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“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. -
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. -
(Kamma) in Theravada Buddhism
1 AN ANALYTICAL STYDY OF ACTION (KAMMA) IN THERAVADA BUDDHISM KULA VATI A Thesis Submitted in Partial Fulfillment of The Requirements for Degree of Master of Arts (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E . 201 7 2 AN ANALYTICAL STYDY OF ACTION (KAMMA) IN THERAVADA BUDDHISM KULA VATI A Thesis Submitted in Partial Fulfillment of The Requirements for Degree of Master of Arts (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E. 201 7 (Copyright of Mahachulalongkornrajavidyalaya University) ii Thesis Title : An Analytical Study of Action (Kamma) in Theravāda Buddhism Researcher : Kula Vati Degree : Master of Arts (Buddhist Studies) Thesis Supervisory Committee : Asst. Prof. Lt. Dr. Banjob Bannaruji, Pāli IX, B.Ed. (Education), M.A. (Pali & Sanskrit), Ph.D. (Buddhist Studies) : Asst. Prof. Dr. Sanu Mahatthanadull B.A. (Advertising), M.A. (Buddhist Studies), Ph.D. (Buddhist Studies) Date of Graduation : March 15, 2018 Abstract This Qualitative research has three objectives, namely: (1) to Study Concept and the Origin of Kamma in Theravāda Buddhism (2) to Study Practical of Kamma in Theravāda Buddhism (3) to Analyze Kamma in Theravāda Buddhism and Apply Kamma result in Daily Life. Kamma means intentional body, verbal and mental action. In the ultimate sense, Kamma means volition. If the volition is good, Kamma is good; and If the volition is bad, Kamma is bad. Kamma is a law of nature and is not controlled by any being. There is no involvement of self, soul, God, or Creator in this phenomenon. Each one is the architect of his own fate and destiny. The past actions influence the present, and the past and the present actions influence the future. -
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. -
Strong Roots Liberation Teachings of Mindfulness in North America
Strong Roots Liberation Teachings of Mindfulness in North America JAKE H. DAVIS DHAMMA DANA Publications at the Barre Center for Buddhist Studies Barre, Massachusetts © 2004 by Jake H. Davis This book may be copied or reprinted in whole or in part for free distribution without permission from the publisher. Otherwise, all rights reserved. Sabbadānaṃ dhammadānaṃ jināti : The gift of Dhamma surpasses all gifts.1 Come and See! 1 Dhp.354, my trans. Table of Contents TO MY SOURCES............................................................................................................. II FOREWORD........................................................................................................................... V INTRODUCTION.................................................................................................................... 1 Part One DEEP TRANSMISSION, AND OF WHAT?................................................................ 15 Defining the Topic_____________________________________17 the process of transmission across human contexts Traditions Dependently Co-Arising 22 Teaching in Context 26 Common Humanity 31 Interpreting History_____________________________________37 since the Buddha Passing Baskets Along 41 A ‘Cumulative Tradition’ 48 A ‘Skillful Approach’ 62 Trans-lation__________________________________________69 the process of interpretation and its authentic completion Imbalance 73 Reciprocity 80 To the Source 96 Part Two FROM BURMA TO BARRE........................................................................................ -
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 -
Building Buddhism in England: the Flourishing of a Minority Faith Heritage
This is a repository copy of Building Buddhism in England: The Flourishing of a Minority Faith Heritage. White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/103739/ Version: Accepted Version Article: Starkey, C orcid.org/0000-0002-7807-6617 and Tomalin, E orcid.org/0000-0001-7722-1192 (2016) Building Buddhism in England: The Flourishing of a Minority Faith Heritage. Contemporary Buddhism, 17 (2). pp. 326-356. ISSN 1463-9947 https://doi.org/10.1080/14639947.2016.1228330 © 2016 Informa UK Limited, trading as Taylor & Francis Group. This is an Accepted Manuscript of an article published by Taylor & Francis in Contemporary Buddhism on 26th September 2016, available online: http://www.tandfonline.com/10.1080/14639947.2016.1228330 Reuse Unless indicated otherwise, fulltext items are protected by copyright with all rights reserved. The copyright exception in section 29 of the Copyright, Designs and Patents Act 1988 allows the making of a single copy solely for the purpose of non-commercial research or private study within the limits of fair dealing. The publisher or other rights-holder may allow further reproduction and re-use of this version - refer to the White Rose Research Online record for this item. Where records identify the publisher as the copyright holder, users can verify any specific terms of use on the publisher’s website. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. -
The Problem of Incomprehensibility of Vipāka: a Solution
