By Donald K. Swearer
This publication is a notable synthesis and empathetic interpretation of Buddhism in Southeast Asia. No different unmarried booklet fits its intensity and breadth, or its stability among scholarly interpretation and delicate first individual portrayal. the writer focuses his research on Theravada Buddhism in Southeast Asia as a dynamic, advanced approach of proposal and perform imbedded within the respective cultures, societies, and histories of Burma (Myanmar), Thailand, Laos, Cambodia, and Sri Lanka. The ebook discusses 3 precise yet interrelated features of the program: the preferred culture by way of paradigms of perfect motion, rituals, fairs, and rites of passage; Buddhism as civic faith when it comes to King Asoka because the paradigmatic Buddhist monarch, cosmology and kingship, and Buddhism and the fashionable kingdom country; and glossy variations of the culture when it comes to the altering roles of the monk and the laity, sleek reform pursuits, and Buddhism within the West.
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Extra resources for The Buddhist World of Southeast Asia, Second Edition
The second day of the celebration focuses on preaching the story of Prince Vessantara. At the entrance to the monastery lay devotees construct a “forest gateway” from banana tree stalks. They may also demarcate a path to the assembly hall with a “royal fence” (Thai, gV_VlVi), which is named for the mountain where Prince Vessantara’s hermitage was located. The pathway may be constructed in the form of a maze or labyrinth, suggesting that Vessantara’s selfless generosity confounds conventional expectations and that concentration and effort are required to attain such moral perfection.
The Buddha performs several miracles, but forbids his disciples to do so without first seeking his permission 23.
Reciprocal exchange emerges from the donor-recipient relationship found in meritmaking rituals. The layperson-donor offers material gifts for the benefit of the monastic order. In return, the virtuous power of the sangha engenders a spiritual reward of merit (ejV), thereby enhancing the donor’s balance of kamma/karma, which in turn, affects the status of the person’s rebirth on the cosmic scale. All ritual situations, in which presentations are made to the monastic order, function in this way.