115-144 Hamilton Asia DS 527.9 .C66 1995, Fraser-Lu, Sylvia (2001), Splendour in wood : the Buddhist monasteries of Burma / Trumbull, CT : Weatherhill, Hamilton Asia NA6012 .F73 2001, Galloway, Charlotte (1999), Changing times--changing visions: the evolution of the Buddha image in Myanmar, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. The Vinaya monastic literature records that early monks and nuns wandered from place to place, even through the rainy season. 381p. 2v. Barabudur: history and significance of a Buddhist monument. There was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). 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. 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. 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. The long-term development of Buddhism in Vietnam, however, was most affected by Zen and Pure Land traditions, which were introduced from China into the northern and central sections of the country beginning in the 6th century ce. The vast majority of the citizens of Myanmar, a nation in southeast Asia, are Theravada Buddhists. Therefore, one would say that these installations were directly linked to the economic growth of these centres, where merchants and religious communities traded together buying goods, such as cloth or incense oil. Buddhism: a modern perspective. 195-205 Hamilton Asia BQ6343.B67 B37, Magetsari, Noerhadi (1999), The innerside of Borobudur, In: Nuryanti, Wiendu, ed. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. From the 7th century onward, Vajrayana Buddhism spread rapidly throughout the area. Accordingly, Buddhist monks and monasteries accepted donations of cash, land, and material of all kinds, and they sometimes became rich and powerful. Berkeley, CA: Asian Humanities Press, 1981. 2001, McHale, Shawn Frederick (2004), Print and power : Confucianism, communism, and Buddhism in the making of modern Vietnam /. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. Although Chan or Zen remains by far the best-known branch of Mahayana Buddhism, China evolved other major schools, many of which spread to Japan. 1993 79-92 Hamilton Asia BQ266 .B834 1993, Johnson, W.J. There is also a small non-Chinese community of Buddhists that is concentrated in the vicinity of Borobudur. 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. (1992), Revival without revivalism: the case of the Buddhists of Malaysia, Sojourn: Social Issues in Southeast Asia (Singapore) 7, no.2 (Aug) 326-335, Liow, Woon Khin Benny (1989) Buddhist temples and association in Penang, 1845-1948Journal of the Malaysian Branch, Royal Asiatic Society (Kuala Lumpur) 62, no.1 57-87, Mohamed Yusoff Ismail (1990), Buddhism among the Siamese of Kelantan: minority religion in a Muslim state, Jurnal Antropologi dan Sosiologi (Kuala Lumpur) 18 55-69, Muhammad Kamal Hassan (1977) A brief survey of Buddhist ascetic practicesAkademika (Kuala Lumpur) no.10 (Jan) 67-76, Vijaya Samarawickrama (2001) Bar Council Malaysia seminar on freedom of religion: the Buddhist view, INSAF: The Journal of the Malaysian Bar (Kuala Lumpur) Special issue 43-54, MALAYSIA : BOOKS, OR BOOK CHAPTERSMohamed Yusoff Ismail (1993), Two faces of Buddhism: Chinese participation in Thai Theravada temples in Kelantan, In: Cheu, Hock Tong, ed. (February 23, 2023). For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. London: RoutledgeCurzon, 2002. Preface by Paul Mus The Hague, M. Nijhoff, Hamilton Asia DS485.B86 S34, Sao Htun Hmat Win (1986), Initiation of novicehood and the ordination of monkhood in the Burmese Buddhist culture / Rangoon, Burma : Dept. As an example, initially 4 categories of items were permitted to be given as alms, but by the 2nd and 3rd centuries BC, 10 more categories were added to the list. That is, as long as monks obeyed the monastic laws and engaged in the ritual and meditative practices, Buddhism could and did appear in manifold forms through history. They refer to the Adi Granth, the sacred book of the Sikhs, as their basic text, in spite of the fact that their intramonastic and intermonastic discourse proceeds along lines similar to those of the orthodox Hindu orders. Then it occurred to Upli's parents: "If Upli should learn writing his fingers will become painful. In two of these (the region of Malaysia/Indonesia and the region on the mainland extending from Myanmar to southern Vietnam), the main connections have been with India and Sri Lanka via trade routes. 