ٻڌمت جي تاريخ

ٻڌمت جي تاريخ (History of Buddhism) پنجين صدي قبل مسيح تائين ڳولي سگهجي ٿي. ٻڌمت قديم هندستان مان، قديم مگڌ جي بادشاهت ۽ ان جي آس پاس جي علائقن کان شروع ٿي ۽ اها سدھارٿ گوتم ٻڌ جي تعليمات تي ٻڌل آهي. ٻڌ مذهب ننڍي کنڊ ​​جي اتر-اوڀر علائقي مان وچ، اوڀر ۽ ڏکڻ اوڀر ايشيا ۾ پکڙجڻ سان ارتقا پذير ٿيو. هڪ وقت يا ٻئي وقت، ان ايشيا جي اڪثريت کي متاثر ڪيو.

ٻڌمت جي تاريخ پڻ ڪيترن ئي تحريڪن، فرقن ۽ فلسفياتي اسڪولن جي ترقي سان منسوب آهي. انهن ۾ ٿراوڊا، مهايانا ۽ وجرايانا روايتون هيون، جن ۾ توسيع ۽ پسپائي جا متضاد دور هئا.

شاکيامُني ٻڌمت (5 صدي قبل مسيح) 
ابتدائي ٻڌمت
موريا سلطنت (322-180 قبل مسيح)
مهايانا ٻڌمت
شونگا خاندان (2-1 صدي قبل مسيح)
يوناني-ٻڌمت
ڪشان سلطنت ۽ گنڌارا ٻڌمت
وچ ايشيا ۾ پکيڙ
گپتا ۽ پال دور
اوڀر ايشيائي ٻڌمت
ڏکڻ اوڀر ايشيائي ٻڌمت
جديد دور
The modern era brought new challenges to the Buddhist religion such as the colonization of traditionally Buddhist Asian countries by Western states, which weakened the traditional political structures which supported the religion, as well as criticism and competition from Christianity. Modern wars, communist anti-religious pressure, the growth of capitalism, modern science and regional political instability are also influential pressures on modern Buddhism.

 South and Southeast Asia 

In British Ceylon, Christian missionaries ran all the state-approved schools and commonly criticized Buddhist beliefs. By 1865, Buddhist monks began a counter movement against Christian attacks, printing pamphlets and debating Christians in public, such as at the famous Panadura debate in 1873, which saw the monk Gunananda win a debate in front of a crowd of 10,000.

During this period a new form of Buddhism began to take shape, termed Buddhist modernism (or sometimes "Protestant Buddhism"), which tended to see the Buddha from a humanist point of view and claimed that Buddhism was a rational and scientific religion. Important figures in this new movement include the American convert Henry Olcott (1832–1907) and Anagarika Dharmapala (1864–1933), who promoted Buddhist schools, lay organizations and the printing of newspapers. Dharmapala also founded the Mahā Bodhi Society to restore the dilapidated Indian site of Bodh Gaya. Dharmapala also traveled to the UK and the US to teach Buddhism.

This society helped usher in a revival of Buddhism in India, where Buddhism became popular among some Indian intellectuals. One of these was the lawyer B. R. Ambedkar (1891–1956), leader of the Dalit Buddhist movement, who urged low caste Indian Dalits to convert to Buddhism. Other Indian figures include Rahul Sankrityayan (1893–1963), Dharmanand Kosambi (1876–1941) and Bhadant Anand Kausalyayan.Jerryson, Michael K. (ed.) The Oxford Handbook of Contemporary Buddhism, p. 42, 50

In Burma, a central modern figure is King Mindon (r. 1853–1878), who convened the 5th Buddhist council (1868–71), where different editions of the Pali Canon were cross-checked and a final version was inscribed on 729 stone slabs, currently still the world's largest book. A new meditation movement arose in Burma, called the Vipassana movement, beginning with figures such as Medawi (1728–1816), who was instrumental in the promotion of Buddhist meditation practices.Pranke, Patrick. On saints and wizards, Ideals of human perfection and power in contemporary Burmese Buddhism In 1956, Burmese politician U Nu presided over a sixth council, which saw monks from various Theravada countries produce another new edition of the Pali Canon. Recently, Buddhist monks have become involved in political protest movements such as the Saffron Revolution of 2007.

