DOCSLIB.ORG

Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy Within a Single Religious Tradition—Buddhism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy Within a Single Religious Tradition—Buddhism International Review of Social Research 2019; 9(1): 6–17 Research Article Anand Singh* Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy https://doi.org/10.2478/irsr-2019-0002 within a single religious tradition—Buddhism. Buddhism Received: February 28, 2019; Accepted: March 15, 2019 plays an enormous role in everyday life of monks, nuns Abstract: Buddhism has different threads of traits to be and lay persons, however, the importance and implications explored and scrutinized. One of the important aspects is of it may vary across different segments of women. In to know role and status of women in Buddhism through particular, people’s engagement in religious activities, its their visual representations in religious ceremonies, causes, practices, and consequences are highly gendered. donations of the images, etc. The role, rank and Thus, it is well-known that women are usually more implications of their participation in religious ceremonies religious than men and in surroundings where religious is matter of inquiry. In particular, it is quite stimulating presence is not controlled by gender, women have higher to know that their engagement in religious activities are levels of religious participation. Though descriptions for egalitarian or highly gendered. Sārnāthwas intentionally gender imbalance in religious activities, and more broadly chosen by the Buddha as the place of his first sermon and for the gender variances in ritualistic participation are still its importance in Buddhism became unforgettable till a matter of debate. It has been argued that the Buddha it was finally destroyed in the medieval period. The role was one of the precursors whose teachings is a source of of women in religious activities started in the age of the transformation of gender relations and empowerment of Buddha.This sacred complex shows the gender variances women. Yet, the influence of Buddhism on women’s in ritualistic participation and donations. Here, the autonomy in religious participation in the early India is influence of Buddhism on women’s autonomy in spiritual/ still a source of inquiry. It is a matter of investigation that sacredengrossment is a subject of contemplation. how women’s autonomy fluctuates across different Buddhist denominations; and how women’s autonomy Keywords: Vajrayāna, Visual representations, religious and decision making links to women’s religious autonomy, donations, gender imbalance. participation and understanding of inter-organization movement. For it the socio-economic fabric of the society, ethnocultural spectrum, and religious contexts are Women’s participation in sacred/ritualistic matters has inquired. The considerable attention has been given to frequently been linked with the opportunities and introspect the transformation of the relationship between autonomy given to them in the society. The association Buddhism and women’s status as a replication of both between women’s autonomy and Buddhism has been social changes, especially women’s entry into the formal acknowledged in inscriptions, literary evidences and a rituals, as well as monastic responses to these changes. few sources give comparisons across major Buddhist The first such kind of woman’s role started in Buddhism traditions and sects. Women participated in numerous even before its foundation as a religion. Siddhārtha was religious activities and their names have been found in offered madhu-pāyasa by Sujātā just before his various donative records. The votive epigraphs credited to enlightenment. Sujātā was the daughter of a householder females, unravels a magnificent relationship between the in a village Senanigama at Uruvelā. She had prayed to a Buddhism and its female adherents. Here the focus is on certain banyan tree near Niranjanā river for an upright variations in levels of female decision-making autonomy husband and for a son. When she had obtained what she desired for, she was enormously happy and decided to fulfil her vow to the tree-god for giving her all that she had *Corresponding author: Anand Singh, School of Buddhist Studies, wished for. As she was preparing milk-rice (madhu- Philosophy and Comparative Religions, Nalanda University, Rajgir, pāyasa), she was surprised to see Punna, her maid running India back from the place where she was sent to choose the © 2019 Anand Singh published by Sciendo. