En Sosialt Engasjert Sangha

Total Page:16

File Type:pdf, Size:1020Kb

En Sosialt Engasjert Sangha En sosialt engasjert sangha Kontinuitet og endring i den burmesiske sangha som følge av dagens politiske reformprosess Eline Haraldstad Follesø Master i religionshistorie 60 studiepoeng Institutt for kulturstudier og orientalske språk UNIVERSITETET I OSLO Vår 2014 I II En sosialt engasjert sangha Kontinuitet og endring i den burmesiske sangha som følge av dagens politiske reformprosess Eline Haraldstad Follesø Master i religionshistorie 60 studiepoeng Institutt for kulturstudier og orientalske språk UNIVERSITETET I OSLO Vår 2014 III IV ©Eline Haraldstad Follesø Våren 2014 En sosialt engasjert sangha Kontinuitet og endring i den burmesiske sangha som følge av dagens politiske reformprosess Eline Haraldstad Follesø http://www.duo.uio.no Forsidebilde av munken er tatt av Kristine Maria Sandvoll Lindebø© våren 2014 Trykk: Copy Cat, Sentrum V Sammendrag De siste årene har Myanmar gjennomgått store politiske og sosiale forandringer. Landet har gått fra å være et autoritært militærstyre til å bli et gryende demokrati. I denne prosessen er de religiøse lederne generelt, og de buddhistiske munkene spesielt, sentrale. Temaet for oppgaven er kontinuitet og endring i munkenes sosiale engasjement i dagens Myanmar, fra 2007 og frem til i dag. Det er en kvalitativ studie av sosialt engasjerte munker i Myanmar (tidligere Burma), som bygger på tolv intervjuer med munker som alle engasjerer seg på ulike måter i det burmesiske samfunnet. Et overordnet mål for analysen av munkenes aktivisme, har vært å forstå hvordan reformprosessen utspiller seg innenfor dagens buddhistiske modernitet. Buddhistisk modernitet blir her forstått som former for buddhisme som har oppstått i samspill med de kulturelle og intellektuelle kreftene i det moderne samfunnet. Oppgaven begynner med å legge til grunn at den burmesiske sangha i dag fungere som et sivilsamfunn og utgjør en betydelig makt og autoritetsfaktor i det burmesiske samfunnet. På tross av at munkene skal forsake, og ikke ta del i denne verdens aktiviteter, viser oppgaven at det ligger et maktpotensial i denne forsakelsen som gir en moralsk autoritet. Munkenes politiske maktpotensial ble tydelig under Safranrevolusjonen i 2007, selv om det brutalt ble slått ned. Munkenes potensial som sosiale aktører ble tydelig i etterkant av syklonen Nargis herjinger, da munkene mobiliserte sitt brede nettverk og samarbeidet med andre religiøse organisasjoner for å koordinere nødhjelpen. Men, munkene er en sammensatt gruppe og spekteret av meninger innad i sanghaen varierer. Siden landet startet en liberalisering og åpnet opp for større ytringsfrihet i 2011, har det vokst frem en xenofobisk etno-nasjonalisme innad i sanghaen med klare fundamentalistiske trekk. Den kan i verste fall utgjøre en trussel for hele reformprosessen, hvis den kommer ut av kontroll. Oppgaven viser at den buddhistiske moderniteten er mangfoldig og lokalt forankret. Munkenes ulike former for sosialt engasjement kan beskrives som et kontinuum av meninger, der munkene som tar opp arven fra samarbeidet etter Nargis er den ene motpolen, mens de nasjonalistiske munkene utgjør den andre. Flere av munkene fra safranrevolusjonen tar i dag del i den etno-nasjonalistiske tradisjonaliseringen, samtidig som det er en begynnende mobilisering på gang blant moderate munker for å kjempe for en dialog mellom landets religiøse minoriteter. VI VII Forord Nå begynner tiden på Blindern nærmer seg slutten og masteroppgaven er ferdig. I den sammenheng er det mange som fortjener en stor takk! Først vil jeg takk alle burmeserne og spesielt informantene jeg møtte på feltarbeidet i Myanmar. Uten deres tid og vilje til å deles deres kunnskaper og refleksjoner om Myanmar og utviklingen som nå pågår, ville ikke oppgaven vært mulig å skrive. Takk til alle på Norsk Folkehjelp og Kirkens Nødhjelpskontorer i Yangon. Deres kunnskap, råd og kontakter, var uvurderlige. Takk til alle på Phaung Daw Oo skolen, for å ha latt meg bo der og for spennende og opplysende samtaler. Takk til min tålmodige veileder Hanna Havnevik som har pløyd seg i gjennom mine, til tider usammenhengende utkast og hjulpet meg på rett vei. Du vet hvilken jobb du har gjort! Takk til alle på IKOS-lesesalen, som har gjort det umåtelig lettere å komme seg på Blindern hver dag. Takk for hyggelige lunsjer, for all støtte og oppmuntring når dagene var lange og frustrasjonen stor. Takk til alle gode venner utenfor lesesalen, som har lyst opp hverdagen med gode og oppmuntrende samtaler. Takk til mamma og pappa for at dere alltid har hatt troen på meg og støtter meg i det jeg tar fatt på. Spesiell takk til mamma for korrekturlesing og oppklarende samtaler. Takk til tante Hilde, som introduserte meg for den spennende og utfordrendekulturen i Myanmar og ga meg gode kontakter å starte med. Det ble en reise jeg er takknemlig for å ha begitt meg ut på. Siste men ikke minst. takk til deg Petter. Du har vært en fantastisk støtte gjennom hele prosessen. Takk for at du er akkurat den du er! Eline Haraldstad Follesø Oslo, mai 2014 VIII IX Kart over Myanmar (Burma) Hentet fra: http://www.un.org/depts/Cartographic/map/profile/myanmar.pdf 20.5.2014 X Innholdsfortegnelse 1 Innledning ................................................................................................................................... 