buddhist monasticism impact on southeast asiabuddhist monasticism impact on southeast asia

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. Still, Buddhist monks and nuns use the example of the Buddha's life story as a behavioral model. 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. 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. Buddhism and Asian history. (eds) Seoul : Seoul National University Press. (2001) Buddhism in . Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993. 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. 1-22 Hamilton Asia DS528.5 .M93 1999, Pranke, Patrick (1995), On becoming a Buddhist wizard, In: Lopez, Donald S., ed. of plates. Monck, Sir Charles Miles Lambert, 6th Bt. 14: 60-3. 220p18-26 Hamilton Asia BZ 911210.61, Wayman, Alex (1982), Reflections on the theory of Barabudur as a mandala,In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. 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. In Tibet there were traditions of women pilgrims, ascetics, and even community leaders and teachers who were recognized by the community at large. Charles F Keyes (1990). Tantra in Western nomenclature has achieved forms of signification independent from its Sanskritic use and has become a somewhat promiscuous c, Monatsschrift Fuer Geschichte und Wissenschaft des Judentums, Monbart, Marie-Josphine de Lescun (17581800). (Berkeley Buddhist studies series, 2.) 253p. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. 318p. 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. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. (1990), The Chinese Confucian and the Chinese Buddhist in British Burma, 1881-1947 Journal of Southeast Asian Studies (Singapore) 21, no.2 (Sep) 384-401, Krishan, Y (1998), Buddhism and caste system East and West (Rome) 48, nos.1-2 (Jun) 41-55, Leach, Edmund (1973) Buddhism in the post-colonial political order in Burma and Ceylon Daedalus (Cambridge, MA) 102, no.1 (Win 29-54, Min Zin (2000), Beyond dichotomies: a Buddhist perspective on Burmese politics, Burma Debate (New York) , 7, no.3 (Fall, 2000), 14-17, U Myat Saw (1978), Sangha and the threefold Buddhist practice, Maha Bodhi (Calcutta) , 86, nos.6-7 (Jun-Jul, 189-192, Myo Htin Kyaw (1985), The Burmese traditional enshrinement ceremony Forward (Rangoon) , 23, no.4, 31-35, Nandisena (1978), Oh come and see, Maha Bodhi (Calcutta) , 86, nos.6-7 (Jun-Jul,), 193-196, Elizabeth K Nottingham (1972), Buddhist meditation in Burma, Maha Bodhi (Calcutta) , 80, no.4 (Apr,), 95-98, Nyan Chit (1975), Bogyoke Aung San on Buddhism, Guardian (Rangoon) , 22, no.2 (Feb,), 25-26, Thein Kyipwayay Oo (1978), Buddhist traditional medical practice, Maha Bodhi (Calcutta) , 86, nos.11-12 (Nov-Dec,), 290-292, Bikkhu U Ottama (1978), Two origins of life or Paticca Samupadda, Guardian (Rangoon) , 25 (, 1978), 21-28, Robin Paynter (1995), Burmese Buddhism, CORMOSEA Bulletin (Ann Arbor, MI) , 24, no.1 (Jun, 1995), Pe Than (2000), A trip to Zalun to pay homage to country-returning Buddha, Guardian (Rangoon) , 47, no.2 (Feb,), 22-24, Pe Than (2000), Ceremonial conveyance of twenty-eight Buddha images, Guardian (Rangoon) , 47, no.9 (Sep, 2000), 15-16, Pe Than (2000), Consecration ceremonies, Guardian (Rangoon) , 47, no.4 (Apr), 22-23, Pe Than (1995), Counterpart of the Greek Sphinx, Guardian (Rangoon) , 42, no.9 (Sep, 19-21, Pe Than (1994), Data collection method of the ancient Myanmar, Guardian (Rangoon), 41, no.10 (Oct), 13-14, Pe Than (1995), Divine cure, Guardian (Rangoon) , 42, no.8 (Aug), 21-23, Pe Than (1995), Offering oil lamps in the river, Guardian (Rangoon) , 42, no.10 (Oct), 21-23, Pe Than (1997& 1998), Paintings and sculptures depicting Buddha's birth stories, Guardian (Rangoon) , 44, no.12 (Dec) 15-17 to 45, no.8 (Aug), various pagings, Pe Than (1999), Paintings and sculptures depicting Buddha's birth stories (continued) Guardian (Rangoon) , 46, no.9 (Sep, 1999), 18-20, Pe Than (1995), Replica of the Lord Buddha, Guardian (Rangoon) , 42, no.5 (May) 30-31; no.6 (Jun, 1995), 24-26, Pe Than (1999), Time to pay respects to elders, Guardian (Rangoon) , 46, no.10 (Oct), 16-18, Pfanner, David E. and Jasper C. Ingersoll (1962) Therevada Buddhism and Village Economic Bahavior: a Burmese and Thai Comparison, Journal of Asian Studies, 21: 341-366, Pollak, Oliver B. of Religious Affairs, Hamilton Asia BQ4990.B93 S3 1985, Schmidt, Amy (2003), Knee deep in grace : the extraordinary life and teachings of Dipa Ma, Lake Junaluska, NC : Present Perfect Books Kauai CC: General Collection BQ950.I63 S36 2003, Schober, Juliane (1997), In the presence of the Buddha: ritual veneration of the Burmese Mahamuni image, In: Schober, Juliane, ed. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. Hinduism and Buddhism exerted an enormous influence on the civilizations of Southeast Asia and contributed greatly to the development of a written tradition in that area. Reports since the late 1980s indicated signs of vitality despite serious government limitations on Buddhist activities. Tun (1984), The Buddha's Footprints in Burma, