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This wide-ranging account of early Buddhism in Southeast Asia overthrows dominant theories among both Western and Asian Scholars. The author argues that Pali-based Buddhism was brought from India and Sri Lanka by merchants, monks, and pilgrims by the fourth century. Several schools flourished alongside Brahmanism, Mahayanism, and local spirit beliefs--in coexistence rather than conflict. There was no "conversion" to Theravada in the eleventh century as the school was already well established. Prapod draws on a broad range of source material including inscriptions, texts, archaeology, iconography, architecture, and anthropology from India, Sri Lanka, China, and the region itself. He highlights the lived tradition of religious practice rather than scriptural sources.
This pioneering study of the fate of Buddhism during the communist period in Cambodia puts a human face on a dark period in Cambodia’s history. It is the first sustained analysis of the widely held assumption that the Khmer Rouge under Pol Pot had a centralized plan to liquidate the entire monastic order. Based on a thorough analysis of interview transcripts and a large body of contemporary manuscript material, it offers a nuanced view that attempts to move beyond the horrific monastic death toll and fully evaluate the damage to the Buddhist sangha under Democratic Kampuchea. Compelling evidence exists to suggest that Khmer Rouge leaders were determined to hunt down senior members of the pre-1975 ecclesiastical hierarchy, but other factors also worked against the Buddhist order. Buddhism in a Dark Age outlines a three-phase process in the Khmer Rouge treatment of Buddhism: bureaucratic interference and obstruction, explicit harassment, and finally the elimination of the obdurate and those close to the previous Lon Nol regime. The establishment of a separate revolutionary form of sangha administration constituted the bureaucratic phase. The harassment of monks, both individually and en masse, was partially due to the uprooting of the traditional monastic economy in which lay people were discouraged from feeding economically unproductive monks. Younger members of the order were disrobed and forced into marriage or military service. The final act in the tragedy of Buddhism under the Khmer Rouge was the execution of those monks and senior ecclesiastics who resisted. It was difficult for institutional Buddhism to survive the conditions encountered during the decade under study here. Prince Sihanouk’s overthrow in 1970 marked the end of Buddhism as the central axis around which all other aspects of Cambodian existence revolved and made sense. And under Pol Pot the lay population was strongly discouraged from providing its necessary material support. The book concludes with a discussion of the slow re-establishment and official supervision of the Buddhist order during the People’s Republic of Kampuchea period.
"This anthropological study addresses religion and gender relations through the lens of the lives, actions and role in Thai society of an order of Buddhist nuns (mae chii). It presents a unique ethnography of these Thai Buddhist nuns, examines what it implies to be a female ascetic in contemporary Thailand and analyses how the ordained state for women fits into the wider gender patterns found in Thai society. The study also deals with the nuns' agency in creating religious space and authority for women. In addition, it raises questions about how the position of Thai Buddhist nuns outside the Buddhist sanhga affects their religious legitimacy and describes recent moves to restore a Theravada order of female monks." -- BACK COVER.
Based on presentations at a panel in 2007.
In Living Buddhism, Julia Cassaniti explores Buddhist ideas of impermanence, nonattachment, and intention as they are translated into everyday practice in contemporary Thailand. Although most lay people find these philosophical concepts difficult to grasp, Cassaniti shows that people do in fact make an effort to comprehend them and integrate them as guides for their everyday lives. In doing so, she makes a convincing case that complex philosophical concepts are not the sole property of religious specialists and that ordinary lay Buddhists find in them a means for dealing with life's difficulties. More broadly, the book speaks to the ways that culturally informed ideas are part of the psychological processes that we all use to make sense of the world around us.In an approachable first-person narrative style that combines interview and participant-observation material gathered over the course of two years in the community, Cassaniti shows how Buddhist ideas are understood, interrelated, and reinforced through secular and religious practices in everyday life. She compares the emotional experiences of Buddhist villagers with religious and cultural practices in a nearby Christian village. Living Buddhism highlights the importance of change, calmness (as captured in the Thai phrase jai yen, or a cool heart), and karma; Cassaniti's narrative untangles the Thai villagers' feelings and problems and the solutions they seek.
"I stayed [in the forest] for two nights. The first night, nothing happened. The second night, at about one or two in the morning, a tiger came--which meant that I didn't get any sleep the whole night. I sat in meditation, scared stiff, while the tiger walked around and around my umbrella tent (klot). My body felt all frozen and numb. I started chanting, and the words came out like running water. All the old chants I had forgotten now came back to me, thanks both to my fear and to my ability to keep my mind under control. I sat like this from 2 until 5 a.m., when the tiger finally left." --A forest monk During the first half of this century the forests of Thailand were home to wandering ascetic monks. They were Buddhists, but their brand of Buddhism did not copy the practices described in ancient doctrinal texts. Their Buddhism found expression in living day-to-day in the forest and in contending with the mental and physical challenges of hunger, pain, fear, and desire. Combining interviews and biographies with an exhaustive knowledge of archival materials and a wide reading of ephemeral popular literature, Kamala Tiyavanich documents the monastic lives of three generations of forest-dwelling ascetics and challenges the stereotype of state-centric Thai Buddhism. Although the tradition of wandering forest ascetics has disappeared, a victim of Thailand's relentless modernization and rampant deforestation, the lives of the monks presented here are a testament to the rich diversity of regional Buddhist traditions. The study of these monastic lineages and practices enriches our understanding of Buddhism in Thailand and elsewhere.
"In association with the Center for Ethnic Studies and Development (CESD), Chiang Mai University."
Clear and simple teachings on voidness and living an ethical life. In Heartwood of the Bodhi Tree, Buddhadasa Bhikkhu presents in simple language the philosophy of voidness, or sunnata, that lies at the heart of the Buddhism. By carefully tying voidness to ethical discipline, Buddhadasa provides us clear and open grounds to reflect on the place of the philosophy in our lives. With his ecumenical, stimulating, and enthusiastically engaged approach to reading the Buddha's teaching in full flourish, Ajahn Buddhadasa transforms the jungle of philosophy into a glade as inviting as the one in which he famously taught.
This highly important book translates and clearly explains foundational Pali terms that are vital to a complete understanding of Buddhist philosophy and religion. It is an accurate, detailed, and authentic Buddhist dictionary of doctrinal terms from the Pali Canon and its Commentaries. It is of value for understanding the early Buddhist tradition and the Theravada tradition which grew out of it, but does not cover the later Buddhist traditions. The author, Nyanatiloka, was a German monk who compiled the book while interned in India by the British during World War II. Since then, it has been enlarged and revised-this being the third revised and enlarged edition. The main entries are listed under the Pali terms, and the English expressions commonly used are explained and included. Original Pali words are often used in Buddhist texts and remain untranslated, since writers often did not know their accurate meanings. Therefore, this book is widely known as an essential work for all serious students of Buddhism.
The first full history of a great commercial and political center that rose in Asia over almost five centuries.