Introduction to Buddhism in Malaysia

Total Page：16

File Type：pdf, Size：1020Kb

The International Buddhist Flag was Buddhist Traditions adopted by Buddhists world-wide in 1950 as the common symbol of their Buddhism faith. It is commonly hoisted on Wesak in Malaysia Day and important Buddhist events. in Malaysia Buddhism is the second largest religious Theravada Buddhists include ethnic Chinese, denomination in Malaysia after Islam. There are Siamese (or Thais), and smaller numbers of “ T he Buddha had exercised a profound influence on human civilization, and his teachings and example had provided the approximately 5.4 million Buddhist adherents in Burmese, Sinhalese and Indians. The many ethnic ethical and moral underpinnings of many societies. the country, comprising 19.2% of our population of groups of Theravadins usually establish temples in His teachings were based on the law of release from suffering, 28.3 million (January 2011 estimates). The majority of the style of their own traditions, and catering leading to spiritual enlightenment.” them are ethnic Chinese who follow the Mahayana mainly to their own indigenous groups. The ethnic tradition. Thais for example establish ‘wats’ or Thai-style United Nations temples, have resident Thai monks, and conduct General Assembly 54th Meeting, 2000. Most Mahayana Buddhist temples in Malaysia their rituals in Thai Language. adopt the classical ‘Chinese temple’ architectural style. The Mahayanists conduct their services in The Sinhalese (Sri Lankan Buddhists) migrated to Mandarin and in various other Chinese dialects, then Malaya a century ago when both Malaya and although some urban-area temples have been Ceylon were under British colonial rule. They preaching in English. The practice among the brought with them Sinhalese Buddhism with its majority ethnic Chinese who profess themselves as unique traditions that survive to this day in a few Buddhists is actually a mixture of Buddhism and Sri Lankan viharas (temples) dotting the country. Chinese beliefs and traditions. The famous Kek Lok Si Temple was built over a century ago. Wesak Celebration at the Buddhist Maha Vihara. Built in 1895, The vast temple complex is among the largest it is the oldest and largest Sri Lankan Monastery in Malaysia. Buddhist monasteries in Malaysia and Southeast Asia. Penang Kuala Lumpur “...in these days of challenge, it is fitting that men of goodwill, In recognition of the Malaysian Buddhist community’s contribution irrespective of race or creed, should ponder on the teachings of Lord towards nation building, public welfare and social harmony, the Buddha, which lead us to the path of enlightenment and peace...” Wesak Full-moon Day was officially declared a public holiday in Tunku Abdul Rahman Putra Al-Haj, Wesak Day Message, 1956 1962 throughout the newly-independent Federation of Malaya. 1 2 For Non-Muslims Only Nalanda Institute © 2011.

Copy Link

Recommended publications

Annual Report 2 MISSION
Santi Forest Monastery Inc. ANNUALREPORT For the year ending 30 June 2011 MISSION To bring peace, happiness and liberation to the world through the Buddha’s teachings. CONTENTS Our Vision and Mission 3 Objectives 3 The Year in Review 45 President's Report 6 Treasurer's Report 7 Spiritual Director's Report 8 OBJECTIVES Our Community 910 Source of Funds 11 To study the Buddha’s teachings, with a special emphasis on those teachings that are common to all Buddhist traditions. The Environment 12 To build a community of the fourfold assembly — bhikkhus, Financial Statements 1325 bhikkhunis, laymen and laywomen — based on the consensual, principled and egalitarian model of the Vinaya. Independent Audit Report to the Members 2627 To encourage and support the practice of meditation in seclusion, with the aim of liberation from suffering. Santi FMAnnual Report 2 MISSION To bring peace, happiness and liberation to the world through the Buddha’s teachings. OBJECTIVES To study the Buddha’s teachings, with a special emphasis on those teachings that are common to all Buddhist traditions. To build a community of the fourfold assembly — bhikkhus, bhikkhunis, laymen and laywomen — based on the consensual, principled and egalitarian model of the Vinaya. To encourage and support the practice of meditation in seclusion, with the aim of liberation from suffering. Santi FMAnnual Report 3 Year in Review Special Events Vassa At the time of the Buddha, the monastics stopped their wanderings and stayed in one place during the rainy season, or vassa, concentrating on meditation and aspiring to attain enlightenment.This became formalized as a three month retreat each year, corresponding to the ‘rainy season’ in the Indian calendar, roughly midJuly to midOctober.
