- ASEAN Regions
ASEAN is the short name of the Association of Southeast Asian Nations, a regional intergovernmental organization comprising ten Southeast Asian countries (Indonesia, Malaysia, Philippines, Singapore, Thailand, Brunei, Cambodia, Laos, Myanmar, and Vietnam) that work together in harmony to promote many fields on culture, society, economy, politic, military, education, tourism, and so forth among its members, other Asian countries, and globally.
- Buddhism and ASEAN
In the history of Indian regions, Buddhism occupies a unique place, firstly, for throwing its philosophical portals open not only to the Indians of all strata of society, but also to the foreigners like the Indo-Greeks and Indo-Seythians, who settled in India, and secondly for its propagation in foreign countries like Sri Lanka, Myanmar, Thailand and Cambodia, Central Asia and China, Nepal and Tibet, the Indonesian countries, Korea, Japan and Mongolia, Vietnam, Malaysia, Singapore, Philippines and etc.
Currently, there are approximately 190-205 million Buddhists in Southeast Asia, making it the second largest religion in the region, after Islam. Approximately 35 to 38% of the global Buddhist population resides in Southeast Asia. The following is a list of Southeast Asian countries from most to least adherents of Buddhism as a percent of the population.
There are over 10 countries with the highest Buddhist percentage[1]:
|
Buddhism by percentange as of 2010[1] |
||
|
Country[4] |
Estimated Buddhist population |
% of total Buddhist in country |
|
13,701,660 |
96.90% |
|
|
64,419,840 |
93.20% |
|
|
48,415,960 |
87.90% |
|
|
563,000 |
74.70% |
|
|
14,222,844 |
70.2% [5] |
|
|
4,092,000 |
66.00% |
|
|
1,520,760 |
55.1% |
|
|
45,820,000 |
36.2% |
|
|
8,000,000 |
35%[6] |
|
|
1,725,510 |
33.90% |
|
|
11,050,000 |
22% |
|
|
5,620,483 |
19.8% [7] |
|
|
244,130,000 |
18.2% |
|
|
14,380,000 |
16.4% |
|
The phenomenal growth and spread of Buddhism in the inter-continent was due to many reasons.
The first important cause was the simplicity of the teachings of the Buddha, Buddha's philosophy of life was a simple code of conduct which did not require the employment of priests and expenditure of money. The whole thing was put in such a simple manner that even the most dullard could understand His teachings. The followers of Buddha had not to bother themselves with any metaphysical questions. The result was that the people who were tried of the complicated rituals of the Brahmansas welcomed Buddhism.
The language employed by the Buddha to teach His Dhamma was also simple. Buddhism did not believe in any caste system. All were welcomed into its fold.
The personality of the Buddha was also responsible for the global spread of Buddhism. During His life time, Buddha travelled very widely and leaving aside the rainy seasons. He was all the time on move. During his tours, He spread His teachings among the people of all walks of life.
Prince Siddhartha who was born 567 B.C, attained the supreme Buddhahood at the age of 29 and entered the Maha-Parinirvana or demised at 80 years old (487 B.C.).
After having got enlightenment the Buddha dedicated his life for the good of the people for 49 years.
Besides Buddhist Maha Sangha who was responsible for the spread of Buddhism in India and beyond in geographical boundaries there was also Royal patronage for Buddhism under Emperors, such as Asoka, Kanishka and Harsha. It appears that the only object of Emperor Asoka’s life was to spread the law of Piety for Dhamma all over the world.
In the time of Kanishka a new school of Buddhism known as Mahayanism or Developed Buddhist Tradition came into prominence. This has to be distinguished or reformed from the old shape of Buddhism which was called by the name of Theravada, Hinayanism or Early Buddhist Tradition.
3. ASEAN Histories: Early and Origins
In the third century B.C., there was disagreement among Sri Lankan monks about the differences in practices between some councils of Bhikkhu monks and Vajjian Monks. The Bhikkhu monks affirmed Theravada traditions and rejected some of the practices of the Vajjian monks. It is thought that this sparked the split between Theravada and Mahayana Buddhism.