The Problem of Incomprehensibility of Vipāka: A Solution Prof. Dr. Watchara Ngamchitcharoen Faculty of Liberal Arts, Department of Buddhist Studies, Thammasat University. Email: [email protected] Abstract Kammavipāka or vipāka is the effect of kamma. It is unthinkable or incom- prehensible (acinteyya) because the precise working out of the effects of kamma is imponderable or incomprehensible. Moreover, it cannot be shown where it is when it hasn’t yet been produced and another related problem is that kammic effects are usually referred to nāmarūpa (corporeality and mentality) but what is the kammic effect which hasn’t yet been produced but cannot be known where it is. However, the problem of the incomprehensibility of vipāka can be partly solved by explaining its nature and classification, i.e. there are 2 main kinds of vipāka, immediate and subsequent, of which the latter is further classified into primary and secondary vipāka. It is this primary vipāka that plays an important role in the working out of the vipāka of kamma, i.e. the secondary vipāka in the future. This primary vipāka is like a kammic seed, i.e. potential energy or unseen power that cannot be shown where it is and will bring about the secondary vipāka, i.e. body and mind including experience or happiness and unhappiness in the future in this life or next life. Keywords: kammavipāka, vipāka, acinteyya, unthinkable, incomprehensibility JIABU | Vol. 11 No.2 (July – December 2018) 295 Introduction Kammavipāka or vipāka is said to be unthinkable or incomprehensible. This article is an attempt to explain why it is unthinkable and how it can be understood at least in an academic way. -
The Propagation of Theravada Buddhism in Foreign Countries: the Case of the Dhammakaya Temple in Thailand
The propagation of Theravada Buddhism in foreign countries: The Case of the Dhammakaya Temple in Thailand Komazawa University Hidetake YANO This paper examines the organization, management, and propagation of the Wat Phra Dhammakaya (Dhammakaya Temple) in foreign countries, which is a newly arisen Buddhist group in Thailand. This group started its activity in 1970, and in 1977 it was recognized by the Thai government as a formal Buddhist temple belonging to the Sangha of Thai Theravada Buddhism. For this reason, it is difficult to term the Wat Phra Dhammakaya as a New Religious Movement. However, this temple has unique meditation practices, and its doctrines regarding Nirvana are different from mainstream Theravada Buddhism, hence, it is categorized as a new type of Buddhism in the Thai Buddhist Sangha. In orthodox forms of meditation in Theravada Buddhism, one starts with concentration on one’s own breathing or on one’s senses and emotions, then moves to the monitoring of and detachment from of the senses and emotions. However in the Dhammakaya style of meditation, one starts from meditating on a light (sphere) crystal ball or on a Buddha image in their mind, then cultivates the inner self along various stages that eventually lead to Dhammakaya, the Dharma body. This meditation aims to achieve “Nirvana” as the “true self” through the experience of unity with the Dhammakaya in the mind. Furthermore, it is believed that Dhammakaya meditation produces supernatural powers of protection and worldly happiness. Most of the members of this temple belong to the new urban middle class, who have a higher educational level, it has also spread to urbanites with less education and to the local people. -
Myth in Buddhism
Piya Tan SD 36.1 Myth in Buddhism Myth in Buddhism 1 Symbols and stories in our actions and the potential for good An essay by Piya Tan ©2007, 2011 Dedicated to Patrick Ong, Singapore, who loves mythology and the divine. 1 The myths we live by 1.0 DEFINITIONS 1.0.1 Theories of Buddhist myth 1.0.1.1 A myth is a story that is bigger than we are, lasts longer than we do, and reflects what lies deep in our minds and hearts, our desires, dislikes and delusions.1 When a story grows big enough, be- yond the limits of everyday imagination and language, it becomes a myth. To recognize and understand myths is to raise our unconscious2 into the realm of narrative and our senses, so that we are propelled into a clear mindfulness of what we really (the truth) and what we can be (the beauty). Such a vision of truth and beauty inspire us to evolve into true individuals and wholesome communities.3 1.0.1.2 A myth breaks down the walls of language, with which we construct our worlds of sights, sounds, smells, tastes and touches. Next, we begin to identify with these creations like a creator-God priding over his fiats. Then, we delude ourselves that we have the right to dominate others, other nations, and nature herself. Since we have deemed ourselves superior to others, we surmise that we have the right to command and rule others, to be served and indulged by them. This is the beginning of slavery and colonialism. -
Good, Evil and Beyond Kamma in the Buddha’S Teaching
Good,Good, EvilEvil andand BeyondBeyond KammaKamma inin thethe Buddha'sBuddha's TTeachingeaching Bhikkhu P.A. Payutto 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. Illustration by Panya Vijinthanasarn ii iii GOOD, EVIL AND BEYOND KAMMA IN THE BUDDHA’S TEACHING by Bhikkhu P. A. Payutto translated by Bruce Evans All beings are the owners of their kamma heirs of their kamma born of their kamma related to their kamma supported by their kamma … ii iii Other Works of Ven. P. A. Payutto “Bhikkhus, go now and wander for the welfare and the happiness of the many, out of compassion for the world, for the benefit, welfare and happiness of gods and men. Teach the Dhamma, which is good in the beginning, good in the middle, and good in the end, with the meaning and the letter. Explain a life of continuous development that is completely perfect and pure. There are creatures with only a little dust in their eyes who will be lost through not hearing this Teaching. Having heard, some will see.” Universally acknowledged as Thailand’s foremost Buddhist scholar, Venerable P. A. Payutto’s works range widely, from detailed exposition of the Suttas and Vinaya to consideration of the problems of society, environment, economy, law, and science and technology – all of these books and talks are based on an exceptionally profound and comprehensive grasp of the Buddha’s Teaching, which is given full expression in his ‘magnum opus’, Buddhadhamma, a book of over one thousand pages.