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Missionary history
Southern Buddhist monk
Southern Buddhist temple
(1) According to the traditions of the Southern Theravada Buddhist countries.
(2) There is no consensus among modern scholars on the date of the greatest Ashoka in Indian history.
(3) According to the Chinese "Book of the Holy Points", it is said that after the extinction of the Buddha, when the monks settled down in the first rainy season, they put a dot on the end of the book to mark the year of the extinction of the Buddha, and by the seventh year of Xiao Qi Yong Ming (489), a total of 975 points were achieved.
In the first year after his death, it was his first disciple
Mahagaya
He summoned five hundred elders to Rajshasa, the capital of Magadha, and with the assistance of King Acharya, recited the teachings that the Buddha had spoken during his lifetime. This assembly divided the teachings recited at that time into two main categories: Vinaya (precepts) and Dharma (Dharma). The Dharma has been compiled into five episodes, the "Dharma".
Long part
", "The Middle", "The Middle"
Corresponding part
", "Zengzhi" and "Xiao Bu". After compiling these scriptures and precepts, some teachers were assigned to teach their disciples, so that they could be preserved by oral instruction from generation to generation. Buddhist history calls this the first "gathering." The so-called "assembly" means chanting together or gathering together, that is, the disciples of the Buddha gathered together, recited and verified the scriptures that the Buddha had said but had no written records at that time, and systematically determined them.
About a hundred years after the destruction of the Buddha,
The bhikshu Sangha
He still lived the simplest life in accordance with the precepts laid down by the Buddha, basically begging for food, dictating the Buddha's teachings to his disciples, who passed them on from place to place and continued to preach the four Noble Truths,
Eight righteous paths
The five aggregates, the twelve causes and other laws, strictly adhere to the precepts, and live in harmony, regardless of faction.
A hundred years after Buddha Nirvana, during the reign of the Magadha king Karoa Hoka (commonly known as Black Ashoka), there was a split within the Sangha. The main reason for this is the divergence of views on the precepts. It is said that at that time the eastern bhikkhus based in Vaishai practiced something contrary to the original teachings, and the western (Morahara) Yesha Bhikkhus objected to this and invited seven hundred elders from the East and the West to hold a second gathering at Vaishai, called "Seven hundred Gathering" in terms of number and "Vishai Gathering" in terms of location. The results of this meeting declared the ten points in dispute to be against the precepts, the so-called "ten things illegal." The majority of the monks in the east, however, did not agree with this resolution, because it was decided by these senior elders of high status, and they had no choice but to gather in another place, also by means of chanting, and to revise the precepts, to withdraw from the main body of the original order, and to form their own sect, which, because of their large number, was called the "mass sect." In this way, the Sangha openly split into two groups, the "mass Ministry" and the "Theravada", each doing its own thing.
During the reign of King Ashoka
More than two hundred years after the extinction of the Buddha, during the reign of King Ashoka, the most famous in Indian history, many non-Buddhists came to the Sangha to share these alms, and their behavior was relaxed, contrary to the teachings of Buddhism. The result is that those bhikkhus who are pure in their behavior and truly believe in Buddhism do not want to associate with those who are not behaving properly. It is said that there were no religious ceremonies such as "Busa" and "Self-indulging" held in the royal temple in Hwathi City for seven years. When Ashoka heard of this, he was shocked and invited
Makihara Ko Disu
The elders came to the capital city of Fahrenheit, helped purify the sangha, and gathered a thousand elders for a third assembly, where they recited the main components of the Sutra in a more complete manner.
These missions, each composed of a famous preacher and four other elders, could not only spread the Dharma, but also establish new bhikkhus sangha. The mission to Sangha (present-day Sri Lanka), led by Mahendra, son of King Ashoka, with four elders and a novice, arrived in the country during the reign of Devanamvaya Disha (250-210 BC). After that,
Mahendra
His sister Sanghamitra was also sent to Sri Lanka, where he founded the Bhikshuni Sangha, and took a seedling from the Bodhi tree under which the Buddha Gaya Buddha sat to attain enlightenment and planted it in the Great Temple garden, where it still exists today and is regarded as one of the national treasures. Since then, there has been Buddhism in Sri Lanka.
The Tripitaka sutras introduced by Mahendra into Sri Lanka were part of the Theravada of the separate doctrine, but were still circulated by traditional methods of memorization. Because of the internal unrest that sometimes occurred in the country, the elders of the order realized that it was a risky business to rely only on some people to preserve the scriptures by the unreliable method of life memorization. As a result of this consideration, in the first century BC, during the reign of King Vadogamuni Abaya (101-77 BC), the elders held an important assembly at the Alu Temple in the Matley region of central Sri Lanka, presided over by Rajartha, attended by five hundred elders, reciting the Tripitaka of the Theravada. He decided to preserve the three Tibetan classics, which had been passed on orally, in Pali script for the first time. According to Northern Buddhism, around the first century,
King Kanisecah
The fourth gathering took place at Jamimiro.
When Vadogamni Abaya built a great temple of Dauntless Hill, dedicated it to Mahadesu in the temple, he led five hundred disciples out of the temple and went to Dauntless Hill to set up another sect. Thus, for the first time in the history of Buddhism in Sri Lanka, it was divided into two schools: the Great Temple and the Dauntless Mountain. (Middle) When King Mahashana built a temple of only Dolin, dedicated to this school of Khuzodi Shu, they centered on the temple and became known as Only Dolin School. Thus, the Sri Lankan sangha was divided into three groups. However, the elders of Daundaishan and Chidorin Temple have their own interpretations of the Sutras, and their interpretations of certain chapters of the Sutras are somewhat different from the interpretations made by the monks of Tai Monastery.