[Show full text]
1 Chapter 1 Introduction As a Chinese Buddhist in Malaysia, I Have Been
Chapter 1 Introduction As a Chinese Buddhist in Malaysia, I have been unconsciously entangled in a historical process of the making of modern Buddhism. There was a Chinese temple beside my house in Penang, Malaysia. The main deity was likely a deified imperial court officer, though no historical record documented his origin. A mosque serenely resided along the main street approximately 50 meters from my house. At the end of the street was a Hindu temple decorated with colorful statues. Less than five minutes’ walk from my house was a Buddhist association in a two-storey terrace. During my childhood, the Chinese temple was a playground. My friends and I respected the deities worshipped there but sometimes innocently stole sweets and fruits donated by worshippers as offerings. Each year, three major religious events were organized by the temple committee: the end of the first lunar month marked the spring celebration of a deity in the temple; the seventh lunar month was the Hungry Ghost Festival; and the eighth month honored, She Fu Da Ren, the temple deity’s birthday. The temple was busy throughout the year. Neighbors gathered there to chat about national politics and local gossip. The traditional Chinese temple was thus deeply rooted in the community. In terms of religious intimacy with different nearby temples, the Chinese temple ranked first, followed by the Hindu temple and finally, the mosque, which had a psychological distant demarcated by racial boundaries. I accompanied my mother several times to the Hindu temple. Once, I asked her why she prayed to a Hindu deity.
[Show full text]
Chinese Art Within Thai Temples in Malaysia: the Disappearance of Thai Art
Asian Social Science; Vol. 11, No. 9; 2015 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Chinese Art within Thai Temples in Malaysia: The Disappearance of Thai Art Punya Tepsing1 1 Faculty of Liberal Arts, Prince of Songkla University, Songkhla, Thailand Correspondence: Punya Tepsing, Faculty of Liberal Arts, Prince of Songkla University, Songkhla 90112, Thailand. Tel: 66-83-14-6692. E-mail: [email protected] Received: August 12, 2014 Accepted: December 2, 2014 Online Published: April 2, 2015 doi:10.5539/ass.v11n9p43 URL: http://dx.doi.org/10.5539/ass.v11n9p43 Abstract The identity of Thai temples in Malaysia is disappearing, as the temples display more Chinese art than Thai. Thus, this research aims to investigate the patterns in Chinese art and the conditions that support the appearance of Chinese art within Thai temples. Chinese art appears within these temples in their sculptures of Buddha, pavilions, and walls. The conditions supporting the appearance of Chinese art include 1) the need for funds to construct new temples; 2) the abilities of pastors who can speak Chinese and English and are interested in art from various countries; and 3) the eastern coast of Malaysia being a place where many people of Chinese descent settled. Chinese people were not able to purchase land easily due to state laws; thus, they had to use Thai temples as places to preserve their identity by constructing Chinese art within the temple. Keywords: Chinese art, Thai temple, Malaysia, disappearance 1. Introduction Chinese culture has been found in Malaysia since the 15th century (Khin & Huat, 2005).
[Show full text]
From Landways to Seaways in the Study of Theravāda Buddhism
Journal of Global Buddhism 2021, Vol.22 (1): 211–218 DOI: 10.5281/zenodo.4727625 www.globalbuddhism.org ISSN: 1527-6457 (online) © The author(s) Symposium: New Roads in Theravada Studies The Road Less Travelled: From Landways to Seaways in the Study of Theravāda Buddhism Jack Meng-Tat Chia National University of Singapore Although Charles Hallisey’s seminal 1995 essay is primarily concerned with the ways European colonial scholars approached Theravāda Buddhism in majority Theravāda contexts, its emphasis on two key topics—the importance of ritual and the dynamics of the “local production of meaning”—laid the foundation for a range of recent studies that explore the history and contemporary developments of Theravāda Buddhist communities in the Malay Archipelago. This article charts how the neglected topics Hallisey urged scholars to attend to have opened new pathways for the study of Theravāda minority communities. Drawing on recent studies of Theravāda Buddhist communities in Indonesia, Malaysia, and Singapore, I discuss how Theravāda Buddhists established institutions, participated in rituals, and relied on vernacular and non-canonical texts to preserve their sense of diasporic identity and ensure the survival of Buddhism as a minority religion. Keywords: Indonesia; Malaysia; Singapore; Maritime Southeast Asia; Southeast Asian Buddhism begin this paper with a confession: I have hardly considered myself a scholar of Theravāda Buddhism. What first attracted me to the study of “Southeast Asian Buddhism” was my interest in Chinese immigration. Born and raised in Singapore, I was drawn to the beliefs and practices Iof the Chinese diaspora communities in Southeast Asia since I was an undergraduate student.
