The Buddha preaching to his disciples.
Written by gipartners
May 24th, 2010
Zimbio.com
Development of Burma
In Burma, Buddhism reached its golden age during the reign of King Anurudh (or Anawrata, BE 1588 -1621 or 1044-1077 AD), when Burma joined for the first time in a country and its capital of Pagan became a major center of Buddhist culture. After the end of the occupation Mongol Kublai Khan (BE 1831-1845, 1287-1301 AD), Buddhism flourished under the reign of new Dhammaceti (BE 2004-2035 or 1460-1491 AD). During the following centuries, the Burmese Buddhism contributed greatly to stability and progress of Buddhism. Some monks came from Ceylon to be reorganized and took the coordination process of returning home. The study of Abhidhamma flourished. Pali texts were translated into Burmese and a large number of scriptures in Pali and Buddhism books were written by Burmese scholars. A council called the Fifth Great Council was held at the Mandalay under the reign of Mindon in BE 2415 (1871 AD) and the nickname was registered ฺ Tipitos 729 marble slabs set at the foot of Mandalay Hill.
British rule from BE 2430-2492 (1886-1948 AD) caused the Burmese a strong sense of nationalism that combines political independence to the protection of the national religion. After independence, national and religious leaders were very active in supporting and promoting the causes and Buddhist activities. In BE 2498 (1954 AD) the government of Burma, in collaboration with the Burmese Sangha invited representatives of all the neighboring countries Buddhists and Buddhist groups in several countries to participate in the Sixth Council which met in Grand Yangon recite and review the text of the Pali scriptures and to celebrate the 2500th anniversary of the passing of the Great Buddha.
Development in Cambodia, Thailand and Laos
From the ruins and objects of art, it is clear that Buddhism must have been introduced in the great kingdom of foun (Funan?)(now Cambodia) at least the 10th century after the Buddha (5th century AD). However, little is known about this first period, except that shortly after this time lost ground to Hinduism flourished under a series of Hindu rulers * of around 7 to the 18th century after the Buddha (2nd – 13th century AD). During this period Brahmanism, Mahayana Buddhism was found to coexist with Hinduism, and at some point before the end of this period was gaining ground on Hinduism. The great king that Buddhism was first confirmed Yasovarman who reigned in the 15th century BE (ninth century AD).
Three centuries later, the foun (Funan?) ancient kingdom was at its peak of power and prosperity under Jayavarman VII, who reigned from BE 1724-1763 (1181-1220 AD). Jayavarman was a devout Buddhist. Trying to follow the Buddhist ideal of the just king, he built many roads, Resthouse 121, and 102 hospitals and other meritorious deeds. The century following the independence of Thailand. This was a real reaction back away from orthodox Hinduism to Buddhism.
After the 18th century BE, however, thanks to the influence of reform of Buddhism in Ceylon during the reign of Parakramabahu the Great, became Theravada Buddhism, first through Thailand and then straight from Ceylon. Within the next two centuries, replaced Hinduism and Mahayana Buddhism and became the national religion of Cambodia. As in Thailand, the traces of Hinduism can be found today only in public ceremonies and customs.
In Laos the history of Buddhism followed the same line as that of Cambodia and Thailand. The Laotians have devoted adherents of Theravada Buddhism since the introduction of Lankavamsa tradition in these regions, and follow the practices that are similar to those of Thailand and Cambodia.
British rule from BE 2430-2492 (1886-1948 AD) caused the Burmese a strong sense of nationalism that combines political independence to the protection of the national religion. After independence, national and religious leaders were very active in supporting and promoting the causes and Buddhist activities. In BE 2498 (1954 AD) the government of Burma, in collaboration with the Burmese Sangha invited representatives of all the neighboring countries Buddhists and Buddhist groups in several countries to participate in the Sixth Council which met in Grand Yangon recite and review the text of the Pali scriptures and to celebrate the 2500th anniversary of the passing of the Great Buddha.
Development in Cambodia, Thailand and Laos
From the ruins and objects of art, it is clear that Buddhism must have been introduced in the great kingdom of foun (Funan?)(now Cambodia) at least the 10th century after the Buddha (5th century AD). However, little is known about this first period, except that shortly after this time lost ground to Hinduism flourished under a series of Hindu rulers * of around 7 to the 18th century after the Buddha (2nd – 13th century AD). During this period Brahmanism, Mahayana Buddhism was found to coexist with Hinduism, and at some point before the end of this period was gaining ground on Hinduism. The great king that Buddhism was first confirmed Yasovarman who reigned in the 15th century BE (ninth century AD).
Three centuries later, the foun (Funan?) ancient kingdom was at its peak of power and prosperity under Jayavarman VII, who reigned from BE 1724-1763 (1181-1220 AD). Jayavarman was a devout Buddhist. Trying to follow the Buddhist ideal of the just king, he built many roads, Resthouse 121, and 102 hospitals and other meritorious deeds. The century following the independence of Thailand. This was a real reaction back away from orthodox Hinduism to Buddhism.
After the 18th century BE, however, thanks to the influence of reform of Buddhism in Ceylon during the reign of Parakramabahu the Great, became Theravada Buddhism, first through Thailand and then straight from Ceylon. Within the next two centuries, replaced Hinduism and Mahayana Buddhism and became the national religion of Cambodia. As in Thailand, the traces of Hinduism can be found today only in public ceremonies and customs.
In Laos the history of Buddhism followed the same line as that of Cambodia and Thailand. The Laotians have devoted adherents of Theravada Buddhism since the introduction of Lankavamsa tradition in these regions, and follow the practices that are similar to those of Thailand and Cambodia.
4 comments:
THE ESSENCE OF Buddha 's Dhamma
The boudhha means the enlightened one or the exalted one.
Any person,who wakls on the path of DHAMMA shown by the BUDDHA and fully purifies his mind from craving and eversion, becomes enlightened . The BUDDHA has rpeatedly said that he is only guide ans not a liberator. Every person has to liberate himself.
Every person seeking cessation of suffering has to work out his own salvation. No power in the universe can liberate a person unless the person himself walks on the path of DHAMMA. The BUDDHA is also Known as TATHAGAT, TATHAGAT means one who relizes the ultimate truth by walking on the path of DHAMMA step-by-step. TATHAGAT also means one thus comes or one who thus goes.
Any person who walks on this path can become TATHAGAT and experiences the nibbanic peace. The GODHOOD.ARHAT, MAHASTHVIR all these are states of mind. As the mind becomes purer and purer, one archieves higher and stages of liberation from defilement of craving and aversion. He generates love,peace,compassion,friendship,fraternity,forgiveness and equanimity towards all beings. the BUDDHA taught the path to archieve the highest bliss by perfecting ten paramis or virtues or merits viz:
1, DANA ( virtue in alms-giving ) 2 SILA ( morality ) 3 NEKKHAMMMA ( renunciation ) 4 PANNA ( wisdom ) 5 VIRIYA ( perserance )
6 KHANTI ( forbearance ) 7 SACCA ( truthfulness ) 8 ADHITTHANA ( dermination ) 9 METTA ( all embracing love ) 10 UPEKKHA ( equanimity ).
By S K MONOHA of Cambodia.France
S K MONOHA, you have enlightened us very clearly about the Buddha's teachings. Through your explanations, i think a lot of Buddhists and non-Buddhists will begin to appreciate Buddha's teachings more than ever. Thanks for sharing your thoughts.
WHAT IS BUDDHISM ?
Buddhism is the most profound and wholesome education directed by the Buddha towards all people.
The content in Shakyamuni Buddha's forty-nine years of teaching describes the true face of the life and the universe. Life refers to oneself, universe refers to our living environment. The Teachings directly relate to our own lives and surroundings.
Those who posses a complete and proper understanding of life and the universe are called Buddhas or Bodhisattvas. Those who lack the understanding are called worldly people.
Cultivation is changing the way we think, speak,and act towards people and matters from an erroneous way to proper way.
The guideline for cultivation is understanding is without delusion, proper views is without deviation,and purity is without pollution. This can be achieved by practicing the three Learnings of self-discipline, concentration, and wisdom.
The three basic Conditions are the foundation of cultivation and study.
When interacting with people,accord with the Six Harmonies, and when dealing with society, practice the Six Principles. Follow the lessons taught by Universal Worthy Bodhisattva and dedicate one's mind to everlasting purity and brightness. These complete the purose of Buddha's Teaching.
By: S K MONOHA Of Cambodia.France
Does Buddhism answer the 'why' we are here on earth in the first place? (purpose)
It answer the 'why' we suffer and seek the solution to over come those sufferings by eradication of desires.
If I could answer my own question: The purpose of men/women are to be release from suffering from evil desires, (whatever that may include) Well, that doesn't seem to be a satisfactory answer. There has to be a greater purpose for man than just to be able to escape the suffering of life on earth.
Getting an education and having a better life seem to be the pursuit of most intellects--that doesn't answer the question still.
Striving to be a better human being by treating everyone with respect and honor...still, that does not answer the question of the purpose of man on earth...?
Have you got an answer Monoha?
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