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The Decline of Buddhism in India
The Decline of Buddhism in India It is almost impossible to provide a continuous account of the near disappearance of Buddhism from the plains of India. This is primarily so because of the dearth of archaeological material and the stunning silence of the indigenous literature on this subject. Interestingly, the subject itself has remained one of the most neglected topics in the history of India. In this book apart from the history of the decline of Buddhism in India, various issues relating to this decline have been critically examined. Following this methodology, an attempt has been made at a region-wise survey of the decline in Sind, Kashmir, northwestern India, central India, the Deccan, western India, Bengal, Orissa, and Assam, followed by a detailed analysis of the different hypotheses that propose to explain this decline. This is followed by author’s proposed model of decline of Buddhism in India. K.T.S. Sarao is currently Professor and Head of the Department of Buddhist Studies at the University of Delhi. He holds doctoral degrees from the universities of Delhi and Cambridge and an honorary doctorate from the P.S.R. Buddhist University, Phnom Penh. The Decline of Buddhism in India A Fresh Perspective K.T.S. Sarao Munshiram Manoharlal Publishers Pvt. Ltd. ISBN 978-81-215-1241-1 First published 2012 © 2012, Sarao, K.T.S. All rights reserved including those of translation into other languages. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written permission of the publisher. -
9. Persecution of Buddhists
208 CORRESPONDENCE. could easily be predicted. Such a publication would un- doubtedly receive substantial support from all the societies interested in the subject. The direction of affairs could not be undertaken by anyone more competent than Professor Goldziher, assisted as he would be by a number of eminent scholars, and it would be a source of great regret for all concerned were he to relinquish this task, as he seems to desire.—Yours faithfully, H. HlRSCHFELD. November 22, 1897. 9. PERSECUTION OF BUDDHISTS. SIR,—At the late Congress of Orientalists in Paris there arose, in the Indian Section, a discussion relative to the alleged persecution of the votaries of Buddhism by the Brahmans, and by sovereigns professing, or converted to, the religion of Siva. This was followed by a paper read by Professor Rhys Davids at a meeting of the Royal Asiatic Society. In the course of his remarks Professor Rhys Davids alluded to a supposed persecution by a king called Sudhanvan, which was brought about at the instigation of Kumarilabhatta in the first half of the eighth century A.D. It is described in the first canto of the Sahkara Dig Vijaya, ascribed to Madhava, and in the Sahkar a Vijaya, ascribed to Anandagiri. I do not intend to discuss the question of persecution in this brief note, but merely to touch on the question of the identity of Sudhanvan. This king is styled a monarch of South India. The name does not appear in any of the known lists of South Indian kings. Was there really a king of that name about that time, and who was he? Sanskrit writers are constantly in the habit of 'Sanskri- tizing Dravidian names, just as in England we anglicize the names of North American Indian celebrities, calling them "Deer-foot," "Burning Cloud," and so on. -
Buddhism from Wikipedia, the Free Encyclopedia Jump To: Navigation, Search
