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. 220p. 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.) 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. Under the military regime of General Ne Win, established in 1962, reform and modernization were limited in all areas of national life, including religion. From the 7th century onward, Vajrayana Buddhism spread rapidly throughout the area. 5, pp. Bones, Stones, and Buddhist Monks: Collected Papers on the Archeology, Epigraphy, and Texts of Monastic Buddhism in India. 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. The list of ten points includes rather trivial matters, and it is probable that these were in themselves indicators of larger issues. RELIGION AS A PERCENTAGE OF WORLD POPULATION: 0.1 percent Yangon: Universities Historical Research Centre, 1996. 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. Choulean Ang (1988). (Bibliotheca Indo-Buddhica, no.140.) Westport, Conn.; London: Greenwood, 1994. After his conversion he was an avid supporter of religion, especially Buddhist monastic institutions. In Northeast India where Tibeto-Burmese (Naga people) and Austro-Asiatic people (Munda, Khasi) of India adopted these new religious traditions while integrating their own tradition into their new . 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. 253p. Indeed, a probable cause of the early schism in Buddhism was a controversy between the majority Mahs-ghikas and the Sthaviras over expansion of the Vinaya. (Berkeley Buddhist studies series, 2.) New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Yangon: Universities Historical Research Centre, 363p. New York: Macmillan; London: Collier Macmillan, 1989. Because Buddhist monasteries enjoyed popular support and often wielded political power, Buddhism was sometimes criticized and even persecuted or regulated by lay authorities. | Find, read . 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. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia.com cannot guarantee each citation it generates. 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. Monasticism, and its special relationship with political authority, was present in all of its support cultures. The ways to neibban, and Notice on the phongyies, or Burmese monks Rangoon, American Mission Press Hamilton BL1445.B95 B5, Bisch, Jorgen (1997), A Dane becomes a novice monk, In: Abbott, Gerry, ed. Buddhism has no central authority, and many different varieties of practice and philosophy have developed over its history. 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. Some monasteries lent money and land rights, receiving interest income and payment in kind. The Chinese form of Mahayana later spread to Korea, Japan and Vietnam. 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. 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). Of the not numerous but clearly monastic or quasi-monastic organizations of recent origin in other parts of Asia, the Vietnamese Cao Dai achieved some impact. India was experiencing new growth and had close contacts with Persia and Bactria, Central Asia, and locales even further. Entry into the monastic order was socially acceptable and advantageous, not a punishment or life-denying exile. Encyclopedia of Religion. Buddhism proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. In the monastic literary corpus there are many examples of the advantages of monastic life. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. Princeton, N.J.: Princeton University Press, 1995. In many countries, moreover, women's ordination lineages did not survive. The Southeast Asian kingdom has some 40,000 Buddhist temples and almost 300,000 monks. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. of Buddhist Studies, University of Delhi, Hamilton Asia BQ7160 .T49 1995, Schecter, Jerrold L. (1967), The new face of Buddha; Buddhism and political power in southeast Asia New York, Coward-McCann Hamilton & Hamilton Asia BL1459.S7 S3, Somboon Suksamran (1993) Buddhism, political authority, and legitimacy in Thailand and Cambodia, In: Ling, Trevor, ed. Priesthood, article on Buddhist Priesthood; Sagha, overview article. In return, monks provided spiritual guidance to the devotees for material gifts. de Casparis. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, "Monasticism: Buddhist Monasticism Barabudur: history and significance of a Buddhist monument. 253p. 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. Within the Cite this article tool, pick a style to see how all available information looks when formatted according to that style. Buddhist monasteries became centers for the production of an extensive literary corpus that was often translated into new host languages and subsequently expanded. (1990), Buddhist devotionalism in Burma, In: Kuppuram, G.; Kumudamani, K., eds. Boston, Mass: G.K. Hall, 1988. It is certain, however, that Buddhism reached these areas by the early centuries of the 1st millennium ce. 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.) Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. 330p. A translation of the Pali Vinaya. Cite this article Pick a style below, and copy the text for your bibliography. London ; New York : Routledge Hamilton Asia BL1215.N34 G67 2001, Gunawardana, R.A.L.H. ." 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. 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. The place of animism within popular Buddhism in Cambodia: the example of the monastery Asian folklore studies. Barabudur: history and significance of a Buddhist monument. . Southeast Asia: women, changing social structure and cultural continuity. 161-169 Hamilton Asia BQ5400 .B84 1994, Chatsumarn Kabilsingh (1998), Buddhism and nature conservation, Bangkok, Thailand : Thammasat University Press, Hamilton Asia BQ4570 .N3 C43 1998, Christie, Anthony H. (1989), Buddhism in Southeast Asia: an anecdotal survey, In: Skorupski, Tadeusz, ed. