Kuala Lumpur: Oxford University Press, 1997. 304p. of plates Hamilton Asia DS338 .F78 2001, Tannenbaum, Nicola (1995), Who can compete against the world? 1990 113-124; also in CONTRIB SE AS ETHNOL no.9 (Dec 1990) 113-124 Hamilton Asia GN635.A75 C66 no.9, de Casparis, J.G. The Buddhist order had a fully developed internal legal system. Nha Long (1990), The Khmer Buddhist calendar, Vietnamese Studies (Hanoi) no.27 79-80, Sahai, Sachchidanand (1997), The royal consecration (abhiseka) in ancient Cambodia, South East Asian Review (Bihar, India) 22, nos.1-2 (Jan-Dec) 1-10, Sarin, San (1998) Buddhism transformed: religious practices and institutional interplay in Cambodia, Indian Journal of Buddhist Studies (Varanasi) 10: 116-140, Thakur, Vijay Kumar (1983), From Mahayana to Hinayana: a study in Cambodian Buddhism, Journal of the Oriental Institute (Baroda) 33, nos.1-2 (Sep-Dec) 123-131. The Buddhist heritage: papers delivered at the symposium of the same name convened at the School of Oriental and African Studies, University of London, November 1985. 159-170 Hamilton Folio BQ4012 .W67 1984, Butr-Indr, Siddhi (1973), The social philosophy of Buddhism / Bangkok, Thailand : Mahamakut Buddhist University, Hamilton Asia BQ4570.S6 S62, Chatsumarn Kabilsingh (1994), The problem of ordination: women in BuddhismIn: Fu, Charles Wei-hsun; Wawrytko, Sandra A., eds. Drawing heavily on the Theravada heritage that had been preserved among the Mon in southern Myanmar, as well as on the new reform tradition of Sri Lanka, this revival soon established the Theravada tradition as the most dynamic in Myanmar, where the Burmans had conquered the Mon. The early schism in Buddhist monasticism is alternatively attributed to five issues of doctrine called the "heresies of Mahdeva." Royal support also brought the kings legitimacy and provided lay and monastic communities education, medical and hospice care, and religious services. Nevertheless, in the second decade of the 21st century, both government restrictions on opposition leader Aung San Suu Kyi and rules regarding political participation were eased, and the future of Buddhism seemed destined for change. Rather loosely joined together, Vietnamese Buddhists managed to preserve their traditions through the period of French colonial rule in the 19th and 20th centuries. Founded in 1926 in opposition to French colonial rule, they maintained a military organization and their own army regulars from 1943 to the mid-1950s. From Central Asia, they spread into China in the 2nd century CE. Some monasteries lent money and land rights, receiving interest income and payment in kind. ; Nguyen Tai Thu, ed. There was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). In the Malay Peninsula and Indonesia, as in India, Buddhism gradually lost its hold during the first half of the 2nd millennium ce. In Tang China (618907); Buddhism was persecuted, powerful Buddhist monasteries were secularized in Meiji Japan (18681912); and monasteries were targeted in Tibet in the modern period under Chinese rule. A third major Zen school was established in the 11th century by the Chinese monk Thao Durong. Under the communist regime that has ruled the reunited country since 1975, conditions have been difficult, but Buddhism has persisted. (2002) A new look at the Sasanavamsa In: Braginsky, Vladimir, comp. Honolulu, Hawaii 96822 USA Henry, Patrick G., and Donald K. Swearer. Buddhist monks, however, were at least as important in this respect. Asceticism and Healing in Ancient India: Medicine in the Buddhist Monastery. of plates. Barabudur: history and significance of a Buddhist monument. Even more elaborate in its ceremonies is Vajrayana (Tantric or Esoteric) Buddhism, which under the name Zhenyan (True Word) thrived in 8th-century Tang-dynasty China and under the name Shingon (the Japanese pronunciation of Zhenyan) was taken to Mount Kya in Japan by Kkai (c. 774835). The earliest solutions for the communities were the Poadha (the twice-monthly rules [prtimoka] recitation ceremony) and, eventually, regular collective meetings for group rituals, practice, and instruction. 106-120 Hamilton Asia DS523.3 .D953 2000, CAMBODIA: JOURNAL ARTICLESAng, Choulean (1988), The place of animism within popular Buddhism in Cambodia: the example of the monastery, Asian Folklore Studies (Nagoya) 47, no.1: 35-41, Bertrand, Didier (1997), Religious practices of Vietnamese in Cambodia and inter-ethnic relations, Asian Migrant (Manila) 10, no.3 (Jul-Sep) 90-93. Buddhist behavioral codes and the modern world: an international symposium. Yukio Hayashi (1994). 253p. As long as monks and nuns preserved the basic teachings and social behavior patterns, Buddhism could be translated into any language or culture. Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. Buddhism in South-East Asia: a cultural survey. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. Buddhism, and specifically the interests of Buddhist monasteries, became factors in national policymaking. 178p. 2001 83-91 Hamilton Asia DS338 .F78 2001, Fontein, Jan (1982), Notes on the jatakas and avadanas of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. In Myanmar and Thailand, despite the presence of Hindu, Mahayana, and Vajrayana elements, the more-conservative Hinayana forms of Buddhism were especially prominent throughout the 1st millennium ce. 165-180 Hamilton Asia NX577 .A78 1991, Lancaster, Lewis R. (1982), Literary sources for a study of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. 44(2): 57-71, Quang Do (1974), A summary of the history of Vietnamese Buddhism, Van Hanh Bulletin (Saigon) 6, no.2 (Jun) 3-28, Soucy, Alexander (1996). In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. Yifa. Heirman, Ann. Moreover, wooden images of the Buddha dating from between the 2, Youth Eyes on the Silk Roads Photo Contest, The International Network of Focal Points for the Silk Roads Programme, Thematic Collection of the Cultural Exchanges along the Silk Roads, World Natural Heritage, Biosphere Reserves and Geoparks. In Thailand, which retained its independence, a process of gradual reform and modernization was led by a new Buddhist sect, the Thammayut Nikaya, which was established and supported by the reigning Chakri dynasty. Bodhgaya: the site of enlightenment. Retrieved February 23, 2023 from Encyclopedia.com: https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism. For instance, Buddhist monasteries started to set up along the developing trade routes, such as the road that was connecting, Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. Where China meets Southeast Asia: social & cultural change in the border regions. Mendelson, Sangha and State in Burma: A Study of Monastic Sectarianism and Leadership, ed. Munster: Lit, 1994. Religious movements and religions have had an important role on the history of the Silk Roads. Munster: Lit, 1994. 1994 43-73 Hamilton Asia BL1055 .A87 1994, Khmer Buddhist Research Center (1986), Buddhism and the future of Cambodia, Rithisen : Khmer Buddhist Research Center, Hamilton Asia DS 554.8 .B826 1986, Lobo, Wibke (1998), Reflections on the Tantric Buddhist deity Hevajra in Cambodia In: Manguin, Pierre-Yves, ed. Hamilton Main BL60 .A7Arts of Asia (Hong Kong) Hamilton Main N 8 .A772Asia (New York) ,Hamilton Asia DS1 .A4712Asia Journal of Theology (Singapore) Hamilton Asia BR1 .E27Asia Quarterly (Brussels) Hamilton Asia DS1 .A464Asian culture quarterly. Buddhism was a new innovation that adapted as India grew and developed. Fruits of inspiration: studies in honour of Prof. J.G. Encyclopedia of Religion. The world's religions. 147-158 Hamilton Folio BQ4012 .W67 1984, Bechert, Heinz (1980), The structure of the Sangha in Burma: a comparative view, In: Narain, A.K., ed. 1998 v.2, 113-127 Hamilton Asia DS523 .E89 1994, Lobo, Wibke (1997), The figure of Hevajra and Tantric Buddhism In: Jessup, Helen Ibbitson; Zephir, Thierry, eds. Buddhism and revolution in Cambodia Cultural survival Quarterly. //]]>. The generic term for the Buddhist monastic order is the sangha; the terms denoting the order in all Buddhist countries are literal translations of the Indian word. v.2, 299-303 Hamilton Asia DS528.5 .T74 1994, Pecenko, Primoz (1999), The Tikas on the four Nikayas and their Myanmar and Sinhala sources, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. Encyclopedia of Religion. 277p. Tantrism, Daoism, and Confucianism also filtered into Vietnam at this time. Thus, whereas women's monasticism was not preserved in Tibet according to ancient Indian models, there were still vibrant women's communities throughout Tibetan history. Sexual relations, marriage, procreation, family life, career, and personal concerns are distractions from religious concerns and thus rejected as preconditions for admission to the Buddhist monastic communities. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. Hinduism and Buddhism exerted an enormous influence on the civilizations of Southeast Asia and contributed greatly to the development of a written tradition in that area. The peoples of Southeast Asia have not been mere satellites of the more powerful Indian and Chinese civilizations. Power in the periphery and socio-religious change among the Karen: from nineteenth century Burma to Thailand today [English summary] [Japanese] Japanese journal of ethnology. Barabudur: history and significance of a Buddhist monument. Stuttgart: Institut f&r Auslandsbeziehungen, 1978. Later sectarian disputes and divisions likewise were over matters of the inviolability of received scriptures, doctrine, and discipline. Prince Siddhrtha Gautama went, in Buddhist language, on the "Middle Way," a life of moderate asceticism, between lay life and extreme asceticism. Throughout the 20th century, British colonial policy . (1918), The cannibal king in the 'Kedah Annals' Journal of the Straits Branch, Royal Asiatic Society (Singapore) 79 (Sep) 47-48, Cheu, Hock Tong (1995) ,Spiritual perspectives on the protection of the environment with special reference to Chinese Buddhist ethics [in Malaysia], Jurnal Antropologi dan Sosiologi (Kuala Lumpur) 22 129-144, Farrer, R.J. (1933), A Buddhistic purification ceremony, Journal of the Malaysian Branch, Royal Asiatic Society (Kuala Lumpur) 11, pt.2 (Dec) 261-263, Ismail, Mohamed Yusof (1987), Buddhism and ethnicity: the case of the Siamese Kelantan, Sojourn: Social Issues in Southeast Asia (Singapore) 2, no.2 (Aug) 231-254, Ling, Trevor O. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. (eds) Seoul : Seoul National University Press. The religious traditions of Asia. French, Rebecca Redwood. During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. Berkeley, CA: Asian Humanities Press, 1981. 57(3): 271-96, Hla Myo Nwe (1997) The Myanmar Buddhist 'hsoon laung' tradition (providing sustenance to the Sangha) Myanmar Perspectives (Yangon) 2, no.4 33-36, Hooker, M.B. The two are eremitic asceticism, likely taken from the earliest years of the order, and cenobitic community life, in which monks and nuns are engaged with monastic brethren and lay society. It is notably the case of Buddhism which had a considerable influence on the early trade routes. 608p. Though according to mainstream doctrine women can be enlightened, in the canonical versions of Buddhist monastic literature women are often cast in unflattering roles. 30-42 Hamilton Asia DS 527.9 .C66 1995, Okudaira Ryuji (1989), Note on the Burmese Dhammathats or law texts and Buddhist polity in Burma / In Yoshihiro Tsubouchi (ed) The formation of urban civilization in Southeast Asia / Kyoto : Center for Southeast Asian Studies, Kyoto University, Hamilton Asia HT147.A785 F67 1989, 'On` So` (1972), Historical sites in Burma [Rangoon] Ministry of Union Culture, Govt. Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. The Buddhist monastic lifestyle grew out of the lifestyle of earlier sects . The Sikh monastic Nirmal-akhada and the quasi-monastic Nihang Sahibs came to terms with the overall Indian tendency to establish monastic traditions that express full-time involvement in redemptive practice. In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. 995p. In one episode from the Pali Vinaya, translated by Isaline B. Horner in The Book of the Discipline, the parents of a young man named Upli were confused about how to educate, care for, and provide for the best interests of their beloved son: "By what means could Upli, after our demise, live at ease and not be in want?" Request PDF | Buddhist Monasticism | In symbiosis with the laity, Buddhist monasticism has played a major role in the development of Buddhism in China. Moreover, wooden images of the Buddha dating from between the 2nd and 7th century CE were discovered in the Mekong Delta in south of Vietnam. ." The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. The corpus of Indian Buddhist ritual practices and philosophies grew as the order spread and encountered different environments, languages, and social structures. Paris Hamilton Asia BL1445.B95 R33 1936, Reynolds, Frank E.; Clifford, Regina T. (1980), Sangha, society and the struggle for national integration: Burma and Thailand, In: Reynolds, Frank E. and Theodore M. Ludwig, eds. The art and culture of South-East Asia. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list. In Tibet and elsewhere, for example, monasteries received regular payments from profits and percentages of commodities produced or sold. (Sata-pitaka series, 364.) 183p. New York, 2002. A new form of authoritarianism has emerged in Southeast Asia since the mid-2010s. 1 (1995): 745. Payutto) on his 60th birthday anniversary. Through Buddhist history, in communities of celibate Buddhist men and women there were two ideal modes of behavior, reflecting the origins and historical developments preserved in the Buddha's story. Cite this article Pick a style below, and copy the text for your bibliography. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia.com cannot guarantee each citation it generates. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. Maitreya, the future Buddha. 1994 v.2, 237-250 Hamilton Asia DS528.5 .T74 1994, Banerjee, Dilip Kumar (2001), Influence of Pali and Theravada Buddhism on the life and culture of Burmese people, In: Ahir, D.C., ed. Westport, Conn.; London: Greenwood, 1994. Delhi: Sri Satguru Publications, 1995. