183p. (Berkeley Buddhist studies series, 2.) Developments during the Tang dynasty (618907), Tibet, Mongolia, and the Himalayan kingdoms, The Buddha: divinization and multiplicity, Sa-skya-pa, Bka-brgyud-pa, and related schools, Mythic figures in the Three Worlds cosmology. r/Buddhism I love that in the vastness of the cosmos, with the likelihood it is teeming with countless varieties of life forms, that Buddhism is not any less believable. Buddhism in Southeast Asia includes a variety of traditions of Buddhism including two main traditions: Mahyna Buddhism and Theravda Buddhism. 566p. About the beginning of the Common Era, Indian merchants may have settled there, bringing Brahmans and Buddhist monks with them. 36 (Sep 7) 64-65, Condominas, Georges (1999) Folk Bouddhism [sic] in Lao rural environment South East Asian Review (Bihar, India) 24, nos.1-2 : 21-52, Ladwig, Patrice (2002), The mimetic representation of the dead and social space among the Buddhist Lao, Tai Culture: International Review on Tai Cultural Studies (Berlin) 7, no.2 (Dec) 120-134, Ladwig, Patrice (2000) Relics, 'representation' and power: some remarks on stupas containing relics of the Buddha in Laos, Tai Culture: International Review on Tai Cultural Studies (Berlin) 5, no.1 (Jun) 70-84, Penny, Benjamin (1996), Buddhism and Daoism in The 180 Precepts Spoken by Lord Lao, Taoist Resources (Bloomington, IN) 6, no.2 (Aug) 1-16, Sithiphorn Na Nakhorn Phanom (1998), Phajaa naak: the creator and the destroyer, Tai Culture: International Review on Tai Cultural Studies (Berlin) 3, no.2 (Dec) 119-136, Stuart-Fox, Martin (1983), Marxism and Theravada Buddhism: the legitimation of political authority in Laos, Pacific Affairs (Vancouver, B.C.) 1989 119-141; also In (89-437) 107-129 Windward CC BL1032 .R47 1989, Swearer, Donald K. (1995), The Buddhist world of Southeast Asia / Albany : State University of New York Press, Hamilton Asia BQ410 .S93 1995, Wurlitzer, Rudolph (1994), Hard travel to sacred places, Boston : Shambhala, Hamilton Asia DS554.382 .W87 1994, Adolescence Hamilton, Hamilton Asia HQ35.A1 A3Akademika (Kuala Lumpur) Hamilton Asia AS486.U54 A13Aliran Monthly (Pulau Pinang) Hamilton Asia Folio DS591 .A45American Anthropologist (Arlington, VA) , Hamilton Main GN1 .A5American Ethnologist (Washington, DC) Hamilton Main GN1 .A53Annals of the Bhandarkar Oriental Research Institute (Pune, India) Hamilton Asia PK101 .B6Anthropological forum Hamilton Main- GN4 .A5Anthropos (Fribourg, Switzerland) Hamilton Main GN1 .A7Archaeology (New York) Hamilton Main GN700 .A725Archiv Orientalni (Prague) Hamilton Main DS1 .A47Archives de sciences sociales des religions. In China, women's ordination lineages were preserved intact. (1988), Theravada Buddhism in South-East Asia, In: Sutherland, Stewart, ed. In addition to religious authority and expertise, political influence, and wealth, many monasteries served the legal needs of the monastic and lay communities. 524p. Richmond, Surrey, England: Curzon Press, 2001. Discipline: The Canonical Buddhism of the Vinayapitaka. In Tibet, for example, where there was no lineage for full ordination, there were nonetheless many nunneries. Permanent endowments of land and tax rights; endowments of properties with guaranteed long-term agricultural, pastoral, or other income; rights to impose corve; and constant donations from the lay communities made some monks and monasteries extremely wealthy. Monasteries and monks had other sources of income, depending on the wealth and circumstances of their support communities. