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DORISEA Working Paper 9 Competence Network DORISEA – Dynamics of Religion in Southeast Asia 1 DORISEA WORKING PAPER ISSUE 9, 2014, ISSN: 2196-6893 BOUNLEUTH SENGSOULIN THE LAO SANGHA OF LUANG PRABANG AND THEIR SOCIAL ROLES IN THE POST-1975 PERIOD 9 DORISEA Working Paper, ISSUE 9, 2014, ISSN: 2196-6893 DORISEA WORKING PAPER SERIES EDITORS Peter J. Bräunlein Michael Dickhardt Karin Klenke Andrea Lauser BMBF Competence Network “Dynamics of Religion in Southeast Asia” (DORISEA) The research network “Dynamics of Religion in Southeast Asia” (DORISEA) is funded by the German Federal Ministry for Education and Research (BMBF) and coordinated by the Department of Social and Cultural Anthropology at the Georg-August-University of Göttingen. Scholars from the Universities of Göttingen, Hamburg, Münster, Heidelberg and Berlin (Humboldt University) are involved in several projects that investigate the relationship between religion and modernity in Southeast Asia. How to cite this paper: Bounleuth Sengsoulin (2014): The Lao Sangha of Luang Prabang and their Social Roles in the Post-1975 Period. In: DORISEA Working Paper Series, No. 8. Research Network DORISEA Dynamics of Religion in Southeast Asia Project Office Georg-August-University Göttingen Institut für Ethnologie Berliner Str. 28 FUNDED BY D - 37073 Göttingen Germany +49 (0)551 39 20153 [email protected] www.dorisea.net Competence Network DORISEA – Dynamics of Religion in Southeast Asia 3 BOUNLEUTH SENGSOULIN THE LAO SANGHA OF LUANG PRABANG AND THEIR SOCIAL ROLES IN THE POST-1975 PERIOD ABSTRACT The members of the Lao Sangha, monks as well as novices, do not only stay in their monasteries for spiritual purposes, for chanting and meditating many hours a day. In fact, they are also obliged to participate in numerous activities which connect them to the daily lives of the local laypeople on whose constant support they rely. The monasteries function as schools or centres of training and learning. The monks are teachers and instructors of young novices and devout laypeople alike. For this purpose, the members of the Lao Sangha seek for answers to a variety of social and developmental issues in the Buddhist scriptures. This paper seeks to explore how the Buddhist institutions, from the highest levels of the Sangha hierarchy to Lao People’s Democratic Republic (Lao PDR) in December 1975. According to the policy of individual monasteries, have defined their social responsibilities since the founding of the main tasks of defending the country and developing it. As an inseparable part of Lao society, the leadingLao Sangha Lao People’saims to contributeRevolutionary to this Party, task the in multi-ethnic its own ways. Lao Based nation on has hitherto to fulfil unknown the two primary sources recently discovered in the holdings of various monasteries in Luang Prabang, this paper intends to shed new light on the social roles of the Lao Sangha after the founding of the Lao PDR. Luang Prabang is located in the north of Laos. This ent-day India, and to explain which was the role of province borders on several other provinces: Phong Sali in the north, Hua Phan and the Vietnamese prov- After attaining enlightenment, the Buddha con- ince of Suen La in the northeast, Xiang Khuang in the the first Sangha. pañcavaggī) east, Vientiane in the south, Xayabouli (Xayaburi) in - the west, and Oudomxay in the northwest. People of ma,sidered and that Ajasi his – first would five bedisciples very suitable (Pali: for listen- all ethnic groups from these neighbouring regions ing– namely, to what Koṇḍañña, he had come Vappa,to know. Bhaddhiya, He gave them Mahānā his often travel to the town of Luang Prabang to con- dhammacakkappavattana sutta duct business activities here. Furthermore, Luang (Swearer 1981, 19–20), which is generally known as Prabang province functions as an educational centre dhammafirst sermon, cakka thesutta or the ‘Wheel of the Dhamma for the northern part of Laos. Souphanouvong Uni- Discourse’. In this sermon, the Buddha discussed the in 2003, is located in this town, in order to provide higherversity, education one of five for universities students from in Laos, the eightestablished north- formerMiddle Way,disciples the Noblehad respectively Eightfold Path, gained and athe “dham Four- ern provinces. In addition, various monasteries in maNoble eye”, Truths. and attained By the enlightenment.end of the sermon, From allthis of time his Luang Prabang offer monastic education, known onwards, Buddhism was propagated and spread as sangha schools (Lao: hong hian song-ໂຮງຮຽນສົງ), worldwide. The Buddhist Sangha was established which include both primary and secondary school levels. Apart from mainly religious subjects such as Sangha had the mission to propagate Buddhism. dhamma, vinaya - (Wijayaratna 1990, 1─17). In particular, the first jects such as mathematics, history, and literature, ara- among others, are, Pāli, also etc., mandatory a number for of thesecular students sub hantaMost), including importantly, the Buddha the