How Many Dhammapalas Were There?
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The Concept of Self-Liberation in Theravada Burmese Buddhism
ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISM A Thesis Presented to The Faculty of Asia-Pacific Nazarene Theological Seminary In Partial Fulfilment of the Degree Master of Science in Theology BY CING SIAN THAWN TAYTAY, RIZAL NOVEMBER 2020 ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY WE HEREBY APPROVE THE THESIS SUBMITTED BY Cing Sian Thawn ENTITLED THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISTS AS PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF SCIENCE IN THEOLOGY (SYSTEMATIC THEOLOGY) Dr. Dick Eugenio _________ Dr. Phillip Davis __________ Thesis Adviser Date Program Director Date Dr. Eileen Ruger _________ Dr. Naw Yaw Yet ___________ Internal Reader Date External Reader Date Dr. Dick Eugenio _________ Dr. Larry Bollinger ___________ Academic Dean Date President Date ii ABSTRACT This thesis explores the self-liberation concept of Theravada Buddhism, with the hope that it can provide a foundation towards a dialogical exchange between Buddhists and Christians in Myanmar. To provide a better understanding of the context, the thesis offers a brief historical background of Buddhist-Christian relations in Myanmar. By mainly relying on the translation of the Pali Tipitaka, along with a number of secondary sources from prominent Buddhist scholars, the self-liberation concept of Theravada Buddhism is discussed, beginning with the personal experience of Gotama, the Buddha. The thesis is descriptive in nature. The research employs a basic qualitative method, integrated with the analytical and interpretive methods. Correlation and synthesis were done and are presented in the final chapter with an emphasis on implications for interfaith dialogue. The study produced some significant findings. -
Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc. -
4.35 B.A. /M.A. 5 Years Integrated Course in Pali A.Y. 2017-18
Cover Page AC___________ Item No. ______ UNIVERSITY OF MUMBAI Syllabus for Approval Sr. No. Heading Particulars Title of the B.A./M.A. Five Year Integrated Course In 1 Course Pali Eligibility for As per existing Ordinances & policy 2 Admission Passing As per University Credit Semester System 3 Marks 2017 Ordinances / 4 - Regulations ( if any) No. of Years / 5 5 Years Semesters P.G. / U.G./ Diploma / Certificate 6 Level ( Strike out which is not applicable) Yearly / Semester 7 Pattern ( Strike out which is not applicable) New / Revised 8 Status ( Strike out which is not applicable) To be implemented 9 From Academic Year 2017-2018 from Academic Year Date: Signature : Name of BOS Chairperson / Dean : ____________________________________ 1 Cover Page UNIVERSITY OF MUMBAI Essentials Elements of the Syllabus B.A./M.A. Five Year Integrated Course In 1 Title of the Course Pali 2 Course Code - Preamble / Scope:- The traditional way of learning Pali starts at an early age and gradually develops into ethically strong basis of life. Now at the university though we cannot give the monastic kind of training to the students, the need of the time is -a very strong foundation of sound mind and body, facing the stress and challenges of the life. There is necessity of Pali learning for a long time from early age which few schools in Maharashtra are giving, but not near Mumbai. Mumbai University has only one college which satisfies the need of Pali learning at the undergraduate and graduate level those too only three papers in Pali. The interest in the study of Pali language and literature is on the rise. -
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara, -
“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 Buddhist World of Southeast Asia
PART 1 THE POPULAR TRADITION ll too often a textbook picture of Theravada Buddhism bears little Aresemblance to the actual practice of Buddhism in Southeast Asia. The lived traditions of Myanmar,1 Thailand, Laos, Cambodia, and Sri Lanka seem to distort and sometimes subvert the cardinal teachings of nibbana, the Four Noble Truths, or the Noble Eightfold Path familiar to the Western student of Buddhism.2 The observer enters a Theravada Buddhist culture to discover that ordination into the monastic order (sangha) may be motivated more by cultural convention or a young man’s sense of social obligation to his parents rather than the pursuit of transforming wisdom; that the peace and quiet sought by a meditating monk may be overwhelmed by the amplified rock music of a temple festival; that somewhat unkempt village temples outnum- ber tidy, well-organized monasteries; and that the Buddha, austerely imaged in the posture of meditation (hVbVY]^) or dispelling Mara’s powerful army (bVgVk^_VnV) is venerated more in the hope of gaining privilege and prestige, material gain, and protection on journeys than in the hope of nibbana. The apparent contradiction between the highest ideals and goals of Theravada Buddhism and the actual lived tradition in Southeast Asia has long perplexed Western scholars. In his study of Indian religions, Max Weber made a sharp distinction between what he characterized as the “otherworldly mystical” aim of early Indian Buddhism and the world-affirming, practical goals of popular, institutional Buddhism that flourished in -