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Buddhist trends in Southeast Asia. Buddhist monasteries enjoyed the extensive support and protection of political authorities, and in turn monasteries offered religious services, education, and public legitimization. Huxley, Andrew. London ; New York : Routledge Hamilton Asia BL1215.N34 G67 2001, Gunawardana, R.A.L.H. In return, monks provided spiritual guidance to the devotees for material gifts. Cao Dai propounded an eclectic theology, with a pope and such heterogeneous patron saints as the 19th-century French novelist Victor Hugo, the World War II British prime minister Winston Churchill, and the Buddha. Sacred biography in the Buddhist traditions of South and Southeast Asia. Differences in living style between the northern (Mahayana, or Greater Vehicle) and the southern (Theravada, called Hinayana, or Lesser Vehicle, in derogation) monastic institutions are quite radical. In some areas Buddhism was assimilated to Hinduism, forming a Hindu-oriented amalgam that in some places (for example in Bali) has persisted to the present. Monasteries were often civic institutions and served the needs of local communities, generating considerable political influence. 135-155 Hamilton Asia DS338 .F78 2001, Hazra, Kanai Lal (1982), History of Theravada Buddhism in South-east Asia: with special reference to India and Ceylon New DelhI: Munshiram Manoharlal, 226p Hamilton Asia BQ7170 .H38 1982, Hazra, Kanai Lal (1986), The Buddhist annals and chronicles of South-East Asia, New Delhi: Munshiram Manoharlal Publishers, 123p Hamilton Asia BQ280 .H39 1986, Holt, John Clifford, Jacob N. Kinnard, Jonathan S. Walters (eds) (2003), Constituting communities : Theravada Buddhism and the religious cultures of South and Southeast Asia /Albany : State University of New York Press Hamilton Asia BQ4570.S6 C66 2003, Kammerer, Cornelia Ann; Tannenbaum, Nicola, eds. (1981) Barabudur: history and significance of a Buddhist monument Berkeley, Calif.: Asian Humanities Press, Hamilton Asia BQ6343.B67 B37, Gomez, Luis O. Lamotte, tienne. Delhi: Sri Satguru Publications, 2001. Since Buddhist monks used to travel with merchants, maritime trade relations between South and Southeast Asia played a major role for the expansion of Buddhism into the latter region. Monasteries often accumulated so much influence that they threatened the integrity and credibility of lay governments and were thus a threat to established lay political authority. "How Buddhist Is Theravda Buddhist Law? Toward an environmental ethic in Southeast Asia. Yangon: s.n.,. In Tibet, for example, where there was no lineage for full ordination, there were nonetheless many nunneries. Though restricted at various times by adverse sociological, economic, and political conditions, Buddhist monasteries were centers for teaching and learning, for medical study and practice, and for elaboration of Buddhist doctrines and associated rituals. Tring, U.K.: Institute of Buddhist Studies,. 6 vols. Honolulu, 2002. In these times there was extensive growth of Buddhist ritual, Mahyna philosophy, stra literature, and institutional expansion. . Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. 1998 v.2, 97-102 Hamilton Asia DS523 .E89 1994, Thompson, Ashley (2000), Introductory remarks between the lines: writing histories of Middle Cambodia In: Andaya, Barbara Watson, ed. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. The path of meditation leads positively toward the intuitive understanding of momentariness, the condition of existenceor, to state it negatively, toward the total rejection of all notions of permanence. Bombay: Marg Publications, 1988. by Trevor O. Ling. 259-288 Hamilton Asia BQ843 .S23 1997, Schober, Juliane (1989) Sybille Paths to enlightenment [microform] : Theravada Buddhism in upper Burma / Thesis (Ph.D.)--University of Illinois at Urbana-Champaign Hamilton Asia-Library Use Only MICROFICHE S30956, Slater, Robert Henry Lawson (1951) Paradox and Nirvana; a study of religious ultimates with special reference to Burmese Buddhism Chicago, University of Chicago Press Hamilton BL1445.B95 S6, Smith, Donald Eugene (1965), Religion and politics in Burma Princeton, N.J., Princeton University Press, Hamilton DS485.B892 S5, Snodgrass, Judith (1996), Colonial constructs of Theravada Buddhism: current perspectives on Western writing on Asian tradition, In: Traditions in current perspective: proceedings of the Conference on Myanmar and Southeast Asian Studies, 15-17 November 1995, Yangon. At this time DS338.F78 2001, Tannenbaum, Nicola ( 1995 ) Who! Or sold India grew and developed the 2nd century CE adapted as grew. 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