It turned out that the ancient Sinhalese monks had written many notes in Sinhala, because other countries where Theravada Buddhism was popular did not understand Sinhala, so these notes - mainly the works of the big temple. Kyaw Yin wrote important commentaries on the Pali Tripitaka scriptures based on the traditional thought and theory of the Tai Monastery School, and wrote a famous book called "The Pali Tripitaka".
The doctrine of pure Tao
Systematically discuss the essence of the three Tibetansand the thinning of righteousness. He had a great influence on the long-term spread of Theravada Buddhism in the South.
For example, in 1361, the monk King of Ceylon was invited by the then King of Siam to establish a sangha in his country, and the Sangha he founded played a very important role in Siam for about two hundred years. In 1425, bhikkhus from Burma, Siam, and Cambodia came to Ceylon to study the Sutras and be ordained again at Caruliyah. After their return, they established religious organizations in their own countries, modeled after the Ceylon Sangha. In 1476, a religious mission from Bago visited Ceylon, and a number of Burmese monks were ordained at Garilya. After their return, they also established a religious organization called the Sangha Sangha (see "Sangha Sangha").
A brief history of Ceylon
"). in
Eleventh century
In the 12th century, Sri Lanka suffered frequent foreign invasions, and Buddhism declined. By the 18th century, the religious form of Ceylon Buddhism had all died out, the temples were all turned into ruins, there was not even an official monk, there was no Canon, this was the most desolate period in the history of Ceylon Buddhism! It was not until 1750 that Siam asked to send bhikkhus to Ceylon to preach, and won the sympathy of the King of Siam and sent a delegation of ten bhikkhus, headed by Uppari. From then on, the Sangha were rebuilt, the pagoda was rebuilt, and the Buddhist culture gradually re-emerged in the mountains, which was also the beginning of the Siamese Sangha in Sri Lanka. In 1802, Mahagrova Nunavemanradisu was introduced into the Bhikchu sangha from Burma under the name
Oman
The Ropolo School. In 1865, Apanghavanta Gyitashava sent from Burma a bhikchu sangha called
Lanman
Covert.
The Southern Theravada Buddhism of Ceylon and the Buddhist cultural exchange in China had a special relationship very early on: in about 410, the Dharma Manifestation of China visited
Shizi State
, in
Dauntless Mount
After living for two years, his travels described the capital of Ceylon at that time, the people's feelings and the grand situation of Buddhism, which provided very valuable historical information for future generations, and also added light to the history of Ceylon and Buddhism, which was highly revered by the Ceylon people. The ordination of the Chinese bhikshunis in the two groups begins with the enlightenment. The Bhikshuni sangha was passed down in Ceylon for more than a thousand years and died out in about the eleventh century, and since then, the countries where the Southern Theravada is prevalent have not yet recovered qualified Bhikshuni sangha. The Pali text written by Kyaw Yin in Ceylon in the early fifth century
Good to see the Ruvibasha
About the late fifth century, it was introduced into China and translated into Chinese for circulation. At that time in China, the "Book of the Holy Points" spread the Buddha's destruction of the age, which was also introduced with this book.
As mentioned earlier, there have been four important assemblies of Theravada Buddhism in the South, but according to various historical records, there have been many minor assemblies, constantly revising their scriptures. In addition, there were two important assemblies. According to Burmese accounts, in 1871, King Minthong (or Manthong) (1853-1878) convened the fifth congregation of Theravada Buddhism in Mandalay, attended by 2,400 people, and re-read it over three years
The Pali Canon
. At the same time, a tallinn was built, called the Ancient Dao Tuo Stone Sutras (said Kuto Dao Sutras collection tower), with one piece in each tower
stele
Each stone tablet was engraved with a Buddhist sutra, and the newly proofread Pali Tripitaka was all engraved on 720 stone sutras, so that the Buddhist scriptures could be preserved for a long time. From 1954 to 1956, the Burmese government was in the capital
Rangoon
The sixth largest gathering in the history of Theravada Buddhism, attended by Myanmar, Thailand, Sri Lanka, Cambodia,
Laos
, India,
Pakistan
Two thousand and five hundred elders of these countries, according to various editions of each country, carried out a very rigorous collation of the three classics of the Pali Sutra, law, and Treatise, and decided to publish all the collated classics one after another as the most authoritative new edition of the Pali Canon in the modern world. This is a major achievement of the cooperation between the Sangha communities of the Southern Theravada Buddhism in the modern history.
Southern Buddhism is also known as Southern Buddhism and Southern Theravada. It refers to Buddhism spread in South Asia. Buddhism distributed in South Asia can be divided into four categories: (1) Southern Theravada Buddhism distributed in Sri Lanka, Myanmar, Thailand, Cambodia, Laos and other countries. (2) The hybrid Buddhism, which arose in Vietnam and mixed with Confucianism and Taoism. (3) Buddhism practiced by the Jiliang ethnic group, which once flourished in Cambodia. (4) Java,
Sumatra
, the Malay Peninsula and other places
The South China Sea
Buddhism.
Of the four categories listed above, only the remains of art remain in the third and fourth categories. The second category belongs to the Chinese Buddhist system. The first type is also called Pali Buddhism, and most of this system is based on Pali scriptures. The so-called Southern Buddhism mainly refers to this system.