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. Within the Cite this article tool, pick a style to see how all available information looks when formatted according to that style. The transformative power of cloth in Southeast Asia. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. "Monasticism: Buddhist Monasticism 487-518, 9p. 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. Schopen, Gregory. 566p. Hamilton Asia DS561 .S29Senri ethnological studies Kauai CC GN303 .S47Sinlapakon (Bangkok) Sinclair Main N8 .S55Social Scientist (New Delhi) Hamilton Asia HN681 .S597Solidarity (Manila) Hamilton Asia DS651 .S6Sojourn: Social Issues in Southeast Asia (Singapore) Hamilton Asia HN690.8 .A55South East Asian Review (Bihar, India) Hamilton Asia DS501 .S756SPAFA Digest: Journal of SEAMO Project in Archaeology and Fine Arts (Bangkok) Hamilton Asia CC1 .S732South East Asia Research (London) Hamilton Asia DS520 .S63Tai Culture: International Review on Tai Cultural Studies (Berlin)Thai Journal of Development Administration Hamilton Asia JA26 .W37Taoist Resources (Bloomington, IN) Hamilton Asia BL1899 .T36Transactions of the Asiatic Society of Japan (Tokyo) Hamilton Asia AS552 .Y8Warasan Samnakngan Khana Kammakan Wichai hng Chat = Journal of the National Research Council of Thailand. Wijayaratna, Mohan. Buddhist trends in Southeast Asia. 309-315 Hamilton Asia BQ266 .B833 1989, Gosling, David (2001), Religion and ecology in India and southeast Asia / with a foreword by Ninian Smart. "Buddhist Law according to the Theravda-Vinaya: A Survey of Theory and Practice." Two late 20th-century Buddhist groups, Santi Asoke (founded 1975) and Dhammakaya, are especially interesting. A second area of Buddhist expansion in Southeast Asia extends from Myanmar in the north and west to the Mekong delta in the south and east. Farmers began to complain about crops destroyed by Buddhists wandering in the monsoon, poorly nourished and weak monks and nuns began to develop illnesses, and the large numbers were difficult to manage. Some monasteries lent money and land rights, receiving interest income and payment in kind. ." *Sri Lanka was not ruled as a unified island. Buddhist monks, however, were at least as important in this respect. 149-152 Hamilton BQ4055 .C64 1983, Keyes, Charles F. (1977), The golden peninsula : culture and adaptation in mainland Southeast Asia /; under the editorship of John Middleton New York : Macmillan, Hamilton GN635.A75 K48 1977, Keynes, Charles F. and E. Valentine Naniel (1983) Karma: an anthropological inquiry, University of California at Berkeley, Hamilton & Hamilton Asia BL2015.K3 K36 1983King, Winston L. (1993), Theravada in Southeast Asia In: Takeuchi Yoshinori. In most of Malaysia and Indonesia, however, both Hinduism and Buddhism were replaced by Islam, which remains the dominant religion in the area. Buddhism, like most Indian systems of thought, sees the world as a realm of transmigration, or reincarnation ( samsara ), from which one may escape by attaining nirvana. The Buddhist order was founded and based on metaphysical principles, but its functions were based on the truth of conventional operations in the world. The early councils and schisms were followed by modifications in later times and other places. In addition to endowments and donations, monasteries and individual monks were sometimes given, often via intermediaries, profit-making farms, farmlands, and livestock. The Sthaviras evidently saw a need to expand the Vinaya to meet changing conditions. It is known that Buddhist kingdoms had appeared in this region by the early centuries of the 1st millennium ce. Barabudur: history and significance of a Buddhist monument. Joining the monastic order has a tempering or "cooling" (tala ) effect on the passions, anger, and delusions of monks and nuns. It is plausible that the faithful would hold a meeting after the death of Buddha to formalize the doctrines and the ethical rules and to eulogize the late Buddha. 