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1
Au, Ho Vanessa, and 區皓. "Buddhist monks and Daoist priests in Jinyong's "condor trilogy"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B42925848.
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Biswas, Tanushree. "Paradoxes of Conversion : Everyday Lives of Tibetan Buddhist Child Monks in Ladakh." Thesis, Norges teknisk-naturvitenskapelige universitet, Norsk senter for barneforskning, 2013. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-23735.
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Converting to modernity does not only imply changing what one does and how, rather it involves changes in one's relationship with existence as a whole. Every culture is founded upon metaphysical presuppositions which determine the way its people relate to each other including children and childhood, and the environment that they are part of. Consequently, I view cultures as an ecosystem. Restructuring and inserting new elements (schooling, tourism, consumer economy and so on) which are founded upon different metaphysical presuppositions cause a considerable strain on the roots of the ecosystem. This is especially true if the compatibility threshold between the two systems is low. Modernity is based on a linear understanding of causality, while the culture in question is founded on a cyclical understanding of causality. Some of the practical implications of this strain emerge in this study. The belief in rebirth and practices around it stem from a cyclical understanding of causality. No child is born a tabula rasa, and is in fact a continuation of previous cycles. For debates in childhood studies around the 'being and becoming' nature of children and childhood – this understanding opens the door to a fresh consideration – that both adults as well as children are processionary becomings. This does not imply a necessary acceptance of the hypothesis of rebirth, but discards the possibility of being born as a tabula rasa. As a young project, the thesis is unable to present a definition of childhood as distinct from adulthood. However, it takes the position that no one is born a tabula rasa. Monasteries are an indispensable part of Ladakh. Ladakh is a peaceful, high altitude culture on the Indo Tibetan border and is experiencing accelerated growth towards globalisation, predominant representatives of which are schooling, tourism and television. This qualitative project tries to understand the everyday lives of child monks in a monastery, who play a pivotal role in social reproduction in the region. The monastic community, known as the sangha becomes an extension of the family for these children. The relation between the sangha and the lay community is based on values of reciprocal generosity. Schooling occupies the biggest space as child monks follow government syllabus and guidelines. However, it is debatable whether this model of education is working for child monks and aiding them in performing their roles in a modern scenario. The monk, the school child and an exotic part of the touristscape are some identities that these children have to ebb and flow through. Seen within the context of globalisation and the crises that come along with it, the will of children to adopt lives of simplicity is perceived as valuable. At the same time the text acknowledges that becoming a standardised global child and being a monk at the same time is a highly challenging paradox.
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Lingley, Kate Alexandra. "Widows, monks, magistrates, and concubines social dimensions of sixth-century Buddhist art patronage /." Click to view the dissertation via Digital dissertation consortium, 2004.
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Sonam, Tenzin, and Tenzin Sonam. "Buddhism at Crossroads: A Case Study of Six Tibetan Buddhist Monks Navigating the Intersection of Buddhist Theology and Western Science." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/624305.
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Recent effort to teach Western science in the Tibetan Buddhist monasteries has drawn interest both within and outside the quarters of these monasteries. This novel and historic move of bringing Western science in a traditional monastic community began around year 2000 at the behest of His Holiness the Dalai Lama, the spiritual head of Tibetan Buddhism. Despite the novelty of this effort, the literature in science education about learners from non-Western communities suggests various "cognitive conflicts" experienced by these non-Western learners due to fundamental difference in the worldview of the two knowledge traditions. Hence, in this research focuses on how six Tibetan Buddhist monks were situating/reconciling the scientific concepts like the theory of evolution into their traditional Buddhist worldview. The monks who participated in this study were engaged in a further study science at a university in the U.S. for two years. Using case study approach, the participants were interviewed individually and in groups over the two-year period.
The findings revealed that although the monks scored highly on their acceptance of evolution on the Measurement of Acceptance of Theory of Evolution (MATE) survey, however in the follow-up individual and focus group interviews, certain conflicts as well as agreement between the theory of evolution and their Buddhist beliefs were revealed. The monks experienced conflicts over concepts within evolution such as common ancestry, human evolution, and origin of life, and in reconciling the Buddhist and scientific notion of life. The conflicts were analyzed using the theory of collateral learning and was found that the monks engaged in different kinds of collateral learning, which is the degree of interaction and resolution of conflicting schemas. The different collateral learning of the monks was correlated to the concepts within evolution and has no correlation to the monks’ years in secular school, science learning or their proficiency of English language.