Theravada Buddhism was formed and developed by Sri Lankan Bhikkhus during a period spanning from the third century B.C. to fifth century A.D. Ceylonese influence, however, did not reach Southeast Asia until the eleventh century A.D. Theravada Buddhism developed in Southern India and then traveled through Sri Lanka, Burma, and into Thailand, Cambodia, Laos and Beyond.
In the twelfth Mahayana Buddhism developed in Northern India and traveled through Tibet, China and into Vietnam, Indonesia and beyond.
Buddhism is thought to have entered Southeast Asia from trade with India, China and Sri Lanka during the 1st, 2nd and 3rd centuries. One of the earliest accounts of Buddhism in Southeast Asia was of a Theravada Buddhist mission sent by the Indian emperor Ashoka to modern-day Myanmar in 250 BCE. The mission was received by the Mon kingdom and many people were converted to be Buddhists. Via this early encounter with Buddhism, as well as others due to the continuous regional trade between Southeast Asia, China and South Asia, Buddhism spread throughout Southeast Asia. After the initial arrival in modern-day Burma, Buddhism spread throughout mainland Southeast Asia and into the islands of modern-day Malaysia and Indonesia. There are two primary forms of Buddhism found in Southeast Asia, Theravada and Mahayana. Theravada Buddhism spread from India to Sri Lanka then into the region as outlined above, and primarily took hold in the modern states of Myanmar, Cambodia, Laos, Thailand and southern Vietnam. Mahayana Buddhism is thought to have spread from both China and India during the first and second century into Southeast Asia. Mahayana took root primarily in maritime Southeast Asia, although there was also a strong influence in Vietnam, in part due to their connection with China.
4. Early Spread of Theravada Buddhism
There are many factors that contributed to the early spread of Theravada Buddhism throughout Southeast Asia. The main three ways in which the religion was transported into the region is through systems of trade, marriage, and missionary work. Buddhism has always been a missionary religion and Theravada Buddhism was able to spread due to the work and travel of missionaries. The Mon people are an ethnic group from Burma (Myanmar) that contributed to the success of Theravada Buddhism within Indochina. Buddhism was likely introduced to the Mon people during the rule of Ashoka Maurya, the leader of the Mauryan Dynasty (268-232 BCE) in India. Ashoka ruled his kingdom in accordance with Buddhist law and throughout his reign he dispatched court ambassadors and missionaries to bring the teachings of the Buddha to the east and Macedonia, as well to parts of Southeast Asia. India had trading routes that ran through Cambodia, allowing for the spread of these ideologies to easily occur. The Mons are one of the earliest ethnic groups from Southeast Asia and as the region shifted and grew, new inhabitants to Burma and others adopted the Mon people’s culture, script, and religion.
The middle of the 11th century saw a decline of Buddhism in Southeast Asia. From the 11th to 13th century the Khmer Empire dominated the Southeast Asian peninsula. Hindu was the primary religion of the Khmer Empire, with a smaller portion of people also adhering to Mahayana Buddhism.
The success of Theravada Buddhism in Burma under the rule of Anawrahta allowed for the later growth of Buddhism in neighboring Southeast Asian countries, such as Thailand, Laos, and Cambodia. The influences of the Mon people as well as the Pagan Empire are still felt today throughout the region. Currently, the Southeast Asian countries with the highest amounts of practicing Theravada Buddhists are Myanmar, Thailand, Laos, and Cambodia.
- Political Power and Resistance
Many contemporary scholars of Buddhism in Southeast Buddhism are starting to move away from the Weberian school[2] of thought and identifying the role Buddhism has played in economic, political and every-day life in the region. Buddhism has also played a role in the consolidation of power and political resistance to throughout history, dating back to as early as the 10th and 11th century. Buddhist resistance has been a part of many significant historical moments, from the resistance to colonization and colonial powers, the creation of nation-states and the consolidation of political power within kingdoms and states.
During the Nguyễn and Ngô dynasties of Vietnam in the 19th and 20th century, there was a strain between Confucian rulers and practitioners of Buddhism monks during the early unification of the empire. The rulers had a fear of potential rebellions emerging from monastic sites due to their heavily criticized and oppressed the spiritual practices of Buddhist sects. For example, after an attempt to de-legitimize Buddhist faith in the eyes of Vietnamese people through this criticism of their practices from the Ngô Đình Diệm regime, monks, nuns and lay Buddhists in every corner stood up to protest the empire and protected the legal right of Buddhism. In June 11, 1963, Thich Quang Duc, a Buddhist monk in Saigon, Vietnam, immolated himself in a busy intersection for this holy cause in the non-violence spirit.