Buddhism From Wikipedia, the free encyclopedia Jump to: navigation, search A statue of Gautama Buddha in Bodhgaya, India. Bodhgaya is traditionally considered the place of his awakening[1] Part of a series on Buddhism Outline · Portal History Timeline · Councils Gautama Buddha Disciples Later Buddhists Dharma or Concepts Four Noble Truths Dependent Origination Impermanence Suffering · Middle Way Non-self · Emptiness Five Aggregates Karma · Rebirth Samsara · Cosmology Practices Three Jewels Precepts · Perfections Meditation · Wisdom Noble Eightfold Path Wings to Awakening Monasticism · Laity Nirvāṇa Four Stages · Arhat Buddha · Bodhisattva Schools · Canons Theravāda · Pali Mahāyāna · Chinese Vajrayāna · Tibetan Countries and Regions Related topics Comparative studies Cultural elements Criticism v • d • e Buddhism (Pali/Sanskrit: बौद धमर Buddh Dharma) is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha (Pāli/Sanskrit "the awakened one"). The Buddha lived and taught in the northeastern Indian subcontinent some time between the 6th and 4th centuries BCE.[2] He is recognized by adherents as an awakened teacher who shared his insights to help sentient beings end suffering (or dukkha), achieve nirvana, and escape what is seen as a cycle of suffering and rebirth. Two major branches of Buddhism are recognized: Theravada ("The School of the Elders") and Mahayana ("The Great Vehicle"). Theravada—the oldest surviving branch—has a widespread following in Sri Lanka and Southeast Asia, and Mahayana is found throughout East Asia and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, Tendai and Shinnyo-en. In some classifications Vajrayana, a subcategory of Mahayana, is recognized as a third branch. -
2020 International Religious Freedom Report
CHINA (INCLUDES TIBET, XINJIANG, HONG KONG, AND MACAU) 2020 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary Reports on Hong Kong, Macau, Tibet, and Xinjiang are appended at the end of this report. The constitution of the People’s Republic of China (PRC), which cites the leadership of the Chinese Communist Party (CCP), states that citizens “enjoy freedom of religious belief” but limits protections for religious practice to “normal religious activities” without defining “normal.” CCP members and members of the armed forces are required to be atheists and are forbidden from engaging in religious practices. National law prohibits organizations or individuals from interfering with the state educational system for minors younger than the age of 18, effectively barring them from participating in most religious activities or receiving religious education. Some provinces have additional laws on minors’ participation in religious activities. The government continued to assert control over religion and restrict the activities and personal freedom of religious adherents that it perceived as threatening state or CCP interests, according to religious groups, nongovernmental organizations (NGOs), and international media reports. The government recognizes five official religions: Buddhism, Taoism, Islam, Protestantism, and Catholicism. Only religious groups belonging to one of the five state-sanctioned “patriotic religious associations” representing these religions are permitted to register with the government and officially permitted to hold worship services. There continued to be reports of deaths in custody and that the government tortured, physically abused, arrested, detained, sentenced to prison, subjected to forced indoctrination in CCP ideology, or harassed adherents of both registered and unregistered religious groups for activities related to their religious beliefs and practices. -
Women Against Fundamentalism.Indd 7 16/10/2014 11:24:42 8 Women Against Fundamentalism
1. Introduction Sukhwant Dhaliwal and Nira Yuval-Davis Th is book celebrates – while also acknowledging the huge challenges it faces – a particular kind of feminism, one that has been concerned with challenging both fundamentalism and racism. It consists of the autobiographical political narratives of feminist activists of diff erent ethnic and religious backgrounds who have been members of Women Against Fundamentalism (WAF), a feminist anti-racist and anti- fundamentalist organisation that was established in London in 1989, at the heart of the Salman Rushdie aff air. Political narratives have been described as ‘stories people tell about how the world works’, the ways in which they explain