泰国佛教概况

泰国佛教历史悠久。自十三世纪至今,佛教一直是泰国国教;它在泰国的政治和社会生活中占有重要地位,对泰国的历史和文化发生了持久而深远的影响。泰国宪法规定,国王必须是佛教徒,并且是佛教最高赞助者。拉玛六世(1910—1925)制订的泰国三色国旗,其中红色象征人民和国家,白色象征佛教,蓝色象征王权。泰国文化,富有佛教色彩。佛教寺院,是早期泰国的文化教育中心。泰国的每个男子,一生中必须出家一次,王族也不例外。     

入世之风:《现代僧伽》视野下的民国佛教改革

民国时期,佛教界掀起了一股改革的浪潮,有强烈的入世倾向。厦门南普陀寺创办的《现代僧伽》杂志是当时众多宣扬佛教改革刊物中的杰出者,产生了较大影响。《现代僧伽》的发起人、编辑者皆是改革派人物,其创刊目的也是为了推动佛教改革。从刊发的文章来看,佛教改革的急迫形势、佛理的革新与僧才的培育等都是《现代僧伽》极力传播的内容。     

太虚大师僧伽教育思想的时代意义

正太虚大师(1890-1947)是中国近代佛教改革运动的重要人物,他的僧伽教育思想,是针对当时中国佛教僧伽教育的流弊提出来的,具有很强的针对性和实践性,至今仍有其不可忽视的时代意义。一、太虚大师僧伽教育思想的针对性如所周知,清末民初出现的"僧伽教育",本是中国佛教界为应对当时"庙产兴学"风潮及各种来自社会对佛教的诟病所提出的一项举措,有其值得肯定的一面。但是,其兴办僧伽教育的目的,     

太虚大师的建僧思想

太虚大师的建僧思想如吉太虚大师“志在整理僧伽制度，行在瑜伽菩萨戒本。”因此，建立健全的僧伽制度，举办完整的僧教育，培养能住持现代佛教的僧伽人才，是大师改革佛教的一项重要内容。本文拟对大师有关这方面的设想和实践活动作简单介绍。一、关于僧教育的构想与实践...     

高科技与寺院僧团 “无锡开原寺·互联网+时代的宗教生活”系列之四

正在与高科技结缘的佛教教育探索中,无锡开原寺一直追求创建"互联网+智慧寺院"。除了积极建立佛教网站论坛发展佛教教育之外,还将佛教教育提升到弘扬中华优秀传统文化的高度之上,做出了在公共教育探索中的大胆尝试。一、高科技与僧团管理长久以来,僧伽的管理都是寺院管理中重要的组成部分,当代寺院一直遵循佛门戒律结合当今人间佛教的理念,坚持佛制戒律,祖立清规,以僧为本,并试图运用现代管理方法和技术来探索僧伽管理的可行之道。以现代化管理模     

动荡的斯里兰卡

斯里兰卡是南传佛教的大本营,僧伽罗人自称他们的楞伽岛是“法之岛屿”。上一世纪的五十年代,当世界各地的佛教徒为纪念伟陀诞生250O年而举行庆典时,南传佛教国家掀起了佛教复兴的热潮。从那以后,半个世纪过去了,现代化的发展趋势、国际政治风云的变换,给这些古老的佛教国家留下了什么影响呢?本期《佛教文化》选载了一篇文章,希望向读者介绍斯里兰卡现实的一个重要方面。斯里兰卡也许是亚洲最为温和的佛教国家。美国《国家地理》杂志的记者维西林德1997年在斯里兰卡呆了一个多月,他在那里访问了各种各样的斯里兰卡人,从泰米尔的黑虎敢死队员到政府官员。文章向我们提出一个问题:对于一个古老的佛教国家,现代社会发展的终极意义在哪里?在此进程中如何保存民族传统?宗教的精神价值在现代社会如何估量?佛教如何应对现代的困惑?本文发表于1997年元月号。它真实地感性地再现了楞伽岛上的经济政治现实和宗教种族的冲突。当然有的情况在2003年的今天已经有了变化,例如,结束僧伽罗人与泰米尔人之间战争的曙光已经看得见了。我们相信:一个信奉佛教的热爱和平的伟大民族,终会翻过晦暗的一页,走向光明的未来。     

宗性副会长会见缅甸昂山禅师一行

正本刊讯9月2日下午,宗性副会长在北京广济寺怀远堂会见缅甸昂山禅师一行,宾主进行了亲切友好的交流。会见中,宗性副会长指出,汉藏南传三大语系都是传承佛陀的教法,随着现代交通通讯科技的高度发达,在全球化浪潮下,国际佛教交流频繁,对话越来越多。他简单介绍了当代中国佛教发展概况,以及我会近期接待缅甸国家最高僧伽委员会代表团的情况,指出,中国三大语系佛教与缅甸佛教     

