang Chiang Mai District
    13TH INTERNATIONAL CONFERENCE ON THAI STUDIES GLOBALIZED THAILAND? CONNECTIVITY, CONFLICT AND CONUNDRUMS OF THAI STUDIES 15-18 JULY 2017, CHIANG MAI, THAILAND Naga Art in Buddhist Temples of Mueang Chiang Mai District Chang, Ya-Liang Department of Southeast Asian Studies National Chi Nan University Taiwan -------------------------------------------- Abstract Chiang Mai was the capital of the Lanna Kingdom from the 13th century, the city has many important Buddhist temples. This study involved field research, recording Naga arts in 34 Buddhist temples of the Mueang Chiang Mai District. The purpose of this paper is to discuss the characteristics of Naga art in northern Thailand. The results of this research are as follows: (a) in terms of motifs, the mom om nak motif is the most important characteristic of Naga art in northern Thailand; (b) in terms of shape elements, the Naga stair works of various historical periods represent different technical methods involving materials, shapes, lines, and colors, with the most obvious difference being the crest design; and (c) in terms of features, Naga works with horns and the use of the Lanna painting pattern in the chest pattern are unique in Northern Thailand. To sum up, the main characteristic of Naga art of northern Thailand was influenced by Lanna culture, as revealed by their motifs, shapes, patterns, etc. Keywords: Buddhist art, Chiang Mai, Naga Introduction “Naga art” refers to the Naga-themed art forms that make use of materials such as clay, plaster, wood, gold, silver, or copper, which can often be molded in three dimensions. Although Naga art is popular in Thailand, Burma, Laos, Cambodia, etc., little research has been conducted on it.
    [Show full text]
  • Bhikkhu Ariyesako Agosto/1998
    Índice Prefácio 6 Prefácio da tradutora 7 Introdução 9 Primeira Parte 11 Perguntas de Principiantes 11 Perguntas Frequentes 16 Segunda Parte 21 Estabelecendo uma Base 21 Preceitos 22 Bhikkhus 22 Tornar-se um Noviço 23 Tornar-se um Bhikkhu 23 Ordenação no Sudeste da Ásia 24 O Retiro das Chuvas 25 Deixar a Vida Monástica 26 Monjas Budistas 26 O Vinaya e o Patimokkha 27 Ofensas 28 Principais Grupos de Regras do Patimokkha 28 a) As quatro Parajika — Aquelas que Derrotam 28 b) As Treze Sanghadisesa — Que Requerem Reuniões Formais da Comunidade 28 c) As Duas (Aniyata) Incertezas — Indefinido ou Indeterminado 29 d) As 30 Nissaggiya Pacittiya — Confissão com Renúncia 29 e) As 92 Pacittiya – Expiação através da Confissão 29 f) As Quatro Patidesaniya – Que Devem ser Reconhecidas 29 g) As 75 Sekhiyavatta – Treinamentos 29 h) As Sete Adhikaranasamatha – Resolução de Problemas 30 Cometer Ofensas 30 Modernização? Os Grandes Critérios 30 Severidade e Culpar os Outros 31 Terceira Parte 33 As Regras do Patimokkha 33 ( I ) Ser Inofensivo 33 Assassinato 33 Matar 34 Destruir Vegetação 35 (II) Relacionar-se 36 Relação Sexual 37 Intimidade — O Contato Físico 37 Flertar 38 Proposiçoes e/ou Insinuações 39 Atuar como Casamenteiro 39 Estar Sozinho com uma Mulher 40 Falar em Particular 42 Hospedar-se Juntamente com Mulheres 42 Viajar Junto 44 (III) Possessões e Oferendas 44 Os Quatro Requisitos: O que um Bhikkhu Necessita? 45 Um Bhikkhu Pede Esmola? 46 Como Ajudar um Bhikkhu - Convite 46 O Que um Bhikkhu Possui? 48 Recebimento de Oferendas de Maneira Incorreta
    [Show full text]