This study has indicted that the Tibetan Buddhist monks also experience certain cognitive conflict when situating Western scientific concepts into their Buddhist worldview as suggested by research of science learners from other non-Western societies. By explicating how the monks make sense of scientific theories like the theory of evolution as an exemplar, I hope to inform the current effort to establish science education in the monastery to develop curricula that would result in meaningful science teaching and learning, and also sensitive to needs and the cultural survival of the monastics.
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Lai, Lei Kuan. "Praying for the republic: Buddhist education, student monks, and citizenship in modern China (1911-1949)." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121131.
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This dissertation is a study of the emergence and impact of modern educational institutions in Chinese Buddhism. My aim is twofold: 1) to produce a history of modern monastic education in China; and 2) to investigate the intended outcomes of this new system of education as shown in the student-monks it produced. Focusing on identity formation, I examine the production of a collective identity – the student-monk – within and outside of the Buddhist academies (foxueyuan). Student-monks were those who identified with the imagined community formed around modern Buddhist academies and, more importantly, Buddhist periodicals that were widely circulated during the Republican period. I argue that this collective identity was indispensable to the young monks' creation of a distinctly Buddhist citizenship, which allowed them to engage and negotiate with the nation-state in a series of encounters. In other words, student-monks were both the products of a reformulated Buddhism-state relation and agents for that very transformation in twentieth-century China. I maintain that the emergence of student-monks as both an actual and imagined community is crucial to our understanding of the development of modern Chinese Buddhism.Cette thèse est une étude de l'émergence et de l'impact des institutions d'éducation moderne sur le Bouddhisme chinois. L'objectif de mon projet est en deux temps: 1) produire une histoire de l'éducation monastique moderne en Chine; et 2) étudier les résultats escomptés de ce nouveau système d'éducation tels que visibles chez les étudiants moines sortants. En me concentrant sur l'identité en formation, j'examine la production d'une identité collective, soit l'étudiant moine, au sein et hors des académies bouddhistes (foxueyuan). Les étudiants moines étaient ceux qui s'identifiaient avec la communauté imaginée qui se formait autour des académies bouddhistes modernes, et surtout, les périodiques bouddhistes qui étaient largement distribués lors de la période républicaine. Je soutiens que cette identité collective était cruciale à la création d'une citoyenneté distinctivement bouddhiste chez les jeunes moines, ce qui leur a permis de s'engager et de négocier avec l'État-nation lors d'une série de rencontres. En d'autres termes, les étudiants moines étaient à la fois les produits d'une relation Bouddhisme-État reformulée ainsi que les agents de cette même transformation dans la Chine du vingtième siècle. Je maintiens que l'émergence de ces étudiants moines en tant que communauté et véritable et imaginée est cruciale à notre compréhension du développement du Bouddhisme chinois moderne.
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Kwan, Chinachote Sriprapha Petcharamesree. "Buddhism and human rights : forest monks' perspectives on human rights and the Songha administration /." Abstract, 2007. http://mulinet3.li.mahidol.ac.th/thesis/2550/cd399/4536976.pdf.
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Au, Ho Vanessa. "Buddhist monks and Daoist priests in Jinyong's "Condor trilogy" Jin Yong "san bu qu" zhong de Seng Dao yan jiu /." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B42925848.
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Phan, Cam Van Thi. "Family ties to Buddhist monks and nuns in medieval China : a biographical and hagiographical study of the Southern Xiao family branch." Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/32228.
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The roles of kinship and family ties have recently become recognized as a vital
yet unexplored area in the study of medieval Buddhism. This is especially critical in
restructuring the relationship between political and religious spheres, which for the
Sinologist have always been intricately linked to one another. Although there are studies
noting the prominence of family connection in the study of monks and nuns, past studies
have focused mainly on the manipulation and modification of religion by political figures
for solely secular purposes. Not many studies have turned the tables to analyze the
significance of a monk or nun's family background and its intimate influence throughout
his or her religious life; nor have they considered how a layman or laywoman's spiritual
devotion greatly shapes his or her social life and political career.