In the third century BC,
Asoka
He sent his son Mahendra Elder to introduce native Indian Buddhism
Ceylon
This was the beginning of Ceylon Buddhism. In the first century BC, Ceylon Buddhism split into
Taesa school
with
The Dauntless Mountain Temple School
. In the third century, the Daunshan Temple school split into the South Temple school. Among them,
Taesa school
It is regarded as the orthodox of Ceylon Buddhism. In the fifth century, there were great commentaries such as Kyaw Yin and Damopolo.
In other countries, Buddhism was introduced to Burma after the fourth and fifth centuries, but the adoption of southern Theravada Buddhism began in 1058 during the reign of King Anuttar. After the 12th century, Thailand began to accept Theravada Buddhism. In 1361, the Sinha leader of Ceylon was welcomed into Thailand to preach to the king of Thailand. As for the acceptance of Theravada Buddhism in Cambodia and Laos, it began after the Thai conquest in the 14th and 15th centuries.
Southern Buddhism believes that mantra belongs to "abstinence and abstinence", and can not break away from troubles, nor free from life and death.
Perhaps the closest thing to a ritual is the Gamma performed by the Biku Sangha. However, anyone who has studied the law knows that the Gamma is not a ritual, it is a democratic voting meeting within the Sangha. Of course, in today's south
Upper seat
In the diocese, there are also rituals such as wishing holy water, wishing charms, 繋 sacred thread, etc. However, these are only the products of Buddhism influenced by the residual customs of ancient Brahmanism, local folk beliefs and the worship of ghosts and gods during the spreading process, and do not belong to Theravada Buddhism in the strict sense.
Southern Theravada Buddhism conducts meditation in strict accordance with the line of discipline and wisdom.
quit
Precepts for family members are five precepts, eight precepts and ten precepts
227 precepts for monks.
set
There are a total of 40 kinds of stops, namely: ten times, ten impurity, ten random thoughts,
Sibrahmandra
Four colorless, a thought, a difference.
The earth, the water, the fire, the wind, the green, the yellow, the red, the white, the light, and the emptiness are ten times.
Swelling, bruising, pus rotting, breaking bad, eating mutilation, disorganization, chopping and disaggregation, blood application, insects gathering and bones are ten unclean.
Buddha's mind, Dharma's mind, Monk's mind, precepts' mind, Renunciation's mind, Heaven's mind, death's mind, body's mind, life's mind, and silence's mind are ten thoughts.
Kindness, compassion, joy and renunciation are the four braves.
Empty infinity, knowledge infinity, no place, non-want non-want place for four colorless.
Think about it when you are tired of eating.
Four differences are one difference.
hui
From the practice of worldly wisdom to the emergence of worldly wisdom, a meditator has sixteen kinds of worldly wisdom, which are called sixteen worldly wisdom, namely: name and color recognition wisdom, tolerating wisdom, thinking wisdom, birth and death, evil and destruction, fear and emergence of wisdom, suffering and suffering, disgust and separation, desire to release wisdom, examining and observing wisdom, acting and leaving wisdom, conforming wisdom, caste wisdom, Tao wisdom, fruit wisdom, and introspection wisdom.
Among them, the one that can cut off troubles is Tao wisdom. After the birth of Tao wisdom, the corresponding holy fruit is realized. Tao wisdom and fruit wisdom belong to worldly wisdom.
According to a list of the origins of a sect, which is attached to Chapter 6 of the 2,500 Years of Buddhism:
┌ -- -- -- -- -- -- -- ┐
Theravada Mass Department
Chrysene ————┼———— emphatically ————┴———— her viewpoint
Theravada calf subdepartment snow mountain subdepartment chicken Yin department one
│ │ (Takaku Riko) (Said to be born)
│ │ ├—————┬———— mou
│ │ The system of mountainous ministry of much news department said false department
│ │ Viewpoint -- ┴ -- ┬—————┬————┐
│ │ Higashibu West Hill, Wangsan Hill, Uiseung Hill Hill
│ │
│ │ (Kitayama Sumibe)
│ ├————┬————┬———— gp
│ The upper part of the law Xianzhou part of the positive part of the dense forest mountain
├————————————— viewpoint ————— practitioner
Separately said the ministry (Theravada) said everything has a ministry │ the ministry of longitude
└ —————┬———— emphatically └ -- ┘ chrysene -- doctor
The Theravada Department of drinking light Department of transforming Earth Department │ Dharma-Tibetan Department
│ └————————┘
├ -- -- ┬ -- --, ┐
Daji Ministry Dauntless mountain ministry only Dolin ministry
Because the legends of each sect are different, the interpretation of the origin of the sect is also different. This is only a brief account of the origin of the Southern Theravada (see the original Buddhist entry for a version based on the original Buddhist inquiry). According to this table, the origin of the Southern Theravada is clear. Buddhism was initially split into the Theravada and the Mass Ministry, and later, because the Theravada adopted a "separate" attitude toward Buddha teachings (thinking that Buddha teachings and interpretation of Buddha teachings should be treated separately), it was also called "separate teachings".
[2]
. This view was already prevalent during the reign of King Ashoka. King Ashoka is said to have asked the bhikkhus: What is the Buddha's cloud? Answer: The Buddha said it separately. All the bhikkhus have said so, and the king asked the Great Dei: Do Buddhas say respectively? Answer: If the King ("
Good to see the Ruvibasha
"Volume II). Ashoka purified the Sangha according to this saying, and the emperor had to choose a thousand people from among the speakers to hold a third assembly. by
Mahendra
introduction
Shizi State
Buddhism is the doctrine of this system. Therefore, the Southern part of the Theravada also called itself "respectively said the seat." After the southern transmission of this line of Buddhism, the big temple has always been the orthodox. The said Southern Theravada Buddhism is actually the Buddhism with the big temple as the orthodox one.