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. House, 1992 427 p., 13 leaves of plates At head of title: National Centre for Social Sciences of Vietnam, Institute of Philosophy, Hamilton Asia BQ492 .L5313 1992, Minh, Chi; Ha, Van Tan; Nguyen, Tai Thu (1993), Buddhism in Vietnam: from its origins to the 19th century, Hanoi: The Gioi Publishers, 1993 Hamilton Asia BQ492 .M66 1993, Nguy~n Long Thnh Nam (2003), Hoa Hao Buddhism in the course of Vietnam's history; abridged translation by Sergei Blagov, New York : Nova Science Publishers Hamilton Asia BQ9800.P452 N49 2003, Nhat Hanh, Thich (1992), The diamond that cuts through illusion: commentaries on the Praj naparamita Diamond Sutra, Berkeley, Calif.: Parallax Press, 115 p. Hamilton Asia BQ1997 .N4413 1992, Nhat Hanh, Thich (1993), Love in action: writings on nonviolent social change, Berkeley, Calif.: Parallax Press, 1993 154 p., Hamilton Asia, BQ4570.S6 N47 1993, Phan Cu De (1999) Religion, philosophy and literature in Vietnam, In: Mallari-Hall, Luisa J.; Tope, Lily Rose R., eds. 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. 2v. by Trevor O. Ling. 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. During the Gupta dynasty (320580 ce), Buddhist monasticism was supported by the royal courts and by craft guilds. Then it occurred to Upli's parents: "If Upli should learn writing his fingers will become painful. 165-180 Hamilton Asia NX577 .A78 1991, Lancaster, Lewis R. (1982), Literary sources for a study of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Asian visions of authority: religion and the modern states of East and Southeast Asia. In mainland Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in the 11th century. 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. Refer to each styles convention regarding the best way to format page numbers and retrieval dates. 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 Religious Affairs, Hamilton Asia BQ6160.B93 S37 1986, Sao Htun Hmat Win (1985), Basic principles of Burmese buddhism /Rangoon, Burma : Dept. Encyclopedias almanacs transcripts and maps. (Sata-pitaka series, 364.) Nland Monastery in Bihar, for example, was known throughout classical Asia and was a source of doctrine and monasticism for important Southeast Asian communities. 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 was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). Buddhism thrived in India for more than a millennium, reaching an expansive culmination in the Pala period in eastern India. Vajrayana Buddhism is most closely identified with Tibetan Buddhism, however, it also influenced parts of Southeast Asia and East Asia. 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. When women's monasteries were in decline, women reestablished monastic life as they were able. Local laypeople offered food and materials appropriate to their means. 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. Within these growing trade route networks, Buddhism started its development from the Indian Subcontinent, and reached other regions along the Silk Roads. 1 (1995): 745. (Bibliotheca Indo-Buddhica, no.140.) 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. Moreover, since the late 19th century, monks in many Japanese traditions have been permitted to marry, and major Japanese temples now house married monastics. 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. 253p. (1988), Theravada Buddhism in South-East Asia, In: Sutherland, Stewart, ed. Lamotte, tienne. (Contributions to Southeast Asian ethnography, no. (eds) Seoul : Seoul National University Press. Encyclopedia.com. (Bibliotheca Indo-Buddhica Series no.207) 68-80 Hamilton Asia BQ408 .B83 2001, Bautze-Picron, Claudine (2003), The Buddhist murals of Pagan : timeless vistas of the cosmos / with photography by Joachim K. Bautze. Mendelson, Sangha and State in Burma: A Study of Monastic Sectarianism and Leadership, ed. With the success of Buddha's system, however, problems developed because of the sheer numbers of converts. In the 9th century a school of wall meditation was introduced by the Chinese monk Vo Ngon Thong. Ithaca, N.Y., 1995. 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. Its survival and prosperity often depended on local political authorities, and it did indeed survive and prosper. Penang: Aliran Kesdaran Negara, Aliran, 1991. "How Buddhist Is Theravda Buddhist Law? 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. Honolulu: University of Hawaii Press, 1994. The married monks of pre-20th-century Ceylon (Sri Lanka) and those of some of the Japanese Buddhist orders are conspicuous examples. 366p. Rather loosely joined together, Vietnamese Buddhists managed to preserve their traditions through the period of French colonial rule in the 19th and 20th centuries. The world of Buddhism: Buddhist monks and nuns in society and culture. 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. Delhi, 1981. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. Hamilton Main BL60 .A7Arts of Asia (Hong Kong) Hamilton Main N 8 .A772Asia (New York) ,Hamilton Asia DS1 .A4712Asia Journal of Theology (Singapore) Hamilton Asia BR1 .E27Asia Quarterly (Brussels) Hamilton Asia DS1 .A464Asian culture quarterly. Delhi: Sri Satguru Publications, 1995. 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. The early councils and schisms were followed by modifications in later times and other places. Royal and wealthy lay political support is evident throughout Buddhist history. 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. New York: Thames and Hudson, 1995. 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. The Ka dynasty was the next major dynasty to officially endorse and sponsor Buddhist institutions. 2550 McCarthy Mall 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. 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. Kathmandu, Nepal. During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. 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. Reports since the late 1980s indicated signs of vitality despite serious government limitations on Buddhist activities. Berkeley, CA: Asian Humanities Press, 1981. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. New York: St. Martin's Press; Singapore: Institute of Southeast Asian Studies, 2000. viii, 346p. Moreover, wooden images of the Buddha dating from between the 2, 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. Southeast Asia: women, changing social structure and cultural continuity. Translated from the French by Sara Webb-Boin. 995p. The Origins of Buddhist Monastic Codes in China: An Annoted Translation and Study of the Chanyuan qinggui. The world of Buddhism: Buddhist monks and nuns in society and culture. 1990 113-124; also in CONTRIB SE AS ETHNOL no.9 (Dec 1990) 113-124 Hamilton Asia GN635.A75 C66 no.9, de Casparis, J.G. 169-188 Hamilton Asia DS523.3 .D953 2000, Huxley, Andrew, ed (1996) Thai law, Buddhist law: essays on the legal history of Thailand, Laos and Burma Bangkok: White Orchid, 1996, Lafont, Pierre-Bernard (1982) Buddhism in contemporary Laos, In: Stuart-Fox, Martin, ed. 186p. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. 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. Phnom Penh: The Buddhist Institute, 1998. The transmission of Buddhism and Hinduism to Southeast Asia can thus be regarded as the spread of the religious symbols of the more-advanced Austroasiatic peoples to other Austroasiatic groups sharing some of the same basic religious presuppositions and traditions. 135-155 Hamilton Asia DS338 .F78 2001, Hazra, Kanai Lal (1982), History of Theravada Buddhism in South-east Asia: with special reference to India and Ceylon New DelhI: Munshiram Manoharlal, 226p Hamilton Asia BQ7170 .H38 1982, Hazra, Kanai Lal (1986), The Buddhist annals and chronicles of South-East Asia, New Delhi: Munshiram Manoharlal Publishers, 123p Hamilton Asia BQ280 .H39 1986, Holt, John Clifford, Jacob N. Kinnard, Jonathan S. Walters (eds) (2003), Constituting communities : Theravada Buddhism and the religious cultures of South and Southeast Asia /Albany : State University of New York Press Hamilton Asia BQ4570.S6 C66 2003, Kammerer, Cornelia Ann; Tannenbaum, Nicola, 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. Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. 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. Yangon: s.n., 1999. various pagings. Women most often did not have access to monastic education. W67World of Music Hamilton Pacific ML1 .W596. 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. Some monks managed their own finances, and in some places a special lay office was established at monasteries to handle donations and finances for monks. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. In mainland Southeast Asia, which entertained intense contact with Sri Lanka, Theravada Buddhism was predominant and survived even after the arrival of Islam and Christianity in the region led to the conversion of the biggest part of maritime Southeast Asia. 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. The monastic law codes divide offenses according to severity and include detailed definitions and case examples for what constitutes each kind of transgression. French, Rebecca Redwood. There are, nonetheless, some documented illustrations of doctrinal and disciplinary evolution of the order. *After Buddhism was introduced in 3rd BCE, Buddhism became the . of Anthropology, 1990. The preservation and adaptation of the tradition: studies of Chinese religious expression in Southeast Asia. 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. . This and other writings by Schopen are authoritative studies on social, economic, and doctrinal issues in Indian Buddhist monasticism. 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 Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. About a dozen orders are repudiated as heretical and are accused of using religious pretexts to indulge in antisocial behaviour. From Central Asia, they spread into China in the 2nd century CE. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. The recitation of the threefold refuge formula that makes a person a Buddhist, either lay or monastic, enacts a pledge of taking refuge in the Buddha, the dharma (teaching), and the sangha; most commentaries imply that the three elements are equally important. Huxley, Andrew. Pub., 33-42 Hamilton Asia BQ266 .I57 1976, Bigandet Paul Ambroise (1866), The life, or legend, of Guadama, the Buddha of the Burmese. Its disciplinary, sartorial, and cenobitic settings are identical with those of the Hindu sannyasi. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. 120 pp 5-31, Hayami, Yoko (1992). In spite of the injunctions against individual monks owning money, the monastic literature allows the collective ownership of donated and community wealth. The first was the stupa, a significant object in Buddhist art and architecture. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. In Tibet and elsewhere, for example, monasteries received regular payments from profits and percentages of commodities produced or sold. (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. There appears to be a high degree of monastic involvement with lay society, and the provision of special amenities for monks who prefer a strictly contemplative life, as in Sri Lanka and Thailand, has been well defined in practice. 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. 726-738 Honolulu CC Kapiolani CC Leeward CC BL80.2 .W68 1988, Lefferts, H. Leedom, Jr. (1994), Clothing the serpent: transformation of the naak in Thai-Lao Theravada Buddhism In: Milgram, Lynne; Van Esterik, Penny, eds. 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. Translation and Study of monastic Buddhism in South-East Asia, and it indeed. That Buddhism reached these areas by the Chinese monk Vo Ngon Thong eastern India Chinese form of Mahayana spread... Payments from profits and percentages of commodities produced or sold princeton University Press, 1995 Stewart,.... 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