EFEO Bibliographie
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SNOW LION PUBLI C'ltl Olss JANET BUDD 946 NOTTINGHAM DR
M 17 BULK RATE U.S. POSTAGE PAID ITHACA, NY 14851 Permit No. 746 SNOW LION PUBLI C'lTl OLsS JANET BUDD 946 NOTTINGHAM DR REDLANDS CA SNOW LION ORDER FROM OUR NEW TOLL FREE NUMBER NEWSLETTER & CATALOG 1-800-950-0313 SPRING 1992 SNOW LION PUBLICATIONS PO BOX 6483, ITHACA, NY 14851, (607)-273-8506 ISSN 1059-3691 VOLUME 7, NUMBER 2 Nyingma Transmission The Statement of His Holiness How 'The Cyclone' Came to the West the Dalai Lama on the Occasion by Mardie Junkins of the 33rd Anniversary of Once there lived a family in the practice were woven into their he danced on the rocks in an ex- village of Joephu, in the Palrong lives. If one of the children hap- plosion of radiant energy. Not sur- the Tibetan National Uprising valley of the Dhoshul region in pened to wake in the night, the prisingly, Tsa Sum Lingpa is Eastern Tibet. There was a father, father's continuous chanting could especially revered in the Dhoshul mother, two sisters, and two be heard. region of Tibet. As we commemorate today the brothers. Like many Tibetan fam- The valley was a magical place The oldest of the brothers was 33rd anniversary of the March ilies they were very devout. The fa- with a high mountain no one had nicknamed "The Cyclone" for his 10th Uprising in 1959,1 am more ther taught his children and the yet climbed and a high lake with enormous energy. He would run optimistic than ever before about children of the village the Bud- milky white water and yellow crys- up a nearby mountain to explore the future of Tibet. -
THE ROUGH GUIDE to Bangkok BANGKOK
ROUGH GUIDES THE ROUGH GUIDE to Bangkok BANGKOK N I H T O DUSIT AY EXP Y THANON L RE O SSWA H PHR 5 A H A PINKL P Y N A PRESSW O O N A EX H T Thonburi Democracy Station Monument 2 THAN BANGLAMPHU ON PHE 1 TC BAMRUNG MU HABURI C ANG h AI H 4 a T o HANO CHAROEN KRUNG N RA (N Hualamphong MA I EW RAYAT P R YA OAD) Station T h PAHURAT OW HANON A PL r RA OENCHI THA a T T SU 3 SIAM NON NON PH KH y a SQUARE U CHINATOWN C M HA H VIT R T i v A E e R r X O P E N R 6 K E R U S N S G THAN DOWNTOWN W A ( ON RAMABANGKOK IV N Y E W M R LO O N SI A ANO D TH ) 0 1 km TAKSIN BRI DGE 1 Ratanakosin 3 Chinatown and Pahurat 5 Dusit 2 Banglamphu and the 4 Thonburi 6 Downtown Bangkok Democracy Monument area About this book Rough Guides are designed to be good to read and easy to use. The book is divided into the following sections and you should be able to find whatever you need in one of them. The colour section is designed to give you a feel for Bangkok, suggesting when to go and what not to miss, and includes a full list of contents. Then comes basics, for pre-departure information and other practicalities. The city chapters cover each area of Bangkok in depth, giving comprehensive accounts of all the attractions plus excursions further afield, while the listings section gives you the lowdown on accommodation, eating, shopping and more. -
The Fourteenth Dalai Lama's Oral Teachings on the Source of The
The Fourteenth Dalai Lama’s Oral Teachings on the Source of the Kālacakratantra Ronit Yoeli-Tlalim1 Warburg Institute, School of Advanced Studies, University of London THIS PAPER WILL PRESENT some rhetorical and discursive elements in oral versions of the history of the Kālacakratantra as currently presented by the Fourteenth Dalai Lama. Focusing on the definition of the Kālacakra’s “word of the Buddha” (buddha vacana), the paper will show how the Fourteenth Dalai Lama constructs an innovative version in his teachings, manifesting the relations between the esoteric tradition of Tibetan Buddhism and its contemporary religious milieux as it is being defined in exile. These rela- tions are apparent both in the information that is being taught and in the argumentation that constructs it. DEFINING THE KĀLACAKRATANTRA AS BUDDHA VACANA The issue of the source of the Kālacakratantra, or in other words, defin- ing the Kālacakratantra as buddha vacana, is of prime importance, not only for the study of the Kālacakra itself, but for the study of tantra in general.2 From the esoteric perspective connection with the Buddha is significant, not simply as a quasi-historical element, but as an element of practice, one that establishes a direct link with the possibility of enlightenment. According to the prevailing version in the Kālacakra tradition, the Buddha Śākyamuni taught the Kālacakratantra to King Suchandra of Shambhala. According to the Kālacakra tradition, it was at this occasion that the Buddha taught all of the tantra-s. From a traditional hermeneutical perspective the source of the teaching is of prime importance as it defines the fourfold relationship of: original au- thor/original audience // current teacher/current audience. -