[Show full text]
The Journal of Social Sciences Research ISSN(E): 2411-9458, ISSN(P): 2413-6670 Special Issue
The Journal of Social Sciences Research ISSN(e): 2411-9458, ISSN(p): 2413-6670 Special Issue. 2, pp: 800-806, 2018 Academic Research Publishing URL: https://arpgweb.com/journal/journal/7/special_issue Group DOI: https://doi.org/10.32861/jssr.spi2.800.806 Original Research Open Access The Perception of Malaysian Buddhist towards Islam in Malaysia Ahmad Faizuddin Ramli* PhD Candidate, Center for Akidah and Global Peace, Faculty of Islamic Studies, The National University of Malaysia / Lecturer at Department of Social Sciences, Faculty of Humanities and Social Sciences, Nilai University, Malaysia Jaffary Awang Assoc. Prof. Dr., Chairman, Center for Akidah and Global Peace, Faculty of Islamic Studies, The National University of Malaysia / Senior Fellow at The Institute of Islam Hadhari, The National University of Malaysia, Malaysia Abstract The existence of Muslim-Buddhist conflicts in the Southeast Asian region such as in Myanmar, Sri Lanka, Thailand is based on the perception that Islam is a threat to Buddhism. While in Malaysia, although the relationship between the Muslims and Buddhists remains in harmony, there is a certain perception among Buddhists towards Islam. Hence, this article will discuss the forms of Buddhism's perception of Islam in Malaysia. The study was qualitative using document analysis. The study found that particular group of Buddhists in Malaysia had a negative perception of Islam, particularly on the implementation of Islamization policy by the government and the Islamic resurgence movement in Malaysia. This perception is based on misunderstanding of Islam which is seen as a threat to the survival of Buddhists in practicing their teachings. The study recommends the empowerment of understanding between the religious adherents through Islamic-Buddhist dialogue at various levels of government and NGOs.
[Show full text]
On the Trail of the Buddhist Women's Movement Karma Lekshe Tsomo University of San Diego, [email protected]
University of San Diego Digital USD Theology and Religious Studies: Faculty Department of Theology and Religious Studies Scholarship 2006 Sakyadhita Pilgrimage in Asia: On the Trail of the Buddhist Women's Movement Karma Lekshe Tsomo University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe, "Sakyadhita Pilgrimage in Asia: On the Trail of the Buddhist Women's Movement" (2006). Theology and Religious Studies: Faculty Scholarship. 8. https://digital.sandiego.edu/thrs-faculty/8 This Article is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. SAKYADHITA PILGRIMAGE IN ASIA ON THE TRAIL OF THE BUDDHIST WOMEN’S NETWORK _______________________________________________________________ Karma Lekshe Tsomo ABSTRACT: Sakyadhita International Association of Buddhist Women was established in 1987 to address issues of gender equality in Buddhist societies and Buddhist institutions. Since then, through a series of innovative biannual conferences, Sakyadhita has worked to link women from different Buddhist traditions and cultural backgrounds and provide them with a forum where women’s voices can be heard. These conferences have generated a vibrant international Buddhist women’s movement that works for the welfare of the world’s estimated 300,000 Buddhist women. Because Buddhist institutions in Asian countries typically function independently and there is no central authority to oversee them or create policies, Sakyadhita’s intra-Buddhist communications network for women represents a major breakthrough.
[Show full text]
AN ANALYSIS of BUDDHIST ELEMENTS in the MUSIC of PRINCESS WEN CHENG by IMEE OOI Xiao Hao Tee Fung Ying Loo ABSTRACT 1. INTRODUCT
International Journal of Asian Social Science, 2014, 4(6): 714-721 International Journal of Asian Social Science ISSN(e): 2224-4441/ISSN(p): 2226-5139 journal homepage: http://www.aessweb.com/journals/5007 AN ANALYSIS OF BUDDHIST ELEMENTS IN THE MUSIC OF PRINCESS WEN CHENG BY IMEE OOI Xiao Hao Tee Department of Music, Cultural Centre, University of Malaya, Kuala Lumpur, Malaysia Fung Ying Loo† Department of Music, Cultural Centre, University of Malaya, Kuala Lumpur, Malaysia ABSTRACT This article examines musical aspects of Princess Wen Cheng, a musical composed by Imee Ooi, a Malaysian composer. A majority of the past and present literature in Buddhist chant and music focus on chanting, devotional song and some on commercial popular music. This research looks into this piece of musical theatre that is based on the historical story of Wen Cheng Kongjo and analyses its musical content in relating to Buddhism. Selected analysis of the composition and its relations to Buddhism is highlighted, and the way in which elements from Buddhism, chanting and instrumentation are employed by Ooi in her music and the aspects of performance practice are discussed. This includes stylistic feature, melodic contour, harmonic progression and imitation of timbre in relation to Buddhist chanting and the instruments used in Buddhist ritual. Research methods include ethnography, interview, and analysis, revealing how this musical forms a new genre of Buddhist music to stand alongside others such as chant, devotional song and commercial popular music. © 2014 AESS Publications. All Rights Reserved. Keywords: Buddhism, Chant, Imee Ooi, Buddhist music, Musical theatre, Analysis. 1. INTRODUCTION The term „music‟ is often questioned when referring to the organized sound heard during a Buddhist ritual.