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Cambridge, Eng. Even after the Chinese had been driven back, a Chinese-like bureaucracy closely supervised the Vietnamese monasteries. Barabudur: history and significance of a Buddhist monument. (2002), The lotus unleashed : the Buddhist peace movement in South Vietnam, 1964-1966, Lexington, Ky. : University Press of Kentucky Hamilton Asia DS557.62 .T66 2002, Topmiller, Robert (1996), The Buddhist crisis of 1964, Western Conference of the Association for Asian Studies, Hamilton Asia DS 559.62 .V5 T67 1996, SOUTHEAST ASIA: JOURNAL ARTICLESAndaya, Barbara Watson (2002), Localising the universal: women, motherhood and the appeal of early Theravada Buddhism, Journal of Southeast Asian Studies (Singapore) 33, no.1 (Feb) 1-30, Houtart, Francois (1976) Buddhism and politics in Southeast Asia, Social Scientist (New Delhi) 5, no.3 (Oct) 3-23 and 5, no.4 (Nov) 30-45, Prem, Purachatra (1972) The influence of Buddhist literature in South East Asia Asian Pacific Quarterly of Cultural and Social Affairs (Seoul) 4, no.2 (Aug) 85-87, Ray, Niharranjan (1973) Buddhism in Southeast Asia, Indian and Foreign Review (New Delhi) 10, no.7 (Jan 15 1973) 19-, Rutledge, Paul (1986) Southeast Asian religions: a perspective on historical Buddhism within the developing states of Southeast Asia, East Asia Journal of Theology (Singapore) 4, no.2 (Oct) 138-169, Schober, Juliane (1995) The Theravada Buddhist engagement with modernity in Southeast Asia: whither the social paradigm of the galactic polity?, Journal of Southeast Asian Studies (Singapore) 26, no.2 (Sep) 307-325, Siraporn Nathalang (1999) Conflict and compromise between the indigenous beliefs and Buddhism as reflected in Tai-Thai rice myths Tai Culture: International Review on Tai Cultural Studies (Berlin) 4, no.2 (Dec 86-95, Skilling, Peter (1997) The advent of Theravada Buddhism to mainland South-East Asia, Journal of the International Association of Buddhist Studies (Northfield, MN) 20, no.1 (Sum 93-107, SOUTHEAST ASIA: BOOKS OR BOOK CHAPTERSAhir, D.C., ed. (eds) Seoul : Seoul National University Press. Longmans, Green & co., ltd Hamilton BL1445.B95 A6, Aye Kyaw, U (1994), Religion and family law in Burma, In: Gartner, Uta; Lorenz, Jens, eds. 74-82 Hamilton Asia G156.5.H47 H475 1999, Mantra, Ida Bagoes (1991), The cult of Siva-Buddha, In: Lokesh Chandra, ed. The recitation meetings were not a Buddhist innovation; other Indian religious groups kept the ancient Vedic tradition of meeting on the days of the full and new moon, a practice common to religions of that era, Buddhist and non-Buddhist. These, however, did not impede the growth of Buddhism; they instead signal how Buddhism adapted to different conditions and ideologies and grew larger as a result. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. The practice of religiously legitimizing kingship continued in Tibet and Southeast Asia, notably in the Qing dynasty (16441911) during the reign of the Qianlong emperor in the late eighteenth century. Yangon: s.n., 1999. various pagings. The five points, which may have been issues of the Third Council, clearly involve points of doctrine, including the status of an enlightened being (arhat ), but their importance and any significant outcomes are unclear. Buddhist Monastic Life. Royal and wealthy lay political support is evident throughout Buddhist history. Monastic law codes were a source of law and legal authority in Southeast Asian cultures and elsewhere, affirming the Buddhist monastic commitment to engagement in worldly matters. The world of Buddhism: Buddhist monks and nuns in society and culture. 170-177 Hamilton BQ4012 .P73, Anacker, Stefan (1995), Medieval Buddhism in Southeast AsiaIn: Prebish, Charles S., ed. The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. (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. ." 2v. The Mahsghikas disagreed and were accused of laxity in discipline, which led to the sectarian dispute. Monastic life. Delhi: Sri Satguru Publications, 2001. Contribution of Buddhism to world civilization and culture. Hamilton Asia BQ410. Munster: Lit, 1994. 