Sangha himself; mentioned i.e., all of above them of these schools (cf. BAD-12-2-1984.013/14/15). werewas formed arahanta by. theLater, six the “Awakened number Ones”of Buddha’s (Pāli: dis- Before discussing the social role of the Lao Sang- ciples sharply increased. It is said that about seven present how the Buddhist Sangha was established Day, the full moon of the third lunar month, a total moreha of thanLuang 2500 Prabang, years ago,it may in thebe helpfulterritory to of briefly pres- ofmonths 1,250 after arahanta the first, who sermon had received was given, their on ordina Māgha- DORISEA Working Paper, ISSUE 9, 2014, ISSN: 2196-6893 Competence Network DORISEA – Dynamics of Religion in Southeast Asia 4 ehib- lifetime, now this task fell to the Sangha. In other hikkhu upasampadā), simultaneously assembled at thetions Buddha’s directly place from withoutthe Buddha prior himself appointment. (Pāli: This named Subhadda, who had been ordained in his old number indicates a strong increase in the number age,words, tried just to after break the the Buddha’s Sangha’s Parinibbāna, discipline by a openly monk of Buddhist monks, and with it a massive growth of telling the other monks that they could just do what they wanted and did not have to do what they dis- of Buddhism. In other words, the religion of the liked. Upon hearing this, the chief of the Buddha’s Buddhathe Sangha, became during well the established first year withinof the emergencea relatively very worried about the discipline in the sangha. As The rapid growth of the Sangha continued. adisciples, result of Mahākassapa, his concerns, fellhe proposedin deep sorrow that a and council was Theshort newly-ordained time (Wijayaratna monks, 1990, who 1─17). were not yet ful- of the sangha should be convened. This proposal ly enlightened, had to carry out two main duties: ganthadhura) the patron of the council (Hazra 1982, 25–6). vipas- was also supported by King Ajātasattu who became sanādhurathe duty of scriptural learning (Pāli: studyand the the duty doctrine of training and the in disciplinemeditation laid (Pāli: down by similarThe consequenceto the situation of thewhich appearance occurred of after the firstthe ). To fulfil the first duty, the monks had to- Council of the Buddhistsangha Sangha. At thatwas time, more the or Bud less- er guidance and methodology for spiritual practice. Thethe Buddha.latter constituted Moreover, the they practical were also aspect given of higher prop toemergence go forth ofand the teach first the dhamma3 (Lao: thamma religious life. The monks were encouraged to en- -dha ທໍາມະ himself had directly asked his first five disciples It is gage in scriptural learning and meditative exercise, understood that the dhamma they preached was in order to experience the supreme happiness of ) to the world (Gombrich 1988, 18─19). nibbāna, which means to have gained knowledge cattāri into the true nature of things (Swearer 1981, 80). ariyasaccānithe same first sermon they had been given byduk the- An important turning point in the function of the khaBuddha, i.e., the Four Noble Truthssamudaya (Pāli: ), the ) which comprisednirodha suffering), and (Pāli: the path 1, which was allegedly ), the cause of suffering (Pāli: magga). heldBuddhist in the Sangha year following was marked the Buddha’s by the first Council of Thecessation path toof achievesuffering this (Pāli: includes eight steps which the Buddhistparinibbāna Sangha).2 (CBS) leading to the cessation of suffering (Pāli: ariyo had to take responsibility for the collectionParinibbāna and pu- aṭṭhaṅgiko maggo). The eight parts of the Path are (Pāli: For’s theteachings. first time, While the disputed Sangha theare following:called The Right Noble Understanding Eightfold Path (sammā-diṭṭhi (Pāli: ), Right Thought (sammā-saṅkappa), Right Speech rification of the Buddha (sammā-vācā), Right Action (sammā-kammanta), points had been clarified by the Buddha during his Right Livelihood (sammā-ājīva sam- - mā-vāyāma sammā-sati), and 1 Up to now, six Councils of the Buddhist Sangha (CBS) sammā-samādhi), Right )Effort (Piyadassi ( have existed. The first CBS was convened in 544 B.C., at Satta 1964, 77–86).), Right Mindfulness ( paṇṇa Cave in the city of Rājagaha (modern India), under the Right Concentration ( - patronage of King Ajātasattū. The second CBS was convened- Similar to the first disciples’ task, one hundred years after the Buddha’s Parinibbāna (i.e., 443 ings, monks of all ranks were directly or indirectly B.C.), at the city of Vesāli (modern India), under the patron askedafter the to continueCouncil had to teach collected the dhamma the Buddha’s to all human teach age of King Kālāsoka. The third CBS was convened around beings, in order to propagate Buddhism. 250 B.C., at Asokārāma in the city of Pāṭaliputta (modern According to the tradition, the dissemination of Patna in India), under the patronage of Emperor Asoka. The - fourth CBS was convened around 29 B.C., in Tambapanni of Sri Lanka, under the patronage of King Vaṭṭagāmaṇi.
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