Thailand, which was the only country to avoid colonization, had two important Buddhist kings, who pushed for modernization and reformation of the Buddhist sangha. They were King Mongkut (r. 1851–68), and his son King Chulalongkorn (r. 1868–1910), who were responsible for several key modern reforms of Thai Buddhism. Two recent Thai modernist movements are the monastic revival of the Thai forest tradition and the Wat Phra Dhammakāya movement.

From 1893, Vietnam, Cambodia and Laos were all French colonies. The Communists came to power in Laos in 1975. There was no widespread repression of the Buddhist sangha, but the communist government has sought to control the Sangha and use it as a tool to spread its ideology. In Cambodia however, the communist terror of the Khmer Rouge during 1975–1979 caused much damage to the Buddhist sangha.

 East Asia 
The opening of Japan in 1853 by Admiral Perry and the Meiji Restoration of 1868 led to the end of feudal Japan and rapid modernization. A new form of State Shinto arose as a strong competitor to Buddhism when it was adopted by the Japanese government. In 1872, the Japanese government decreed that Buddhist clerics could marry. These changes led to modernization efforts by Japanese Buddhism which saw the setting up of publishing houses and the study of Western philosophy and scholarship. In the post-war period, Japanese new religions arose, many of them influenced by Buddhism.

Chinese Buddhism meanwhile, suffered much destruction during the Christian-inspired Taiping rebellion (1850–64), but saw a modest revival during the Republican period (1912–49). A key figure was Taixu (T’ai-hsü, 1899–1947), who is associated with the modernist Humanistic Buddhism trend of Chinese Buddhism. The Communist Cultural Revolution (1966–76) led to the closing of all Buddhist monasteries and widespread destruction of Buddhist institutions. However, since 1977, there has been a general shift in the policy of the communist government, and Buddhist activity, both monastic and lay, has once again been renewed.

Korean Buddhism suffered a series of setbacks during the Japanese invasions, occupation, and also during the Korean war. North Korea's harsh government nevertheless offers some limited support to the sangha, but it closely controls all activity. In South Korea, Buddhism underwent a revival, with youth groups being influential and temples being rebuilt with government aid.Clark, Donald N. (2000). Culture and customs of Korea. Greenwood Publishing Group. . An example of a recent modern form of Korean Buddhism is Won Buddhism.

 Central Asia 
Tibet (which had been a client state of the Qing dynasty) remained a traditional theocratic state (the Ganden Phodrang polity) with the Dalai Lamas as heads of state, from 1912 until the Chinese communist invasion in 1950. The 14th Dalai Lama fled the country in 1959. A Tibetan exile community was established in India, with its center at Dharamsala, which today contains various Buddhist monasteries and is a center for the study of Tibetan Buddhism. The 14th Dalai Lama has become one of the most popular Buddhist leaders in the world today.

During the Red Guard period (1966–67), Chinese communists destroyed around 6,000 monasteries in Tibet along with their art and books, an attempt to wipe out the Tibetan Buddhist culture. After 1980, Chinese repression of Tibetan Buddhism has decreased and the situation has improved with the reprinting of the Tibetan Canon and some artistic restoration. In the nearby countries of Bhutan, and Nepal, Vajrayana Buddhism continues to flourish as a major religion.

In Mongolia, which also has Tibetan Buddhism as its main religion, communist rule (between 1924 and 1990) saw much repression of Buddhism. However, Buddhism is now undergoing a revival in post-communist Mongolia, with more ordained monks and nuns, and with 284 monasteries since 2009. More recent liberal attitudes towards religion has also benefited the Buddhists of Tuva and Buryatia, as well as the Chinese region of Inner Mongolia.

