Burmese Buddhism outside Burma
Individual Documents
Description:
INTRODUCTION: "This paper will explore the relationship between the local Buddhist practices of Tăi people who cross the border between China and Myanmar and the religious policy of the two countries, in which these movements are situated. I shall explore the question of how the monks and holu, experts in Buddhist rituals, migrate from Myanmar to revive their local religious practices after the Cultural Revolution in China. The next question is how local people recognise the Buddhist practices which originated from Myanmar. By answering these questions, I will explore the practices of the border area between China and Myanmar, and disclose an aspect of Myanmar Buddhism which is invisible from the viewpoint of national religious institutions...".....Paper delivered at the International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-26 July 2015.
Takahiro Kojima
Source/publisher:
International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-26 July 2015
Date of publication:
2015-07-26
Date of entry/update:
2015-08-27
Grouping:
Individual Documents
Category:
Burmese Buddhism outside Burma, China-Burma relations, International Conference on Burma/Myanmar Studies (ICBMS) 23-26 July, 2015
Language:
English
Format :
pdf
Size:
312.47 KB
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Description:
Introduction: "The
Saddhamma
Sangaha
is
a
work
of
14
century
AD
on
the
history
of
Buddhist
religion
and
Pali
Literature.
The
author
of
Saddhamma
Saṅ
gaha
is
Venerable
dhammakitti.
He
was
a
Thai
native
who,
being
desirous
of
coming
to
Ceylon
traveled
to
that
country
and
after
performing
meritorious
deeds
he
received
ordination
under
the
chief
monk.
While
he
was
staying
in
Ceylon
he
composed
this
work
by
Pāḷi
and
then
returns
to
his
native
land
and
lived
in
Thailand.
This
work
is
mentioned
as
Thai
Pāḷi
Text
by
H. Saddhātissa?s
Pāḷi
Literature
of
Thailand
(1979).
His
work
is
a
History
of
Buddhism
in
Ceylon.
It
has
eleven
chapters
and
contains
the
five
Buddhist
Council,
how
Buddha
Sāsanā
arrived
in
Ceylon,
the
life
and
literary
works
of
distinguished
commentator
Mahā
Buddhaghosa,
the
accounts
of
Tīkās
and
Ganthantara
treatises
and
the
advantage
of
writing
Piṭaka
Scriptures
and
advantage
of
listing
to
the
discourses.
It
was
published
in
Roman
Characters
edited
by
N.
Saddhānanda
of
1961.
In
Myanmar
no
manuscript
of
it
is
found
and
the
text
has
not
yet
been
studied.
It
is
assumed
that
once,
the
text
was
well
acknowledged
by
the
Myanmar
Buddhist
of
Kongbound
period
for
the
stanza
beginning
with
?Akkharā
ekamekaňca.....”
was
quoted
in
the
writings
on
the
cords
of
palm
leaf
manuscripts
belonging
to
that
period.
This
stanza
of
the
Saddhamma
Saṅgaha
is
found
nowhere
in
the
treatise
of
Pāli
Literature.
This
research
paper
will
be
described
in
the
five
sub
titles
as
follows.".....Paper delivered at the International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-26 July 2015.
San San Wai
Source/publisher:
International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-26 July 2015
Date of publication:
2015-07-26
Date of entry/update:
2015-08-21
Grouping:
Individual Documents
Category:
Buddhist texts, Buddhist relics, Religion in Burma - general, Burmese Buddhism outside Burma, International Conference on Burma/Myanmar Studies (ICBMS) 23-26 July, 2015
Language:
English
Format :
pdf
Size:
164.17 KB
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Description:
Ashin Sopaka lebt seit 3 Jahren in Köln und hat dort das buddhistische Zentrum Santi Dhamma Vihara gegründet.