The name of a monk
For a layman to become a monk and join the sangha, it means giving up his home life because of his faith and focusing on spiritual practice. This change in appellation was reflected in the abandonment of the family name and the adoption of the legal name.
When the Buddha lived in the world, the ritual of becoming a monk was relatively simple, only the Buddha himself said to the would-be monk: "Good come, bhikkhu." He shaved his hair, put on his robes, and received full precincts. "
Good to see the Ruvibasha
According to the book, 1,341 people were given precepts in this way. These people are called "Good Bhikkhus".
Within the Sangha, they still use the names they used at home, such as Sariputra, Maudhara, etc. At that time, the great disciples of the Buddha had begun to be called by their place of birth as a sign of respect, for example, Maudhara was also called "Kurita" (ancient Indian place name, birthplace of Maudhara).
Later, the number of monks increased, and the teachings were given by the disciples of the Buddha, so the names of the Dharma began to be given by the monks. In Zengyi Ahan, there is a saying that "four rivers enter the sea, no longer have the river name, and four family names are monks, all of which are released seeds". During the Eastern Jin Dynasty of China, Dao 'an first advocated that all monks should take the surname "Shi", and the first name should be given to the counsellors. Since then, the Dharma names of Buddhist disciples in Han Dynasty have been formed from this, such as Shadaoan, Shufa Cloud and so on.
In Sri Lanka and other southern Theravada Buddhist countries, the Buddhist name consists of two parts: the first name is the birthplace of the monk, and the second name is given by the priest, such as Walpola Rahula (the former is the birthplace of the monk, the latter is the dharma name); Another example: Kualalumpur Dhammajoti (Kuala Lumpur · Fa Guang).
Although the name of the monk is so certain, it cannot be used casually as a salutation, and its scope of use is limited, mainly for self-proclaimed purposes. On very solemn occasions, the self-proclaimed title Bhikkhu (Bhikkhu) is often used, such as: Bhikkhu Kualalumpur Dhammajoti; In very formal occasions, such as passports, documents, etc., the title of Bhikkhu is not used, but the full legal name is used; In more casual situations, only the second part of the name is called, such as: Dhammajoti.
Second, at official occasions such as graduation and investiture ceremonies, a person is addressed by his or her first name, usually preceded by the Reverend (abbreviated as the Rev). Venerable (Ven.), such as the Reverend Walpola Rahula. On informal occasions, when one is familiar with a monk, the latter part of the Buddhist name can be addressed by both the monk and the resident, but not directly, it can be called: Venerable Dhammajoti.
Famous at home and abroad
Archmage
For the monks of a province or city, the name of their place of birth + master is often used, such as Walpola Hamuduruwo (meaning master or master, which is the most common name for all monks in Sri Lanka), Columbo Hamuduruwo, etc. Sometimes, the honorific form Hamuduruwane is often used to show respect for the Archmage.
The above is related to the issue of monk names, in Sri Lanka, there are quite a few honorific titles used for monks, which will be described in a later chapter.
The appellation system for monks
The four Buddhist groups are divided into two social groups, the monks and the family, which have their own appellation systems. It is...
Primitive Buddhism
After the period,
Ministry Buddhism
One of the factions.
[1-2]
The monks are called Samgha (sangha, monks), and are divided into two departments of men and women, and the male department is composed of Bhikkhu (transliterated as bhikkhu, translated as begging man) and Samanera (meaning sammi, or ten commandments man); The women's ministry was supposed to be composed of Bhikkhuni (bhikkhuni) and Samaneri (begging women).
Chamini
However, since the bhikshuni tradition has been broken off in Sri Lanka, there are no two ordained bhikshunis, only ten ordained women. All of these names are generally not used to address each other, and there are many different ways of addressing monks from one monk to another and from laypeople according to age, status, occupation, and duties.
The most commonly used and common form of address in Sri Lanka is Hamuduruwo (master or teacher), which can be used regardless of age, status, or knowledge. In order to more accurately express or show respect, different attributes are added before this title.
For example, when addressing young and old, for young novice monks (teenagers), the monastic family is generally called Podi Hamuduruwo (small)
Master worker
) To show respect and closeness. Within the sangha, senior monks or senior monks or Yidai teachers often refer to young monks as Podinama, Podiunnanse, Poditana, Podiatta, etc. These titles basically mean "little monk", and sometimes GolaNama is used by close or Yidai teachers when introducing their apprentices to others. It means a monk. For older, or high-ranking monks, such as the abbot of a temple, the title Loku Hamuduruwo (Great monk or master) is used. For example, in the temple where we live, we often hear monks or family members refer to the abbot of the temple as such.
The former is used to refer to the chief of a sect or the head of a national Buddhist organization. In Sri Lanka, there are three main sects, and the heads of these sects, together with the heads of several other small sects and national organizations, can be called Mahanayaka monks no more than ten. When this title is used, it is usually called Nahanayaka Hamuduruwo. Nayaka is commonly used to refer to the head of a local province or district, or the abbot of a large temple, usually called Nayaka Hamuduruwo, which is interused with Loku Hamuduruwo.