A Theravada Buddhist Contribution to Universal Ethics
A Theravada Buddhist Contribution to Universal Ethics By James A. Santucci ABSTRACT Ethics is a sub;ecl thw is taking on increased importance in various areas of human activitv, especially with new challenges in the biological sciences, business, commerce, and trade. like many fields of inquiry, the principles are clearly defined, but it is in the details that disagreements abound This paper focuses on ethical action in Theravcida Buddhism. To do so requtres a definition of ethics and morals on the one hand, and ethic and moral on the other. It also requires a discussion of the difference, ifany, between moral actions and other normative actions. such as law, rilllals, customs, and etiquette. When applied to Theravada Buddhism, we find tha1 some linguistic d1fjiculty exists regarding a /ranslation of ethical actions into the Pali or Sanskril languages. A /though terms exist, they are not informative in defining the range of acllons thai we expect such actions to encompass. In this regard, cerlain axiomalic statements are inlroduced that serve as a basis of moral action regardless of culture. The Theravcida Buddhist response to these axioms, especially when discussing those actions reflecting srla, indicate a goal-oriented and utilitarian approach that conforms more closely to the concepl of karma than lo the Weslern notion of ethics. Why this is so requires an understanding of Vedic cu/lure, !he source of Indian attitudes regarding karma. Ethics is a subject that is taking on increased importance in various areas of human activity. especially with new challenges in the biological sciences, business, commerce, and trade. -
Diversity in the Women of the Therīgāthā
Lesley University DigitalCommons@Lesley Graduate School of Arts and Social Sciences Mindfulness Studies Theses (GSASS) Spring 5-6-2020 Diversity in the Women of the Therīgāthā Kyung Peggy Meill [email protected] Follow this and additional works at: https://digitalcommons.lesley.edu/mindfulness_theses Part of the Social and Behavioral Sciences Commons Recommended Citation Meill, Kyung Peggy, "Diversity in the Women of the Therīgāthā" (2020). Mindfulness Studies Theses. 29. https://digitalcommons.lesley.edu/mindfulness_theses/29 This Thesis is brought to you for free and open access by the Graduate School of Arts and Social Sciences (GSASS) at DigitalCommons@Lesley. It has been accepted for inclusion in Mindfulness Studies Theses by an authorized administrator of DigitalCommons@Lesley. For more information, please contact [email protected], [email protected]. DIVERSITY IN THE WOMEN OF THE THERĪGĀTHĀ i Diversity in the Women of the Therīgāthā Kyung Peggy Kim Meill Lesley University May 2020 Dr. Melissa Jean and Dr. Andrew Olendzki DIVERSITY IN THE WOMEN OF THE THERĪGĀTHĀ ii Abstract A literary work provides a window into the world of a writer, revealing her most intimate and forthright perspectives, beliefs, and emotions – this within a scope of a certain time and place that shapes the milieu of her life. The Therīgāthā, an anthology of 73 poems found in the Pali canon, is an example of such an asseveration, composed by theris (women elders of wisdom or senior disciples), some of the first Buddhist nuns who lived in the time of the Buddha 2500 years ago. The gathas (songs or poems) impart significant details concerning early Buddhism and some of its integral elements of mental and spiritual development. -
Department of South Asian Languages and Civilizations 1
Department of South Asian Languages and Civilizations 1 Department of South Asian Languages and Civilizations Chair • Whitney Cox Professors • Muzaffar Alam - Director of Graduate Studies • Dipesh Chakrabarty • Ulrike Stark • Gary Tubb Associate Professors • Whitney Cox • Thibaut d’Hubert • Sascha Ebeling • Rochona Majumdar Assistant Professors • Andrew Ollett • Tyler Williams - Director of Undergraduate Studies Visiting Professors • E. Annamalai Associated Faculty • Daniel A. Arnold (Divinity School) • Christian K. Wedemeyer (Divinity School) Instructional Professors • Mandira Bhaduri • Jason Grunebaum • Sujata Mahajan • Timsal Masud • Karma T. Ngodup Emeritus Faculty • Wendy Doniger • Ronald B. Inden • Colin P. Masica • C. M. Naim • Clinton B.Seely • Norman H. Zide The Department The Department of South Asian Languages and Civilizations is a multidisciplinary department comprised of faculty with expertise in the languages, literatures, histories, philosophies, and religions of South Asia. The examination of South Asian texts, broadly defined, is the guiding principle of our Ph.D. degree, and the dissertation itself. This involves acquaintance with a wide range of South Asian texts and their historical contexts, and theoretical reflection on the conditions of understanding and interpreting these texts. These goals are met through departmental seminars and advanced language courses, which lead up to the dissertation project. The Department admits applications only for the Ph.D. degree, although graduate students in the doctoral program may receive an M.A. degree in the course of their work toward the Ph.D. Students admitted to the doctoral program are awarded a six-year fellowship package that includes full tuition, academic year stipends, stipends for some summers, and medical insurance. Experience in teaching positions is a required part of the 2 Department of South Asian Languages and Civilizations program, and students are given opportunities to teach at several levels in both language courses and other courses. -
