Buddhism in east asia. Korean Buddhism in East Asian perspectives (Book, 2007) [rftp.com] 2019-01-17
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East Asian Buddhism and Nature (ERN) — Faculty/Staff Sites
The goal of spiritual ceremony within the Vajrayana tradition is to become a Buddha by following the bodhisattva path, which is similar to that of Mahayana. The situation changed in Japan, where the two most influential Pure Land masters, H ōnen 1133 —1212 and Shinran 1173 —1263 , taught that the difficult meditation practices were not only not necessary, but could even threaten a practitioner's salvation. During his reign, which extended over the last two decades of the century, R āma Khamhaeng asserted his sway over a large area extending from Ha ṃsavat ī Pegu to the west, Phrae to the north, Luang Prabang to the east, and Nakorn Sri Dhammaraja Nagara Śr ī Dharmar āja; Ligor or Tambrali ṅga to the south. Buddhadāsa's critique reflects the magical nature of popular Buddhist ritual practice not only in Thailand but, more generally, in Southeast Asian Buddhism, the goal of which is to improve one's life materially through the mechanism of gaining merit or improving one's karmic status. In the middle of the nineteenth century, the Japanese emperor took control of the government. Pure Land Buddhism in East Asia is based on four main texts, the Longer and Shorter Sukh āvat ī-vy ūha s ūtras, Amit āyur-dhy āna s ūtra, and Sukh āvat ī-vy ūhopade śa, all known in China by the sixth century. Theravada Buddhism is the closest to the original teachings of Buddha, the earliest Buddhism.
Because of his profound understanding of Buddhism and his excellent skill in languages, his translations marked a new period in Buddhist literature. The Sīhaḷa order was introduced to lower Burma at Dala, near Rangoon, by Sāriputta, who bore the title Dhammavīlasa, meaning a scholar of great repute. There is also a legend, not directly validated by the edicts, that Ashoka sent a missionary to the north, through the Himalayas, to Khotan in the Tarim Basin, then the land of an Indo-European people, the Tocharians. Because of his success in these enterprises, miraculous powers were attributed to him. Cambodia, for example, not only adopted the Dhammayuttika sect from Thailand but also reorganized the sangha along national lines. Over the centuries, two main branches of Buddhism emerged: a transmission that traveled to Southeast Asia, and a transmission that evolved in East Asia.
In the modern period, meditation has been more widely practiced as part of the routines of ordinary Buddhist temples and, more particularly, in meditation centers that either include or are specifically for lay practice. Vietnam, Malaysia, and Indonesia, however, depart from this pattern: Vietnamese culture was strongly influenced by China, and Malaysia and Indonesia were affected by the advent and spread of Islam during the thirteenth century. It is also true that various types of Buddhism in this period competed with autochthonous forms of animism as well as Brahmanic cults. Tambiah's World Conqueror and World Renouncer Cambridge, 1976 and several articles by Charles F. The Burmese, on the other hand, tired of wars under Alaungpaya and his son, were beset by religious and ethnic fractionalism.
Can the Therav āda monk maintain his place in society when his education cannot compare with that of the elite? Buddhists have also acted to solve particular social problems, such as drug addiction, and have spoken out strongly against the proliferation of nuclear arms. With the number of adherents estimated to be almost 400 million people, Buddhism in our day has expanded worldwide, and it is no longer culturally specific. His efforts at religious reform resulted in an upgrading of monastic discipline in an effort to make it more orthodox. Buddhadāsa has also been strongly critical of conventional Thai Buddhist religious practice, which has stressed merit-making rituals. Some meditating monks have also gained reputations not only for their method of meditation or for holiness but for the attainment of extraordinary powers as well. The whole of the Tripitaka in Chinese translation was also carved on to wooden printing blocks.
Towards the end of the seventh century, the three kingdoms were unified under the powerful Silla rulers. Devotees hope to be rewarded with a vision or visitation from Amit ābha, a sign that their rebirth in the Pure Land is assured. However, it was not a dominant religion in India because it already had a state religion called Hinduism and its strong relationship with Caste system, the chief political system in India. Buddhism prospered during the reign of Narapatisithu 1173—1210. The development of a reformist Buddhist tradition that embodied Mongkut's ideals brought about further changes in the monastic order, especially as the sangha became part of the policies and programs of Mongkut's son Chulalongkorn.