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. Female Donors at Sārnāth : Issues of Gender,Endowments, and Autonomy 7 suitable place of worshipping at the foot of the banyan tendencies could harm Buddhism and he tried to stop it. tree. She was very delighted and thrilled because she The donations by the queens to the Buddhist saṁgha is misunderstood that the vṛakshadevatā (tree god) himself already known in the age of Aśoka. The Queen’s Edict at is meditating at the foot of the tree. Sujātā too was happy Allahabad mentions Karuvākī, the second chief queen listen this. She prepared the milk-rice and poured it into who is the first Buddhist woman to figure by name in a golden bowl to offer it to him. She did not know that he Indian inscriptions. She inscribed her donations as a was in fact Siddhārtha. She bowed with respect and command from the emperor to his mahāmāttas in not only offered milk-rice.1 In Sārnāth-Vārānasī region many such Kauśāmabī but also in other parts of his empire.5 With the donations by the bhikkhus, bhikkhunīs, and lay followers establishments of new dynasties just after the the Mauryas, have been found in literary sources. Suppiya was a lay- the evidences are found in all important Buddhist woman living in Vārānasī. While visiting the monastery in monasteries including Sārnāth, where the bhikkhus and Isipattana, she met a monk who looked-for meat soup to bhikkhunīs were engaged in votive donations to recuperate from his sickness. She instructed her servant monasteries. Such donative practices may be developed in to buy meat but he was unable to find it because of non- the period of Aśoka or earlier but cultivated in period of slaughter day. She cut a piece of flesh from her thigh and the Kuṣānas, Śakas and Śātvāhanas. Two votive gave it to servant to prepare soup for the monk. The inscriptions in Sārnāth are found engraved on two stone following day the Buddha was invited for a meal at her railings which show that donations to monasteries by the place. When he reached there, he came to know about the bhikkhunīs was in process. The first inscription is in incident. After this incident the Buddha made the rule not Brahmī character of second century BCE with legend to eat human flesh even in dire need.2 Suppiya was ‘bhikhunīkāye Saṁvāhikye dāṅaṁ alambanaṁ’ (The lower declared foremost of women who had provided amenities horizontal stone of rail was donated by bhikkhunī for the sick persons and whole humankind.3 The edicts of Saṁvāhika).’6 The second inscription belongs to same Aśoka found at Sāncī, Sārnāth, and Kauśambī are earliest date and mentions the gift of Jāteyika together with epigraphic records mentioning bhikkhunīs and their role Bhārini. The legend is ‘Bhāriniye saham Jāteyikayé’. 7 The in the saṁgha. The Edicts say that if they will create Second Buddhist Council held at Vaiśalī suggests monk’s fissiparous tendencies in the saṁgha, they will be white involvement in corporeal matters which may be increased robed and expelled.4 These inscriptions suggest many in the Mauryan period. The problem arises when the new dimensions of Buddhism prevalent there. One aspect bhikkhus and bhikkhunīs appeared as a donor, evidenced is that warning to bhikkhunī saṁgha indicates existence in the votive inscriptions found at Buddhist locations of of separate nunneries in all these places, not only within early phases, as their main task was to be the dhamma the monastic set up but also outside as royal officials were educator. Sometimes these donations were accepted as a instructed to spread this message to saṁgha of bhikkhus skillful mechanism to support the comfortable living of and bhikkhunīs and get it implemented through various the bhikkhus and bhikkhunīs. But the argument which is means in their respective territories. The main cause of missed here is that the monastic community was not just issuing of these inscriptions by Aśoka was deviation by as passive recipient but an active participant in the act of bhikkhus and bhikkhunīs from original path of Buddhism. dāna, they endeavored to make themselves gift-worthy, to The leading section of the edict emphasizes the adherence demonstrate themselves as the spiritual guide of the of rules and practices that was not followed due to society and at times they also put in their efforts towards intrusion of outsiders and unfaithful who were living the prolongation of faith by contributing to the formation luxurious life out of saṁgha expenses. The bhikkhus and of permanent icons. Indeed, the patrons and lay followers bhikkhunīs who were adherent of Buddhism may also be were too liberal and Buddhist monasteries have always deviated from the original path advised by the Buddha. It been endowed with wealth and prosperity.8 In the age of might be suggested that votive donations on behalf of the Aśoka these tendencies may be looked as divisive but in bhikkhus and bhikkhunīs existed in the age of Aśoka which he did not like. He could foresee that such 5 E. Hultzsch, Corpus Inscriptionum Indicarum, pp.158-59 6 J.H. Marshall and Sten Konow, ‘Sārnāth’ ASIAR, 1906-07, Calcutta: Superintendent Government Printing, 1908, p.95 1 Dīgha Nikāya, II.135, Dhammapad Aṭṭhakathā, 1.71 7 Marshall and Konow, ‘Sārnāth’, pp.95-96 2 Vinaya Pitaka, I, 216ff 8 Sushma Trivedi, ‘Ascetic Donations at early Buddhist Sites, Trans- 3 Aṅguttara Nikāya, I.26 gression of Monastic Code or Case of Reciprocity Redirected’ in Dāna, 4 E.