1 1.1 Buddhisme og politikk i Myanmar ........................................................................................... 1 1.2 Forskningshistorie ......................................................................................................................... 2 1.3 Safranrevolusjonen ........................................................................................................................ 2 1.4 Sanghaen som sivilsamfunn ........................................................................................................ 4 1.4.1 Tragedien Nargis ..................................................................................................................................... 5 1.4.2 969-bevegelsen ........................................................................................................................................ 5 1.5 Problemstilling ................................................................................................................................ 6 1.6 Tidsavgrensning og oppbygging ................................................................................................ 7 1.7 Tidligere forskning ........................................................................................................................ 8 1.8 Begrepsavklaringer ..................................................................................................................... 10 1.8.1 Den burmesiske sangha .................................................................................................................... 10 1.8.2 Typologi over munker. ...................................................................................................................... 11 1.8.3 Regimet .................................................................................................................................................... 12 1.8.4 Presisering av språkvalg og terminologi.................................................................................... 12 1.8.5 Burma eller Myanmar? ...................................................................................................................... 13 2 Teori og metode ...................................................................................................................... 14 2.1 Religionsbegrepet......................................................................................................................... 15 2.2 Religiøs endring ............................................................................................................................ 15 2.2.1 Modernisering ....................................................................................................................................... 16 2.2.2 Modernitet, makt og handling ........................................................................................................ 17 2.3 Refleksivitet .................................................................................................................................... 18 2.4 Kvalitativ metode.......................................................................................................................... 19 2.5 Tilnærming til tema ..................................................................................................................... 19 2.6 Informantene ................................................................................................................................. 20 2.6.1 Kontakt med organisasjoner ........................................................................................................... 21 2.7 Materialet ........................................................................................................................................ 21 2.7.1 «Lost in translation» ........................................................................................................................... 22 2.7.2 Observasjon og uformelle intervjuer ........................................................................................... 23 2.8 Forskningsetiske utfordringer ................................................................................................ 24 2.8.1 Skepsis og støtte ..................................................................................................................................