the engines of political change, and as refl ections on the role people see themselves and their group playing in their ongoing struggles.1 And the contribu- tors to this book off er just such narratives – they talk about the trajectories of their lives, and how they see themselves and the groups to which they belong in relation to the wider political struggles in which they have been involved. WAF women have shared solidarity and trust, based on common political values, but, as can be seen from the chapters of this book, their perspectives – as well as their personal/ political histories – have also diff ered.2 Th is variety of voices is signifi - cant not only for these women as individuals but also for WAF as a political organisation. In this introduction we highlight what we as editors perceive to be the most important issues for WAF’s activism throughout its history. However, the book has been constructed in such a way that reading all the chapters will itself provide a more pluralistic and contested fl avour of WAF’s politics. -
Items-In-Peace-Keeping Operations
UN Secretariat Item Scan - Barcode - Record Title Page 62 Date 30/05/2006 Time 9:35:54 AM S-0871-0005-03-00001 Expanded Number S-0871 -0005-03-00001 items-in-Peace-keeping operations - Vietnam - (correspondence of the Secretary-General and his office with personalities and organizations in relation to the Vietnam situation) Date Created 01/12/1964 Record Type Archival Item Container S-0871 -0005: Peace-Keeping Operations Files of the Secretary-General: U Thant - Viet-Nam Print Name of Person Submit Image Signature of Person Submit CS/st 28 August 1962 Bear Etev Candauy la the atesenee from Eead^u&eters of the Acting jSecreteay-Genesjalj, I should lUse to rep3jr to your1 letter of 20 August 1962, $& note that Br, Bram teas left Saigon and that you to appoint a successor to him in th® asaar ftrfcure. the arrangenefit tindgr whlefe 52p<. Brown undertook reirpoiaibilities of Seewity Officer worked so ^&H.f Ife woulcl be v^cy useful if we cdild eontiaue tba ea?o© arraggement with bis SUCCGSBOT also. I should like to talse thie opportunity to tbaiik you for the continued eo-opej*atiO)a t?e have received la this matter ffrom the World aealth Organization. Sincerely yours., C.¥, Uorasimhan Chef de CSsbinet World Health Organisation Palais des Geneva, UNITED NATIONS fggjf NATIONS UNIES NEW YORK FILE NO.I PO 240 VINA (2) The enclosed communication dated- 11 October 1962 is transmitted to the Permanent Missions of the Stages/Members of the United Nations at the request of the Permanent"representative of Czechoslovakia to the United Nations. -
DECLINE and FALL of BUDDHISM (A Tragedy in Ancient India) Author's Preface
1 | DECLINE AND FALL OF BUDDHISM (A tragedy in Ancient India) Author's Preface DECLINE AND FALL OF BUDDHISM (A tragedy in Ancient India) Dr. K. Jamanadas 2 | DECLINE AND FALL OF BUDDHISM (A tragedy in Ancient India) Author's Preface “In every country there are two catogories of peoples one ‘EXPLOITER’ who is winner hence rule that country and other one are ‘EXPLOITED’ or defeated oppressed commoners.If you want to know true history of any country then listen to oppressed commoners. In most of cases they just know only what exploiter wants to listen from them, but there always remains some philosophers, historians and leaders among them who know true history.They do not tell edited version of history like Exploiters because they have nothing to gain from those Editions.”…. SAMAYBUDDHA DECLINE AND FALL OF BUDDHISM (A tragedy in Ancient India) By Dr. K. Jamanadas e- Publish by SAMAYBUDDHA MISHAN, Delhi DECLINE AND FALL OF BUDDHISM A tragedy in Ancient India By Dr. K. Jamanadas Published by BLUEMOON BOOKS S 201, Essel Mansion, 2286 87, Arya Samaj Road, Karol Baug, New Delhi 110 005 Rs. 400/ 3 | DECLINE AND FALL OF BUDDHISM (A tragedy in Ancient India) Author's Preface Table of Contents 00 Author's Preface 01 Introduction: Various aspects of decline of Buddhism and its ultimate fall, are discussed in details, specially the Effects rather than Causes, from the "massical" view rather than "classical" view. 02 Techniques: of brahminic control of masses to impose Brahminism over the Buddhist masses. 03 Foreign Invasions: How decline of Buddhism caused the various foreign Invasions is explained right from Alexander to Md. -