Load more

Recommended publications
  • Theme 4C the Role and Importance of Dana (Giving) and Punya (Merit)
    EDUQAS AS Component 1D: An Introduction to Buddhism - Knowledge Organiser: Theme 4C The role and importance of dana (giving) and punya (merit) Key concepts • The understanding of punya is more complex in Mahayana. One understanding is that the bodhisattva can transfer merit to the person who is invoking/praying to them and thus • Dana (giving) is the first of the ten paramitas (perfections) and in Theravada is regarded help them in this life and in gaining a good/better rebirth. The bodhisattva Avalokitesvara as fundamental to meritorious actions (punnakiriyavatthu) and to benefitting others thus transfers merit to all who call on him/her. A similar concept can be found in Pure Land (sanghavatthu). Dana in particular can help prevent development of one of the Three Buddhism with the focus on Amida Buddha providing believers with merit to progress. Poisons – greed. • Dana is important because it sanghavatthu encourages detachment and helps to overcome tanha (clinging). It is the sappurisa (good/superior person) who is able to offer Key quotes dana especially when dana is given with caga (generosity). How a person gives dana is always important – is it done with a good intention, with wisdom and with generosity? ‘He who gives alms, bestows a fourfold blessing: he helps to long life, good appearance, • Dana always involves the giver gaining kamma for their wholesome act but this should happiness and strength.’ (Anguttara Nikaya) not be the intention behind giving. The purity of the recipient of dana is very important ‘The practice of giving is universally recognised as one of the most basic human virtues, a here and can be seen in five categories: (1) the best dana is to an arhat or the monastic quality that testifies to the depth of one’s humanity and one’s capacity for self-transcendence.’ Sangha; (2) a monk or nun who is on the arhat path; (3) a Buddhist who has taken the (Bhikkhu Bodhi) five precepts; (4) people who are not spiritually advanced; (5) the least effective dana is to immoral people.
    [Show full text]
  • The Fundamentals of Meditation Practice
    TheThe FundamentalsFundamentals ofof MeditationMeditation PracticePractice by Ting Chen Translated by Dharma Master Lok To 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. The Fundamentals of Meditation Practice by Ting Chen Translated by Dharma Master Lok To Edited by Sam Landberg & Dr. Frank G. French 2 Transfer-of-Merit Vow (Parinamana) For All Donors May all the merit and grace gained from adorning Buddha’s Pure Land, from loving our parents, from serving our country and from respecting all sen- tient beings be transformed and transferred for the benefit and salvation of all suffering sentient be- ings on the three evil paths. Furthermore, may we who read and hear this Buddhadharma and, there- after, generate our Bodhi Minds be reborn, at the end of our lives, in the Pure Land. Sutra Translation Committee of the United States and Canada, 1999 — website: http://www.ymba.org/freebooks_main.html Acknowledgments We respectfully acknowledge the assistance, support and cooperation of the following advisors, without whom this book could not have been produced: Dayi Shi; Chuanbai Shi; Dr. John Chen; Amado Li; Cherry Li; Hoi-Sang Yu; Tsai Ping Chiang; Vera Man; Way Zen; Jack Lin; Tony Aromando; and Ling Wang. They are all to be thanked for editing and clarifying the text, sharpening the translation and preparing the manuscript for publication. Their devotion to and concentration on the completion of this project, on a voluntary basis, are highly appreciated. 3 Contents • Translator’s Introduction...................... 5 • The Foundation of Meditation Practice.