It is my aim to extend such research and explore on a larger scale the intricate
relationship between monastic and lay family members, in this case Xiao Yu, his
daughters, sons and relatives, ten in all, from the Southern Xiao family branch during the
late Sui to early Tang period. This research serves to prove that the life of a monk or nun,
while determined by that individual's vocation and endeavor, is to a degree also
conditioned by his or her family background, kinship ties and secular acquaintance. This
research, based upon hagiography, epigraphy and relevant materials from canonical and
secular sources substantiates the belief that comprehensive study of the monastic order
should involve analysis of factors beyond the spiritual sphere.Arts, Faculty of
Asian Studies, Department of
Graduate
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Bailey, Cameron. "A feast for scholars : the life and works of Sle lung Bzhad pa'i rdo rje." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:c8de47c2-98b2-4b3c-8bcb-3e93ca668722.
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Bzhad pa'i rdo rje (1697-1740), the Fifth Sle lung Rin po che, was a religiously and politically controversial figure and an incredibly prolific author, having written or compiled over 46 volumes worth of mainly religious texts. A high-ranking Dge lugs pa sprul sku, Sle lung is seen as having gradually "defected" to the Rnying ma school, although he self-identified as a follower of the "non-sectarian" (ris med) perspective. Sle lung also acted as a spiritual advisor to most of the major central Tibetan rulers during the course of his life, most significantly Mi dbang Pho lha nas (r. 1729-1747). But despite numerous features of fascinating interest, Sle lung and his writings have received very little scholarly attention, and this thesis is intended to fill this unfortunate lacuna. The present study begins with an extended biographical examination of Sle lung's life, and the political and religious unrest in central Tibet at the time in which he was deeply invested. I pay special attention to the controversies that surrounded him, particularly his purported sexual licentiousness and his ecumenical work which was unpopular among his more sectarian Dge lugs pa critics. This opening biography provides critical historical context as I move on to examine two of Sle lung's most important literary works. The first is the sixteen-volume Gsang ba ye shes chos skor, a massive cycle of teachings by Sle lung and his students that integrates tantric theories derived from Sle lung's experience with Gsar ma (specifically Dge lugs pa) teachings. The second work is the Bstan srung rgya mtsho'i rnam thar, a unique text in Tibetan literature which consists of an apparently unprecedented compilation of Tibetan Buddhist protector deity (bstan srung, chos skyong) origin myths. I will make sense of key features of these two works within the larger context of Indo-Tibetan Buddhism, as well as the political and personal concerns of Sle lung himself.
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[Verfasser], Bounleuth Sengsoulin, and Volker [Akademischer Betreuer] Grabowsky. "Buddhist Monks and their Search for Knowledge : an examination of the personal collection of manuscripts of Phra Khamchan Virachitto (1920–2007), Abbot of Vat Saen Sukharam, Luang Prabang / Bounleuth Sengsoulin. Betreuer: Volker Grabowsky." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2016. http://d-nb.info/1113184272/34.
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"The lived experience of Tibetan Buddhist monks in managerial leadership roles." CAPELLA UNIVERSITY, 2008. http://pqdtopen.proquest.com/#viewpdf?dispub=3291973.
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Meng-Ting, Wu, and 吳孟亭. "A Research of the Buddhist monks from the Xuanhe treatise onChinese Calligraphy." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/9tyeqd.
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碩士國立臺南大學
國語文學系碩士班
103
During the Song Dynasty, the Emperor Hueizong gave a mandate for the compilation of The Xuanhe treatise on Chinese Calligraphy. The entire book was to be composed of twenty volumes, with original ink calligraphy collections amassed from the emperor’s personal collections, as well as those from the imperial court, starting from the Hanwei dynasty to collections from Zhao Song dynasty. The volumes were divided according to works written by the emperors and the different types of calligraphy scripts; the first volume consisted of works from the imperial collection, followed by one volume dedicated to seal script, four volumes to regular script, six volumes to running script, seven volumes to cursive script, and one volume to clerical script. This amounted to a total of one thousand three hundred and forty over master pieces from one hundred and ninety-seven different calligraphers. The contents included are detailed descriptions of the origins of every single script, the biography and hearsay of those calligraphers, all in which embrace a high level of Chinese calligraphy historical art fact and research value. There are one hundred and ninety-seven calligraphers recorded in The Xuanhe treatise on Chinese Calligraphy; these included works written by the emperors, ministers, Taoist monks, Buddhist monks, nuns and gentlewomen; a volume had also been given over to the Buddhist monks calligraphers, which recorded a collection of both running and mainly cursive scripts. The purpose of this thesis is to analyse this particular volume of the book and a research into these Buddhist monk calligraphers. This thesis is divided into six chapters. The first chapter houses the preface and states the motivation of this research paper, which is derived from works, mainly running and cursive scripts of the Buddhist monk calligraphers from a volume of The Xuanhe treatise on Chinese Calligraphy. The purpose of this paper is to use research methods of literature analysis and induction to investigate into the monks’ preference of writing in cursive scripts, the force of motivation behind them and the circumstances surrounding these Buddhist monk calligraphers, the social evaluation of their calligraphy, and the impact they made on future generation. The final chapter is the conclusion, while the middle chapters are as follows: The second chapter introduces the lives of these Buddhist monk calligraphers, how the emperors took delight in their style of calligraphy, which originated from the two Wangs; how the emperors themselves advocated for their works, and the social networks between these monks and the literates, over poetry, wall calligraphy and Buddhism. The third chapter discusses the unique calligraphic characteristics of Buddhist monk calligraphy. The fourth chapter studies the appraisals given to these Buddhist monk calligraphers and their influences to the posterity. The fifth chapter explores the significance and standing of Buddhist monk calligraphers in the world of calligraphic history, it takes a look into the favouritism bestowed upon these monks by the emperors, their social networks, their pursuit of fame and their quests for an ever-changing and superiority in calligraphy styles.
