DOCSLIB.ORG

The Malay Peninsula Crossroads of the Maritime Silk Road (100 Bg- 1300 Ad)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Malay Peninsula Crossroads of the Maritime Silk Road (100 Bg- 1300 Ad) THE MALAY PENINSULA CROSSROADS OF THE MARITIME SILK ROAD (100 BG- 1300 AD) BY MICHEL JACQ;HERGOUALC'H TRANSLATED BY VICTORIA HOBSON BRILL LEIDEN • BOSTON • KOLN 2002 TABLE OF CONTENTS ACKNOWLEDGEMENTS xix LIST OF DOCUMENTS xxi LIST OF FIGURES xxiii LIST OF ABBREVIATIONS xxxvii INTRODUCTION 1 CHAPTER I. THE IMPACT OF GEOLOGY, RELIEF AND CLIMATE ON THE HISTORIC DESTINY OF THE MALAY PENINSULA 3 A. GEOLOGICAL HISTORY 4 I. The Position of the Malay Peninsula in Relation to the Continent of Asia 4 II. The Sunda Platform: The Geological History of the Malay Peninsula 5 III. The Rocks and Soils of the Malay Peninsula 6 B. THE GREAT RELIEF ZONES 8 I. The Mountain Ranges 8 1. The Tenasserim Range 8 2. The Nakhon Si Thammarat Range 9 3. The Kedah-Singgora Range 10 4. The Bintang Range 11 5. The Kledang Range 12 6. The Main Range 12 7. The Mount Benom Range 13 8. The TahanRange 13 9. The Eastern Range 13 II. The Plains 14 III. The Rivers 15 C. THE CLIMATE 17 I. The System of the Monsoons 18 II. A Breakdown of the System of the Monsoon Winds and Ocean Currents 19 III. Other Features of the Climate 21 viii TABLE OF CONTENTS CHAPTER II. THE MALAY PENINSULA: OBSTACLE OR SOURCE OF CONTACTS AND PROFIT AMONG THE ASIAN CIVILIZATIONS? 23 A. THE PEOPLES OF THE MALAY PENINSULA 23 B. THE MALAY PENINSULA AS OBSTACLE 30 I. The Transpeninsular Routes 30 1. Various accounts concerning the real possibility of the use of transpeninsular routes 34 2. How were the transpeninsular routes used? 41 3. What were these possible routes across the isthmus?.. 44 II. Circumpeninsular Navigation 50 III. The Merchant Ships of the Southern Seas 57 C. THE PENINSULA AS SOURCE OF CONTACTS AND PROFITS 61 I. Landing Places 61 II. "The Strange and the Precious" 64 III. Mineral Resources 65 1. Gold 66 2. Tin 66 CHAPTER III. CONTACTS BETWEEN THE INDIAN SUBCONTINENT AND THE MALAY PENINSULA BEFORE INDIANIZATION 73 A. NEW DEFINITIONS OF INDIANIZATION 74 B. INTER-REGIONAL CONTACTS IN SOUTHEAST ASIA IN THE EARLY PERIOD 74 C. CONTACTS BETWEEN INDIA AND SOUTHEAST ASIA IN THE EARLY PERIOD 80 I. BanDonTaPhet 80 II. Khao SamKeo 82 III. Khuan Luk Pat 84 IV. Kuala Selinsing... 89 CHAPTER IV. THE FIRST ACCOUNTS OF INDIANIZATION IN THE MALAY PENINSULA: FROM THE FIRST CENTURIES OF THE ERA TO THE END OF THE 4™ CENTURY 95 TABLE OF CONTENTS ix CHAPTER V. PANPAN, FROM THE 5™ TO THE 8™ CENTURY: HISTORY AND BRAHMANICAL RELIGIOUS REMAINS 107 A. HISTORIC REFERENCES TO PANPAN IN THE ASIAN CONTEXT 107 B. BRAHMANICAL RELIGIOUS REMAINS 116 I. Images of Visnu 116 1. TheChaiya Visnu 116 2. Visnu images similar to the Chaiya Visnu ?. 