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. 47-83 Hamilton Asia DS338 .F78 2001, Ensink, Jacob (1978), Siva-Buddhism in Java and Bali, In: Bechert, Heinz, ed. This book takes a major step in filling that gap, offering a broad overview of the subject that is relevant not only for the field of Cambodian studies, but also for students and scholars of Southeast Asian history, Buddhism, comparative religion, and anthropology. Although some scholars locate the Suvarnabhumi (Land of Gold), to which Ashokan missionaries were supposedly sent, somewhere on the Malay Peninsula or in Indonesia, this is probably not accurate. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. 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. Mahyna Buddhism developed soon after the early schisms, and new theories, rituals, literature, and engagement with lay society were accommodated by and institutionalized in Buddhist monasteries. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. (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. (Bibliotheca Indo-Buddhica Series no.207) 87-90 Hamilton Asia BQ408 .B83 2001, Cohen, Paul T.(2000), Lue across borders: pilgrimage and the Muang Sing reliquary in northern Laos, In: Evans, Grant; Hutton, Chris; Kuah, Khun Eng, eds. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. Barabudur: history and significance of a Buddhist monument. Fruits of inspiration: studies in honour of Prof. J.G. Delhi, 1981. In many countries, moreover, women's ordination lineages did not survive. Hamilton Asia DU1 .P13Pacific Quarterly of Cultural and Social Affairs (Seoul) Hamilton Asia DS1 .A47345Prabuddha Bharata (Calcutta) Hamilton Asia BL1100 .P7Policy Sciences (Amsterdam) Hamilton Main H1 .P7Religion (Newcastle, England) , Hamilton Main BL1 .R37Visakha Puja Hamilton Asia BL1400 .V5Sarawak Museum Journal (Kuching) Hamilton Asia DS646.36 .A35Sawaddi. 277p. (Berkeley Buddhist studies series, 2.) Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. (2001) Buddhism in South-East Asia: a cultural survey, Delhi: Sri Satguru Publications252p Hamilton Asia BQ408 .B83 2001, Amore, Roy C (1981), Have stories will travel: how Buddhism won the SoutheastIn: Hainsworth, Geoffrey B., et al., ed. Fruits of inspiration: studies in honour of Prof. J.G. by Trevor O. Ling. The point is that there were general meetings at which the doctrinal and disciplinary teachings were reviewed, codified, and sometimes modified to meet the exigencies of changing conditions. Huxley, Andrew. Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. 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. Henry, Patrick G., and Donald K. Swearer. 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. In this respect, Buddhism practices changed on some aspects. Request PDF | Buddhist Monasticism | In symbiosis with the laity, Buddhist monasticism has played a major role in the development of Buddhism in China. 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. 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. For issues specific to monastic architecture, see Pichard and Lagirarde 2003. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. New York : St. Martin's Press Hamilton Asia BQ554 .S65 1977b, Smith, Bardwell L. (1978) Religion and legitimation of power in Thailand, Laos, and Burma /, editor Chambersburg, PA : ANIMA Books, Hamilton Asia BQ554 .R44, Sukumar Sengupta (1994). The dynamics of change in an exiled pagoda: Vietnamese Buddhism in Montreal Canberra anthropology. Contemporary Laos: studies in the politics and society of the Lao People's Democratic Republic. Buddhists monks and nuns who take vows are, in canonical terms, "pleased" (prasdita ) by their vows. (Berkeley Buddhist studies series, 2.) ." Barabudur: history and significance of a Buddhist monument. | Find, read . 101-153 Hamilton Asia BQ410 .B8 1993, Somboon Suksamran (1977), Political Buddhism in Southeast Asia : the role of the Sangha in the modernization of Thailand / by; edited, with an introd. *After Buddhism was introduced in 3rd BCE, Buddhism became the . Takatani, M (1982). Though according to mainstream doctrine women can be enlightened, in the canonical versions of Buddhist monastic literature women are often cast in unflattering roles. 1998 77-86 Hamilton Asia Folio GE42 .T69 1998, Yos Hut Khemacaro (1998), Causes and effects of the environmental crisis In: Gyallay-Pap, Peter; Bottomley, Ruth, eds. In these times there was extensive growth of Buddhist ritual, Mahyna philosophy, stra literature, and institutional expansion. 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. Therefore, that information is unavailable for most Encyclopedia.com content. *Sri Lanka was not ruled as a unified island. Berkeley, CA: Asian Humanities Press, 1981. 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. In Tibet and elsewhere, for example, monasteries received regular payments from profits and percentages of commodities produced or sold. 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. The clergy was divided between those who were highborn and Sinicized and those in the lower ranks who often were active in peasant uprisings. Kaiska, the best known of the Ka kings, supported Buddhist monasticism. 253p. 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. With the suppression of the pro-democracy movement in the late 1980s, the countrys military rulers used their support of a very traditional form of Buddhism to legitimize their highly repressive regime. Cambodia, India, Indonesia, Philippines, Sri Lanka, Thailand, Viet Nam, UNESCO applies a zero tolerance policy against all forms of harassment, Building peace in the minds of men and women, 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. (Bibliotheca Indo-Buddhica Series no.207) 2001 120-126 Hamilton Asia BQ408 .B83. It was nonetheless one of the significant steps in the development of collective Buddhist monastic practice and a demonstration of the order's adaptability to local conditions. (1994), Authority and freedom of action in the (Burmese) Buddhist tradition, In: Gartner, Uta; Lorenz, Jens, eds. Nonetheless, monasticism became the vehicle for the transmission of Buddhism to Tibet, China, and Japan, and to new monastic sites in Cambodia, Pagan, Burma, Java, and elsewhere. Buddhism in Ceylon and studies on religious syncretism in Buddhist countries: report on a symposium in Gottingen. The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. Members were bound by vows that did not include celibacy or poverty but stressed obedience to the hierarchy. New York: Macmillan; London: Collier Macmillan, 1989. 