Hinduism and Buddhism
HINDUISM AND BUDDHISM AN HISTORICAL SKETCH BY SIR CHARLES ELIOT In three volumes VOLUME III ROUTLEDGE & KEGAN PAUL LTD Broadway House, 68-74 Carter Lane, London, E.C.4. 1921 First published 1921 Reprinted 1954 Reprinted 1957 Reprinted 1962 PRINTED IN GREAT BRITAIN BY LUND HUMPHRIES LONDON - BRADFORD CONTENTS BOOK VI BUDDHISM OUTSIDE INDIA CHAPTER PAGE XXXIV. EXPANSION OF INDIAN INFLUENCE 3 XXXV. CEYLON 11 XXXVI. BURMA 46 XXXVII. SIAM 78 XXXVIII. CAMBOJA 100 XXXIX. CHAMPA 137 XL. JAVA AND THE MALAY ARCHIPELAGO 151 XLI. CENTRAL ASIA 188 XLII. CHINA. INTRODUCTORY 223 XLIII. CHINA ( continued ). HISTORY 244 XLIV. CHINA ( continued ). THE CANON 281 XLV. CHINA ( continued ). SCHOOLS OF CHINESE BUDDHISM 303 XLVI. CHINA ( continued ). CHINESE BUDDHISM AT THE PRESENT 321 DAY XLVII. KOREA 336 XLVIII. ANNAM 340 XLIX. TIBET. INTRODUCTORY 345 L. TIBET ( continued ). HISTORY 347 LI. TIBET ( continued ). THE CANON 372 LII. TIBET ( continued ). DOCTRINES OF LAMAISM 382 LIII. TIBET ( continued ). SECTS 397 LIV. JAPAN 402 BOOK VII MUTUAL INFLUENCE OF EASTERN AND WESTERN RELIGIONS LV. INFLUENCE OF CHRISTIANITY IN INDIA 409 LVI. INDIAN INFLUENCE IN THE WESTERN WORLD 429 LVII. PERSIAN INFLUENCE IN INDIA 449 LVIII. MOHAMMEDANISM IN INDIA 455 INDEX 463 BOOK VI BUDDHISM OUTSIDE INDIA CHAPTER XXXIV EXPANSION OF INDIAN INFLUENCE INTRODUCTORY The subject of this Book is the expansion of Indian influence throughout Eastern Asia and the neighbouring islands. That influence is clear and wide-spread, nay almost universal, and it is with justice that we speak of Further India and the Dutch call their colonies Neerlands Indië. For some early chapters in the story of this expansion the dates and details are meagre, but on the whole the investigator's chief difficulty is to grasp and marshal the mass of facts relating to the development of religion and civilization in this great region. -
Dr. Babasaheb Ambedkar Writings & Speeches Vol. 3
Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) blank DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 3 First Edition Compiled by VASANT MOON Second Edition by Prof. Hari Narake Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 3 First Edition by Education Department, Govt. of Maharashtra : 14 April, 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. -
The Development of Kaji Kito in Nichiren Shu Buddhism Kyomi J
The Development of Kaji Kito in Nichiren Shu Buddhism Kyomi J. Igarashi Submitted in Partial Fulfillment of the Prerequisite for Honors in Religion April 2012 Copyright 2012 Kyomi J. Igarashi ACKNOWLEDGEMENTS First and foremost, I would like to thank Professor Kodera for his guidance and all that he has taught me throughout my four years at Wellesley College. I could not have written this thesis or taken on this topic of my interest without his encouragement and words of advice. I would like to acknowledge the Religion Department for funding me on my trip to Japan in December 2011 to do research for my thesis. I would also like to thank Reverend Ekyo Tsuchida for his great assistance and dedication during my trip to Japan in finding important information and setting up interviews for me, without which I could not have written this thesis. I am forever grateful for your kindness. I express my gratitude to Reverend Ryotoku Miyagawa, Professor Akira Masaki and Professor Daijo Takamori for kindly offering their expertise and advice as well as relevant sources used in this thesis. I would also like to acknowledge Reverend Honyo Okuno for providing me with important sources