118 3. The Satingpra Visnu 120 4. Two Wiang Sa statues of Visnu 120 5. TheKhaoSi Vichai Visnu 121 6. Bases of statues of Visnu 122 7. Two Khao Si Vichai images of Visnu from Group B.. 122 8. The Wat Chom Thong (Sichon) Visnu 123 9. The Wat Phra Narai (Tha Sala) Visnu 123 10. Other vestiges from Group C 123 11. TheTakuaPa Visnu 124 12. The Wat Phra Phikanet head of Visnu 127 II. Lihgas 128 III. Ablution Basins and Pedestals 131 IV. Ganesa 133 V. Brahmanical Architectural Remains 134 CHAPTER VI. PANPAN, FROM THE 5™ TO THE 8™ CENTURY: BUDDHIST RELIGIOUS REMAINS 143 A. IMAGES OF TRADITIONAL BUDDHISM 143 1. The Wiang Sa Buddha 143 2. The Sichon head of Buddha 144 3. Statue of Buddha 145 4. Bronze head and torso of Buddha 145 5. Bronze statuette of Buddha from Wat Chom Thong (Sichon) 145 6. Statue of seated Buddha from Wat Phra Barommathat (Chaiya) 146 7. Stone statuette of Buddha from Satingpra 146 8. Statues of Buddha in the Dvaravati style 147 9. Wheels of the Law 148 X TABLE OF CONTENTS B.MAHAYANA IMAGES 149 1. Stone statue of Avalokitesvara from Chaiya 149 2. Bronze A valokitesvara from Khuan Saranrom 150 3. Stone head from Khao Nam Ron (Chaiya) 151 4. Stone statue of Avalokitesvara 152 5. Stone statue of Avalokitesvara from Wat Phra Barommathat (Chaiya) 153 6. Fragment of a statue from Khao Si Vichai (Phunphin) 154 C. VOTIVE TABLETS 155 D. VOTIVE STUPAS 158 CHAPTER VII. LANGKASUKA: FROM THE 5™ TO THE END OF THE 8™ CENTURY 161 A. LANGKASUKA IN THE ANCIENT TEXTS 161 B. ON THE SITE OF LANGKASUKA: REMAINS LINKED TO RELIGIOUS RITES 166 I. The Site of the Ancient City 166 II. A Possible Geography of Langkasuka in the Early Period 168 III. Archaeological Remains Linked to Religious Rites 171 ARCHITECTURE 171 OBJECTS OF BUDDHIST DEVOTION 175 1. The votive stupas i 175 2. The votive tablets 179 SCULPTURE 183 1. Buddhist works 184 2. Brahmanical works 187 ARTISTIC INFLUENCES ON LANGKASUKA 188 C. ON THE SITE OF LANGKASUKA: REMAINS FROM COMMERCIAL ACTIVITY 191 CHAPTER VIII. JIECHA (SOUTH KEDAH): FROM THE 51" TO THE END OF THE 8™ CENTURY. CHITU : AT THE BEGINNING OF THE 7™ CENTURY 193 JIECHA (SOUTH KEDAH) 193 A. SOUTH KEDAH IN THE EARLY TEXTS 193 TABLE OF CONTENTS xi B. THE POSSIBLE GEOGRAPHY AND ECONOMY OF SOUTH KEDAH IN THE EARLY PERIOD 197 I. The Coastal Landscape of South Kedah in the Early Period 197 II. Agricultural Activity in South Kedah in the Early Period 198 III. The Consequences of Agricultural Activity on the Morphology of the Landscape of South Kedah 199 IV. An Estimate of the Population of South Kedah in the Early Period 200 C. THE FIRST ARCHAEOLOGICAL VESTIGES OF SOUTH KEDAH. 202 I. Architectural Remains 203 II. The Inscriptions 207 1. Engraved stone from site NB2 (Iw) 207 2. Inscribed tablet from site SB2 (2w) 209 3. Deposit Reliquary of site SB 14 (Ww) 210 4. The Cherok Tokun inscription 213 5. The Mahanavika Buddhagupta inscription 214 6. The Kampong Sungai Mas inscription 216 7. The Bukit Meriam inscription 219 III. Other Archaeological Objects 223 1. Statuette of Buddha from site SB 3 (16Aw) 223 2. Head of Buddha 225 3. The Kampong Sungai Mas pedestal 226 4. Top of a bronze reliquary 226 5. The Ipoh Buddha 227 6. The Tanjung Ramboutan (Perak) statuette of Buddha 227 7. Presentation bowl 228 CHITU 229 CHAPTER IX. SRIVIJAYA AND THE MALAY PENINSULA: FROM THE END OF THE 7™ TO THE 8™ CENTURY 233 A. SRIVIJAYA: MYTH OR REALITY? 