    [Show full text]
  • Saccaka's Challenge – a Study of the Saṃyukta-Āgama Parallel to the Cūḷasaccaka-Sutta in Relation to the Notion Of
    Chung-Hwa Buddhist Journal (2010, 23:39-70) Taipei: Chung-Hwa Institute of Buddhist Studies 中華佛學學報第二十三期 頁39-70 (民國九十九年)，臺北：中華佛學研究所 ISSN:1017-7132 Saccaka’s Challenge – A Study of the Saṃyukta-āgama Parallel to the Cūḷasaccaka-sutta in Relation to the Notion of Merit Transfer Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan Abstract The present article provides an annotated translation of the Saṃyukta-āgama parallel to the Cūḷasaccaka-sutta of the Majjhima-nikāya. This is followed by a brief study of the significance of this discourse in relation to the theme of the transference of merit. Keywords: Early Buddhism, Comparative Studies, Saṃyukta-āgama, Debate, Transference of Merit. * I am indebted to Rod Bucknell and Ken Su for comments on an earlier version of this article. 40 • Chung-Hwa Buddhist Journal Volume 23 (2010) 薩遮迦的質疑—由《雜阿含經》與《 中部尼柯耶．薩遮迦 小經》的平行研究談福德轉化的意義 無著比丘 漢堡大學佛學研究中心 臺灣‧ 法鼓佛教學院 摘要 此篇文章針對相當於《中部尼柯耶．薩遮迦小經》的《雜阿含經．110經》提供 譯注，此是有關福德轉化之教法的重要性初探。 關鍵字：早期佛教、比較研究、《雜阿含經》、辯論、福德之轉化 Saccaka’s Challenge • 41 Introduction With the present article I continue exploring the theme of debate in early Buddhist discourse, broached in the last issue of the Chung-Hwa Buddhist Journal with a study of the Ekottarika- āgama counterpart to the Cūḷasīhanāda-sutta. Whereas in the case of the Cūḷasīhanāda-sutta and its parallels the debate situation involved a challenge to the Buddha’s disciples, in the case at present under examination the Buddha himself is challenged by the debater Saccaka, whom the texts introduce as a follower of the Jain tradition.
    [Show full text]
  • Beyond Buddhist Apology the Political Use of Buddhism by Emperor Wu of the Liang Dynasty
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Ghent University Academic Bibliography Beyond Buddhist Apology The Political Use of Buddhism by Emperor Wu of the Liang Dynasty (r.502-549) Tom De Rauw ii To my daughter Pauline, the most wonderful distraction one could ever wish for and to my grandfather, a cakravartin who ruled his own private universe iii ACKNOWLEDGEMENTS Although the writing of a doctoral dissertation is an individual endeavour in nature, it certainly does not come about from the efforts of one individual alone. The present dissertation owes much of its existence to the help of the many people who have guided my research over the years. My heartfelt thanks, first of all, go to Dr. Ann Heirman, who supervised this thesis. Her patient guidance has been of invaluable help. Thanks also to Dr. Bart Dessein and Dr. Christophe Vielle for their help in steering this thesis in the right direction. I also thank Dr. Chen Jinhua, Dr. Andreas Janousch and Dr. Thomas Jansen for providing me with some of their research and for sharing their insights with me. My fellow students Dr. Mathieu Torck, Leslie De Vries, Mieke Matthyssen, Silke Geffcken, Evelien Vandenhaute, Esther Guggenmos, Gudrun Pinte and all my good friends who have lent me their listening ears, and have given steady support and encouragement. To my wife, who has had to endure an often absent-minded husband during these first years of marriage, I acknowledge a huge debt of gratitude. She was my mentor in all but the academic aspects of this thesis.
    [Show full text]
  • The Bodhisattva Ideal in Selected Buddhist
    i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672873 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts.