276p. 1990 v.2, 539-542, Hamilton Asia DS423 .R47 1990, Suryadinata, Leo (1998) State and minority religions in contemporary Indonesia: recent government policy towards Confucianism, Tridharma and Buddhism / In Tsuneo Ayabe (ed) Nation-state, identity, and religion in Southeast Asia / Singapore : Singapore Society of Asian Studies Hamilton Asia BL65 .S8 N368 1998, Taylor, James (1998), The changing politico-religious landscape in modernizing Thailand : Buddhist monasticism, the state, and emergent religious hybridities, In Oh Myung-Seok, Kim Hyung-Jun (eds.) 14-30 Hamilton Asia Folio GE42 .T69 1998, Gombrich, Richard F. (1989), Buddhist cultic life in Southeast Asia, In: Kitagawa, Joseph Mitsuo; Cummings, Mark D., eds. 45(5): 34-41, 90, Guillaume Rozeberg (2002). 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. A canonical account of early monastic life. Still, Buddhist monks and nuns use the example of the Buddha's life story as a behavioral model. 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). 220p18-26 Hamilton Asia BZ 911210.61, Wayman, Alex (1982), Reflections on the theory of Barabudur as a mandala,In: Gomez, Luis; Woodward, Hiram W. Jr., eds. 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. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. 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Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. A contextual approach to the function and meaning of Borobudur, IIAS [International Institute for Asian Studies] Yearbook (Leiden): 191-219, Legendre, Francoise (1981), Some decorative motifs at Tjandi Sewu, Central Java, Arts of Asia (Hong Kong) 11, no.5 (Sep-Oct 1981) 103-109, Lopez y Royo-Iyer, Alessandra (1991), Dance images of ancient Indonesian temples (Hindu-Buddhist period): the dance reliefs of Borobudur, Indonesia Circle (London) no.56 (Nov) 3-23, Mulder, Niels (1974), Saminism and Buddhism: a note on a field visit to a Samin community, Asia Quarterly (Brussels) no.3 : 253-258, Nihom, Max (1998), The Mandala of Candi Gumpung (Sumatra) and the Indo-Tibetan Vajrasekharatantra [Maura Jambi], Indo-Iranian Journal (The Hague) 41, no.3 (Jul) 245-254, Nilaknata Sastri, A.K. However, it is also true that women in Asian Buddhist cultures had extensive and important roles in local communities in addition to positive, historical human and divine role models. Therefore, that information is unavailable for most Encyclopedia.com content. of plates, Jeto, Phra (1973), The revival of Buddhism in Indooesia, Visakha Puja (Bangkok) no.2516 (May 16) 42-45, Jordaan, Roy E. (1998), The Tara temple of Kalasan in central Java, Bulletin de l'Ecole Francaise d'Extreme-Orient (Paris) 85 : 163-183, King, Victor T. (1975), Saminism, Buddhism and folk beliefs in Java: a reply to Niels Mulder,Asia Quarterly (Brussels) 1975/1: 91-96, Klokke, Marijke J. A research agenda Burma Debate (New York) , 7, no.3 (Fall, 2000), 10-13, Abdul Mabud Khan (1999), Bangladesh indebtedness to Myanmar: a study of reformation movement in the Buddhist Sangha of Bangladesh (1856-1971) In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. 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? Commitment to, or at least proximity to, religious mysteries brought social and political status, and for this reason monks and nuns gained prestige and power in their support communities. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. The development of trade amongst merchants of the region along the Silk Roads resulted in a further expansion of Buddhism towards eastern Asian lands, especially in Thailand and Indonesia regions; where excavations displayed the interactions of these lands with Buddhist institutions linked to trading groups. Studies in history of Buddhism: papers presented at the International Conference on the History of Buddhism at the University of Wisconsin, Madison, Wisconsin, August 19-21, 1976. In the 9th century a school of wall meditation was introduced by the Chinese monk Vo Ngon Thong. 253p. Penang: Aliran Kesdaran Negara, Aliran, 1991. 