By Ian Charles Harris
The learn of Cambodian faith has lengthy been hampered by means of a scarcity of simply available scholarship. This notable new paintings through Ian Harris therefore fills an incredible hole and provides English-language students a book-length, up to date remedy of the spiritual features of Cambodian tradition. starting with a coherent historical past of the presence of faith within the kingdom from its inception to the current day, the booklet is going directly to provide insights into the detailed nature of Cambodia's very important but neglected manifestation of Theravada Buddhist culture and to teach the way it reestablished itself following nearly overall annihilation in the course of the Pol Pot interval.
Historical sections disguise the dominant function of tantric Mahayana ideas and rituals less than the final nice king of Angkor, Jayavarman VII (1181-c. 1220); the increase of Theravada traditions after the cave in of the Angkorian civilization; the influence of overseas affects at the improvement of the nineteenth-century monastic order; and politicized Buddhism and the Buddhist contribution to an rising experience of Khmer nationhood. The Buddhism practiced in Cambodia has a lot in universal with parallel traditions in Thailand and Sri Lanka, but there also are major variations. The e-book concentrates on those and illustrates how a particularly Cambodian Theravada constructed by means of accommodating itself to premodern Khmer modes of proposal. Following the overthrow of Prince Sihanouk in 1970, Cambodia slid speedily into affliction and violence. Later chapters chart the removal of institutional Buddhism less than the Khmer Rouge and its sluggish reemergence after Pol Pot, the recovery of the monastic order's prerevolutionary institutional varieties, and the emergence of latest Buddhist groupings.
Cambodian Buddhism: background and Practice synthesizes a tremendous diversity of scholarship (most of it in French), complemented via the author's personal fieldwork in glossy Cambodia. the result's a wide-ranging, well-documented, and entire account of a missed Southeast Asian culture.
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Additional info for Cambodian Buddhism: History And Practice
Yuishiki), the basic tenet of this tradition of thought is that only mind “exists,” and the world is the result of the mind’s activity. External reality as it appears in our ordinary experience is in fact a projection of our deluded (non-enlightened) mind, which articulates what is de facto an unconditioned, absolute substance into objects, events, sensations, thoughts, and so forth. The so-called outside world is devoid of an autonomous existence; it is structured in an organized way according to specific categories (and the ontological status 20 A BUDDHIST THEORY OF SEMIOTICS of these categories is a matter of debate in Buddhist thought), but is not independent from the mind articulating them.
26 Just as mysticism separated from theology in Europe in a process studied by Michel de Certeau,27 so the ideas and practices of the Dhāraṇī repository detached themselves from the Mahayana corpus to form an independent discourse. Tantrism was also concerned with the operations performed on the terms it invested with meaning. It thus possessed pragmatic and metalinguistic significance: it specified both how to use and how to interpret its expressions. It specified, in other words, ways to practice language.
The basic epistemological model consists in a circulation between the physical (Sk. rūpa, Jp. shiki) and the mental (nāma, myō), through perception (vedanā, ju), ideation (saṃjñā, sō), and volition (saṃskāra, gyō). These are the five aggregates (skandha, un) that constitute all sentient beings (including, but not limited to, human beings). This doctrine was aimed at explaining the fundamental Buddhist tenet of no-self (anātman, muga), which excludes the existence of a substantial self (or soul).
Cambodian Buddhism: History And Practice by Ian Charles Harris