buddhist monasticism impact on southeast asia

New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. Vajrayana Buddhism is most closely identified with Tibetan Buddhism, however, it also influenced parts of Southeast Asia and East Asia. 2001 151-187 Hamilton Asia DS523.4.C45 C45 2001, Pracha Hutanuwatra; Sulak Sivaraksa (1991), Aids and impediments to the realization of humanity according to Buddhism, In: The human being: perspectives from different spiritual traditions. Fruits of inspiration: studies in honour of Prof. J.G. A key factor in the historical success of the Buddhist monastic institution was its ability to function together with political authorities. In mainland Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in the 11th century. 2000 145-161 Hamilton Asia HF1604.Z4 I489 2000, Evans, Grant (ed) (1999), Laos : culture and society, Chiang Mai, Thailand : Silkworm Books Hamilton Asia DS555.3 .L343 1999, Evans, Grant (1998), Secular fundamentalism and Buddhism in Laos / Religion, ethnicity and modernity in Southeast Asia / In Oh Myung-Seok, Kim Hyung-Jun. 1 (1995): 745. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. (1982), The dual nature of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. There was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). The Ka dynasty was the next major dynasty to officially endorse and sponsor Buddhist institutions. Most online reference entries and articles do not have page numbers. Munster: Lit, 1994. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. (Berkeley Buddhist studies series, 2.) A new form of authoritarianism has emerged in Southeast Asia since the mid-2010s. 101-124 Hamilton Asia Folio BQ6480 .B63 1988, Bunnag, Jane (1995), The way of the monk and the way of the world: Buddhism in Thailand, Laos and Cambodia, In: Heinz, Bechert; Gombrich, Richard Francis, eds. In South and Southeast Asia, Buddhist monks were and still are teachers to the peoplenot only in religious matters but also in the realm of basic educationparticularly in Myanmar. 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. In addition to religious authority and expertise, political influence, and wealth, many monasteries served the legal needs of the monastic and lay communities. There are, nonetheless, some documented illustrations of doctrinal and disciplinary evolution of the order. 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. Yifa. Classical civilisations of South East Asia: an anthology of articles published in the Bulletin of the School of Oriental and African Studies. The Mahsghikas disagreed and were accused of laxity in discipline, which led to the sectarian dispute. Taung Goe (2000), The dagun-pole, mark of a peaceful sanctuary, Myanmar Perspectives (Yangon) , 5, no.2, 31-32, Tekkatho Tin Kha (2000), A novitiation ceremony that involves 1,000 local youths, Guardian (Rangoon) , 47, no.1 (Jan), 9-11, Thabye Khin (1999), The Jivitadana Sangha Hospital, Myanmar Perspectives (Yangon) , 4, no.2, 24-28, Than Tun (1978), History of Buddhism in Burma A.D. 1000-1300 , Journal of the Burma Research Society (Rangoon) , 61 (Dec), 1-264, Thanlyin Myint Aye (1993), A pilgrimmage to Thamanya, Guardian (Rangoon) , 40, no.7 (Jul), 32-33, Thaw Kaung (1999), Offering of Thin-bok Swoon, a Rakhine Buddhist festival, Myanmar Perspectives (Yangon) , 4, no.2, 36-39, Tin Maung; Muang Than (1988), The sangha and sasana in socialist Burma, Sojourn: Social Issues in Southeast Asia (Singapore) , 3, no.1 (Feb) , 26-61, Than. Each country's circumstances are unique, but in Myanmar, a country with deep Buddhist roots, it is a legal offence for women to ordain as a bhikkhuni, and punishable by imprisonment. Minneapolis, 1989. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. The corpus of Indian Buddhist ritual practices and philosophies grew as the order spread and encountered different environments, languages, and social structures. According to Buddhist tradition, the order of monks and nuns was founded by Gautama Buddha during his lifetime between the fifth and fourth centuries BCE when he accepted a group of fellow renunciants as his followers. Use of this site implies consent with our Usage Policy. If Upli should learn calculation his breast will become painful. Buddhism proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. 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. 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. (2001) Buddhism in . 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.) Wijayaratna, Mohan. About a dozen orders are repudiated as heretical and are accused of using religious pretexts to indulge in antisocial behaviour. Journal of the International Association of Buddhist Studies 18, no. 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. 56-88 Hamilton Asia BL50 .T72, Saibaba, V.V.S. As early as the 4th century ce, China produced Pure Land Buddhism, whose worship of the buddha Amitabha (Amida in Japanese) appealed above all to laypeople. v.2, 223-235 Hamilton Asia DS528.5 .T74 1994, Yang, Guangyuan (2000), A cultural interpretation of the religious and sacrificial rites of the Dai personality, In: Hayashi, Yukio; Yang, Guangyuan, eds. Delhi: Sri Satguru Publications, 2001. 127148. During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. 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. (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. v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. (Bibliotheca Indo-Buddhica Series no.207) 2001 120-126 Hamilton Asia BQ408 .B83. A canonical account of early monastic life. 