Recommended publications
  • Burmese Buddhist Imagery of the Early Bagan Period (1044 – 1113) Buddhism Is an Integral Part of Burmese Culture
    Burmese Buddhist Imagery of the Early Bagan Period (1044 – 1113) 2 Volumes By Charlotte Kendrick Galloway A thesis submitted for the degree of Doctor of Philosophy of The Australian National University November 2006 ii Declaration I declare that to the best of my knowledge, unless where cited, this thesis is my own original work. Signed: Date: Charlotte Kendrick Galloway iii Acknowledgments There are a number of people whose assistance, advice and general support, has enabled me to complete my research: Dr Alexandra Green, Dr Bob Hudson, Dr Pamela Gutman, Dick Richards, Dr Tilman Frasch, Sylvia Fraser- Lu, Dr Royce Wiles, Dr Don Stadtner, Dr Catherine Raymond, Prof Michael Greenhalgh, Ma Khin Mar Mar Kyi, U Aung Kyaing, Dr Than Tun, Sao Htun Hmat Win, U Sai Aung Tun and Dr Thant Thaw Kaung. I thank them all, whether for their direct assistance in matters relating to Burma, for their ability to inspire me, or for simply providing encouragement. I thank my colleagues, past and present, at the National Gallery of Australia and staff at ANU who have also provided support during my thesis candidature, in particular: Ben Divall, Carol Cains, Christine Dixon, Jane Kinsman, Mark Henshaw, Lyn Conybeare, Margaret Brown and Chaitanya Sambrani. I give special mention to U Thaw Kaung, whose personal generosity and encouragement of those of us worldwide who express a keen interest in the study of Burma's rich cultural history, has ensured that I was able to achieve my own personal goals. There is no doubt that without his assistance and interest in my work, my ability to undertake the research required would have been severely compromised – thank you.
    [Show full text]
  • Myanmar Buddhism of the Pagan Period
    MYANMAR BUDDHISM OF THE PAGAN PERIOD (AD 1000-1300) BY WIN THAN TUN (MA, Mandalay University) A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY SOUTHEAST ASIAN STUDIES PROGRAMME NATIONAL UNIVERSITY OF SINGAPORE 2002 ACKNOWLEDGEMENTS I would like to express my gratitude to the people who have contributed to the successful completion of this thesis. First of all, I wish to express my gratitude to the National University of Singapore which offered me a 3-year scholarship for this study. I wish to express my indebtedness to Professor Than Tun. Although I have never been his student, I was taught with his book on Old Myanmar (Khet-hoà: Mranmâ Râjawaà), and I learnt a lot from my discussions with him; and, therefore, I regard him as one of my teachers. I am also greatly indebted to my Sayas Dr. Myo Myint and Professor Han Tint, and friends U Ni Tut, U Yaw Han Tun and U Soe Kyaw Thu of Mandalay University for helping me with the sources I needed. I also owe my gratitude to U Win Maung (Tampavatî) (who let me use his collection of photos and negatives), U Zin Moe (who assisted me in making a raw map of Pagan), Bob Hudson (who provided me with some unpublished data on the monuments of Pagan), and David Kyle Latinis for his kind suggestions on writing my early chapters. I’m greatly indebted to Cho Cho (Centre for Advanced Studies in Architecture, NUS) for providing me with some of the drawings: figures 2, 22, 25, 26 and 38.