In addition, it can also be called according to the profession of the monk. In Southern Buddhist countries, monks may hold positions in government, schools, and other community sectors, so they are referred to in different ways according to their respective occupations, such as: Veda hamuduruwo (master of medicine), Nakathbalana hamuduruwo (astrologer), Chitra-adina hamuduruwo (artist), Guru hamuduruwo (teacher), etc.
No matter how high the status of the monks, engaged in what kind of occupation, all live in the monastery, live the communal life of the monastic order, and assume certain duties in the monastery, so the monks can be called according to their positions in the monastic order. Such as: Bana kiyana hamuduruwo (saying Master), Pirith kiyana hamuduruwo (chanting protective sutras), Kavi bana kiyana hamuduruwo (Gatha speaking Master), Kruhtyadikari hamuduruwo, etc.
Because the monastic life is relatively simple and clean, which is conducive to the study and practice of monks, there is an endless stream of famous scholars or learned monks in the monastic order, who either obtain doctoral degrees in universities at home and abroad, or pass the national examination in the Buddhist circle, and obtain the Bandidar (or translated as Bandidar) degree. These masters won the respect of monks and lay circles, and those who received a doctorate were generally called doctors, such as: Ven.Dr.Dhammajoti; Those who receive a Banda degree are called Pandita hamuduruwo.
An address for members of the family
Sri Lanka is a religious society of all people, except for the large sangha, the rest of the people constitute the home believers, known as Upasaka (for the three rites and five precepts of the home male, transliterated as the man of faith, the man of love), and Upasika (for the three rites and five precepts of the home female, transliterated as the woman of the home. A woman of faith, a woman of intimate affairs). The two names and
Buddhist monk
,
Buddhist nun
"Same" is a general term for a certain class of people, so it is generally not used to refer to a person.
Because of the support and support of the believers at home, the Sangha can survive and grow, so the monks refer to the believers at home as the donors, namely: Dayaka (transliterated as Tan Wol, free translation as male donor, male donor) and Dayika (male donor).
Danyue
Donor woman, donor woman). These two names, when used, are generally not used together with the name.
In addition, monks are often used in the family, especially the elders
honorific
Leave it for a later chapter.
The use of honorifics
In a Buddhist society, the relationship between the sangha and the believers at home is very close. In Sri Lanka, where the population is only 15 million, there are more than 5,000 temples of all sizes. In order to make the monks safe from food and clothing, the believers in each temple location arranged a household every day, took turns to offer the monks fast, sincerely and happily, and always offered the best food to the monks. It is their duty and responsibility to make their spirit happy, and they do everything they can for each family's wedding, funeral, birthday celebration, shop opening, etc., to do Dharma giving, and more precisely, it is the Sangha that undertakes the ideological education of the whole society. These honorifics can be roughly divided into several categories, such as monk to monk, monk to monk, and monk to monk.
Among monks and monks, in addition to the above mentioned titles of Nayaka, Maha nayaka, Loku hamuduruwo, etc., to show respect, the monks who have been fully ordained for more than ten years are often referred to as Istaweera (meaning the Venerable one). Often used in conjunction with a dharma name, e.g. DhammajotiIstaweera, Rewatha Istaweera; Or used with another honorifical title Vahanse, e.g. Istaweerayan vahanse (Venerable Master).
Out of respect for their family members, monks often refer to them as mother, elder, brother, sister, etc., such as Unnehe or Loku unnehe (translated as great virtue, elder) for older men, and Upasakamma (donor mother) for older women. Referring to members of the family as elder, mother, brother, etc. is used by monks to show closeness and respect to their family members, but such titles cannot be used to address monks in their family members, because the concept says that there is no family.
The honorifics used by the family to the monk are more complex, and in addition to the honorific names mentioned above, there is Hamuduruwane: this is the honorific form of "master" generated by the morphing of the end of the word "master".
Vahanse: This is the most commonly used form of honorific and can be used in conjunction with other salutations, meaning respectful.
Obavahanse: Oba is an honorific for "you," the English equivalent of YourHonor.
Tamunnanse is also YourHonor, and these two forms of address are used when saying "you" to a monk.
Suwameenvahanse: This word is an honorific term for monks in the upper classes and can be translated as "the most respected". Because this word is too formal, it is not a circulating honorific in society.
Sadu: This term is a popular honorific for monks among young people.
The diversity of honorific forms reflects the degree of civilization of a society, the close relationship between monks and laypeople, and the special status of the sangha in the Buddhist society. Four Bhikus, Itya, Uttiya, Sambala, and Bhaddasala, crossed the sea to Langka in 247 BC.
Southern Buddhist architecture
tripartite
(1)"
Separately by longitude
The Bhikkhu and Bhikkhu precepts, which are divided into the Bhikkhu and Bhikkhu precepts, include the initiation of the precepts and the ritual of reciting the precepts.
(2)"
Gandha
", which is divided into two parts: large pieces and short pieces, is a more explicit supplement to the narrative of"
Separately by longitude
It also records the ceremony of the first gathering and receiving the bhikkhu precepts.
(3) The Appendices, which are manuals of precepts, may have been compiled later in Ceylon, as they mention Mahendra's mission to Ceylon and the names of several early Ceylon elders and Kings.
There are five major parts:
(1)"
Long part
", equivalent to the old Chinese translation of "Long
Haham
There are thirty-four sutras, the most important of which is the sixteenth Mahabnibbana Sutra, which gives a detailed account of the week before and after Buddha's death. Pali
Long part
It was retranslated into Chinese by Jiang Lian Baiji and collected in the "Puhui Tripitaka".