[Show full text]
Malaysian Chinese: an Analysis on Their Beliefs and Religious Practices
T.C. SAKARYA UNIVERSITY INSTITUTE OF SOCIAL SCIENCES MALAYSIAN CHINESE: AN ANALYSIS ON THEIR BELIEFS AND RELIGIOUS PRACTICES MASTER’S THESIS Ahmad Tarmizi BIN MD ARIFFIN Department : Philosophy and Religious Studies Thesis Supervisor: Dr. Muhammed Ali BAĞIR MAY-2019 DECLARATION I declare that this thesis does not have any intellectual incorporation of any material previously submitted for any degree or diploma in any university without acknowledgement. It does not contain to the best of my knowledge any material previously published or written by any other person except where due reference is illustrated in the text. Ahmad Tarmizi BIN MD ARIFFIN 29.05.2019 CONTENTS CONTENTS ...................................................................................................................... i LIST OF FIGURES ....................................................................................................... iii LIST OF TABLES ......................................................................................................... iv SUMMARY ..................................................................................................................... v ÖZET ............................................................................................................................... vi INTRODUCTION ........................................................................................................... 1 Introduction of the Study .................................................................................................
[Show full text]
Center for Southeast Asian Studies, Kyoto University Book Reviews 319
https://englishkyoto-seas.org/ <Book Review> Huang Yun Tan Lee Ooi. Buddhist Revitalization and Chinese Religions in Malaysia. Amsterdam: Amsterdam University Press, 2020. Southeast Asian Studies, Vol. 10, No. 2, August 2021, pp. 319-323. How to Cite: Huang, Yun. Review of Buddhist Revitalization and Chinese Religions in Malaysia by Tan Lee Ooi. Southeast Asian Studies, Vol. 10, No. 2, April 2021, pp. 319-323. Link to this book review: https://englishkyoto-seas.org/2021/08/vol-10-no-2-book-reviews-huang-yun/ View the table of contents for this issue: https://englishkyoto-seas.org/2021/08/vol-10-no-2-of-southeast-asian-studies/ Subscriptions: https://englishkyoto-seas.org/mailing-list/ For permissions, please send an e-mail to: english-editorial[at]cseas.kyoto-u.ac.jp Center for Southeast Asian Studies, Kyoto University Book Reviews 319 If the umat, which claims to believe that the Quran is the final message from heaven, is now power- less to prove the truth of this message in the real world, will God be silent and waive His respon- sibility to preserve the Quran as the source of wisdom for humanity? (p. 193) The book has value for observers of modern Indonesian Islam as a reminder of a distinctively Indonesian conception of Islam and politics that is rather overlooked at present, and as an illustra- tion of the difficulties attaching to the intellectual dimensions of that project. Julian Millie School of Social Sciences, Faculty of Arts, Monash University Reference Madinier, Rémy. 2015. Islam and Politics in Indonesia: The Masyumi Party between Democracy and Integralism.