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Hsu, Yen-ling, and 徐燕玲. "The Study of Huijiao''s Biographies of Eminent Buddhist Monks and its Ten Categories." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/56214482743418606371.
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碩士華梵大學
東方人文思想研究所
90
Huijiao was a renowned Buddhist monk of the Southern Dynasties. His “Biographies of Eminent Buddhist Monks” is an exceptional work for preserving the material of Buddhist monks of the Southern Dynasties. The point of this article is the Ten Categories of Huijiao’s “Biographies of Eminent Buddhist Monks”. It would be observed from historical regulations and literary technique ways to grasp the authentic figure of Chinese Buddhist monks of the Southern Dynasties. This article explores in six sections. They are : 1. The Preface. 2. The Author''s Life of Biography of Huijiao. 3. The Data of Biographies of Eminent Buddhist Monks. 4. The Study of Ten Categories — Expression of the Buddhist Monks’ Figure. 5. The Study of Ten Categories — Comparison of the Buddhist Monks’ Figure. 6. The Conclusion. It is hoped that we can reach a better understanding of Chinese Buddhist monks of the Southern Dynasties through the discussion above.
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MacBain, Abigail Ironside. "Precepts and Performances: Overseas Monks and the Emergence of Cosmopolitan Japan." Thesis, 2021. https://doi.org/10.7916/d8-1hy9-h559.
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In 733, Japan’s ninth diplomatic mission to Tang China conveyed two Japanese Buddhist monks committed to finding a Chinese master of Buddhist precepts. The prevailing explanation for the precepts master solicitation states that Japan lacked sufficient numbers of fully ordained monks to conduct ordinations using vinaya codes of conduct. While this campaign successfully resulted in precept masters going to Japan in 736 and again in 754, there were no notable changes to monastic ordinations until after the final monk arrived. It is commonly presumed that only the latter precepts master possessed sufficient charisma, training, and followers necessary to establish a vinaya tradition. However, this explanation presumes that the later reforms matched the original expedition’s intent. Moreover, this position ignores the other monks’ activities in Japan’s political, cultural, and religious affairs between 736-754. It is also not supported by period texts. In this work, I utilize textual and physical evidence to demonstrate that these overseas monks’ activities and significance were largely unrelated to monastic precepts and ordinations. Instead, they rose to prominence due to their knowledge of Buddhist texts and rituals, familiarity with neighboring countries’ Buddhist legitimation and protection systems, fluency in overseas forms of cultural capital, and embodied otherness. Their influence can be seen in their involvement in the Ministry for Monastic Affairs, promulgation of the Avataṃsaka Sutra, and the creation and worship of the Great Buddha of Nara.
Through highlighting these understudied and highly diverse monks, I demonstrate that Japan’s overseas population was intrinsically involved with the country’s transformation into a transregionally-connected, Buddhist country. Moreover, I argue that the overseas monks affiliated with Daianji Temple (大安寺) provided the Japanese court with direct ties to foreign countries that not only expanded Japanese international awareness, but also helped establish the country’s understanding of its position within a broader Buddhist world.