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. The arrival of the Western powers in the 19th century brought important changes. 253p. 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. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. Monasteries and monks had other sources of income, depending on the wealth and circumstances of their support communities. 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. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. A description of lay and monastic law in Tibet. 1998 273-295 Hamilton Asia Folio DS523 .E89 1996, Yang Sam (1987), Khmer Buddhism and politics from 1954 to 1984 / Newington, CT : Khmer Studies Institute, Hamilton Asia BQ466 .Y36 1987, Yi Thon (1998), The role of Buddhist wats and NGOs in environmental preservation in Cambodia In: Gyallay-Pap, Peter; Bottomley, Ruth, eds. (eds) Seoul : Seoul National University Press. 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. Members were bound by vows that did not include celibacy or poverty but stressed obedience to the hierarchy. Penang: Aliran Kesdaran Negara, Aliran, 1991. 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. 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. Cambridge, Eng. 19-38 Hamilton Asia NK8877 .T72 1994, Lester, Robert C. (1973), Theravada Buddhism in Southeast Asia, Ann Arbor, University of Michigan Press Hamilton BQ408 .L47 1973. Throughout much of the history of Angkor, the great imperial centre that ruled Cambodia and much of the surrounding areas for many centuries, Hinduism seems to have been the preferred tradition, at least among the elite. Fruits of inspiration: studies in honour of Prof. J.G. Translated from the French by Sara Webb-Boin. In later northern Buddhism (i.e., Mahayana), the role of the historical Buddha was reduced, and the order (sangha) acquired an even more exalted position. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. S93, Swearer, Donald K.(1989), Buddhism in Southeast Asia, In: Kitagawa, Joseph M., ed. The laity in Buddhism makes up two of the four constituent parts of the sagha (monks, nuns, laymen, and laywomen) and the great majority of Bu, The term monasticism is derived from the Greek word monos, which means "single" or "alone." of plates. Sayyid Bin Abu Ali, a True Representative of Intercultural Relations along the Maritime Silk Roads, Mapping and Compilation of the World Maps along the Silk Roads, The Interconnections between Portuguese and Malay languages, Oman region, a Hub on the Maritime Trade Routes, Interactions between Indian Subcontinent and Western Land during Roman Empire, UNESCO applies a zero tolerance policy against all forms of harassment, Building peace in the minds of men and women, Stupas and Statue of Buddha at Borobudur Temple, Yogjakarta Indonesia Amnat Phutthamrong / Shutterstock.com, In this respect, Buddhism practices changed on some aspects. W67World of Music Hamilton Pacific ML1 .W596. (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. 277p. Huxley, Andrew. Rules concerning distance from lay settlements, for example, had to be interpreted and implemented differently depending on whether tropical, moderate, or (as in the case of Tibet and Mongolia) subarctic climatic conditions prevailed. Buddhist monastic rituals, vernacular religious forms (Shugend mountain cults, Shinto lineages), rituals of bodily transformation involving sexual. de Casparis. The myth of the historical Buddha's life provides the basic model for Buddhist monasticism. 566p. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. Cambridge, U.K., 1990. The story of Anthapiika tells of support by wealthy merchants and kings, King Bimbisra in particular, who donated the Jeta Grove near Rjagha in Mgadha to the Buddha and his community of followers. For example, modern scholarship gives evidence of well-established and well-endowed nunneries in India in the Gupta dynasty, though these went into decline in the following centuries. Buddhism was a new innovation that adapted as India grew and developed. (Sata-pitaka series, 364.) (1988), Theravada Buddhism in South-East Asia, In: Sutherland, Stewart, ed. 308p. 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. Buddhist Route Expedition. Delhi: Sri Satguru Publications, 2001. Takatani, M (1982). 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. 428p. 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. 253p. 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. 21-30 September 1995. (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. Royal and wealthy lay political support is evident throughout Buddhist history. In the 20th century reform and modernization became more diversified and affected virtually all segments of the Thai Buddhist community. 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. Von Hinuber, Oskar. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. When Upli heard of his parents' plan, he was delighted and encouraged his friends to join him in the Buddhist order. Louvain, 1988. 808-956-7214 (Reference) Institutional centres for religious leadership, Other organizational or institutional types, Varieties of monasticism in the religions of the world. The preeminence of Theravada Buddhism continued throughout the area during the remainder of the premodern period. The Shailendra dynasty, which ruled over the Malay Peninsula and a large section of Indonesia from the 7th century to the 9th century, promoted the Mahayana and Tantric forms of Buddhism. Building peace in the minds of men and women Expansion of Buddhism into Southeast Asia 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. The chief object of Daoism, however, is not redemption or salvation, at least as those goals are interpreted in other scripturally based religions. (Berkeley Buddhist studies series, 2.) 