    [Show full text]
  • The Transfer of Merit Rev
    The Transfer of Merit Rev. Master Mokugen Kublicki Copyright © 1985 Reproduced with permission from the Journal of the Order of Buddhist Contemplatives [This article first appeared in the Spring 1985 issue of The Journal of Throssel Hole Priory (Volume 12, No. 1) and is reproduced here with permission. ed.] To train to the best of our ability is to transfer merit to all sentient beings. The merit of keeping the Precepts and training cannot be limited or measured; the results extend far beyond self, family and friends. When we turn our gaze to the Cosmic Buddha and act from the still centre of our heart for even one moment, the whole universe benefits and rejoices. The important thing is no matter where we are, whatever we may have done, whatever state we may be in, that we wholeheartedly turn to the Eternal and take responsibility for our lives. When we act from the core of our being thus, we allow the flow of compassion of the Eternal to cleanse, comfort, and sustain not only ourselves, but all beings. Merit is not something materialistic that we can set out to accumulate as a sort of currency to buy peace and happiness for ourselves and others. It cannot be the object of training. Rather, merit is the consequence of living by the Precepts, ceasing from evil and doing only good. It is the turning of the Wheel of the Dharma impelled by the effort of sincere training. Just as a smile can brighten the hearts of many who behold it, so the merit of training is far-reaching and gives help and encouragement to countless beings.
    [Show full text]
  • How Buddhism Began by R.F. Gombrich
    HOW BUDDHISM BEGAN This book, the second edition of How Buddhism Began, takes a fresh look at the earliest Buddhist texts and offers various suggestions how the teachings in them had developed. Two themes predominate. Firstly, it argues that we cannot understand the Buddha unless we understand that he was debating with other religious teachers, notably Brahmins. The other main theme concerns metaphor, allegory and literalism. By taking the words of the texts literally – despite the Buddha’s warning not to – successive generations of his disciples created distinctions and developed doctrines far beyond his original intention. This accessible, well-written book by one of the world’s top scholars in the field of Pali Buddhism is mandatory reading for all serious students of Buddhism. Richard F. Gombrich is Academic Director of the Oxford Centre for Buddhist Studies, and one of the most renowned Buddhist scholars in the world. From 1976 to 2004 he was Boden Professor of Sanskrit, University of Oxford. He has written extensively on Buddhism, including How Buddhism Began: The Conditioned Genesis of the Early Teachings (1996); Theravada Buddhism: A social history from ancient Benares to modern Colombo (1988); and with Gananath Obeyesekere, Buddhism transformed: Religious change in Sri Lanka (1988). He has been President of the Pali Text Society and was awarded the Sri Lanka Ranjana decoration by the President of Sri Lanka in 1994 and the SC Chakraborty medal by the Asiatic Society of Calcutta the previous year. Routledge Critical Studies in Buddhism General Editors: Charles S. Prebish and Damien Keown Routledge Critical Studies in Buddhism is a comprehensive study of the Buddhist tradition.