    [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]
  • 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]
  • 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]
  • Sanctuary Ananda4.48Mb
    ANANDA ANANDA ANANDA ANANDA SANCTUARY ANANDA MYANMAR Experience a new level of luxury on the rivers of Myanmar LUXURY, NATURALLY Extraordinary adventures, authentic experiences and refined yet relaxed elegance. At Sanctuary Retreats we like to whisper secrets about remarkable cultures and steer you to soul-stirring landscapes – all while surrounding you in the warmest hospitality. Sanctuary Ananda introduces a new level of sophistication to the rivers of Myanmar. Custom-built with just 21 suites, our latest vessel showcases original Burmese design and contemporary chic in an atmosphere of five-star comfort – ‘luxury, naturally’ is the guiding philosophy of all our safari lodges and river cruisers. Discover the mysteries of Myanmar, care of seven enchanting itineraries led by expert guides, as we immerse you in traditional cultures and introduce captivating characters. Cruise the majestic Irrawaddy from the Yunnan-influenced northern city of Bhamo down to colonial Yangon in the south, visiting bell-shaped temples, Chinese pagodas and Buddhist monasteries. Our fascinating journeys on the Chindwin exclusively open eyes to some of Southeast Asia’s least-seen places. Explore orchid-rich jungles, forgotten villages and ancient towns almost as far as the Indian border, then let refreshing lemongrass-scented cloths welcome you home to Sanctuary Ananda’s on-board paradise, enhanced with every modern luxury. Sanctuary Ananda A REMARKABLE RIVER CRUISE… • 5-Star contemporary luxury combined • Fascinating itineraries with full choice with authentic
    [Show full text]
  • University of Mandalay Mandalay, Myanmar March 2007 Tint Lwin
    University of Mandalay ART AND ARCHITECTURE IN PAKHAN GYI DURING THE MONARCHICAL DAYS Tint Lwin Mandalay, Myanmar March 2007 ART AND ARCHITECTURE IN PAKHAN GYI DURING THE MONARCHICAL DAYS University of Mandalay ART AND ARCHITECTURE IN PAKHAN GYI DURING THE MONARCHICAL DAYS A Dissertation submitted to University of Mandalay in partial fulfillment of the requirement for the degree of DOCTOR OF PHILOSOPHY in History Department of History Tint Lwin 4 Ph.D/Hist.-3 Mandalay, Myanmar March 2007 University of Mandalay ART AND ARCHITECTURE IN PAKHAN GYI DURING THE MONARCHICAL DAYS By Tint Lwin, B.A(Hist:), M.A. 4 Ph.D./Hist.-3 (2006-07) This Dissertation is submitted to the Board of Examiners In History, University of Mandalay in Candidature For the Degree of Doctor of Philosophy Approved External Examiner, Referee Supervisor Member Member Co-Supervisor Chairperson Abstract In writing this dissertation on the "Art and Architecture in Pakhangyi during the monarchical days", every conceivable aspect has been covered, and the dissertation is divided into four chapters. In writing the First Chapter, the artifacts and implements of Neolithic age period, the religious edifices and wall paintings are mainly used as evidences to show the development of Pakhangyi region as one of the main centres of Myanmar civilization other than Bagan and other places of cultural interest. The First Chapter asserts the historical and cultural legitimacy of the Pakhangyi region by presenting its visible facets of successive periods starting from the stone age: stone implements, how the very term Pakhangyi emerge, the oldest villages, the massive city wall, how the city was rebuilt five times, the quality of bricks used and the pattern of brick bonding, water supply system, agriculture and the region’s inhabitants.
    [Show full text]
  • ANNEX 12B: PROFILE of KYAUNG TAUNG CLIMATE SMART VILLAGE International Institute of Rural Reconstruction; ;
    ANNEX 12B: PROFILE OF KYAUNG TAUNG CLIMATE SMART VILLAGE International Institute of Rural Reconstruction; ; © 2018, INTERNATIONAL INSTITUTE OF RURAL RECONSTRUCTION This work is licensed under the Creative Commons Attribution License (https://creativecommons.org/licenses/by/4.0/legalcode), which permits unrestricted use, distribution, and reproduction, provided the original work is properly credited. Cette œuvre est mise à disposition selon les termes de la licence Creative Commons Attribution (https://creativecommons.org/licenses/by/4.0/legalcode), qui permet l’utilisation, la distribution et la reproduction sans restriction, pourvu que le mérite de la création originale soit adéquatement reconnu. IDRC Grant/ Subvention du CRDI: 108748-001-Climate and nutrition smart villages as platforms to address food insecurity in Myanmar 33 IDRC \CRDl ..m..»...u...».._. »...m...~ c.-..ma..:«......w-.«-.n. ...«.a.u CLIMATE SMART VILLAGE PROFILE Kyaung Taung Village Nyaung-Shwe Township, Shan State 2 Climate Smart Village Profile country’s directions towards building resilience Introduction in agriculture. A key component of the strategy is the promotion and practice of community- Myanmar is the second largest country in based approaches achieving climate resilience in Southeast Asia bordering Bangladesh, Thailand, agriculture. China, India, and Laos. It has rich natural resources – arable land, forestry, minerals, natural gas, With support from IDRC and CGIAR global freshwater and marine resources, and is a leading research program climate change, agriculture source of gems and jade. A third of the country’s and food security (CCAFS), IIRR and its local total perimeter of 1,930 km (1,200 mi) is coastline NGO partners is implementing climate smart that faces the Bay of Bengal and the Andaman villages (CSV) to demonstrate community-based Sea.