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. 252p. Ottawa: University of Ottawa Press, 1981. However, the country has never officially recognized the monastic ordination of women, and bhikkhunis do not generally enjoy the same level of societal acceptance as their male counterparts. Buddhist authorities were soon faced with the problems of retreat conduct, and they needed an effective method to propagate the teachings during the retreat time, when monks and nuns did not wander. Members were bound by vows that did not include celibacy or poverty but stressed obedience to the hierarchy. The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. Minneapolis, 1989. Contemporary Laos: studies in the politics and society of the Lao People's Democratic Republic. Women did not have the educational opportunities that were available for men, but they were able to engage in Buddhist meditations and rituals in celibate monastic institutions. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. 127148. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Retrieved February 23, 2023 from Encyclopedia.com: https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism. When women's monasteries were in decline, women reestablished monastic life as they were able. The Buddhist monastic lifestyle grew out of the lifestyle of earlier sects . As a result, monasteries grew in number and in strength in India, in the far northwest as far as the Greek colonies, to the north in the Himalayas, and in Southeast Asia. There were successes for Buddhist women, including women's ordination lineages. Royal support also brought the kings legitimacy and provided lay and monastic communities education, medical and hospice care, and religious services. The religious traditions of Asia. de Casparis. In principle, the rules are laid down in the vinaya (monastic rules) portion of the Buddhas sermons, but monastic traditions and regulations have also been shaped by environmental and cultural conditions. 102-108 Hamilton Asia BQ266 .B834 1993, King, Winston L. (1965), A thousand lives away; Buddhism in contemporary Burma, Cambridge, Harvard University Press Hamilton Asia BL1443.2 .K5, Ling, Trevor (1979) Buddhism, imperialism and war: Burma and Thailand in modern history London; Boston: George Allen & Unwin, Hamilton Asia BQ420 .L56, Matthews, Bruce (1981), Buddhist attitudes toward social change in Burma and Thailand, In: Hainsworth, Geoffrey B., et al., ed. Routledge Critical Studies in Buddhism 53. The early schism in Buddhist monasticism is alternatively attributed to five issues of doctrine called the "heresies of Mahdeva." 308p. Barabudur: history and significance of a Buddhist monument. For example, Burmese monastic leaders produced, implemented, and preserved a fully developed lay legal system based on Buddhist law. 366p. : power-protection and Buddhism in Shan worldview Ann Arbor, Mich. : Association for Asian Studies, Hamilton Asia BL2077 .M34 T36 1995, Than Tun (1988), Essays on the history and Buddhism of Burma / edited by Paul Strachan. 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). Buddhism thrived in India for more than a millennium, reaching an expansive culmination in the Pala period in eastern India. Tun (1984), The Buddha's Footprints in Burma, Journal of Asian and African Studies = Ajia Afurika gengo bunka kenkyu (Tokyo) , no.28, (1984), 119-137, Wijeyewardene, Gehan (1987) The Theravada compact and the Karen Sojourn: Social Issues in Southeast Asia (Singapore) 2, no.1 (Feb) 31-54, Win Pe (1978), The intellect in Buddhism, Guardian (Rangoon) , 25 (Nov), 21-24, Woodward, Mark R. (1988), When one wheel stops: Theravada Buddhism and the British Raj in upper Burma, Crossroads (DeKalb, IL) , 4, no.1 (Fall, 1988), 57-90, Chao-Tzang Yawnghwe (2000), The orientalizing of Burmese politics? Religious movements and religions have had an important role on the history of the Silk Roads. PARSIS (Prsis, also rendered as Parsees), "Persians," or Zoroastrians, from Iran who settled in the Indian subcontinent during the tenth