    [Show full text]
  • The Old Malay Mañjuśrīgr̥ha Inscription from Candi Sewu (Java
    The Old Malay Mañjuśrīgrha inscription from Candi Sewu (Java, Indonesia) Arlo Griffiths To cite this version: Arlo Griffiths. The Old Malay Mañjuśrīgrha inscription from Candi Sewu (Java, Indonesia). Vin- cent Tournier; Vincent Eltschinger; Marta Sernesi. Archaeologies of the written: Indian, Tibetan, and Buddhist studies in honour of Cristina Scherrer-Schaub, 89, Università degli Studi di Napoli “L’Orientale”, pp.225-262, 2020, Series minor. halshs-03013600 HAL Id: halshs-03013600 https://halshs.archives-ouvertes.fr/halshs-03013600 Submitted on 4 Dec 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Archaeologies of the Written: Indian, Tibetan, and Buddhist Studies in Honour of Cristina Scherrer-Schaub Series Minor LXXXIX Direttore Francesco Sferra Comitato di redazione Giorgio Banti, Riccardo Contini, Junichi Oue, Roberto Tottoli, Giovanni Vitiello Comitato scientifico Anne Bayard-Sakai (INALCO), Stanisław Bazyliński (Facoltà teologica S. Bonaventura, Roma), Henrietta Harrison (University of Oxford), Harunaga Isaacson (Universität Hamburg), Barbara
    [Show full text]
  • Hank Glassman (Stanford University)
    The Tale of Mokuren: A Trans/Qtion of Mokuren-no-sOshi Hank Glassman (Stanford University) Introduction Mokuren no soshi tells the story of Sakyamuni Buddha's disciple famous for his mastery of magical powers, Maudgalyayana. The legend of Maudgalyayana (Ch. Mulian, Jp. Mokuren) who, with the help of the Buddha and by virtue of offerings made to the community of monks, saved his dead mother from the flres of hell (or from the privations of life as a hungry ghost) is, of course, one familiar to all students of East Asian Buddhism. It is this tale that forms the narrative core of the most important festival of the ritual calendar and explains the mechanism of the transfer of merit for saving ancestors. The evolution of this legend, its literary development in China, and the history of the late summer Ghost Festival (Ch. Yiilan pen, Jp. Urabon) have been studied in detail by Stephen F. Teiser, so I refer the reader to his excellent work.! The festival was celebrated in Japan from quite an early date, merging with the indigenous lama matsuri, a late-summer 'All-Souls' Festival, in which the dead were welcomed back to dwell with the living for a few short days.2 The earliest (reliable) recorded occurrence of the Buddhist festival in Japan was in 657. The Nihon shoki traces the celebration of the Urabon Festival back into I Stephen F. Teiser, The Ghost Festival in Medieval China (Princeton: Princeton University· Press: 1988); also see David Johnson, ed., Ritual Opera, Operatic Ritual (Berkeley: Institute for East Asian Studies, 1989) for various perspectives on the place of Mulian opera narratives in Chinese funerary ritual (primarily that of contemporary Fujian [FukienJ and Taiwan); and also Alan Cole, Mothers and Sons in Chinese Buddhism (Stanford: Stanford University Press, forthcoming) on the place of the Mulian narrative in the creation in China of a specifically Buddhist conception of filial piety emphasizing the mother/son relationship.
    [Show full text]
  • Chinese Ceremonial Music in Mahayana Buddhism in Southern Thailand
    Chinese Ceremonial Music in Mahayana Buddhism in Southern Thailand Dissertation zur Erlangung des Doktorgrades der Philosophie (Dr. Phil.) vorgelegt der Philosophischen Fakulät der Martin-Luther-Universität Halle-Wittenberg, Fachbereich Musikwissenschaft/Musikethnologie von Frau Rewadee Ungpho geb. am 07.06.2010 CONTENT ZUSAMMENFASSUNG i THAI ORTHOGRAPHY: CONSONANTS 1 1 INTRODUCTION 3 2 THAI-CHINESE IN SOUTHERN THAILAND: AN OVERVIEW 8 2.1 Chinese Society 8 2.2 Buddhism in Thailand 10 2.3 Buddhist Temple and Chinese Life 13 2.4 The Teaching of Buddha in Sutras 15 3 BUDDHISM IN SOUTHERN THAILAND 22 3.1 The Dvaravati Period 22 3.2 The Srivijaya Period 23 3.3 The Sukhothai Period 24 3.4 The Ayutthaya Period 26 3.5 The Thonburi Period 27 3.6 The Rattanakosin Period 28 3.7 Mahayana Buddhism in Thailand Today 31 4 CHINESE CEREMONIES AND MAHAYANA BUDDHISM 33 4.1 The Chinese Calendar System 33 4.2 Ceremonies in the Cycle of the Year 34 4.2.1 Chinese New Year 35 4.2.2 Dispelling Misfortune Ceremony 36 4.2.3 Ancestor Worship 37 4.2.4 Paying the Respect to the Deity Ceremony 38 4.2.5 The Festival of Leaving the Basket for Charity 45 4.2.6 The Moon Festival 52 4.3 Ceremonies in the Cycle of Life 52 4.3.1 Ordination Ritual 53 4.3.2 Funeral Ceremony 55 4.3.3 Merit-Transferring Ceremony 55 5 THETSAKAN KIN CHE (fl∏…¢”∆¢’∫fl©): THE VEGETARIAN 63 ۿ FESTIVAL 5.1 The Character Symbol of Thetsakan kin che 65 5.2 Five Pungent Herbs 67 5.3 Pak Tao: The Northern Dipper 69 5.3.1 The Incarnation of Nine Stars in a Buddhist Sutra 74 5.3.2 The Incarnation of Nine Stars