Another modern development was the founding of the Kalmyk Khanate in the 17th century with Tibetan Buddhism as its main religion. During the course of the 18th century, they were absorbed by the Russian Empire as Kalmykia, which remains a federal subject of Russia with a majority Buddhist religion.NUPI – Centre for Russian Studies

 Western world 

During the 19th century, Western intellectuals became more aware of Buddhism through various contacts such as colonial servants, administrators, and Christian missionaries. Sir Edwin Arnold's book-length poem The Light of Asia (1879), a life of the Buddha, was a successful early publication on Buddhism that led to much interest among English speaking middle classes. The work of western Buddhist scholars like Hermann Oldenberg (1854–1920), T. W. Rhys Davids (1843–1922) and F. Max Müller was also influential in introducing Buddhism to western audiences.

The late 19th century also saw the first-known modern western conversions to Buddhism, including leading Theosophists Henry Steel Olcott and Helena Blavatsky in 1880 in Sri Lanka. The Theosophical Society was very influential in popularizing Indian religions in the west. The 19th century also saw the first western monastics such as U Dhammaloka, Ananda Metteyya and the German Nyānatiloka Thera (1878–1956).

Another important element leading to the growth of Buddhism in the west was the large scale immigration of Chinese and Japanese to the United States and Canada in the late 19th century. Refugees from Vietnam, Laos and Cambodia have also immigrated to west, beginning in 1975. Asian Buddhists such as DT Suzuki, Hsüan Hua, Hakuun Yasutani and Thích Nhất Hạnh were influential in teaching Zen Buddhism in the West in the 20th century. Shunryu Suzuki opened the Soto San Francisco Zen Center (1961) and the Tassajara Monastery (1967).

The Tibetan diaspora has also been active in promoting Tibetan Buddhism in the West. All of the four major Tibetan Buddhist schools have a presence in the West and have attracted Western converts. The number of its adherents is estimated to be between ten and twenty million.

The Theravada tradition has established various temples in the West, especially among immigrant communities in the US. Theravada vipassana meditation was also established in the West, through the founding of institutions like the Insight Meditation Society in 1975 and the vipassana centers of S. N. Goenka. The Thai forest tradition has also established communities in the US and in the UK. In the UK, the Triratna Buddhist Community arose as a new modern Buddhist movement.

In Continental Europe, interest in Buddhism also increased during the late 20th century, with an exponential increase in Buddhist groups in countries like Germany. In France and Spain, Tibetan Buddhism has the largest following. Tibetan, East Asian and Theravada traditions are now also present and active in Australia and New Zealand. Tibetan and Zen Buddhism also have established a small presence in Argentina, Brazil, Chile, Colombia and Venezuela.

پڻ ڏسو

 گريٽر انڊيا هندستان جي تاريخ يوگا جي تاريخ هندستاني مذهب انڊوسفيئر ٻڌمت سان لاڳاپيل مضمونن جي انڊيڪس هندستان ۾ مذهب ٻڌمت جو وقت عوامي جمهوريه چين پاران تبت جو الحاق ٻڌمت ۾ عورتن جو حڪم سيڪيولر بدھ مت ٻڌمت جي سلڪ روڊ ٽرانسميشن ٻڌمت جي بادشاهتن ۽ سلطنتن جي فهرست

حوالا

ٻاهريان ڳنڍڻا

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 Boardman, John, The Diffusion of Classical Art in Antiquity,  Princeton University Press, 1994, 


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 Keown, Damien, Dictionary of Buddhism, Oxford University Press, 2003, 


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 The Times Atlas of Archeology, Times Books Limited, London, 1991. 
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 Willemen, Charles, trans. (2009), Buddhacarita: In Praise of Buddha's Acts, Berkeley, Numata Center for Buddhist Translation and Research. 

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