高科技与寺院僧团 “无锡开原寺·互联网+时代的宗教生活”系列之四北大核心CSSCI

一、高科技与僧团管理 长久以来,僧伽的管理都是寺院管理中重要的组成部分,当代寺院一直遵循佛门戒律结合当今人间佛教的理念,坚持佛制戒律,祖立清规,以僧为本,并试图运用现代管理方法和技术来探索僧伽管理的可行之道。以现代化管理模式和信息化技术进行僧伽的管理,实时的网络在线监控,不光精简了僧伽的冗杂事务,而且可以实现有效的监督,促进僧伽的修行。无锡开原寺运用现代科技进行僧伽管理的实践就是如此。     

论中泰两位禅者的禅法与道风

当代中国和泰国有两位禅门宗匠,影响佛教发展至深至巨,中国的虚云老和尚遐龄120岁,是民国四大师之一。泰国的佛使比丘今年85岁,弘法度众无日不有,被尊为泰国今日第一高僧。两者都是值得效法学习的对象,这是本文撰写的一个动机。南传佛教国家到底有没有禅法?若有,与中国禅法有否不同?一般人总认为南传佛教国家只有小乘教法,并无大乘,更无中国所独有的禅法。事实是否如此?值得我们进一步探索,抱着作南北传佛教融合的尝试,     

佛教与世界性危机——在第12届“联合国卫塞节”国际佛教大会上的发言北大核心

（2015年5月28日）尊敬的摩诃拉查芒克拉瞻大长老,尊敬的梵智长老,各位长老、各位法友：首先,我代表中国佛教代表团对为期3天的第12届＂联合国卫塞节＂国际佛教大会在久负盛名的摩诃朱拉隆功大学召开表示热烈的祝贺!这次大会得到泰国政府与泰国僧伽委员会的大力支持,由摩诃朱拉隆功大学主办,有来自世界80多个国家和地区的1000多位佛教代表参加这次大会。     

Political Buddhism and the Modernisation of Thai Monastic Education: From Wachirayan to Phimonlatham (1880s–1960s)

This article focuses on the transformation of monastic education in Thailand through its modernisation from the 1880s to the 1960s. During this period two of the country's most prominent monks rose to power: Wachirayan of the Thammayut (Dhammayutika) branch of the Sangha and Phimonlatham of the Mahanikay (Mahānikāya) branch. The former was at the height of power in the late nineteenth/early twentieth century and the latter in the mid twentieth century. Through my examination of monastic education during these two periods, taking the influence of these two important monks as case studies, I argue that Sangha education is not just the inherited knowledge transmitted down the generations to monastic learners for religious ends and the preservation of Buddhism. Rather I show how political discourse can transform monastic education. Temporal and ecclesiastical politics have shaped, dominated and reformed Thai monastic education. This process has altered expectations—on the part of Thai Sangha as well as the laity at elite and popular levels—of what should be learned by monks. Here we shall see how Pali, vinaya (monastic discipline), abhidhamma (Buddhist philosophy and metaphysics), meditation and modern Western-derived subjects became prominent in Thai monastic education at different periods in the broader national and international contexts. This means that both the scope and arena for critical thinking are heavily determined by factors that are not solely religious by nature. Put another way, critical thinking has not been a priority in an intellectual arena dominated by political agendas and has been strongly curtailed by those agendas.     

Heresy and Monastic Malpractice in the Buddhist Court Cases (Vinicchaya) of Modern Burma (Myanmar)

Over the past four decades, Buddhists in Burma, mainly monks, have been brought before Sangha courts charged with heresy, adhamma, and malpractice, avinaya, under the jurisdiction of the State Sanghamahanayaka Committee. This body, established under General Ne Win in 1980, oversees the regulation and conduct of the Sangha. The religious courts that try these cases have the backing of state law enforcement agencies: failure to comply with their judgements is punishable by imprisonment. A guilty verdict has been passed in all seventeen cases to date. There is no opportunity of appeal. The system not only protects Burmese Buddhism against corruption, but also stifles innovation and dissent. These cases, not previously discussed in scholarship outside of Burma, are significant for understanding the power of the State over the Sangha as well as the conservatism and antisecularism of Burmese Buddhism, which have set it at odds with the relativist approaches of modern, global Buddhism.     

Constructions of Buddhism: autobiographical moments of Western monks' experiences of Thai monastic life

This article explores the autobiographical writings of Western monks living in Thailand in the light of scholarship on modern and Western Buddhism to understand their constructions of Buddhism. I explore Western monks' understanding of Buddhism before leaving for Thailand, their experiences of integrating into Thai Buddhism, and their lives after returning to their home countries. Their constructions consist of Buddhism as a scientific, rational tradition focused on the practice of meditation. These constructions are challenged during monastic life in Thailand and further problematized when reintegrating into their home countries. I find that they encounter challenges incorporating monasticism into Western countries and may choose lay life—reflecting the trend of laicization in Western Buddhism. I conclude that their constructions of Buddhism conceived in Western countries affect their experiences in Thailand and afterwards.     

