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The Changing Role of the Laity
- State University of New York Press
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buddhism and modernization 177 asceticism, Asok residents give time and energy for the good of the community , and in turn, their community-wide self-dependent model provides for others outside the Santi Asok community.98 Asoka residents follow a simple, nonacquisitive lifestyle. Viewing vegetarianism as an expression of adherence to the five precepts, members operate inexpensive vegetarian restaurants and nonprofit markets “to provide the Thai public with low-cost, useful goods” and in so doing they adhere to the principle of bun niyom.99 During the past century Buddhism in Sri Lanka and Southeast Asia has experienced both doctrinal and institutional reform. Some reforms were promoted by enlightened monarchs such as King Mindon or nurtured by national governments. Other revival movements like the Ramañña Nikaya assumed the form of a new sect or denomination. Over time, some have lost the earlier reformist impetus from which they arose, but not before influencing mainstream traditions. Other reformers have been indebted to the ideals of the forest tradition of early Buddhism, which is perceived as embodying the ideals of an “original” or “pure” Buddhism. In some cases meditation has been the raison d’être of the movement (the Mahasi Sayadaw and Achan Man traditions). Others, however, developed primarily as innovative voices for doctrinal and institutional renewal like Buddhadasa Bhikkhu or the radically sectarian Santi Asok movement. Changes in the traditional patterns of monastic education and scholarship have also transformed Buddhist traditions, especially in Sri Lanka and Thailand. P. A. Payutto—abbot, university administrator, and scholar—exemplifies this dimension of modernist reformism in Thailand. The Changing Role of the Laity Are Theravada monks in Southeast Asia in danger of losing their distinctiveness and coming to resemble their lay constituents? Perhaps, but it may be equally true that some laypeople are becoming more like monks. At one time the ideal of nibbana and the practice of meditation associated with its attainment were identified almost exclusively with the monastic vocation. Now 178 part iii this ideal is becoming more a part of lay religious life. Earlier we saw how U Nu encouraged Burmese civil servants to practice meditation. In fact, the impetus for the development of lay meditation centers in Theravada Southeast Asia emanates largely from Myanmar. In this section we shall examine the emergence of lay meditation organizations as one of the distinguishing features of contemporary Theravada Buddhism. This transformation in lay Buddhist practice reflects two historical developments: challenges to the place of the sangha and the role of the monk in society; and the identification of meditation with “authentic” Buddhism.100 Another significant development in Theravada countries in the modern period has been the formation of lay Buddhist associations that have partially assumed the social service responsibilities formerly associated with the monastery.101 In recent years lay Buddhists increasingly have come to define the shape of Buddhist ethical concerns ranging from the place and role of women in the tradition and in society to the destruction of rural habitats and the natural environment by corporate economic interests. Lay Buddhists have also played a major role in shaping an emerging international Buddhism. Each of these topics will be explored in the remainder of this section. They are part and parcel of the most challenging and problematic issues facing Buddhism in the twenty-first century, namely, the respective roles of the monk and the laity and related issues such as the reform of the monastic code. Meditation and the Revival of Theravada Buddhism The practice of meditation has played a central role in the revitalization of Buddhism in Sri Lanka, Myanmar, and Thailand, not only through its association with the reformist monastic traditions but also among the laity. Lay interest in meditation in Myanmar can be traced to four principal factors: Westerners attracted to the practice of insight meditation; the revival of interest in Buddhism as part of the rise of nationalism in the late colonial period; the personal example and encouragement of the prime minister, U Nu; and [54.163.62.42] Project MUSE (2024-03-28 17:48 GMT) buddhism and modernization 179 the appearance of outstanding monastic and lay meditation teachers who developed simple methods of practice. Three of the best known meditation masters in Burma were two monks, Ledi Sayadaw and Mahasi Sayadaw, and a layman, U Ba Khin.102 U Nu invited Mahasi Sayadaw to come from Shwebo to Rangoon in 1949 to establish a meditation center, and in December of that year the center was formally opened. Since that...