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Buddhism in Myanmar: A Brief History

This document contains the contents page for Volume 8, Number 2 of the 1985 Journal of the International Association of Buddhist Studies. It lists 5 articles and 6 book reviews contained in the issue. The articles are on topics such as Padmasambhava's teachings on the two truths and nature in Dogen's philosophy and poetry. The book reviews analyze publications such as Buddhism in Life by Martin Southwold and Matrix of Mystery by Herbert V. Guenther. It also lists the editors of the journal and contributors to the issue.

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226 views6 pages

Buddhism in Myanmar: A Brief History

This document contains the contents page for Volume 8, Number 2 of the 1985 Journal of the International Association of Buddhist Studies. It lists 5 articles and 6 book reviews contained in the issue. The articles are on topics such as Padmasambhava's teachings on the two truths and nature in Dogen's philosophy and poetry. The book reviews analyze publications such as Buddhism in Life by Martin Southwold and Matrix of Mystery by Herbert V. Guenther. It also lists the editors of the journal and contributors to the issue.

Uploaded by

Jhon Peter
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as PDF, TXT or read online on Scribd

THE JOURNAL

OF THE INTERNATIONAL ASSOCIATION OF

BUDDHIST STUDIES

EDITOR-IN-CHIEF

A.K. Narain
University of Wisconsin, Madison, USA

EDITORS
[Link] Ernst Steinkellner
Punjabi University University of Vienna
PaliaUi, India Wien, Austria

Alexander W. Macdonald fikido Takasaki


Universalede Paris X University of Tokyo
Nanterre, France Tokyo,Japan

Iiardwell Smith Robert Thurrnan


Carleton College Amherst College
Northjield, Minnesota, USA Amherst, Massachusetts, USA

A S S I S T A N T EDITOR

Roger Jackson
Fairfield Unwersity
Fairfield, Connecticut, USA

^ «a

Volume 8 1985 Number 2


CONTENTS

I. ARTICLES

1. PadmadKar-poontheTwoSaty&s, by Michael Broido 7


2. "No-Thought" in PaoT'angCh'an and Early Ati-Yoga,
by A. W. Hanson-Barber 61
3. Wonhyo (Yuan Hsiao) on the Nirvana School:
Summation Under the "One Mind" Doctrine,
byWhalenLai 75
4. The Bodhisattva Ideal of Theravada, by Shanta
Ratnayaka 85
5. Nature in Dogen's Philosophy and Poetry, by
Miranda Shaw 111

II. BOOK REVIEWS

1. Buddhism in Life: The Anthropological Study of Religion


and the Sinhalese Practice of Buddhism, by Martin
Southwold
(George [Link]) 133
2. Dhamma: Western Academic and Sinhalese Buddhist
Interpretations: A Study ofa Religious Concept,
by John Ross Carter
(Harry M. Buck) 135
3. Matrix of Mystery: Scientific and Humanistic Aspects of
rDzogs-Chen Thought, by Herbert V. Guenther
(A.W. Hanson-Barber) 138
4. The Sutra of the Contemplation of the Buddha of Immeas-
urable Life, by the Ryukoku University Trans-
lation Center
(Minoru Kiyota) 140
5. The Sutra of the Wise and the Foolish (mdo bdzaris blun), or,
the Ocean of Narratives (uliger-un dalai), translated
by Stanley Frye
(John R. Krueger) 1
6. Tibetan Buddhist Medicine and Psychiatry: The
Diamond Healing, by Terry Clifford
(Todd Fenner) 1
OBITUARIES 1
LIST OF CONTRIBUTORS 1
REVIEWS 135

Theravada tradition. For example, Southwold is impressed with


the depth of insight that the villagers display in stating that the
essential point of Buddhism is not to kill animals. To be sure,
this idea has significance and denotes for villagers more than it
might seem at first; however, it is not the case that this is the
only meaning of Buddhism or that people at different places on
the path, such as the meditators or the scholar monks he dis-
credits, cannot have other insights into the truth of Buddhism.
Just as he misses the synchronic connections of the gradual
path, so the author also misses the diachronic development of
the tradition that led to this concept of the path. He does not
explain properly the historical relation between Asoka Bud-
dhism, traditional Theravada as established at Anuradhapura
and the traditional village Buddhism that he investigated. Village
Buddhism as Southwold depicts it, is cut off from all of the
sources: the historical tradition, the scriptures, and even the
Buddha. The result, therefore, is that the book provides some
interesting glimpses of village Buddhism but gives the reader
something less than a comprehensive understanding of village
Buddhism as an expression of the dynamics of the Theravada
Buddhist tradition.