[Show full text]
The Practice and Characteristics of Significant Mantras at the Vajrakilaya Drupchen Ritual in Malaysia
International Journal of Music and Performing Arts December 2018, Vol. 6, No. 2, pp. 8-16 ISSN: 2374-2690 (Print) 2374-2704 (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/ijmpa.v6n2a2 URL: https://doi.org/10.15640/ijmpa.v6n2a2 The Practice and Characteristics of Significant Mantras at the Vajrakilaya Drupchen Ritual in Malaysia Josephine Wong Eng Jun1 & Loo Fung Chiat2* Abstract This paper reports an observation on the chants used in Dudjom New Treasure Buddhist Society Ipoh, Malaysia. Vajrakilaya Drupchen is performed with the main intention of benefiting the well-being of the world community as a whole for world peace and harmony. The purpose is to provide better understanding of one of the most important Buddhist ceremonies, Vajrakilaya Drupchen (the Great Accomplishment Ritual), through the musical practices of the ritual ceremony. As most of the mantras were orally transmitted, this article looks into a root mantra and two significant mantras of Vajrakilaya ritual. These mantras were transcribed in which the characteristics and musical element were analysed and discussed. Attention will be given to the structure, motivic ideas and pitch of chants. The characteristics of these mantras in comparison with other schools in the same lineage will also be highlighted. Keywords: Buddhism, Bhutan, Vajrakilaya Drupchen, mantra, practice 1. Introduction Buddhism originated in India in the sixth and fifth century BCE with the beliefs of the enlightened Siddharta Gautama, the Buddha. It was transmitted from the north-eastern region of India throughout Central, East and Southeast Asia. Bhutan is one of the countries where Buddhism is the state religion, and Vajrakilaya Drupchen is one of the many rituals held annually in Rangjung Monastery, Bhutan.
[Show full text]
Right Action and Ethical Behaviour: the Humane Way of Marketing Foong, Fu Keong IIC University of Technology
International Journal of Humanities & Social Science Studies (IJHSSS) A Peer-Reviewed Bi-monthly Bi-lingual Research Journal ISSN: 2349-6959 (Online), ISSN: 2349-6711 (Print) Volume-III, Issue-IV, January 2017, Page No. 282-296 Published by Scholar Publications, Karimganj, Assam, India, 788711 Website: http://www.ijhsss.com Right Action and Ethical Behaviour: The Humane way of Marketing Foong, Fu Keong IIC University of Technology Leow, Chee Seng IIC University of Technology Abstract This paper is a literature review of the fundamental of humane marketing. The papers identified the business crisis globally. From the business crisis, the fundamental of Buddhism is critically reviewed. The four-noble truth and eight path-fold were critically studied on their role that contribute to sustainable marketing strategy. This paper provides basic development of Buddhism to humane marketing. Keywords: Marketing, Ethics, Sustainable, Marketing Ethics, Right Action, Right Behaviour, Buddhism, Humane Marketing. Introduction: Today, there are numerous scandals involving in the business world. From the car making giant (Edmonson, 2007), to electronic giant (Alpeyev & Amano, 2015), food production giant (Cullinane, 2013) and mining giants (Kiernan, 2015). All this have affected not only hundreds of thousands of lives but, millions of peoples. It can affect them in many ways. From income to living environment and also other social living matters. Amidst all this happened in western cultures, we could not assume it will not happen in the eastern cultures. Even in Malaysia, a logistic service provider company linked to the government has also involved in scandals (Yeong, 2014). Therefore, the “ASEAN” community as a strong platform in the South-East Asia for business transaction are positioned to similar threat for such scandals if it is not controlled in early stage.
[Show full text]
Review of Odishan Cultural Interaction with Bali
Odisha Review November - 2012 Review of Odishan Cultural Interaction with Bali Dr. Mohammed Yamin The Indian Sub-continent is featured by expansion The Sambalpuri style of textile weaving of trade contact with the countries of Southeast has influenced the tie and dye weaving known as Asia especially with Malaysia, Thailand and the patola in Bali, where themes of Indian mythology island of Java, Sumatra and Bali of Indonesia since are found. In the monkey or kecak dance and the early historical time. Overseas trade played tiger or barong dance of villages marked the burial an important role in the spread of glorious Indian site which have been found with iron, bronze, glass culture abroad. The people of India most and beads. Discovery of Indian roulette ware have specifically Odishan people had a great expertise established the fact that Sembiran and Gilimanuk in sea-voyages. In the ancient period Orissa was had maintained brisk trade with Roman empire, 1 known as Kalinga, had a long history of maritime India and Southeast Asia. With the growth in tradition owing to its close proximity with the sea, trade Indian influence spread to large area. The it stretched to a length of more than five hundred Chinese text referred Bali as Po-li, when Balinese miles in the eastern part beginning with river Ganga King Kaundinya maintained diplomatic relation with China. in the north to river Godavari in the south. It is known from folklores, tradition and literature that After the end of the Javanese rule in the Orissa had a viable commercial and cultural beginning of 9th century C.E., a new rule was interaction across the sea.
[Show full text]