THE RELIGIOUS and SOCIAL SIGNIFICANCE of CHENREZIG in VAJRĀYANA BUDDHISM – a Study of Select Tibetan Thangkas
SSamaama HHaqaq National Museum Institute, of History of Art, Conservation and Museology, New Delhi THE RELIGIOUS AND SOCIAL SIGNIFICANCE OF CHENREZIG IN VAJRĀYANA BUDDHISM – A Study of Select Tibetan Thangkas INTRODUCTION he tradition of thangkas has earned itself the merit of pioneering Tibetan art in the 21st century. The purpose behind the effulgent images Tis not to simply lure worshippers with their exuberant colours and designs; it also follows an intricate system of iconometric and iconologic principles in order to beseech the benefaction of a particular deity. As a result, a thangka is worshipped as a didactic ‘visual aid’ for Tibetan Buddhist reli- gious practices. Tracing the origin of the artistic and socio-cultural practices behind a thangka recreates a texture of Central Asian and Indian influences. The origin of ceremonial banners used all across Central Asia depicts a similar practice and philosophy. Yet, a close affinity can also be traced to the Indian art of paṭa painting, which was still prevalent around the eastern province of India around the Pala period.1) This present paper discusses the tradition of thangka painting as a medium for visualisation and a means to meditate upon the principal deity. The word thangka is a compound of two words – than, which is a flat surface and gka, which means a painting. Thus, a thangka represents a painting on a flat sur- 1) Tucci (1999: 271) “Pata, maṇḍala and painted representation of the lives of the saints, for the use of storytellers and of guides to holy places, are the threefold origin of Tibetan tankas”. -
Message from the Governor of Bangkok
MESSAGE FROM THE GOVERNOR OF BANGKOK Bangkok is one of the world’s most our people are encouraged to pay dynamic cities. For more than 224 more participation in several activities years of history, art, culture and conducted by Bangkok Metropolitan architecture, it is the pride of Thailand Administration to further enhance the and a place of warm welcome for local administration process. visitors. Named the Best Tourism City in Asia, Bangkok boasts a fascinating ‘Your Key to Bangkok’ is considered array of sights and experience that as a window to all aspects of the city. are both unique and accessible. With its most comprehensive information, you will be revealed all Emphasizing on its geographic the features, facts and fi gures as well characteristic, Bangkok is a veritable as other details concerning our city. gateway to other Southeast Asian cities. With its wealth of well-educated I would like to take this opportunity to human resource, network of express my heartiest welcome to you transportation, infrastructure and IT to Bangkok to explore many treasures system, it is drawing attention from that the City of Angels has to offer. the world as a business hub with abundant opportunities brought by a number of world-class enterprises. In the attempt to become an international metropolis, Bangkok is promoting several programs to pursue our goal to be a livable city, a city of investment and a tourism city. We are also encouraging more initiatives in order (Mr. Apirak Kosayodhin) to ensure the well-being of Bangkok Governor of Bangkok -
A Study on the Folkway and Cultural Potential of Homestay at Taling Chan District, Bangkok
International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-3, Issue-4, Aprl.-2017 http://iraj.in A STUDY ON THE FOLKWAY AND CULTURAL POTENTIAL OF HOMESTAY AT TALING CHAN DISTRICT, BANGKOK NATENAPA LUANGSA-ART Suan Sunandha Rajabhat University Bangkok Thailand E-mail: [email protected] Abstract- This research aims to study the potential in the dimensions of folkways and cultures of homestay at Taling Chan District, Bangkok. The research concentrates on the qualitative outcomes which are collected the data by purposive sampling survey, observation, and interview from the targets and stakeholders in the mentioned area. With primary content analysis and examine, the consistency of the related issues gets re-examined once and until the data gets saturated. It is found that cultural asset and tourism resources in Taling Chan District are interesting and attractive to tourists. With potential assessment of the mentioned resources in the related fields, they have potential to manage and organize the homestay programs efficiently due to their various traditional cultural asset and tourism resources. So, this is suitable to develop the tourism programs and activities to be parts of the homestay corresponding to the community’s context. Keywords- Potential, Folkways, Culture, Homestay I. INTRODUCTION III. LITERATURE REVIEW There are various tourism models in each province of Pharadet Phayakvichian (2001) has mentioned that Thailand; for example, natural tourism, cultural homestay tourism is the tourism model which tourism, folkway tourism which we can do activities community rejoices in welcoming and hosting like buying local items, etc. Each tourism model has tourists, and also sharing folkways, cultures, social its own uniqueness that impresses tourists. -