    [Show full text]
  • Atula Hsayadaw Shin Yasa: a Critical Biography of an Eighteenth-Century Burmese Monk
    Atula Hsayadaw Shin Yasa: a Critical Biography of an Eighteenth‐Century Burmese Monk (version 1.1) April 02, 2012 Alexey Kirichenko One of the few relatively well-known episodes in the eighteenth-century history of monastic Buddhism in Burma is the debate on how novices should be dressed when going outside of the monastery to collect alms food.1 Sometimes referred to as the ekaṃsika-pārupana or the “one shoulder” vs. the “two shoulder” controversy, the debate revolved around the issue of whether novices should wear their robes in the same fashion as the monks or whether they should be dressed in a specifically distinct manner. According to a number of influential Burmese sources, this issue caused a serious rift in the saṃgha, which lasted for almost a century and was remedied only through resolute actions of King Badon-min (Bodawpaya, 1782–1819). As a subject for debate and a cause for monastic reform, the “one shoulder” vs. the “two shoulder” controversy seems a typical case for Theravādin monasticism. The tendency of Theravāda monks to emphasize seemingly minor issues of discipline or ritual practice over the matters of doctrine is long noted in the literature.2 Such matters as the manner of wearing the robe or carrying the alms bowl, the acceptability of wearing footwear (in general or in specific contexts), the propriety of certain types of monastic fans, the permissibility of smoking after noon, the rules for intoning Pāli ceremonial and ritual formulas, calendrical practices, etc., engaged the best minds in the saṃgha for decades. The debates on such issues were usually fueled by inter-monastic competition and provided rallying points for different networks or groupings of monks as well as the justification for dissent in the eyes of lay patrons.
    [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]
  • Engaged Buddhism: Buddhist Liberation Movements in Asia
    EEnnggaaggeedd BBuuddddhhiissmm 1 Buddhism ― a Balancing Factor for Current World Developments Buddhism ― a Balancing Factor for Current World Developments By Venerable Dhammavamso1 oday, the world may seem at its zenith of development. In spite of their Tdifferent forms in different countries and regions, current world developments have a common point: the West (since the Renaissance) and the East (since the past century) have developed along materialistic lines. As a result, various things have been replaced with others in both the environmental and human fields. For the past decades some Buddhist scholars, in the face of so many social changes, have attempted to reassess the role of Buddhism in the new situation of the world. Hence, a question is raised as to whether traditional Buddhism, which has shaped the civilization of many peoples in the East for centuries, may remain adaptive and fluid in the modern era. Generally speaking, there are two discernible different tendencies among those scholars. Some scholars such as Thich Nhat Hanh, Walpola Rahula, Sulak Sivaraksa, H.H. the Dalai Lama, Robert Thurman, and so on, maintain that there remains a continuity between Buddhism today and Buddhism of the past. Although the world is changing rapidly with its various developments, humanity’s fundamental sufferings and the best ways of dealing with them remain the same as what are already explicitly formulated in most Buddhist teachings. Therefore, Buddhism today, whatever new forms it may take on, is essentially contiguous with its tradition. In the words of Sivaraksa: “To be of help we must become more selfless and less selfish.
    [Show full text]