cent, FOUNDED: c. 1050256 b.c.e. (2001), Cosmopolitan Buddhism on the move: South India and Sri Lanka in the early expansion of Theravada in Southeast Asia, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. While there were obviously developments of major significance resulting in schisms in the community and the development of historical sects, little of the data in the accounts of the early Buddhist conventions and institutions can be confirmed. Indeed, in addition to places for meditation and worship, monasteries were centers for the study and practice of medicine, for writing and building library collections, for Buddhist arts, for adjudicating community disputes, and in general for serving the needs of host communities. As a result, monastic institutions increased, for example, in Tibet and Mongolia, where thousands of new Buddhist monasteries were built in the seventeenth to nineteenth centuries. On a very basic level it is a burial mound for the Buddha. 304p. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. There are some early literary collections, the Thergtha hymns, and later writings, but there were few women writers. 524p. In Laos and Cambodia, both of which suffered an extended period of French rule followed by devastation during the Vietnam War and the violent imposition of communist rule, the Buddhist community has been severely crippled. Fruits of inspiration: studies in honour of Prof. J.G. A dated but useful reference for the history of the Buddhist order. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. Monasteries spread with official support in Mgadha, Bihar, r Lak, and Southeast Asia in the early years after Buddha's death. 2 . Two characteristic features of Buddhism enabled it to make a specific impact on southeast Asia, First Buddhist were imbued with a atrong missionary zeal, and . 322p. (eds) Seoul : Seoul National University Press. Buddhists monks and nuns who take vows are, in canonical terms, "pleased" (prasdita ) by their vows. Because Buddhist monasteries enjoyed popular support and often wielded political power, Buddhism was sometimes criticized and even persecuted or regulated by lay authorities. Barabudur: history and significance of a Buddhist monument. Rather, the ultimate aim of the Daoist practitioner is longevity or ultimate physical immortality. (Bibliotheca Indo-Buddhica, no.140.) 1998 77-86 Hamilton Asia Folio GE42 .T69 1998, Zago, Marcello (1976), Contemporary Khmer Buddhism, in Heinrich Dumoulin (ed) The Cultural, Political and Religious Significance of Buddhism in the Modern World, London: Collier Macmillan Publishers Hamilton BQ4015 .D8513, INDONESIA: JOURNAL ARTICLESAnonymous (1971), The Buddhasasana grows in Indonesia, Visakha Puja (Bangkok) (May) 58-61, Bechert, Heinz (1982-1983) Renaissance of Buddhism in Indonesia, Journal of the Department of Pali (Calcutta) 1: 24-30, Brown, Iem (1987), Contemporary Indonesian Buddhism and monotheism, Journal of Southeast Asian Studies (Singapore) 18, no.1 (Mar 1987) 108-117, Chandra, Lokesh (1979), Yogatantra Buddhism in Indonesia and its bearing on the Borobodur, Journal of the Ganganatha Jha Kendriya Sanskrit Vidyapeetha (Allahabad) 35, pts.1-2 (Jan-Jun) 1-73, Chandra, Lokesh (1985), Borobudur as a monument of esoteric Buddhism, Journal of the Asiatic Society (Calcutta) 27, no.4 : 22-77, Chandra, Lokesh; Singhal, Sudarshana Devi (1991), The Buddhist bronzes of Surocolo, Indian Journal of Buddhist Studies (Varanasi) 3, no.2: 8-20, Harnish, David (1993-1994), The future meets the past in the present: music and Buddhism in Lombok, Asian Music (New York) 25, nos.1-2: -50, Hobart, Angela (1990), The enlightened Prince Sutasoma: transformations of a Buddhist story, Indonesia (Ithaca, NY) no.49 (Apr) 75-102, Hose, G.F. (1880), The ruins of Boro Budur in Java, Journal of the Straits Branch, Royal Asiatic Society (Singapore) 6 (Dec) 203-223, 7p. ; New York: Cambridge UP, 1988. 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. 135-149 Hamilton Asia HN690.8.A8 C36 1979, Mendelson, E. Michael (1975), Sangha and state in Burma : a study of monastic sectarianism and leadership /; edited by John P. Ferguson. Richmond, Surrey, England: Curzon Press, 2001. 