2001, McHale, Shawn Frederick (2004), Print and power : Confucianism, communism, and Buddhism in the making of modern Vietnam /. Sydney, Sydney University Press for the Australian Academy of the Humanities, 1975. (1982), The dual nature of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. of plates. Notably thanks to the Buddhist concept of Dna (generosity), which encouraged receiving contributions from the merchants and other actors of trade along the Silk Roads. 222223). 252p. Buddhist monastic rituals, vernacular religious forms (Shugend mountain cults, Shinto lineages), rituals of bodily transformation involving sexual. The understanding or basic principal at work here was that monastic income, donated and entrepreneurial, was to be used for religious purposes, even if personal and institutional interests coincided. (Contributions to the study of religion, no.38.) Sikhism, founded by the Punjabi reformer Nanak, was the least sympathetic of all indigenous Indian religions to monastic inspirations. Priesthood, article on Buddhist Priesthood; Sagha, overview article. Hamilton Asia BL2050 .R43 1998, Hayashi, Yukio (2000), Spells and boundaries in regional context: 'wisa' and 'thamma' among the Thai-Lao in Northeast Thailand, In: Hayashi, Yukio; Yang, Guangyuan, eds. The Vinaya monastic literature records that early monks and nuns wandered from place to place, even through the rainy season. (Sata-pitaka series, 364.) In the monastic literature, whenever the Buddha prohibited an action and instituted a rule, he did so to please his disciples. The transformative power of cloth in Southeast Asia. 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. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. Delhi, 1981. Retrieved February 23, 2023 from Encyclopedia.com: https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism. 188p. An equal opportunity/affirmative action institution. There are some early literary collections, the Thergtha hymns, and later writings, but there were few women writers. Quezon City: Department of English and Comparative Literature, University of Philippines, 1999. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993. Southeast Asian archaeology 1966: proceedings of the 6th International Conference of the European Association of Southeast Asian Archaeologists, Leiden, 2-6 September 1996. (1941), Sri Vijaya, Bulletin de l'Ecole Francaise d'Extreme-Orient (Paris) 40, no.2 : 239-313, O'Brien, K.P. Buddhist monasteries became centers for the production of an extensive literary corpus that was often translated into new host languages and subsequently expanded. 56, no.3 (Fall) 428-454, Stuart-Fox, Martin and R. Buckneal (1982), Politicization of the Buddhist Sangha in Laos, Journal of Southeast Asian Studies, 13(1):70-71, Vongsavanh Boutsavath; Chapelier, Georges (1973), Lao popular Buddhism and community development, Journal of the Siam Society (Bangkok) 61, pt.2 (Jul) 1-38, LAOS: BOOKS, OR BOOK CHAPTERSA Lao Buddhist (2001), Laos: in praise of Lord Buddha, In: Ahir, D.C., ed. Encyclopedia.com gives you the ability to cite reference entries and articles according to common styles from the Modern Language Association (MLA), The Chicago Manual of Style, and the American Psychological Association (APA). BUDDHISM From the 7th century onward, Vajrayana Buddhism spread rapidly throughout the area. Whiting Bay, Isle of Arran, Scotland : Kiscadale Publications Hamilton Asia DS529.2 .T473 1988, Than Tun (2002), Buddhist art and architecture with special reference to Myanma / Yangon: Sein Pan Myaing : Distributed by Mon Ywe, Hamilton Asia N7312 .T53 2002, Tin Maung Maung Than (1993), Sangha reforms and renewal of sasana in Myanmar: historical trends and contemporary practice, In: Ling, Trevor, ed. Yangon: s.n., 1999. various pagings. 2v. Wealthy persons often willed their properties to monasteries or individual monks further increasing monastic holdings. 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. And cultures often translated into new host languages and cultures host languages cultures. 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