9 Sacred Sites in Bangkok Temple As an Auspicious Activity That Grants Them Happiness and Good Luck
The 9 Sacred Sites Buddhists in Thailand pay homage at the temple or ‘wat’ as they believe it is a way to make merit. They consider paying homage to the principal Buddha image or to the main Chedi of the 9 Sacred Sites in Bangkok temple as an auspicious activity that grants them happiness and good luck. The number nine is considered auspicious because it is pronounced as ‘kao,’ similar to the word meaning ‘to progress’ or ‘to step forward.’ Therefore it is believed that a visit to nine sacred temples in one day gives the worshippers prosperity and good luck. The nine sacred temples in Bangkok are of significant value as they are royal temples and convenient for worshippers as they are located close to each other in the heart of Bangkok. Wat Saket Printed in Thailand by Promotional Material Production Division, Marketing Services Department, Tourism Authority of Thailand for free distribution. www.tourismthailand.org E/JUL 2017 The contents of this publication are subject to change without notice. The 9 Sacred Sites Buddhists in Thailand pay homage at the temple or ‘wat’ as they believe it is a way to make merit. They consider paying homage to the principal Buddha image or to the main Chedi of the 9 Sacred Sites in Bangkok temple as an auspicious activity that grants them happiness and good luck. The number nine is considered auspicious because it is pronounced as ‘kao,’ similar to the word meaning ‘to progress’ or ‘to step forward.’ Therefore it is believed that a visit to nine sacred temples in one day gives the worshippers prosperity and good luck. -
Chinese Temples in Bangkok Sources of Data for 19Th-Century Sino-Thai Communities
25 Chinese Temples in Bangkok Sources of Data for 19th-Century Sino-Thai Communities ChuimeiHo* 1. Introduction Modem Chinese communities in Thailand have been the subject of extensive research by social scientists and historians (e.g., Landon 1941; Skinner 1957, 1958; Coughlin 1960; Purcell 1951). Much empirical data has been collected regarding Chinese ethnic groups in 20th-century Thai society, but not nearly as much hard data has been made available for the study of the Chinese in Bangkok during the 19th century. The numerous observations by European travelers are too sketchy for serious analysis and contemporary Thai and Chinese documentary sources seem to be very rare. However, rich epigraphic data from the last two centuries survives within the Chinese community in Thailand. Much of this is still on public display inside Chinese temples and ancestral halls. Elsewhere in Southeast Asia, much Chinese epigraphic material has been compiled by historians (e.g., Chen & Tan 1970; Chen 1977; Franke & Chen 1982-87). Some I scholars have incorporated such material into broader studies of overseas Chinese culture (e.g., Salmon & Lombard 1977 for Jakarta). But in Thailand, no comprehensive survey of temple inscriptions has yet been published, apart from some of Franke's work (1976; 1991).1 In deed, researchers generally have not paid much attention to Chinese temples in Thailand. Among the few exceptions are Skinner (1957:84,138 and Coughlin (1960:94-100).2 In 1990 and 1991, the author visited twenty-eight Chinese temples3 as well as one Chinese and five Vietnamese Mahayana monasteries4 in Bangkok (Table 1: Fig.l ).5 These included all of the temples in Sampheng, Bangkok's traditional Chinatown, and several others in Thon Buri on the other side of the Chao Phraya River. -
Development of Historical Tourism: a Case Study of Bangkok National Museum, Thailand