Early Buddhist Imagination the Aṭṭhakavagga As Buddhist Poetry
Early Buddhist imagination The Aṭṭhakavagga as Buddhist poetry Eviatar Shulman As is customary, this study on the Aṭṭhakavagga (‘The chapter of eights,’1 AV) of the Suttanipāta (SNip) opens by recalling that the AV is possibly the most ancient Buddhist scripture extant today. Almost certainly, together with the Pārāyaṇavagga (‘The chapter on the passage beyond,’ PV) and the Khaggavisāṇasutta (‘The dis- course on the rhinoceros horn,’ KVS), which are also housed in the Suttanipāta, this is the oldest layer of Buddhist texts in existence; many even see these scriptures as returning to the days of the his- torical Buddha. The main reason for this attribution is that these are the only texts that have a commentary on them included in the Pāli canon. Although we do not know when the canon received the shape we are familiar with, the archaic language of these texts, and in some cases their use of meter, suggests that they are very old. The AV is also referred to by name in other canonical sources and, like the PV, it is quoted in numerous instances.2 This corpus is thus considered to off er insights regarding what are possibly the earliest recorded forms of Buddhism. While most scholars agree that the PV is at least as old as the AV, 3 if not older,4 the latter has received far greater scholarly atten- tion. This is probably due to its more appealing teachings, which 1 The AV has a second name – ‘The chapter on the principal meaning.’ The translation depends on how one reads aṭṭha in Aṭṭhakavagga, whether it corresponds to Sanskrit aṣṭa (‘eight’) or artha (‘meaning’). -
The Body, Merit-Making and Ancestor Worship: Mask Festivals in Thailand and Laos
Volume 21 No 2 (July-December) 2018 [Page 212-233] The Body, Merit-Making and Ancestor Worship: Mask Festivals in Thailand and Laos Ya-Liang Chang * Department of Southeast Asian Studies, National Chi Nan University, Taiwan Received 18 April 2018; Received in revised form 5 November 2018 Accepted 9 November 2018; Available online 20 December 2018 Abstract Merit-making is a very important part of life for the people living along the Thai-Lao border. People make merit to pray for good luck and keep misfortune away. They do this at mask festivals, such as the Phi Ta Khon Festival in Thailand and the Pu Nyeu Nya Nyeu Festival in Laos. These two mask festivals not only have a cultural connection, but also represent local narratives through mask performances in order to achieve the religious purpose of worshipping local gods or spirits, also known as merit-making. People believe that if they make merit to local spirits and ghosts, their lives will go smoothly and be bountiful. This study uses field work to understand how people use their bodies as a medium to connect to the merit-making concept at mask festivals. The results show the following: the locals of Dansai and Luang Prabang join mask festivals to create a relationship between their bodies and merit-making through mask-making or cosplay. Also, it is found that merit-making is closely related to people’s everyday lives in Thailand and Laos. Keywords Body, mask, Merit-making, Pu Nyeu Nya Nyeu, Phi Ta Khon * Corresponding author: [email protected] DOI: 10.14456/tureview.2018.19 Chang, Y.-L. -
The Perfection of Giving- Acariya Dhammapala (Adapted & Shortened)
The Perfection of Giving- Acariya Dhammapala (Adapted & shortened) From the Cariyapitaka Atthakatha, translated by Bhikkhu Bodhi in The Discourse on the All- Embracing Net of Views: The Brahmajala Sutta and Its Commentaries (BPS, 1978), pp. 289-96, pp. 322-23. The perfection of giving is to be practiced by benefiting beings in many ways — by relinquishing (offering) one's happiness, belongings, body and life to others, by dispelling their fear, and by instructing them in the Dhamma. Herein, giving is threefold by way of the object to be given: the giving of material things (amisadana), the giving of fearlessness (abhayadana), and the giving of the Dhamma (dhammadana). Among these, the object to be given can be twofold: internal and external. The external gift is tenfold: food, drink, garments, vehicles, garlands, scents, unguents, bedding, dwellings, and lamps. These gifts, again, become manifold by analyzing each into its constituents, e.g., food into hard food, soft food, etc. The external gift can also become six fold when analyzed by way of sense objects: visible forms, sounds, smells, tastes, tangibles, and non- sensory objects. So too, the external gift is manifold by way of valuables and belongings, such as gems, gold, silver, pearls, coral, etc.; fields, land, parks, etc. When the Great Person (the Bodhisatta) gives an external object, s/he gives whatever is needed to who ever stands in need of it; knowing that someone is in need of something, s/he gives it even unasked, much more when asked. S/He gives sufficiently, not insufficiently, when there is something to be given.