233 B. SRIVIJAYA's HOLD OVER THE PENINSULA: LITERARY AND EPIGRAPHIC AL INDICATIONS (7TH TO 8TH CENTURIES) 240 I. In South Kedah (Jiecha) 240 II. InPanpan 241 III. In Langkasuka 247 C. TOWARDS A REAPPRAISAL OF SRIVIJAYA'S HOLD OVER THE MALAY PENINSULA 248 xii TABLE OF CONTENTS CHAPTER X. THE TURN OF THE 9TH CENTURY IN THE MALAY PENINSULA: THE ASIAN POLITICAL CONTEXT AND THE ENTREPOT PORTS 257 A. THE POLITICAL CONTEXT OF ASIA IN THE 9TH CENTURY 258 I. The Middle East 258 II. Central Asia 262 III. China 264 IV. Campa 267 V. Srivijaya 270 VI. ThePalas 270 VII. South India 272 VIII. Sri Lanka 275 B. THE ENTREPOT PORTS OF THE 9™ CENTURY 280 I. LaemPho 280 1. Discovery, location, excavation 280 2. Archaeological discoveries 281 II. Yarang 283 III. Ko Kho Khao 284 1. Discovery and location 284 2. Archaeological discoveries 285 IV. Kampong Sungai Mas 294 1. Discovery and location 294 2. Excavation 296 3. Archaeological discoveries 296 CHAPTER XI. THE TURN OF THE 9'" CENTURY IN THE MALAY PENINSULA: RELIGIOUS REMAINS 301 A. ARCHITECTURAL REMAINS 301 I. The East Coast of the Peninsula 301 Panpan 301 1. WatKeo 302 2. Wat Long 305 3. Wat Phra Barommathat 305 4. Other architectural vestiges 307 5. Other hills 307 6. Hills of Phunphin 307 7. Monuments from the southern limits of Panpan 308 Langkasuka 308 II. The West Coast of the Peninsula 308 TABLE OF CONTENTS xiii LKoKhoKhao-TakuaPa 308 2. South Kedah 310 B. SCULPTURAL REMAINS 311 I. Remains on the East Coast 311 Panpan 311 1. Avalokitesvara from Wat Phra Barommathat 311 2. Another Avalokitesvara from Wat Phra Barommathat. 312 3. Small Mahayana Buddhist bronzes 313 4. Avalokitesvara fromPhunphin 314 5. Buddha from Tham Khuha Sawan 315 6. Votive tablets 316 The Southern part of Panpan 318 1. Votive tablets 319 2. Head of Buddha from Wat Khanaram (Na San) 319 3. Avalokitesvara from Na San 319 4. Avalokitesvara from Nong Hoi 321 5. Two other two-armed Avalokitesvaras 321 6. Bronze images from the vicinity of Satingpra 322 7. Gilt bronze image of Buddha from Satingpra 323 8. Ganesa fromNa San 324 9. Agastya from Satingpra 324 10. Siva from Nong Hoi 325 Langkasuka 326 1. Buddha from Wat Khuhaphimuk (Yala) 326 2. Bronze votive stiipa from Wat Khuhaphimuk 326 3. Avalokitesvara from Betong 327 4. Votive tablets 327 5. Votive stupas 328 II. Remains on the West Coast 328 The region ofTakua Pa 328 1. The Phra Narai group of statues 328 2. Ganesa from Ko Kho Khao 331 3. Somaskanda from Ko Kho Khao 331 4. Bronze statuette of Buddha from Ko Kho Khao 331 5. Votive tablets 331 The caves of the Trang Region 331 Two caves in Perils (Malaysia) 332 The cave ofGua Berhala in Kelantan (Malaysia) 332 South Kedah 332 Perak 333 xiv TABLE OF CONTENTS 1. Avalokitesvara from Bidor 333 2. Small bronze throne 334 3. Two lost bronze images 334 4. Stone votive stupa 335 5. Agastya from Jalong 335 Vicinity ofPulau Ketam near Klang (Selangor, Malaysia) 335 1. Bronze Avalokitesvara 336 CHAPTER XII. THE SITUATION IN THE MALAY PENINSULA IN THE 10™ AND 11™ CENTURIES: THE APPEARANCE OF TAMBRALINGA 339 A.
