By Manuel Sarkisyanz

Softcover e-book from 1965, mostly in keeping with box learn in Burma backed via the Guggenheim beginning of new york (1959). The authors hindrance is with cultural backgrounds of Burmese socialism instead of with information of political technique and association. the way Burmas rulers have conscripted Buddhist suggestion and teachings inside a central authority framework is roofed.

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If anyone spoke out against it, this meant differences of opinion and the decision of the majority then prevailed: "I allow you, Oh Bhikkhus [monks], to settle such disputes by the vote of the majority," said Gautama Buddha. For this purpose a monk "shall be appointed as taker of the voting tickets ... , one who doesn't walk in fear ... " "And how, Oh Bhikkhus, is the secret method of Altekar, p. 131. Mahd-Parinibbdna-Sutta, I, 4; I, 6: Buddhist Suttas translated from Päli by Rhys Davids, in: SBE, Vol.

Thammada as prototype of the ideal of Buddhist royalty had been invoked in 1853 at the eoronation of Mindon who hirnself among the reeent kings of Burma eame dosest to the Buddhist ideal of kingship : "Oh, king do always aet as [did] the good and righteous from Mahathammada in the beginning of the world, onward ... " Ideally the king was to eonform to the Ten Prineely Preeepts. Almost every king strove to win the approval of the Buddhist monkhood: the Buddhist monastie eommunity represen ted the publie eonscienee.

Thus, according to the tradition of the Mons (of Lower Bunna), who were to transmit Theravada Buddhism from Ceylon to the Bunnese, the high destinies of their center Pegu (in the south of what became Bunna) were foretold by the Buddha hirnself. 3 I t was from the Buddha hirnself that the Bunnese tradition up to the present derives Bunna's Buddhism: 4 In the eight year after he had gained the highest wisdom, the Blessed One (Buddha) with many hundred monks came to Sudhammapura (Thaton) in the Rämafifia Country (Lower Burma).

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