    [Show full text]
  • “How About a Little Something for the Effort
    "How About a Little Something for the Effort?" The Significance of Merit and Merit Transfer in Śāntideva's Morality"1 Barbra Clayton, Mount Allison University The weight of scholarly effort to date within the study of Indian Buddhist ethics has leaned heavily toward understanding Pāli literature as interpreted in the Theravāda tradition.2 This paper attempts to redress that imbalance by examining the moral thought of the 7th century Indian Mahāyāna thinker, Śāntideva. Specifically, I focus on the nature of merit (puṇya) and the function of merit transfer (pariṇāmanā) in Śāntideva's Compendium of Teachings (Śikṣāsamuccaya). I will suggest that for Śāntideva, the bodhisattva's capacity to cultivate and transfer merit is the key difference between the Mahāyāna and Śrāvakayāna,3 and propose that this emphasis on merit signifies a difference between Śāntideva and some non-Mahāyāna traditions in their understanding of the role and nature of karma. Finally, I reflect on the nature of Buddhist moral theory,4 and suggest that the importance of merit making and merit transfer in Buddhism problematises, but does not negate, the claim that Buddhism is a form of virtue ethics. To understand the context for Śāntideva's views on merit, we will begin with a brief summary of the bodhisattva path as outlined in the Śikṣāsamucaya. The bulk of the text consists of quoted passages from over one hundred Mahāyāna scriptures, as well as twenty-seven verses and some commentary by Śāntideva, all arranged in nineteen chapters. Through these quotations and verses, Śāntideva outlines a systematic path for becoming a bodhisattva. This process begins by first reflecting on the fact that since all beings dislike fear and suffering, there is no basis for privileging one's own suffering above others.
    [Show full text]
  • On Presenting Characters and the Representation of Persons
    On Presenting Characters and the Representation of Persons A Narratological Study of Characters in Narrative Suttas of the Majjhima Nik āya Inaugural-Dissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Rheinischen Friedrich-Wilhelms-Universität zu Bonn vorgelegt von Bruno Galasek aus Dernbach Bonn 2016 Gedruckt mit der Genehmigung der Philosophischen Fakultät der Rheinischen Friedrich-Wilhelms-Universität Bonn Zusammensetzung der Prüfungskommission : Prof. Dr. Stephan Conermann, Institut für Orient- und Asienwissenschaften, Abteilung für Islamwissen- schaften (Vorsitzender) Prof. Dr. Konrad Klaus, Institut für Orient- und Asienwissenschaften, Abteilung für Indologie (Betreuer/Gutachter) Prof. Dr. Peter Schwieger, Institut für Orient- und Asienwissenschaften, Abteilung für Tibetologie (Gutachter) Prof. Dr. Julia A. B. Hegewald, Institut für Orient- und Asienwissenschaften, Abteilung für Asiatische und Islamische Kunstgeschichte (weiteres prüfungsberechtigtes Mitglied) Tag der mündlichen Prüfung: 6. September 2013 “Life is a series of interwoven stories, not a set of concepts. Ideas are generalizations, always some distance from the truth. A story, with its array of meanings and richness of detail, is recognizably much closer to real life. That is why we relate more easily to stories than to abstract theories. We love a good yarn.” (Ajahn Brahm 2005: xvii) Table of Contents Introduction ............................................................................................1 Part I .....................................................................................................
    [Show full text]