(2)"
Middle part
"Is equivalent to the old Chinese translation of" Arab Ham ", a total of 152 kinds of scriptures. Pali
Middle part
The first 50 sutras were retranslated into Chinese by Zhifeng from the Japanese version and collected in the "Puhui Tripitaka".
(3) The Corresponding Section, which is equivalent to the old Chinese translation of Zahan, contains 2,889 sutras, the most famous of which is the Turning of the Dharma Sutras, the first statement of the Buddha after his enlightenment.
(4)"
Branch addition
It is equivalent to the old Chinese translation of Zengyi A Ham, with at least 2,308 sutras.
(5) The "Little Part", the old Chinese translation missing, according to the Ceylon version, contains the following scriptures:
1. The Small Chant consists of seven short sutras of chanting.
Two, "Fa Sentence" is divided into 26 pieces, 423 ode. It was translated into Chinese by Ye Jun.
Three, "Self-Talk" is divided into eight parts, 22 stories.
Iv. In such words, the long lines are combined with the Gatha, and there are one hundred and twelve.
Five, "Classics", divided into five, seventy-two small classics.
Six, "Heavenly Palace Affairs", divided into seven products, eighty-three stories.
Seven, "Hungry Ghost", divided into four, fifty-one stories.
8. The Elders' Verse, one thousand two hundred seventy-nine verses.
9. The Elders' Verse, five hundred twenty-two verses.
10. Janson Sutra.
11. "Yishu" is an annotation of the "Sutra".
Southern Buddhist architecture
The History of the Buddha tells the story of the twenty-four Buddhas.
15. The Hanzang, which narrates the twenty-five stories of the Buddha's last ten rounds of Amita.
There are seven parts:
(4) The Theory of Human Creation.
(5) On the Realm.
(6) Two Treatises.
(7) "On the Interest of Hair", mainly discusses 24 kinds of fate. It was retranslated into Chinese by Fan Jidong from the Japanese version, with the commentary of Jue Yin, "Shu Sheng Yi", which was collected in the "Puhui Tripitaka".
The first classic collection
Southern Buddhism
Each Arahan read and examined the words in this way, recording each word in his mind. Only when a statement has been checked and verified by all the Arahan will it be adopted by the Assembly. This also includes where, when, under what circumstances, and to whom the Buddha said each passage.
The second classic collection
A hundred years after the extinction of the Buddha, (in India) because the Vajjian (Vaki) Bhikkus do not respect the precepts, such as begging the laity for money when they go to the temple to repent (Uposatha), they even beg for a penny or a dime, which is a violation of the bhikkus discipline. These acts were seen by Yasa Bhiku of the Sangha, who pointed out in total ten disciplines that had been violated:
· Carry salt and salt contents and use as needed
· Afternoon eating
· Eating in a second village on the same day, breaking the discipline of eating (eating too much)
· Attended more than once in the same parish but in different places
Uposatha
(Pali uposatha. Chant precepts)
· Obtain undeserved laws (powers) from the public
· Treat habitual behavior as a priority
· Use whey after meals
· Drink fermented juice that has not yet fermented
· Sit on a cloth with no hem
· Accept gold and silver
These Vajjian (Waki) bikus objected to Yasa's accusation and demanded that he apologize to those whom he had forbidden to listen to Waki bikus. Yasa defended its views and gained support. This made the Vaki Bikus even more angry and expelled Yasa from the sangha. Yasa then went to Kausambi and delivered reports to the bikus in Avanti in the west and in the south.
Yasa went to Ahoganga Hill to find the Great Arahan Sambhuta Sanavasi and told him how serious the situation was and asked him what to do about it. At the same time, sixty Arahans from the West and eighty Arahans from Avanti and the South gathered on Ahoganga Hill. They chose Revata of Sahajati as their representative to deal with the Vajjian biku problem, and Revata suggested that the problem be solved locally. So seven hundred Arahans assembled at Vesali (from the city).
It was the time of King Kalasoka. The definite location is Valikarama, where Visha left the city, in the eleventh year of King Kalasoka. Arahan Sabbakami was the moderator of the assembly, and after the assembly, they declared that the Waki Biku's actions were undisciplined and impermissible.
According to Dipavamsa, the Waki Bikus objected to the assembly's decision and held their own assembly called Mahasangiti (Mass assembly). After this, the Wakhi monks left the Ministry of Elders (
Theravada
They organized their own group called Mahasanga (Mass Ministry Sangha) and called themselves Mahasanghikas (Mass Ministry Sangha). At this time, the entire Buddhist sangha was divided into two groups, the original Buddhist elders or Theravada, and the new popular Mahasanghikas. In the same way as the first Congress, the collection retells and compares the classics.
The third classic
In the 234th year after the extinction of the Buddha, the assembly was held in Patiliputta during the time of King Asoka in India. Although they joined Buddhism, they still held on to their own ideas, and even described their own ideas as those of the Buddha. So there was no recitation in Patiliputta for about seven years.
Southern Buddhism
At the suggestion of Moggaliputta Tissa, Asoka held its third collection of classics. Moggaliputta Tissa then selected 1000 Arahans to integrate the Dharma. It took the Arahans nine months to complete the classic integration. In the third collection, Moggaliputta Tissa wrote Kathavatthupakarana (Points of Controversy) to disprove the wrong ideas and concepts that the pagans had added to Buddhism. (At this time there were eighteen pagans in Buddhism) After the third Sutras, Asoka sent missionaries out to spread the Dharma.