Hampstead Buddhist Vihāra1

The author offers a brief history of the Hampstead Buddhist Vihāra, a residence and Dhamma centre purchased by the English Sangha Trust (EST) as part of a strategy to establish an indigenous British bhikkhu Sangha. Drawing on official publications of the EST, other contemporary documents and personal reminiscence, the narrative runs from the initial founding through to the sale of the properties accrued, leading to the establishment of rural monastic residences and retreat centres including Chithurst Forest Monastery and Amaravati. The activities of the HBV, including ordinations and publications, are also reviewed, the whole offered as documentation of details of one of the early attempts to establish the Sangha in the West.     

Mindfulness in Context: A Historical Discourse Analysis

‘Mindfulness’ has become a buzzword, yet its meaning and origins have received relatively little critical consideration. This article places the current ‘mindfulness movement’ in context, examining the evolving discourse surrounding the concept of mindfulness. Through the first systematic etymology of the term, drawing from old Western and Buddhist writings, contemporary psychology and popular media, it is established that the contemporary understanding of mindfulness has been substantially simplified and divorced from its origins. However, quantitative data suggests that this manoeuvre was essential for the mainstreaming of the concept. Moreover, the resulting momentum has stimulated a new and dynamic discourse about the relationship between ‘secular’ mindfulness and Buddhism, sparking questions about ‘McMindfulness’, ‘stealth’ Buddhism and cultural imperialism. Therefore, this article argues that the recontextualisation of mindfulness created the scaffolding that supported the emergence of a deeper and more meaningful conversation about its implications for Buddhism and society that we see today.     

Buddhism in Russia: challenges and choices in the post-Soviet period

This paper considers the position of Buddhism in contemporary Russia, with a focus on the three national republics where Buddhism is historically practised: Kalmykia, Buryatia and Tuva. I provide a brief overview of the history of Buddhism in each of the three regions. Turning to the current situation, I then review religion–state and intrafaith relations within Russia’s Buddhist republics. Of particular interest are the politics surrounding the pastoral visits of the 14th Dalai Lama to Russia. Since his last visit in 2004, the Russian government has consistently denied solicitations for visas for the Dalai Lama. I draw on interviews and focus groups conducted in Kalmykia and surveys from both Kalmykia and Buryatia to underscore the importance of such a visit both to Buddhists in these republics and to the larger Buddhist community in the Russian Federation. The paper concludes by reiterating the Dalai Lama’s opinion that Russia and Russia’s Buddhists will play a pivotal role in the development and preservation of Buddhism as a religious tradition.     

The contemporary lay meditation movement and lay gurus in Sri Lanka

This article examines the lay meditation movement occurring in contemporary Buddhism in Sri Lanka. The lay meditation movement represents a different perspective from the nationalistic Sinhala Buddhism that has dominated the discourse in the wake of the intractable ethnic conflict in the country. The lay meditation movement reflects the contemporary ferment in Buddhist discourse among the laity. One of the key themes in this movement is the privileging of experience because it gives the lay groups authority to challenge contemporary orthodoxy and it has empowered a new class of spiritual leaders, the lay gurus. Paraphrasing Stirrat, we can say that these lay gurus are leading the lay meditation movement towards ‘a series of different interpretations of what it means’ to be a Buddhist today. In its overall effect the lay meditation movement not only reconstructs what it means to be a Buddhist today but also points in the direction of establishing new forms of sectarianism that could be considered to be ‘new religious movements’ under the umbrella of Buddhism.     

Elective Affinities: The Reconstruction of A Forgotten Episode in the shared history of Thai and British Buddhism – Kapilavaḍḍho and Wat Paknam

The article discusses the first attempt to establish an independent bhikkhu-sa?gha in England in 1956 and the reasons that this initial attempt failed. The account draws on testimony from George Blake, one of the monks ordained under this initiative. After a short contextualization of the situation in which Blake met with Buddhism in London, there follows a further discussion of two issues on which his evidence sheds fresh light: the falling out of the British monk Kapilava??ho with Luang Por Sodh (Phra Mongkolthepmuni), the abbot of Wat Paknam in Bangkok; and the move away from the teaching of the so?asakāya meditation at the English Sangha Trust in London.     

Religion as practices of attachment and materiality: the making of Buddhism in contemporary London

This article aims to explore Buddhism’s often-overlooked presence on London’s urban landscape, showing how its quietness and subtlety of approach has allowed the faith to grow largely beneath the radar. It argues that Buddhism makes claims to urban space in much the same way as it produces its faith, being as much about the practices performed and the spaces where they are enacted as it is about faith or beliefs. The research across a number of Buddhist sites in London reveals that number of people declaring themselves as Buddhists has indeed risen in recent years, following the rise of other non-traditional religions in the UK; however, this research suggests that Buddhism differs from these in several ways. Drawing on Baumann’s (2002) distinction between traditionalist and modernist approaches to Buddhism, our research reveals a growth in each of these. Nevertheless, Buddhism remains largely invisible in the urban and suburban landscape of London, adapting buildings that are already in place, with little material impact on the built environment, and has thus been less subject to contestation than other religious movements and traditions. This research contributes to a growing literature which foregrounds the importance of religion in making contemporary urban and social worlds.