International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-4, Issue-10, Oct.-2018 http://iraj.in DEVELOPMENT OF HISTORICAL TOURISM: A CASE STUDY OF BANGKOK NATIONAL MUSEUM, THAILAND. NUALMORAKOT TAWEETHONG Suan Sunandha Rajabhat University, Thailand E-mail: [email protected] Abstract - The objective of this research is to study the operating conditions and developmental problems and obstacles in development of historical tourism within Thailand as well as presenting development guidelines for historical tourism at the Bangkok National Museum, Thailand. This research will utilise qualitative research, including in-depth interview method as applied to data collection, with the key interviewees being key executive and operating officers in the Bangkok National Museum, tourists, tourism industry entrepreneurs and community leaders in the Phra Nakhon District (Bangkok) to represent a total of 70 persons. Data was analysed by utilising descriptive statistics, compiling of the acquired data. Studied phenomenon were examined through a determined analytical framework of analysis. This analytical framework considers four primary elements: finance and resources available to institutions, the level of service quality provided by the institutions, network learnings and development of institutions and the participation process of institutions. The research’s findings indicate that the National Museum’s operating condition could be developed to be a profitable historical tourism location and the developmental problems and obstacles were primarily issues of limited budgets for studies and research, conservation and collection of the important antiques, while tourism services and facilities had not yet been able to create a positive impression or experience for tourists, management lacked the facilitation of learning and developmental network in the group of the intellectuals or students and new generation youths with few participating intourism locations or the development of people or sites within local areas. -
Fact Sheet Half Day Tour (5Hours) Damnoen Saduak
FACT SHEET HALF DAY (5 HOURS) AROUND KOH SAMUI TOUR Samui, Thailand What to expect Koh Samui is home to many great sights, including the island’s Big Buddha statue; sitting 15 metres tall, it is a monumental landmark on the island. Here you can also check out the natural rock formations known as Grandma and Grandpa and visit the spectacular NuMuang Waterfall. VIsit Koh Samui’s Guan Yu shrines, representing loy- alty, righteousness, bravery and honesty among the Chinese people. What you will do The first stop is Big Buddha temple; a large statue of Lord Buddha image dominating the hill top of a small island which can be reached by walking up the steps to the big gallery for the surrounding bird’s eye view. Next stop is at a marvelously strange natural forma- tion, known as Grandma and Grandpa; the rocks have been fashioned by the elements into massive sculptures, resulting in a lot of humorous interest from tourists. Next, visit Guan Yu Koh Samui shrine; the most recent addition to the island’s sightseeing destina- tions. The shrine is a celebration of Chinese heritage and is dedicated to Guan Yu, a leg- endary warrior who died almost 2,000 years ago. The Guan Yu monument is 16 metres in height, making it the biggest of its kind in Thailand. Visit Wat Kunaram to pay respect to the mummified body of Luang Por Daeng; who died more than 30 years ago in a sitting position of meditation, and has remained relatively unchanged ever since. We stop at Na Muang 1 Waterfall and admire the impressive drop of 18 metres cascading down to a natural pool below. -
Gallery VB the Grand Palace ______
Gallery VB The Grand Palace _________________________ Words and Photography by Kennie Ting While Bangkok was never colonised, it was the seat of a colonial empire that encompassed most of what we now know as Indochina, and parts of present-day Malaysia and Burma. Up until the early 20th century, the Kings of Siam ruled their Empire from within the walled compound of their Grand Palace on Rattanakosin, an island artificially created from the river by monumental canal. While the present day monarch, King Bhumibol, or Rama IX, no longer resides in the palace complex (even though the Palace is the official residence), the latter is still used today on state and ceremonial occasions, and its doors are cast wide open to devotees and visitors on every other day. The Palace was built to recall Ayutthaya, the former, fabled capital of Siam, sacked ignominiously by the Burmese in the 1700s. Indeed, many of the stones from the ruined floating city – Ayutthaya too was a canal city built on an island in the river – were painstakingly towed downriver to form the foundations of the palace. The very first structures in the palace were erected by King Rama I in 1782. They still stand today. Later on, a dizzying variety of styles, including Khmer, Thai, Chinese and European, would be used in the design and construction of many other structures in the palace grounds, resulting in a whole that is schizophrenic but never boring. The crowning glory of the complex is the Wat Phra Kaew, or the Temple of the Emerald Buddha. Its namesake is one of the National Treasures of Thailand, taken from Laos in the 17th century when it was a vassal state, and brought here to the seat of empire. -
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.