as well as giving me the opportunity to observe the special treasures exhibited at the Kuonji Temple in Mount. Minobu. Last but not least, I would like to extend my appreciation to my father, mother and younger brother who have always supported me in all my decisions and endeavors. Thank you for the support that you have given me. ii ABSTRACT While the historical and religious roots of kaji kito (“ritual prayer”) lay in Indian and Chinese Esoteric Buddhist practices, the most direct influence of kaji kito in Nichiren Shu Buddhism, a Japanese Buddhist sect founded by the Buddhist monk, Nichiren (1222-1282), comes from Shingon and Tendai Buddhism, two traditions that precede Nichiren’s time. -
Religious Persecution in the Middle East; Faces of the Persecuted
S. HRG. 105±352 RELIGIOUS PERSECUTION IN THE MIDDLE EAST; FACES OF THE PERSECUTED HEARINGS BEFORE THE SUBCOMMITTEE ON NEAR EASTERN AND SOUTH ASIAN AFFAIRS OF THE COMMITTEE ON FOREIGN RELATIONS UNITED STATES SENATE ONE HUNDRED FIFTH CONGRESS FIRST SESSION May 1 and June 10, 1997 Printed for the use of the Committee on Foreign Relations ( U.S. GOVERNMENT PRINTING OFFICE 40±890 CC WASHINGTON : 1998 COMMITTEE ON FOREIGN RELATIONS JESSE HELMS, North Carolina, Chairman RICHARD G. LUGAR, Indiana JOSEPH R. BIDEN, JR., Delaware PAUL COVERDELL, Georgia PAUL S. SARBANES, Maryland CHUCK HAGEL, Nebraska CHRISTOPHER J. DODD, Connecticut GORDON H. SMITH, Oregon JOHN F. KERRY, Massachusetts CRAIG THOMAS, Wyoming CHARLES S. ROBB, Virginia ROD GRAMS, Minnesota RUSSELL D. FEINGOLD, Wisconsin JOHN ASHCROFT, Missouri DIANNE FEINSTEIN, California BILL FRIST, Tennessee PAUL D. WELLSTONE, Minnesota SAM BROWNBACK, Kansas JAMES W. NANCE, Staff Director EDWIN K. HALL, Minority Staff Director SUBCOMMITTEE ON NEAR EASTERN AND SOUTH ASIAN AFFAIRS SAM BROWNBACK, Kansas, Chairman GORDON H. SMITH, Oregon CHARLES S. ROBB, Virginia ROD GRAMS, Minnesota DIANNE FEINSTEIN, California JESSE HELMS, North Carolina PAUL D. WELLSTONE, Minnesota JOHN ASHCROFT, Missouri PAUL S. SARBANES, Maryland 2 CONTENTS Page RELIGIOUS PERSECUTION IN THE MIDDLE EASTÐTHURSDAY, MAY 1, 1997 Coffey, Steven J., Principal Deputy Assistant Secretary of State, Bureau of Democracy, Human Rights and Labor ........................................................... 15 Phares, Dr. Walid, Professor of International -
Political Monks: the Militant Buddhist Movement During the Vietnam War
Modern Asian Studies 38, 4 (2004) pp. 749–784. C 2004 Cambridge University Press DOI: 10.1017/S0026749X04001295 Printed in the United Kingdom Political Monks: The Militant Buddhist Movement during the Vietnam War MARK MOYAR University of Cambridge Summary: From November 1963 to July 1965, the militant Buddhist movement was the primary cause of political instability in South Vietnam. While the militant Buddhists maintained that they represented the Buddhist masses and were fighting merely for religious freedom, they actually constituted a small and unrepresentative minority that was attempting to gain political dominance. Relying extensively on Byzantine intrigue and mob violence to manipulate the government, the militant Buddhists practiced a form of political activism that was inconsistent with traditional Vietnamese Buddhism. The evidence also suggests that some of the militant Buddhist leaders were agents of the Vietnamese Communists. The period from the end of 1963 to July 1965 has received more attention than any other segment of the Vietnam War, largely because it was during this time that President Lyndon B. Johnson reached a decision to enter the ground war. Virtually all historians of this period have recognized the weakness of South Vietnam’s government as a central cause of American intervention. Few, however, have analyzed the reasons behind this weakness. Those who do address the subject generally attribute the government’s frailty solely to the inferior skills and motivation of the ruling elite.1 Some of the individuals who