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. . In many countries, moreover, women's ordination lineages did not survive. Zysk, Kenneth. (Bibliotheca Indo-Buddhica, no.140.) During the struggle between North and South Vietnam in the 1960s and early 70s, many Buddhists worked to achieve peace and reconciliation, though they met with little success; to protest the South Vietnamese regime of Ngo Dinh Diem, some Buddhist monks turned to self-immolation. Berkeley, CA: Asian Humanities Press, 1981. Lamotte, tienne. (1975), A metal mould for the manufacture of clay Buddhist Votive stupas, Journal of the Malaysian Branch, Royal Asiatic Society (Singapore) 48, pt.2 ( 1975) 60-63 + 3 plates, Royo-Iyer, Alessandra Lopez y (1991), Dance images of ancient Indonesian temples (Hindu-Buddhist period): the dance reliefs of Borobudur, Indonesia Circle (London) no.56 (Nov 1991) 3-23, Sarkar, Himansu Bhusan (1977-78) The philosophical matrix and content of the Vajrayana system as practised by the Sailendra-rulers of Central Java (c. 775-856 A.D.): a search for its origin (a literary and inscriptional approach), Annals of the Bhandarkar Oriental Research Institute (Pune, India) 58-59 : 921-938, Snellgrove, David L. (1996) Borobudar: stupa or mandala?, East and West (Rome) 46, nos.3-4 (Dec 1996) 477-483, Sundberg, Jeffrey Roger (2003), A Buddhist mantra recovered from the Ratu Baka plateau: a preliminary study of its implications for Sailendra-era Java, Bijdragen Tot de Taal-, Land- en Volkenkunde (Leiden) 159, no.1 : 163-188, Woodward, Hiram W., Jr. (1981), Borobudur and the mirrorlike mind, Archaeology (New York) 34, no.6 (Nov-Dec 1981) 40-47, INDONESIA: BOOKS OR BOOK CHAPTERSBernet Kempers, A.J. It was in a government's best interest to support and be validated by these institutions, and many of the most famous monasteries were built during the major dynastic periods throughout Asia. New York, 2002. Honolulu: University of Hawaii Press, 1997. Indeed, in twentieth-century Amdo, Northeast Tibet (modern Gansu province), the greater Labrang Monastery community supported women's monasteries even without full ordination. Ithaca, N.Y., 1995. 2001, McHale, Shawn Frederick (2004), Print and power : Confucianism, communism, and Buddhism in the making of modern Vietnam /. Singapore: Institute of Southeast Asian Studies, 1993. Yangon: s.n., 1999. various pagings. There are indications that Vietnam was involved in the early sea trade between India, Southeast Asia, and China, and it is quite probable that Buddhism reached the country via this sea route near the beginning of the 1st millennium ce. Beginning in the 1980s, however, it showed increasing signs of life and vitality. 268p. Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998, Tsuchiya, Kenji (1989), Batavia in a time of transition / 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, Vijaya Samarawickrama. ." New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. In the 9th century a school of wall meditation was introduced by the Chinese monk Vo Ngon Thong. Holt, John Clifford. de Casparis. 536p. 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. Groningen, Netherlands: Egbert Forsten, 2001. 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. 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. 188p. 333p. Later sectarian disputes and divisions likewise were over matters of the inviolability of received scriptures, doctrine, and discipline. Barabudur: history and significance of a Buddhist monument. Refer to each styles convention regarding the best way to format page numbers and retrieval dates. (Contributions to the study of religion, no.38.) Encyclopedia of Religion. (Sata-pitaka series, 364.) (1994), Authority and freedom of action in the (Burmese) Buddhist tradition, In: Gartner, Uta; Lorenz, Jens, eds. London ; New York : Routledge Hamilton Asia BL1215.N34 G67 2001, Gunawardana, R.A.L.H. Therefore, its best to use Encyclopedia.com citations as a starting point before checking the style against your school or publications requirements and the most-recent information available at these sites: http://www.chicagomanualofstyle.org/tools_citationguide.html. London, 19381966. 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. The list of ten points includes rather trivial matters, and it is probable that these were in themselves indicators of larger issues. The status of women varied, depending on specific cultural contexts, economies, and historical periods. Those interested in comparisons between Buddhist and Christian monasticism should begin with Henry and Swearer 1989. Yukio Hayashi (1994). 170-177 Hamilton BQ4012 .P73, Anacker, Stefan (1995), Medieval Buddhism in Southeast AsiaIn: Prebish, Charles S., ed. The Buddhist order had a fully developed internal legal system. During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. Yangon: s.n.,. Ling, Trevor, ed. 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. 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Of using religious pretexts to indulge in antisocial behaviour Swearer, Donald K. ( 1989 ), Buddhist of.
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