George D. Bond

Dhamma: Western Academic and Sinhalese Buddhist Interpretations:


A Study of a Religious Concept, by John Ross Carter. Tokyo: T h e
Hokuseido Press, 1978. x + 202 pp., Bibliography and index.

I begin my review by quoting the author's concluding state-


ment:

The Buddha has been remembered by Buddhists because he re-


discovered salvific Truth and through preaching it enabled men
and women to hold it in mind, in heart, and through their living
it to be held by it in the process of transcending, of salvation.
"Dhamma: because it holds, supports"—"dhareti ti dhammo.'

When the Buddha set in motion the dfiammacakka, he released a


force that has literally run through the world with saving power.
The dhamma has assumed many forms—Theravada, Mahayana,
Tantrayana, and many others—but the Threefold Refuge (tis-
arana) has persisted wherever it went.
136 JIABSVOL.8N0.2

What better way to enter into the heart of the Buddhist


tradition than by the Triple Gem:

Huddham saranam gacchami I go to the Buddha for refuge


Dhammam saranam gacchami I go to the Dhamma for refuge
Samgham saranam gacchami 1 go to the Sangha for refuge.

And what better starting place than the second jewel of the Triple
Gem, the hard-to-understand term dhamma?
This 212-page volume is a thorough study of a narrowly
defined topic, the meaning of dhamma in the Theravada tradition
as seen by Western scholars; in Theravada literature, ancient
and modern; and by contemporary Sinhalese Buddhists. Such
an undertaking makes two demands. One must search diligently
through Pali, Sinhalese, and Western literature in order to
catalogue, display, and understand how the term dhamma has
been used in both a Sinhalese context and by Western students
of Buddhism. Even if this task is performed fully and flawlessly,
however, it is no guarantee that the scholar will feel the compul-
sion of the path of the Buddha which has attracted myriads of
men and women for more than two millenia. To discern the
second refuge and its ability to transform life requires more than
textual analysis.
Few writers succeed in both of these demands. Even fewer
Ph.D. candidates can break out of the shackles that chain them
to textual analysis. We feel comfortable when we can bolster our
conclusions with copious references to written materials. This
book, based on the author's doctoral dissertation at Harvard Uni-
versity in 1972, succeeds admirably in the first task. Two of his
six chapters deal directly with "Dhamma in the Pali Suttas and
Commentaries" and "Recollection of Dhamma in the Visuddhi-
magga." Another surveys "Dhamma in Sinhalese Buddhist Litera-
ture Prior to the Nineteenth Century." Lists and tables abound,
cataloguing definitions and usages with sufficient thoroughness
to provide future researchers with much of their basic material.
Similar classifications are made in the chapter on "Dh/imma
in the Western Academic Tradition" and "Dhamma in the Con-
tinuing [Sinhalese] Tradition." T h e former chapter, which begins
the book, furnishes a valuable summary of Buddhist scholarship
in the West, beginning with Eugene Burnouf (1844) who saw
dhamma as I/i h)i, and concluding with perceptive contemporary
scholars like Slater, Smith, and King, to mention just a few.
Unfortunately, many significant quotations from primary source
REVIEWS 137

material are left untranslated, and the convoluted style of writing


makes unnecessary demands on a reader. Such writing may im-
press Ph.D. committees, but a publisher should insist on giving
such material a thorough stenographic bath before letting it out
to the public. Despite such difficulties, however, the book suc-
ceeds in the first task, a thorough analysis of the important literary
materials.
(barter is sensitive to the second demand. Buried in his
analysis of "Dhamma in the Pali Suttas and Commentaries," is the
observation that "the Buddha did not penetrate the doctrine of
the four truths; rather, he is seen as having penetrated dhamma
that is the four truths" (p. 73). He recognizes that "what a man
says it not the most important part of his communication but
rather what he assumes, what he takes for granted . . ." (p. 66).
He maintains that "the task at hand . . . is to discern the way
dhamma made a difference religiously for men and women who
became Buddhists, who decided that they would live according
todhamma" (p. 56). I am particularly drawn to his statement that

to define a term is, by definition, to limit it. Defining the term


dhamma—how it is used, what it means—is an interesting undertak-
ing. Discerning a perspective for life—how it is to be lived, what
it means—is of far greater import, more momentous, of cosmic
consequence. Buddhists have been and are concerned with the
meaning of dhamma not primarily as a means to facilitate textual
translations but as a means to transform life" (p. 64 f.).

