A Japanese pilgrim, Saich (767822), brought Tendai monasticism to Mount Hiei near Kyto, Japan, where it has flourished ever since. 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. 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. Hinayana and Mahayana traditions spread into the two Indianized states, Funan (founded during the 1st century ce) and Champa (founded 192 ce). Delhi: B.R. 253p. The Book of the Discipline (Vinaya-pitaka). 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. 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. Buddhism dogma was to a greater extent in favour of trade, and encouraged the commerce and the investment. The new residences soon increased in size, quantity, and quality, thanks in part to continuing donations of buildings and land by the lay populations and political authorities. 186p. Encyclopedia.com. Southeast Asian Buddhist communities shaped and were shaped by religious and other cultural practices beyond the region. ; Nguyen Tai Thu, ed. Daoism, an ancient Chinese religion (with later Buddhist influences) that inspired some emulation in Japan and Korea, holds a middling position with respect to monastic ventures, lying somewhere between the powerfully antimonastic Confucian schools that always represented the official culture and mainstream of sophisticated Chinese opinion and the radically monastic Buddhists. Yangon: Universities Historical Research Centre, 1996. (Princeton readings in religions.) Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. 150-159 Hamilton Asia DS527.9 .A22 1997, de Silva, K.M., et al., eds (1988), Ethnic conflict in Buddhist societies: Sri Lanka, Thailand and Burma Boulder, Colo.: Westview Press Hamilton Asia DS489.2 .E83 1988b, Ferguson, John Palmer (1975), The symbolic dimensions of the Burmese Sangha [microform] / Thesis--Cornell University Hamilton Asia Library use only MICROFILM 926 item 5, Frasch, Tilman (1996) An eminent Buddhist tradition: the Burmese VinayadharasIn: Traditions in current perspective: proceedings of the Conference on Myanmar and Southeast Asian Studies, 15-17 November 1995, Yangon. 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. 139-172 Hamilton Asia BQ6343.B67 B37, Woodward, Hiram W., Jr. (1982), Barabudur as a stupa,In: Gomez, Luis; Woodward, Hiram W. Jr., eds. (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. 430p., 20p. The power of Pagan Archaeology. 1999 104-112 Hamilton Asia PL493 .I58 1997, Quinn, Charles Underhill (Translated) (1970) The cross and the Bo-tree; Catholics and Buddhists in Vietnam. 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. (Religion, history, and culture.) *Sinhala monarchies refers to the kings of Sri Lanka. By the 1100s C.E., Buddhism had declined mainly as a result of Muslim incursions. 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. India was experiencing new growth and had close contacts with Persia and Bactria, Central Asia, and locales even further. Monasteries also increased their wealth and political power. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. of Anthropology, 1990. The Buddha Dharma isn't earth-centric, and the humility that arises from that feels wholesome. 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. (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. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. A canonical account of early monastic life. Zysk, Kenneth. Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. 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. With the help of the monk Gunavarman and other Indian missionaries, Buddhism gained a firm foothold on Java well before the 5th century ce. A key factor in the historical success of the Buddhist monastic institution was its ability to function together with political authorities. Kathmandu, Nepal. 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. Singapore: Institute of Southeast Asian Studies, 1993. 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. Its survival and prosperity often depended on local political authorities, and it did indeed survive and prosper. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. 1999 1-13 Hamilton Asia DS528.5 .M93 1999, Hasson, Haskia (1993), Ancient Buddhist art from Burma / Bangkok : White Lotus, Hamilton Asia N8193.B93 H37 1993, Hla Pe (1985), Burma: literature, historiography, scholarship, language, life, and Buddhism Singapore: Institute of Southeast Asian Studies (ISEAS), Hamilton Asia DS527.9 .H57 1985, Karow, Otto (1991), Burmese Buddhist sculpture: the Johan Moger collection Bangkok: White Lotus, Hamilton Asia NB1012 .K37 1991, King, Winston L. (1993), Burma, In: Takeuchi Yoshinori. 253p. Monasteries were given land, buildings, novice sponsorship, and donations by political authorities and wealthy businesspersons as a matter of routine. 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. A new form of authoritarianism has emerged in Southeast Asia since the mid-2010s. Besides, archaeological findings in Beikthano situated in the western regions of modern Myanmar revealed a Buddhist stupa (Buddhist monument) having similarities with a stupa in Amaravathi in the eastern coasts of the Indian Subcontinent. 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. 3, pp. Sydney, Sydney University Press for the Australian Academy of the Humanities, 1975. 2v. Ithaca, N.Y., 1995. Scholarship has shown that the monastery and individual monks were involved in a broad range of economic activities and that some monasteries and monks became wealthy. Because Buddhist monasteries enjoyed popular support and often wielded political power, Buddhism was sometimes criticized and even persecuted or regulated by lay authorities. The corpus of Indian Buddhist ritual practices and philosophies grew as the order spread and encountered different environments, languages, and social structures. 