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Wu, Chia Chun, and 吳佳純. "Kin support system of Taiwanese Buddhist monks and nuns: A study at a monastery in southern Taiwan." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/87837796177463979424.
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碩士國立政治大學
宗教研究所
99
Unlike what most people believe, Buddhist monasteries rely not only on laymen’s financial support but also on the supports of families and relatives of monks and nuns. In addition, Buddhist renunciation does not always cut off the relationship of a monk or nun with their families. On the contrary, most of monks and nuns in my research remain close contacts with their families and relatives. It is believed that once a person joins the Order, he or she can rely fully on the monasteries’ financial, emotional and medical supports. However, this is not true in all Buddhist monasteries in Taiwan. Mutual dependency between monks or nuns and their families and relatives is the main focus of this research. With lack of supports of different aspects from the monasteries, monks and nuns will have to turn to their families and relatives for helps when needed. Therefore, keeping close and positive relationship with families and relatives is important to some monks and nuns. This research aims at: 1. finding out the kin relationships of monks and nuns; 2. looking at the mutual dependency between monks and nuns and their families or relatives; 3. comparing the ideology and reality of monastic life and Buddhist institution (monasteries). In order to achieve the above goals, I will look at possible causes that might affect the relationship between monks and nuns with their families and relatives. Moreover, although not intended, the reasons of renunciation will be discussed in this paper. Different from Buddhist monasteries in other countries and traditions, Taiwanese monasteries can be privately owned by monks, nuns, or laymen. Because of this fact, and because it determines whether monks and nuns will get necessary supports from the monasteries or not, so types of Buddhist monasteries in Taiwan will be discussed, too.
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Chu, Pei-Ying, and 朱珮瑩. "Study of the Images of Buddhist Monks and Taoist Priests in Hua-Ben Novels of Ming and Ching Dynasties." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/78885178407277728646.
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碩士淡江大學
中國文學學系
92
In Chinese classics, Buddhist monks and Taoist priests are a group of people who took frequent appearance. Dated back in the Wei-Jin and the Southern and Northern Dynasties, the appearance of Buddhist monks and Taoist priests had already taken place. Although their appearance was not common, they gradually became the main characters in Novels, especially in Hua-Ben Novels of Ming and Ching Dynasties, and form a large personage group. Besides the new representations and story plots, they exhibited assessment of two extremes. The phenomenon proved the significance of the images of Buddhist monks and Taoist priests in literature and culture, and worth further study. In this vein, this study conducted overall and systematic analysis on the images of Buddhist monks and Taoist priests in the realm of Hua-Ben Novels. Although Buddhist monks and Taoist priests belong to different religious systems, and include both male and female practitioners, the commonality – practitioner was expounded as one group on the whole, but detailed when it was necessary. The purpose of this study was to discover the imbedded connotation from the superficial structure. In terms of study on Ming and Ching novels and sociological study, it is an area worth further attention. The structure and main contents of this paper are as follows: Chapter 1 Introduction explains the research motive and purpose, defines the scope of Ming and Ching Dynasties, literature materials, and research methodology. Chapter 2 discusses the evolution of the meaning of Buddhist monks and Taoist priests and the development of their images. First, the historical evolution of the terms “Buddhist monks” and “Taoist priests” were clarified to obtain accurate connotation. Secondly, the literature development of the images of Buddhist monks and Taoist priests was discussed based on the origin of literature image, as well as the difference of their images in classical Chinese and vernacular Chinese novels, and changes in the images. Chapter 3, based on the literature, defines the standard for classification and analyzes the types of Buddhist monks and Taoist priests, namely positive type, common type and negative type to discuss the characteristics of Buddhist monks and Taoist priests to probe into the deeper connotation. Chapter 4 discusses the relationship between Buddhist monks and Taoist priests in Ming and Ching literature to the society, and the effect of civilization of religions among the two, as well as the effect of the interaction of Buddhist monks and Taoist priests with various social levels. Chapter 5 probes into the artistic accomplishment of the images of Buddhist monks and Taoist priests in literature, and the advancement of personage representation in Ming and Ching literatures, the characteristics of the personage representation of Buddhist monks and Taoist priests in Ming and Ching literatures. The story plots of the images of Buddhist monks and Taoist priests were summarized to further deliberate on the function and meaning of their images in the model, in order to generalize the cultural significance of the images of Buddhist monks and Taoist priests. The phenomenon was presented on the Confucian standpoint, thus, the viewpoint was not entirely objective but fair enough. Chapter 6 Conclusion summarizes the key points of the study on the image of Buddhist monks and Taoist priests in Ming and Ching literature.