Load more

Recommended publications
  • 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]
  • 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]
  • The Origin and Significance of the Emerald Buddha
    The Origin and Significance of the Emerald Buddha Explorations in Southeast Asian Studies A Journal of the Southeast Asian Studies Student Association Vol 3 Fall 1999 Contents Article 1 Article 2 Article 3 Article 4 The Origin and Significance of the Emerald Buddha Eric Roeder >Eric Roeder is an M.A. candidate in the department of Asian Studies at the University of Hawaii at Manoa. he is spending the 1999-2000 academic year examining the educational opportunities for the physical handicapped within Thailand Notes The Emerald Buddha is known as 'the palladium of Thai society'. Located on the grounds of the Grand Palace and situated within Wat Phra Keo, The Emerald Buddha watches over the Thai nation. Yet the image's history continues to reveal very little. Fable, myth, legend and fact intermingle, creating a morass for those who study the Emerald Buddha. While the Buddha is often mentioned in texts about Thailand, surprisingly little is written about it in great length. Beyond the image's origins in documented history, the Emerald Buddha has traveled widely. This paper will look at the mythical origins of the Emerald Buddha as recorded in The Chronicle of the Emerald Buddha and other sources, then trace its history in Thailand beginning from its first appearance in the town of Chieng Rai. Upon its discovery in Chieng Rai, the Emerald Buddha became much coveted. The image moved throughout the region, from Chieng Rai to Lampang, Chieng Mai, Luang Prabang, Vientiane, Thonburi, and finally, to its present location in Bangkok. More than just a spoil of battle, the Emerald Buddha was believed to bring legitimacy and prosperity to all those who possess it.
    [Show full text]
  • Thesis for Submission
    FROM LAṄKĀ TO LĀN NĀ: REGIONAL BHIKKHUNĪ IDENTITY AND TRANSNATIONAL BUDDHIST NETWORKS A Thesis Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Master of Asian Studies by Claire Poggi Elliot August 2020 © 2020 Claire Poggi Elliot ABSTRACT In 1996 the first public ordination of Theravāda bhikkhunī took place in India, spurring the creation of the first new lineage of female Theravāda monastics in a millennium. Despite debates about their legitimacy, this new lineage spread quickly within Sri Lanka, and then to Thailand in 2001. Because ordaining women remains illegal in Thailand, new bhikkhunī fly to Sri Lanka for their upasampadā ritual, resulting in a strong and continuing international network. This does not mean, however, that the bhikkhunī movement is a homogeneous or entirely harmonious one. Using data gathered from ethnographic fieldwork, interviews, and publications by bhikkhunī in Sri Lanka and Thailand, I look specifically at how one of the largest Thai bhikkhunī communities, Nirotharam, centered in Chiang Mai, navigates their local and trans-local contexts. These bhikkhunī localize their practice in northern-Thai forms of Buddhist monasticism. This gains Nirotharam support from local northern monks, who use their patronage of the bhikkhunī as a form of criticism against the central Thai Sangha, though the women themselves vocally support the central Thai Sangha. This careful mediation between local and national support is further complicated by the Thai bhikkhunī's dependence on Sri Lankan monastics for ordinations. Nirotharam bhikkhunī are in constant communication with, and under surveillance by, Sri Lankan monastics thanks to modern technological developments.