In the same way as the first Congress, this gathering retells and compares the classics.
The fourth classic
The fourth gathering took place in 29 BC at Tambapanni (Sri Lanka) during the time of King Vattagamani. The main reason was that there were not many monks at that time who could record all the scriptures in their minds like Arahan Mahinda at that time, so it was decided that the scriptures should be written down to preserve the future generations.
Vattagamani supported this idea, and a fourth collection was held with the aim of putting the classics into writing. Before writing, it was always oral, which is inevitably suspicious. However, in the history, the origin of the correctness of the classics is as follows: when many civil riots occurred in Sri Lanka at that time, many monks went back to South India for refuge, and it was not until the end of the civil unrest that they returned to Sri Lanka and compared the classics with other monks, and found that all the restated classics were correct. Thus, they confirm that the classic in their mind is accurate.
This tradition of oral narration and memorization has never changed since the Buddha's death, and every day the monks would repeat and compare the correctness of the scriptures with each other, and if there was any deviation, they would ask the elders for the correct words. So the scriptures are preserved in the memories of countless monks, who repeat and compare them with each other every day to make sure they are correct. In order to ensure the correctness of the classics in the future, they decided to write down the classics in words.
Great Arahan Maharakkhita and five hundred places
Arahan
The scriptures are restated and compared in the manner of the first assembly and written on leaves (the Sutra of the shell Leaf). It was in a cave called Aloka lena. Since then, leaf books have spread and appeared in Burma, Thailand, Cambodia, and Laos.
The fifth classic
It was led by three Arahan masters: Mahathera Jagarabhivamsa, Narindabhidaja, and Mahathera Sumangalasami. The whole collection took five months to complete, with the same meticulousness as the first collection. Each piece of marble is 5 inches tall, 5.5 feet long, and 3.5 feet wide.
The Pagoda is named Kuthodaw Pagoda (Myanmar's Largest Books) : (largest books in the world)
The sixth classic
by
Burma
Prime Minister UNu Nu led the construction of the Maha Passana Guha (Large Cave), similar in shape to the Sattapanni Cave (Cave of the Seven Leaves) in the first episode in India.
The classical testimony was given by Mahasi Sayadaw, the Great Allah of modern Burma, and all the testimony was answered by Bhandata Vicittasarabhivamsa. Since then, the classics have been written in the languages of seven countries (except India).
Senior monks and elders from the five countries of Theravada Buddhism, journalists and religious researchers from all over the world. At the beginning of the assembly, His Holiness Mahathir addressed the elders: Gentlemen, gentlemen, gentlemen, gentlemen of good knowledge, follow the preaching of the Son of Buddha (as His Holiness Mahathir called himself). Then he asked about the sutras, Torah and Abhidharma, etc., and after each gathering, His Holiness Mahahi said to the masses: For each question asked, His Holiness Mingkun, the Master of the Trizang, answered one by one, or answered them separately.
Southern Buddhism in Sri Lanka
Mahendra, Ashoka's brother, made the king of Ceylon and the nobles the first believers. The Great Tower of Sanchi was built at this time. Over the next 200 years, Buddhism was devastated by the Tamil invasions of South India. Southern Buddhism in Ceylon has always experienced a conflict
Hinduism
The struggle between Mahayana Buddhism and Esoteric Buddhism. In the 4th century, Mahayana Buddhism in Ceylon became powerful, and by the 8th century esoteric Buddhism was prevalent. Esoteric master
Diamond wisdom
,
Not empty
All have been active in Ceylon. From the end of the 9th to the 13th century, Ceylon was plagued by frequent wars due to the Tamil invasion of South India, and although Buddhism survived, it was greatly damaged. Throughout the history of Southern Buddhism in Ceylon, there were three occasions when the reliable system of teachings was on the verge of breaking down and had to be returned by sangha from other Southeast Asian countries. The two Kings of Burma, Arunuta and Dharmasitti, both sent bhikkhus to Ceylon and, by the 18th century, to Thailand
The court of Ayuttha
The third Missionary monk was sent to Ceylon. In its recent history, Ceylon suffered from colonialism (Portuguese rule from 1505 to 1658; 1602 ~ 1796 under Dutch rule; British rule 1796-1947), Buddhism declined as society declined. There are three schools of Ceylon Buddhism: the Siamese school, which absorbs only the upper castes; Amoroplod, popular among lower castes; The Romanas, separated from the Siamese.
Southern Buddhism in Burma
In Southeast Asian countries, Buddhism and Hinduism have brought Indian civilization to this region and promoted the development of local social economy, politics and culture. By the 2nd century BC, maritime trade routes between India and Southeast Asia had been established. In the 5th century, an envoy from Funan came to China carrying a sutra. According to legend, in the third century BC, Buddhist missionaries arrived in the Golden Land - a vast area stretching from Lower Burma to the Malay Peninsula to Sumatra. Buddhism was first adopted by the Mon people, who lived in the Sitang River valley of present-day Central Thailand and Lower Burma. They then passed on Southern Buddhism to
Khmer
and
Burmese
. The capital of the Pyu in the 3rd century? Luo is the center of Southern Buddhism. It was not until the 9th century that the Kingdom of Pyu (in present-day Burma) fell that all the ideas of ministry and Mahayana were introduced. During this period, Alishantra was popular in Upper Burma. Arunuta (1044-1077) eventually united Burma to the Southern Buddhist faith. For the next 300 years, the Sangha debated the authority of the system of precepts. The Sangha, known as the former King, had established a lineage dating back to the time of Ashoka; The latter, called the Chebodo branch, claimed an orthodox status because of his ordination in the Great Temple of Ceylon. The two disputes ended when King Damossidi (1472-1492) confirmed the legitimacy of the clan. Buddhist sects in Myanmar today include:
Good dharma
, Richen School and Mun School.