- ASEAN Opportunities
In the member countries of ASEAN there are so many opportunities to promote and propagate Buddhism of all sects such as Theravada Mayayana or any other practice. The spirit of Buddhist thinking has to go into the thinking of the younger generation.
It is the responsibility of the Buddhist elders to make the youngers peace loving by practice and teachings.
For this, books and literature on Buddhism has to be written and publish particularly in simple language for them to understand easily.
Besides teachers and students in schools and colleges professionals in different fields and prisoners who are in jail should be educated on Buddhism and practices.
To be frank, everybody loves peace. But for some reasons they are moving away from this and become violence in society. The actual solves for this must be found out to change their mind in a practical manner.
Then again some members of the present generation have bent towards the western style of life and ignored their traditional culture and religion. Some people prefer non-religious thinking and practice. It has now become a negative style in the world which will lead to disaster. Saving the younger generation in SAARC[3] and ASEAN member countries is the responsibility of the elders.
There are a few opportunities to promote Buddhism in our regions.
- ASEAN Challenges
As is was and it is in India, Thailand, Myanmar and Malaysia, major challenges to Buddhism in Asean countries comes from Christians and Muslims. That competition between interfaith was there for centuries. It will prevail for coming centuries.
But the real challenge to the full existence of the peaceful Buddhism is alcohol and drug marphia. It has corrupted and destroyed the peaceful minds and lives of milliners.
In Muslim countries consuming alcohol or any alcoholic drug are completely banned. They have made the people to be highly religious minded and prevent them from any illegal practice.
This challenge has to be faced and defected not only by imposing strict rules and regulations but also propagating awareness on the danger of drugs.
It is a hard problem for the economists, social workers, politicians, etc. and it is a challenge not only to Buddhism but also to all other religions.
Hương Sen Buddhist Temple in California, USA, August 01, 2018
Dr. Bhikhuni Giới Hương
SOURCE
- 2500 Years of Buddhism, P. V. Bapat, Motilal Banarsidass; 8th edition, January 1, 2012.
- The Buddhist World of Southeast Asia, Donald K. Swearer, Second Edition (SUNY Series in Religious Studies). 2010.
- Theravada Buddhism in Southeast Asia, Robert C. Lester. 1973.
- Constituting Communities: Theravada Buddhism and the Religious Cultures of South and Southeast Asia, John Clifford Holt, Jacob N. Kinnard and Jonathan S. Walters. Stat University of New York Press. 2003.
- Asean: Regional Forum (ARF) Membership: http://www.international.gc.ca/asean/asean_countries-pays_anase.aspx?lang=eng
https://en.wikipedia.org/wiki/Buddhism_by_country
[1] https://en.wikipedia.org/wiki/Buddhism_by_country
[2] Maximilian Karl Emil "Max" Weber (/ˈveɪbər/;[4] German: [ˈveːbɐ]; 21 April 1864 – 14 June 1920) was a German sociologist, philosopher, jurist, and political economist. His ideas profoundly influenced social theory and social research.
Against Marx's historical materialism, Weber emphasised the importance of cultural influences embedded in religion as a means for understanding the genesis of capitalism.[14] The Protestant Ethic formed the earliest part in Weber's broader investigations into world religion; he went on to examine the religions of China, the religions of India and ancient Judaism, with particular regard to their differing economic consequences and conditions of social stratification.[a] In another major work, "Politics as a Vocation", Weber defined the state as an entity that successfully claims a "monopoly of the legitimate use of physical force within a given territory". He was also the first to categorise social authority into distinct forms, which he labelled as charismatic, traditional, and rational-legal. His analysis of bureaucracy emphasised that modern state institutions are increasingly based on rational-legal authority (https://en.wikipedia.org/wiki/Max_Weber).
[3] The South Asian Association for Regional Cooperation (SAARC): Afghanistan, Bangladesh, Maldives, Pakistan, Sri Lanka, Bhutan, Nepal, and India. They have generally met approximately every eighteen months for the sake the all countires.