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Wu, Ming-Ru, and 吳明儒. "Research on Chinese Monks' Toiling to India in Search of the Buddhist Doctrines─Take Yi─Ching as an Example." Thesis, 1994. http://ndltd.ncl.edu.tw/handle/85207749115936929626.
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Tsering, Sonam. "The Role of Texts in the Formation of the Geluk School in Tibet during the Mid-Fourteenth and Fifteenth Centuries." Thesis, 2020. https://doi.org/10.7916/d8-wn60-y533.
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The dissertation delineates how the writings compiled in The Collected Works (Gsung ’bum) of Jey Tsongkhapa Lobzang Drakpa (1357–1419), the founder of the Geluk School of Tibetan Buddhism, constitute the centrality of the Geluk thought and philosophy and have contributed towards the school’s formation.
It details how the texts have played a prominent role in establishing doctrinal authority, defining philosophical boundaries, postulating intellectual identity, and reorienting monastic education for the school. These texts have also considerably enhanced the intellectual, spiritual, and charismatic authority of Jey Tsongkhapa as a teacher and philosopher. This dissertation bases its approach on the premise that the life and writings of Tsongkhapa define the core identity of the Geluk School and that an explicit rejection of either tantamount to an outright abnegation of its membership.
The dissertation begins with a critical retelling of Tibet’s religious history to contextualize the subject. The second chapter presents the culture and practice of life writing in Tibet to inform about the mechanism employed in traditional auto/biographies. Given the enormous attention drawn by the study of Jesus Christ (c. 4 BCE–c. 33 CE) in western academia, the chapter includes a literary review of contemporary studies and research for their emulation in the study of Tibetan hagiographies. The life story of Tsongkhapa is recounted in the third chapter. The fourth chapter details significant historical events that helped recenter Tsongkhapa in the Tibetan religio-cultural landscape. The fifth chapter presents his oeuvre—The Collected Works, the first extensive xylographic work printed in Tibet in the early fifteenth century. It also outlines the volume contents, presents sample texts, and chronicles the history of its publication and printing. The sixth chapter illustrates the centrality of Jey Tsongkhapa’s writings and its integration into the Geluk monastic educational system. The seventh chapter explicates on the topic of textual transmission and demonstrates how the texts were passed down through unbroken lineages to this day. The dissertation concludes with an epilogue and other back matters, including a list of transliteration of names, which are phoneticized in the main body for the ease of reading.
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Pawakapan, Niti. "Making money and merit : traders in northwest Thailand." Phd thesis, 1995. http://hdl.handle.net/1885/12474.
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This thesis focusses on the townspeople in Khun Yuam- a small market town near the Burma-Thailand border. They consist of Tai, Kon Mtiang and Thai speakers, most of whom are traders. Influenced by Weber, previous anthropological studies seem to agree that the Buddhists in Thailand are more concerned with the 'other-world' than secular matters. The laypeople, males in particular, are held to be more interested in seeking their own spiritual salvation than they are in making money in trade and commerce. Such an assumption leads to a conclusion that religion is separated from economic and political activities. If one agrees with this assumption, one will not understand why the economic boom has taken place in Thailand. I argue that Buddhist beliefs, especially meritmaking and the accumulation of merit, and trade are closely connected. Ordinary laypeople believe that one's own prosperity and wealth are due to one's past and present merit, so wealthy people are those who already have some merit. Without merit, one hardly achieves anything in one's life. Without money, it is almost impossible to make merit. In practice, such beliefs encourage the Buddhists to trade and make money in order to use some of their money to make merit. Since it is widely believed that good Buddhists must be good citizens who are loyal to the country, religious beliefs are also related to the politics. Monks are active in converting the non-Buddhists to Buddhism, as well as promoting the national awareness of 'being Thai' to them. These activities are sponsored by the laypeople, who believe they are a kind of merit-making. In fact, such a political movement is also supported by the current trading and tourist booms, formal education, the increasing influence of the Thai languages, mass media and entertainment. This national politics tries to integrate such a remoted area like Khun Yuam into the wider community - its nation-state. It seems to be a successful work. Monks and people who are involved in trade and commerce see no conflicts between their
religious beliefs and political-economic practice and, to some degree, benefit from
all of these activities.