309-315 Hamilton Asia BQ266 .B833 1989, Gosling, David (2001), Religion and ecology in India and southeast Asia / with a foreword by Ninian Smart. Bombay: Marg Publications, 1988. Classical civilisations of South East Asia: an anthology of articles published in the Bulletin of the School of Oriental and African Studies. Barabudur: history and significance of a Buddhist monument. Still, Buddhist monks and nuns use the example of the Buddha's life story as a behavioral model. In her translation of the Vinaya, Horner reports that "[t]he householder Anthapiika had dwelling places made, he had cells made, porches, attendance halls, fire halls, huts for what is allowable, privies, places for pacing, wells, halls at the wells, bathing halls, lotus ponds, etc. [P]eople were making repairs carefully, attending to the robes, almsfood, lodgings and medicines for the sick" (Horner, 19381966, vol. Monck, Sir Charles Miles Lambert, 6th Bt. 1-43 Hamilton Asia DS528.5 .M93 1999, Than Tun (1988), Essays on the history and Buddhism of Burma / edited by Paul Strachan Whiting Bay, Isle of Arran, Scotland : Kiscadale Publications, Hamilton Asia DS529.2 .T473 1988, Stargardt, Janice (2001), The great silver reliquary from Sri Ksetra: the oldest Buddhist art in Burma and one of the world's oldest Pali inscriptions, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. of the Union of Burma, Hamilton Asia DS527.8 .A9, Osipov, Yuri M. (1994), Buddhistic hagiography in classic literature of Burma (Myanmar) In: Gartner, Uta; Lorenz, Jens, eds. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. With the success of Buddha's system, however, problems developed because of the sheer numbers of converts. Buddhism in Ceylon and studies on religious syncretism in Buddhist countries: report on a symposium in Gottingen. On the contrary, the cultures that arose in these three vast areas might better be thought of as alternative developments that occurred within a greater Austroasiatic civilization, sometimes called the Asia of the monsoons. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. 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. From 1414 to 1428 Buddhism in Vietnam was persecuted by the Chinese, who had again conquered the country. 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. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. There is also a small non-Chinese community of Buddhists that is concentrated in the vicinity of Borobudur. The Daoist quest after the elixir of life, and its expression in cryptic and enigmatic poetry that is well known to, and generally misunderstood by, modern European and American readers, are in no way comparable to the supererogatory search of the monastics thus far discussed. Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. These controversies and resolutions were sometimes recorded in detail and sometimes not, with the result that there is a huge body of often fragmented information about early Buddhist monasticism recorded and transmitted out of its original contexts. Delhi: Sundeep Prakashan, 1990. Takatani, M (1982). A study of the functions of monastic life in society. Dimensions of tradition and development in Malaysia. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1995. 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 Monastic Life. . Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. Accordingly, Buddhist monks and monasteries accepted donations of cash, land, and material of all kinds, and they sometimes became rich and powerful. 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. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. 2550 McCarthy Mall 333p. Buddhist behavioral codes and the modern world: an international symposium. According to the legend, this king was particularly aggressive in his conquest of the Indian subcontinent and subsequently converted to Buddhism. Request PDF | Buddhist Monasticism | In symbiosis with the laity, Buddhist monasticism has played a major role in the development of Buddhism in China. 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. 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. Berkeley, CA: Asian Humanities Press, 1981. 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. There are some early literary collections, the Thergtha hymns, and later writings, but there were few women writers. 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. 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. 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. Southeast Asia: women, changing social structure and cultural continuity. Toward an environmental ethic in Southeast Asia. Although celibacy is postulated for the Buddhist clergy everywhere, there have always been notable exceptions. 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. Moreover, since the late 19th century, monks in many Japanese traditions have been permitted to marry, and major Japanese temples now house married monastics. Asian visions of authority: religion and the modern states of East and Southeast Asia. Barabudur: history and significance of a Buddhist monument. 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. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. 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. *Sri Lanka was not ruled as a unified island. The Dhammakaya group has been much more successful at gathering a large popular following but has also become very controversial because of its distinctive meditation practices and questions concerning its care of financial contributions from its followers. 304p. French, Rebecca Redwood. Washington, D.C.: National Gallery of Art, 1997. Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. Hamilton BL1445.B95 R3, Ray, Niharranjan, (1936), Sanskrit Buddhism in Burma Amsterdam, H.J. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. 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?" Princeton, N.J.: Princeton University Press, 1995. | Find, read . Von Hinuber, Oskar. 363p. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. Journal of the International Association of Buddhist Studies 18, no. ." 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.) Encyclopedias almanacs transcripts and maps. 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. 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. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. 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. Southeast Asian archaeology 1966: proceedings of the 6th International Conference of the European Association of Southeast Asian Archaeologists, Leiden, 2-6 September 1996. 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. Pla era kings especially established and legitimized their imperial rule by resorting to Buddhist religious models and extensive support of Buddhist monasteries. 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. Delhi, 1981. 178p. 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