    [Show full text]
  • Policy on Wat Sagnkahak Komar
    KINGDOM OF CAMBODIA NATION RELIGION KING MINISTRY OF CULTS AND RELIGION POLICY ON WAT SAGNKAHAK KOMAR Break the cycle of violence should start from us You can’t change another, if you don’t change yourself Monks should be the none violence role model and engage in educate people in communities to prevent violence against children JUNE 2018 Page 1 of 44 Page 2 of 44 CONTENTS Prakas on implementing of the Wat Sangkahak Komar Policy ..................................................................... 5 Foreword of the Buddhist Thomayutanikaya ............................................................................................... 6 Foreword of the Buddhist Makanikaya......................................................................................................... 7 Decision on of establishment of a management committee and Wat Sangkahak Komar trainer team in Cambodia ...................................................................................................................................................... 8 CHAPTER 1: WAT SANGKAHAK KOMAR POLICY.......................................................................................... 13 CHAPTER 2: PAGODA CHILD PROTECTION PROGRAMME .......................................................................... 20 1. INTRODUCTION ................................................................................................................................... 20 SOME KEY TERMS .......................................................................................................................................
    [Show full text]
  • Smithsonian Miscellaneous Collections Vol.47, Pl
    SMITHSONIAN MISCELLANEOUS COLLECTIONS VOL.47, PL. XLV MODEL OF THE WAT CHANG PAGODA IN THE NATIONAL MUSEUM THE WAT CHANG PAGODA OF BANGKOK, SIAM By I. M. CASANOWICZ The Wat Chang ("great monastery") pagoda, of which the United States National Museum possesses a model in wood, is con- sidered the most magnificent one in Bangkok, the capital of Siam. It is an octagonal brick structure rising in three elegantly tapering stages upon a quadrangular platform, the whole conveying the idea of a gigantic bell (plate xlv). Staircases lead up from one stage to the other. Upon the last rests the dome, which, however, is more in the form of a cone or an octagonal prism with a rounded, dome- like top, than of a hemisphere, terminating in a metal tree-shaped spire. Four smaller domes, likewise surmounted by spires, sur- round the principal one. Underneath each of these are rectangular niches which formerly held images of Buddha. Rows of sculptured images of Buddhas and Bodhisattvas (candidates for Buddahood, or future Buddhas, and saints), seated on mythical animals, surround the octagon at various stages, and the" whole building is lavishly adorned both in color and carving. Its outside plastering is wrought into a mosaic by means of porcelain of different colors set in it so as to form figures of elephants, griffins, demons, flowers, etc. It is assumed that the pagoda measures, from the base to the tip of the spire, about 250 feet in height. It is surrounded by an ornamental carved rail, at the four corners of which are small pagodas of a design similar to the central one, and in the niches are still seen the Buddha images riding elephants.
    [Show 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
    [Show full text]
  • Thailand's Largest Buddhist Organisation Protests Unfair and Misleading Information About Wat Phra Dhammakaya
    Thailand’s largest Buddhist Organisation protests unfair and misleading information about Wat Phra Dhammakaya The Alliance of Buddhists in Thailand have expressed their deep concern at the ongoing misinformation and series of attacks by the Government’s Department of Special Investigation (DSI) on Wat Phra Dhammakaya and its ailing Abbot. The barrage of unproven allegations against Thailand’s biggest Buddhist temple and Luang Por Dhammajayo can only create division within the Thai Buddhist community, and harm the country’s reputation as a world centre for Buddhism. Without waiting for a decision from The Supreme Court of Thailand, the Government spokespersons from the Office of the Attorney General ( OAG) have issued an unsolicited statement that there is sufficient evidence to indict Ven. Dhammajayo on charges of money laundering and embezzlement. This statement deliberately ignores the many questions regarding the unsolicited donations to the temple and the generous return of funds to the victims of Khlongchan Credit Union. Rumours have also been circulated that the ailing Abbot has left the country, which is untrue and deliberately misleading. The DSI was invited to send their medical representatives to verify the extent of Luang Por’s illnesses, but chose not to do so, preferring to leave the media and the general public uncertain about the severity of the Abbot’s condition. The reasons for the many and varied attacks by the Thai Government on Wat Phra Dhammakaya and the ailing Abbot raise serious questions. Over the past 46 years, Wat Phra Dhammakaya has attracted millions of devotees in Thailand and around the world. With 96 branches in 32 countries, the Dhammakaya Foundation brings the teachings of Buddhism and Dhammakaya meditation to a world which is increasingly in search of peace and harmony.
    [Show full text]