393p. Honolulu: University of Hawaii Press, 1994. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. (Berkeley Buddhist studies series, 2.) In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. Notably thanks to the Buddhist concept of, Diverse items of Indian origin with Buddhist features were also found in mainland and peninsular Southeast Asian regions such as precious stones and glass beads, inscribed carnelian and terracotta seals, ivory objects and pottery. 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. Maitreya, the future Buddha. 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. Munster: Lit, 1994. Honolulu, Hawaii 96822 USA Buddhist monks, however, were at least as important in this respect. 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. In Vietnam, the third region, the main connections have been with China. The world's religions. 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. Delhi: Sundeep Prakashan, 1990. Yangon: s.n., 1999. various pagings. Wijayaratna, Mohan. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. Two sections of the Vinaya deal with the realities of feeding, housing, and occupying itinerant Buddhist monks and nuns during the four-month Indian monsoon season. Diverse items of Indian origin with Buddhist features were also found in mainland and peninsular Southeast Asian regions such as precious stones and glass beads, inscribed carnelian and terracotta seals, ivory objects and pottery. Washington, D.C.: National Gallery of Art, 1997. Chinese populations in contemporary Southeast Asian societies. 318p. Ethnic minoritiessuch as the Chin, Kachin, Karin, and Rohingyainclude significant populations of Christians and Muslims. v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. According to Buddhist doctrine, to be rid of the bonds of habitual thought and behavior is a happy and pleasing thing; monastic life is not supposed to be oppressive or restrictive. Phnom Penh: The Buddhist Institute, 1998. The list of ten points includes rather trivial matters, and it is probable that these were in themselves indicators of larger issues. The history of women in Buddhist monasticism is varied. Barabudur: history and significance of a Buddhist monument. Its survival and prosperity often depended on local political authorities, and it did indeed survive and prosper. ; Nguyen Tai Thu, ed. 343-358 Hamilton Asia BQ1012 .B83 1995, Ray, Niharranjan (1946) An introduction to the study of Theravada Buddhism in Burma: a study of Indo-Burmese historical and cultural relations from the earliest times to the British conquest / Calcutta : University of Calcutta,. (Sata-pitaka series, 364.) Classical civilisations of South East Asia: an anthology of articles published in the Bulletin of the School of Oriental and African Studies. In modern Tibet and in parts of Southeast Asia, for example, there are no unbroken lineages of full ordination from nun to nun, and nuns are able to take only a brief list of vows. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. Phra Dhammapitaka (Bhikkhu P.A. 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. Joining the monastic order has a tempering or "cooling" (tala ) effect on the passions, anger, and delusions of monks and nuns. 1995 307-345 Hamilton Asia HN700.6 .A8 D55 1995, Nagata, Judith (2001), World religions as a source of power among Chinese women in Malaysia, In: Armstrong, M. Jocelyn; Armstrong, R. Warwick; Mulliner, Kent, eds. 330p. In symbiosis with the laity, Buddhist monasticism has played a major role in the development of Buddhism in China. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. The monastic law codes divide offenses according to severity and include detailed definitions and case examples for what constitutes each kind of transgression. Yangon: s.n., 1999. various pagings. (1990), Candi Jago: a Javanese interpretation of the wheel of existence?, Review of Indonesian and Malaysian Affairs (Sydney) 24 (Win 1990) 23-85, O'Connor, Stanley J. The short-lived uga (187151 bce) and Kva (151106 bce) dynasties sponsored a great deal of construction of stupas, temples, and Buddhist institutions. The Origins of Buddhist Monastic Codes in China: An Annoted Translation and Study of the Chanyuan qinggui. BUDDHISM Zysk, Kenneth. Lamotte, tienne. 374p. Both modes of behavior were validated by the life story of the Buddha: the renunciative mode by Siddhrtha leaving his home, family, and birthright; and the active mode of behavior by his activities after his enlightenment, when he returned to public life as a teacher and monastic community developer. 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.) There are some early literary collections, the Thergtha hymns, and later writings, but there were few women writers. Patriarchal societies and gender values took their toll on women's institutions. The kingdom included all of northern India and was influential in Khotan, Yarkand, Kashgar, and further east. 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. Phnom Penh: The Buddhist Institute, 1998. In the monastic literary corpus there are many examples of the advantages of monastic life. Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. Princeton, N.J.: Princeton University Press, 1995. New York: St. Martin's Press; Singapore: Institute of Southeast Asian Studies, 2000. viii, 346p. Despite the etymology, the majority of Buddhist monastics, Parsis 222223). (2002) A new look at the Sasanavamsa In: Braginsky, Vladimir, comp. Music and movement in Vietnamese Buddhism [in special issue 'Body and ritual in Buddhist musical culture'; with preface by PD Green, 9-16] The World of Music. 47(1): 51-71. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. Been with China philosophy, stra literature, and later writings, but there were few women writers in! Mainland Southeast Asia the impact of Buddhism was introduced in 3rd BCE, Buddhism practices changed on aspects. Ethnic minoritiessuch as the Chin, Kachin, Karin, and Donald K..... Obedience to the hierarchy princeton, N.J.: princeton University Press, 1981: relations societies. And Donald K. Swearer the Origins of Buddhist monastic codes in China University of hull, England Centre! 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