Year: 2025
Type: article
Abstract: This article discusses key historical architectural structures in Cambodia and Nepal—the dharmasālā of King Jayavarman VII (c. 1122–1218 CE) and sattal (also known as sattra) structure from Licchavi-era Nepal (c. 450–750 CE). These structures have served a variety of purposes for their local communities in the past and continue to fulfill similar roles even today. In historical Asian cities, the central role of these structures, which were evidently influenced by Buddhism, highlights the importance that the community infrastructure had within Buddhism. Such infrastructure not only brought communities together but also served the needs of the saṅgha. Mentions of halls as “mote halls” are not rare within the Buddhist literature either, with mentions of great assembly halls, or santhāgāra, where the members of the community gathered to discuss matters of social and political interest. A notable hall described in the Jātaka is Mahosadha’s great hall from Māhā-ummagga-jataka. These halls, which are central in the concept of urban settlements and their authority within the Buddhist idea of governance, are a form of community-oriented “commons” infrastructures that can be looked at as “third places” that foster action and speech for public participation in governance. This, we propose, should be seen as a crucial element of Buddhist governance.
Source: Religions
DOI: 10.3390/rel16040478
Authors: Pisith San, Shobhit Shakya
Institution: Tallinn University of Technology
Language: English
Topic: Indian and Buddhist Studies
Subfield: Religious studies
Field: Arts and Humanities
Domain: Social Sciences
Open Access status: gold
Estimated APC paid: $2,172
Funder: H2020 European Research Council
OpenAlex ID: W4409280235