Southern Buddhism in Thailand
Before the 9th century, the Thai people settled there
Meizhou River
The river basin. In the 12th and 13th centuries, they gradually adopted the Sanghalanist Buddhism of the Daiji school. In the 13th century, Chiang Mai and Sukhothai established a Thai state. Chiang Mai adopted the Pali Buddhist tradition from Sukhothai in the 14th century and became a center of Southern Buddhist scholarship in the 16th century. During the reign of King of the Three Realms (1442-1487), the jade Buddha became a symbol of national sovereignty. In the middle of the 14th century, another Thai state arose in Ayuttha. It conquered the Khmers of Angkor in 1431, from whom it inherited Brahmanic court rituals and the idea of a God-king. This mixed tradition continued until the reign of Rama I (1782-1809)
Bangkok dynasty
. In 1769 Ayuttha was captured by the Burmese army, and the Kingdom of Bangkok became a Thai-dominated country. Theravada Buddhism is its ruling ideology.
Southern Buddhism in Laos
Southern Buddhism in Cambodia
Funan (present day Cambodia) was popular in the 5th century
Mahayana Buddhism
With Hinduism. This tradition continued in Zhenla in the 6th century and Angkor in the 9th century. The capital sites of Zhenla and Angkor show that Shiva, Visnu and Mahayana Buddhism had a strong influence. At the turn of the 12th and 13th centuries, Jayavarman VII was the British ruler of Angkor. With Angkor's conquest of the Mon states, Southern Buddhism soon became popular among the Khmer people. The year 1431
Angkor
By the time he fell to the Ayutthaya, he had fully converted to Southern Buddhism.
Southern Buddhism in Vietnam
Vietnam is the only country in Southeast Asia where Mahayana Buddhism and Southern Buddhism coexist. Southern Buddhism is mainly found in the south bordering Cambodia.
Mahayana Buddhism
Mainly Zen and pure land. There were three schools of Zen introduced from China: the Mixi School (6th century), the Wuwutong School (9th century) and the Caotang School (11th century).
Southern Buddhism in China
The Buddhism of the Dai nationality and other minority nationalities in Yunnan province belongs to the Pali language family, that is, the southern Buddhism, which has different development and characteristics in doctrine and doctrine with the Theravada Buddhism of the north. In the Chinese Tripitaka Sutra, there are relatively complete translations of the northern Hinayana sutra and the Three Tripitaka. The eminent monk Fa Xian went to the Shizi country (present-day Sri Lanka) to copy the Sutra, but brought it back with him
Zaa Ham Sutra
The original Pali language is not known. Shanjian Luvibasha, translated in the seventh year (489) of the Yongming Dynasty, and Liang Tianjian, translated in the fourteenth year (515), came from the South. The Four Sections of Law practiced by Chinese Vinaya are also in the same system as that of Southern Buddhism.
Vinaya interpretation of the law is often quoted in the
Good to see the Ruvibasha
"Said. The ordination of the Chinese monks and nuns was initially taught by more than a dozen people such as Bhikkhu Nitesaro of the Shizi State. Therefore, the Han precepts have a deep origin with the southern tradition. There is also much in common in terms of doctrine. In the three Collections of the Southern Zang, the "Bongzang" of "Xiaobu" is a collection of all kinds of Borami activities, and it admits that the Buddha path is not shared with the voice path, which is the first of the Mahayana theory. In particular, the idea of "pure mind nature, stained by guest dust" is also in line with the basic idea of the early Zen of the South Tianzhu Yizhan School of "containing the same truth of birth, guest dust barrier." Modern studies have found that the wall view of Dharma may be related to the application of Mancha from all over the land. It can be seen that there is a deep and intricate relationship between southern Pali Buddhism and Han Mahayana Buddhism.
Southern Buddhism
The three Tibetan classics include the Dai translation and annotation of Pali language and the Dai translation of some important classics, as well as a large number of Dai and Blang writings, in addition to classical annotations, there are astronomy, calendar, medicine, history, poetry, legends and Buddhist sutra stories. According to its name, Theravada Buddhism in Yunnan can be divided into four schools, namely, Run, Baizhuang, Duolai and Zuodai, and can be subdivided into eight tribes.
The Zen Master Pao
His Holiness Tao Cheng
His Holiness Ajaan Mahabwa
Holy Joy His Holiness Mingfa Tanishara His Holiness His Holiness Kanaka Jyotika Zen Master His Holiness Kyaw Yin His Holiness His Holiness the Dharma Elder
Elder Damananda
Chakmi Buddhist monk Ajaan Lee Damodara
Dharma master
Luang Pothong Zen Master His Holiness Tokhung Ming Khun Elder Nursing Dharma Master Ajaan Chah Zen Master Buddha Rangbikunalanda Elder Mahathir Thich Nhat Hanh Khantema Zen Master
His Holiness Bandida
Elder bodhi
His Holiness Mahinde
Give up my Zen master
His Holiness the Wise
Zen Master Sun Lun
Master Vayedasi
The Master of Rohoro Whipple
Three Realms of wisdom