Another salvationist deity popular at this time was Jizo, who had been introduced to Japan centuries earlier as a bodhisattva in the Mahayana Buddhist pantheon. Modernization of the Thai Buddhist worldview was accompanied by a reform of the Buddhist sangha, led initially by Mongkut and continued during the reign of Chulalongkorn. According to this account, Shin Arahan converted Aniruddha to a Therav āda persuasion, advising him to secure relics, bhikkhu s monks , and Pali texts from Manuha Manohari , the king of Thaton. H ōnen and Shinran In Pure Land Buddhism, as in Chan, meditation became problematic in light of doctrinal developments. The rulers of Champa, in southern Annam Vietnam , also patronized Buddhism. The Burmese destruction of Ayutthay ā in 1767 provided the Thai the designation applied to Tai living in the modern nation-state the opportunity to establish a new capital on the lower Chaophraya River at present-day Bangkok.
The J īnak ālam āli account of the Chiangmai mission to Sri Lanka in 1423 ce includes reference to eight Khmer monks who brought the S īha ḷa order of the Mah āvih āra to Cambodia. The bodhisattva developed as an enlightened being who postpones his own salvation in order to help others. International research on Buddhist mountain spaces, places, and practices has prospered in the late 20th and early 21st centuries, with various monographs, anthologies, and essays presenting information about mountains in Buddhist discourse or Buddhist activity that takes place in mountains. Even in the modern period, Theravāda sectarian developments in Thailand were reflected in Cambodia and Laos, and prior to the Communist revolution, monks from Cambodia and Laos studied in the Buddhist universities in Bangkok. The Lao kingdoms of Luang Prabang and Vientiane were subject to Thai dominance in the nineteenth century until King Norodom was forced to accept French protection in 1863. Our attention to Southeast Asian Buddhism should not ignore its fragility or its potential contribution to the continuing self-definition and self-determination of these civilizations.
In Thailand the centralization of the Thai sangha under King Chulalongkorn and his able sanghar āja, Vajira ñ ā ṇa, not only improved monastic discipline and education but also integrated the monastic order more fully into the nation-state. In one sense each jewel is a single entity. Indrāditya's third son, Rāma Khamhaeng, was to become Sukhōthai's greatest monarch and one of the exemplary Buddhist kings of Tai history. Yet, typical of the classical Southeast Asian monarchs, Jayavarman's patronage of Mahāyāna Buddhism was not exclusive. Two of the important Burmese chronicles have been translated: Hmann ān m ạha yaz ạwintawky ī: The Glass Palace Chronicle of the Kings of Burma, translated by Pe Maung Tin and G. Some Buddhist schools have incorporated supernatural entities into their traditions, but even in these cases, the role of human choice and responsibility remains supreme, far above the deeds of the supernatural. The mission achieved great success, as the region soon became a centre of Buddhist learning with many distinguished monks and scholars.
From the Ground Up: Buddhism and East Asian Religions
Most notable of the laity groups are the World Fellowship of Buddhists, which has headquarters in Bangkok, and the World Council of Churches, which holds interreligious dialogue consultations. Nonetheless, Buddhism offered Confucianism important ideas such as the nature of the soul and the relation of the individual to the cosmos, ideas not explored by Confucianism Chen. Standard treatments of both Pali and Sanskritic Buddhism in Burma are Nihar-Ranjan Ray's An Introduction to the Study of Therav āda Buddhism in Burma Calcutta, 1946 , and his Sanskrit Buddhism in Burma Calcutta, 1936. While meditation has become a lay as well as monastic practice in contemporary Southeast Asian Buddhism, this development has not precluded a movement to formulate a strong, activist social ethic. This critique was formally set forth in 1867 in Chao Phraya Thiphakorawong's Kitchanukit A Book Explaining Various Things , which explains events not in terms of traditional cosmological and mythological sources but using astronomy, geology, and medicine.
Although kanhua meditation is a distinctively Chan form of meditation with its use of k ōans and doubt, it also can be understood as a combination of śamatha and vipa śyan ā. Mobility among different nations had an impact on all aspects of the culture, including religion. Tilokar āja legitimated the overthrow of his father, Sam Fang Kaen, through the support of the Mah āvih āra order, which had been brought to Chiangmai in 1430. The rulers of Champa, in southern Annam Vietnam , also patronized Buddhism. The first known Chinese monk was said to be Anshigao's disciple. Pagan, near the sacred Mount Popa on the Irrawaddy Plains of upper Burma, had become the locus of power of the Mrammas, a Tibeto-Dravidian tribe who eventually dominated and consequently named the entire region.
