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全文: "Mahasi Sayadaw"
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  • Gyana Ratna
    パーリ学仏教文化学
    2003年 17 巻 111-119
    発行日: 2003/12/20
    公開日: 2018/09/01
    ジャーナル フリー
  • 金 宰晟
    パーリ学仏教文化学
    1997年 10 巻 37-63
    発行日: 1997/05/20
    公開日: 2018/09/01
    ジャーナル フリー
  • 大和田 けい子
    印度學佛教學研究
    2016年 64 巻 2 号 824-820
    発行日: 2016/03/20
    公開日: 2017/09/01
    ジャーナル フリー
  • Gyana Ratna Sraman
    パーリ学仏教文化学
    1999年 13 巻 95-106
    発行日: 1999/12/20
    公開日: 2018/09/01
    ジャーナル フリー
  • 石井 米雄
    東南アジア研究
    1980年 18 巻 2 号 257-270
    発行日: 1980年
    公開日: 2018/06/02
    ジャーナル フリー
     This paper aims at outlining the history of modern Indonesian Buddhism in two parts. The first part, which covers the period up to 1952, deals with four groups or individuals that were instrumental in the Buddhist revival in Java : the Theosophical Society; the International Buddhist Mission, Thaton, Burma; the Ven. Narada Thera from Ceylon; and a peranakan writer, Kwee Tek Hoay. The second part examines the shift of leadership after the death of K. T. H. in 1952. Under the dynamic leadership of the Ven. Ashin Jinarakkhita, the revived Buddhist religion burgeoned to such an extent that a bhikkhu sangha was established to produce native monks and novices.
      The political climate of the Republic after the 9.30 Coup compelled the Indonesian Buddhists to search for a "Tuhan Yang Maha Esa" within their religion, which is often considered "godless." The Ven. Ashin Jinarakkhita successfully overcame the difficulty by referring to the "Adi Buddha" found in an old Javanese Buddhist treatise as tantamount to "the One God." This, however, eventually caused a schism, since the conservative Theravadin felt the accomodation heretical and tried to find a solution within the framework of the orthodoxy. Later the unity of the Buddhist minorities in the Islamic Republic was restored, when the two factions agreed in Bogor, in May, 1979,to respect each other's interpretations of the "Tuhan Yang Maha Esa" by considering them "one and the same in essence."
  • Wimalawansa Kirimetiyane
    パーリ学仏教文化学
    1995年 8 巻 83-97
    発行日: 1995/05/27
    公開日: 2018/09/01
    ジャーナル フリー
  • コンカーラッタナラック プラポンサック
    パーリ学仏教文化学
    2010年 24 巻 69-91
    発行日: 2010/12/22
    公開日: 2018/09/01
    ジャーナル フリー
    Today the number of Samatha-vipassana practice centers is widely increasing in the countries of Theravada Buddhism. Among them, in Thailand, there are 1,151 centers teaching different meditation methods across the country (survey in June, 2010). My previous study has revealed the development of samatha-vipassand practice in the Theravada scriptures, dating from the early Pali Canon (Nikaya) to the later Commentaries (Atthakatha). Now, through the result of my study, the present paper is intended to examine the methods of samatha-vipassana practice mainly in contemporary Thai Buddhism: Scriptures of which period that those methods are based upon? How is samatha-vipassana really being practiced? For this reason, as the examples of the methods of samatha-vipassana practice in Thai Buddhism, I have picked up and examined three practice methods including their point of view on samatha-vipassana which are now being taught in Thailand: 1) Wat Mahadhatu School, 2) School of temples in the northeast of Thailand, and 3. Wat Paknam School. As a result, we have come to the following conclusions. 1. The method of Wat Mahadhatu School teaches satipatthana based on Mahasatipatthana-suttanta and Satipatthana-sutta in the Nikaya. However, according to the interpretation of the later commentaries, it is obvious that this method is practiced by the ascetics called "vipassanayanika" who practice vipassana through khanikasamadhi without the attainment of upacarasamadhi or appandsamadhi. Moreover, it must be noted that this school values satipatthana by calling it as "vipassana meditation," which one will never find this kind of interpretation in the Theravada school, but in Abhidharmakosabhasya of the Sarvastivada school. 2. In the school of the temples in the northeast Thailand, vipassana is the observing "aniccam dukkham anatta"-the truth of things-after getting a tranquil mind through samatha as anapanasati. This school considers that the practice of vipassana must come after samatha. In a word, it comes out that the ascetics named "samathayanika" practices this meditation method. They practice vipassana after the attainment of samatha between the level of appandsamadhi and jhana. 3. Wat Paknam School emphasizes both of samatha and vipassana. For that, AN.2.3 Bala-vagga 10 was raised and preached. First, it is assumed that samatha must be practiced to achive a still mind, especially jhana or aruppa. Afterward, all samyojana and kilesa will be eliminated by the practice of vipassana. As a result, it becomes apparent that the method of this school is practiced by the ascetics named "samathayanika," and it is an original method found in the early Pali Canon which both jhana and panna will be practiced.
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