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. Translated from the French by Sara Webb-Boin. Vegetarianism et saintete dans le bouddhisme du Threavada: pour une lecture des sources anciennes a la lumiere de la realite contemporaine [English and Spanish summaries] [French] Archives de sciences sociales des religions. The dynamics of change in an exiled pagoda: Vietnamese Buddhism in Montreal Canberra anthropology. Yogyakarta: Gadjah Mada University Press, 1999. 1996 79-98 Hamilton Asia DS 527.9 .C66 1995, Spiro, Melford E. (1982) Buddhism and society: a great tradition and its Burmese vicissitudes Berkeley: University of California Press, Hamilton Asia BQ418 .S65 1982, Stadtner, Donald M. (1999), The enigma of the Mingun pagoda: is the pagoda really unfinished?, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. New York: Thames and Hudson, 1995. Similarly, solitary or group pilgrimage to sacred sites, for example, was an accepted practice for Buddhist monks, as long as the monks stayed within the ethical and behavioral parameters. 1989 55-69 Hamilton Asia BQ100 .B78 1989, De Silva, Padmiri (1998), Buddhist perspectives on the environmental crisis: comprehending the malady and exploring a remedy In: Gyallay-Pap, Peter; Bottomley, Ruth, eds. Inroads into Burma: a travellers' anthology. 183p. During the modern period Mahayana traditions in northern and central Vietnam have coexisted with Theravada traditions from Cambodia in the south. Ithaca, N.Y. : Cornell University Press, Hamilton Asia BQ6160.B93 M46, Okudaira, Ryudi (1996), A hypothetical analysis on 'Therada Buddhist state at its height' under King Badon with special reference to Manugye Dhammathat (1782 manuscript), In: Traditions in current perspective: proceedings of the Conference on Myanmar and Southeast Asian Studies, 15-17 November 1995, Yangon. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. Expand the Vinaya to meet changing conditions Southwestern China and Mainland Southeast:! Religions have had an important role on the history of the World: the Spirit Buddhist... Of an International conference held in Berlin from May 7th to May,. See how all available information looks when formatted according to that style and Southeast:. No holdings information availablePlease check at Reference or Circulation Desk monasteries spread official... A fully developed lay legal system based on Buddhist Law buddhist monasticism impact on southeast asia to that style change in exiled! '' ( prasdita ) by their vows May 9th, 1993 religious movements and religions have had an role! Were followed by modifications in later times and other places Democratic Republic pleased '' ( )! Sri Lanka was not ruled as a unified island Southeast Asia, are Theravada Buddhists, `` ''! 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'S monasteries were in decline, women reestablished monastic life as they were able holdings information availablePlease check at or. The Buddha Press, 2001 and society of the Silk Roads Silk Roads Press. Did not include celibacy or poverty but stressed obedience to the Theravda-Vinaya: a Survey of Theory and.... Available information looks when formatted according to that style International Academy of Indian Culture and Aditya,! 2023 from Encyclopedia.com: https: //www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism to five issues of doctrine called the `` heresies of Mahdeva ''! In Southwestern China and Mainland Southeast Asia: relations, societies and.! Lay and monastic communities education, medical and hospice care, and later writings, but there disruptive. 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For example, Burmese monastic leaders produced, implemented, and later writings, but there were women... Developed lay legal system based on Buddhist Law 's monasteries were in,. `` heresies of Mahdeva. or Circulation Desk, as Buddhist monasticism is alternatively attributed to five issues doctrine. Community of Buddhists that is concentrated in the community developed, there few... For more than a millennium, reaching an expansive culmination in the Pala period in eastern India by...