This reviewer would have been pleased if, in addition to reading


these statements he could have felt their impact more fully
throughout the book.
This book, then, belongs in serious research collections on
Buddhology. It does for the term dhamma what Guy Welbon's
study The Buddhist Nirvana and Us Western Interpreters (Chicago:
T h e University of Chicago Press, 1968) did for the term nirvana.
It will remain a valuable compendium of research materials for
many years.

Harry M. Buck

Common questions

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Cataloging the definitions and usages of 'dhamma' presents methodological challenges, such as bridging cultural and linguistic differences, ensuring accurate representation of complex religious concepts, and synthesizing diverse interpretations from both Western and Sinhalese perspectives. These challenges are compounded by the necessity to balance textual analysis with the representation of 'dhamma' as a transformative religious principle, which requires a multifaceted approach that respects both historical and contemporary contexts .

Carter identifies that Western scholars face difficulties such as a reliance on textual analysis without fully grasping the religious and experiential dimensions of 'dhamma.' The challenge lies in moving beyond definitions to appreciate 'dhamma' as a guiding principle that transforms the lives of its adherents. This requires an understanding of 'dhamma' not only through the lenses of Western interpretations but also in terms of its original context and spiritual significance to Buddhists .

Carter describes 'dhamma' as a crucial transformative principle that guides practitioners beyond mere textual academic study to living a life that embodies its teachings. He emphasizes that understanding 'dhamma' requires recognizing its impact on personal development and spiritual progression, effectively linking religious practice with the ultimate aim of achieving salvation and enlightenment in the Theravada tradition .

Carter's study of 'dhamma' provides a dual perspective by analyzing its understanding and application in both Western academic contexts and among Sinhalese Buddhists. This contributes to academic understanding by cataloging diverse interpretations and usages of 'dhamma,' while emphasizing its role in transforming lives rather than merely serving as a linguistic tool. His work highlights the intricate relationship between textual analysis and lived religious experience, thus offering a comprehensive account of how 'dhamma' is perceived and affects Buddhist practice across cultures .

Miranda Shaw interprets Dogen's views on nature as integral to his philosophy, arguing that for Dogen, nature is not separate from humanity or spiritual practice but interwoven with the path to enlightenment. This interpretation is significant because it aligns with Dogen's broader teaching that enlightenment is not a distant goal but present in everyday experiences, making spirituality accessible and immediate .

The numerous untranslated primary source quotations in Carter's work indicate a potential barrier to accessibility in the study of 'dhamma' within Western academia. This signifies a reliance on specialized knowledge for comprehension, which may limit broader engagement with the material. Consequently, it underscores the need for translations and simplification in disseminating Buddhist scholarship to foster a more inclusive understanding among a diverse academic audience .

Southwold’s observations suggest that village Buddhism, as practiced by ordinary people, offers a simplistic yet profound insight into the Theravada tradition. While villagers may emphasize not killing animals as a core Buddhist teaching, this reflects a broader moral and ethical engagement rather than a complete picture of Theravada Buddhism. This highlights the disconnect between scholarly interpretations and lived experiences, implying the need for holistic approaches to understanding Buddhism that incorporate both doctrinal and practical aspects of the faith .

A.W. Hanson-Barber provides insights into early Ati-Yoga by examining its deep connection with the concept of 'No-Thought' (Wu Nian), fundamental to understanding Ati-Yoga's spiritual discipline. He argues that this relationship emphasizes the spontaneous nature of enlightenment and the meditative focus required in the path to realization, thus offering a nuanced perspective of its practice and philosophical underpinnings in early Buddhism .

Whalen Lai’s analysis enriches our understanding by elucidating Wonhyo's integration of the Nirvana School into a unified doctrine of 'One Mind,' illustrating an early attempt to consolidate divergent Buddhist thoughts. This perspective showcases the dynamic adaptability and interpretive efforts in early Buddhist thought to harmonize doctrinal diversity, reflecting a pursuit of a more comprehensive understanding of enlightenment and Buddhist praxis .

Shanta Ratnayaka's exploration challenges the common perception that the Bodhisattva Ideal is predominantly a Mahayana concept by demonstrating its significant presence within Theravada Buddhism. This revelation forces a reevaluation of the tradition's scope and depth, highlighting the interwoven nature of Buddhist practices that transcend simplistic categorizations and pointing to a shared philosophical foundation across different Buddhist traditions .

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