1988 im Alter von 12 Jahren ist er erstmal ins Kloster als normaler Klosterschüler gegangen und wurde 6 Monate später Novize. Er blieb dem Klosterleben treu und konnte in seinem 20. Lebensjahr die 2.Ordination als Mönch durchführen. Somit lebt Ashin Sopaka bereits seit 18 Jahren, erst als Mönchsnovize dann als richtiger Mönch, in verschiedenen Klöstern und kann viel zu dem Thema Mönchsleben und die Funktion der Klöster in Myanmar sagen.
Politischer Einfluss der Sangha; Politische Haltung der Sangha; Alltagsleben im Kloster;
Monastery education; life in monasteries; role of monasteries in Burma; political influence of Buddhism;
Tanja Seller
Source/publisher:
Kölner Buddhismus Center
Date of publication:
2006-04-00
Date of entry/update:
2007-09-26
Grouping:
Individual Documents
Category:
Monastic education, Burmese Buddhism outside Burma, Buddhism and society, Buddhist Ethics, Burma Action Groups, Expatriate Groups, Round Tables etc.
Language:
German, Deutsch
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Description:
Burmese exiles in western Thailand honor religious tradition and cultural heritage during this year?s Festival of Lights..."...Despite the challenges facing Mae Sot?s culturally diverse population, the city?s Burmese and Thai communities put aside their suspicions and came together under a full moon in October to celebrate an ancient religious festival. While the revelry of the coming evening?s festivities is a large part of the celebration, the day of October?s full moon begins on a solemn—and appropriately religious—note. Before dawn, the city?s monks emerge from their monasteries and walk single-file according to the rank of ordination to accept the day?s alms from crowds of devotees..."
Yeni
Source/publisher:
"The Irrawaddy" Vol. 13, No. 11
Date of publication:
2005-11-00
Date of entry/update:
2006-05-01
Grouping:
Individual Documents
Category:
Burmese Buddhism outside Burma
Language:
English
more
Description:
Preserving Burmese traditions in Thailand...
"In 1886 the British finally conquered Mandalay, the historic capital of the last independent Burmese kingdom. San Toe, a servant of the beleaguered King Thibaw and a devout Buddhist, fled the newly colonized city, bringing with him an image of the Buddha crafted by Mandalay artisans. He worked in the logging business as an employee of the Bombay Burma Trading Corporation before settling in the town of Mae Sariang in northern Thailand. There he built a Burmese monastery in 1909 to house his cherished Buddha image.
Historically, the Burmese have viewed the city of Mandalay as a source of pride and an important link to Burma?s rich cultural and religious traditions. The name of the monastery in Mae Sariang, Wat Mandalay, reflects this connection and honors the lineage of the monastery?s central religious artifact—the Mandalay-made Buddha image..."
Yeni
Source/publisher:
"The Irrawaddy" Vol. 13, No. 6
Date of publication:
2005-06-00
Date of entry/update:
2006-04-28
Grouping:
Individual Documents
Category:
Migration from Burma: mixed and general articles and reports, Burmese Buddhism outside Burma
Language:
English
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Description:
"Religious restrictions and visa regulations for foreign monks threaten to put an end to the long tradition of Burmese Buddhism in Thailand...
Upon entering the compound of Wat Pafang in Thailand�s Lampang Province guests are greeted silently by its manicured green lawns palm trees and a golden stupa at the back. Inside the prayer room, centuries-old Buddha images meditate placidly while visitors admire the thick wooden poles covered with gold leaf.
The landscape may be fairly typical of other Buddhist temples around the country but as one of the oldest Burmese temples in northern Thailand, Wat Pafang has had a unique history. But now these temples and their monks are feeling the effects of government regulations passed over a decade ago, leaving the future of Burmese Buddhism in Thailand in doubt..."
Aung Zaw
Source/publisher:
"The Irrawaddy" vol. 10, No. 9
Date of publication:
2002-11-00
Date of entry/update:
2003-06-03
Grouping:
Individual Documents
Category:
Burmese Buddhism outside Burma
Language:
English
more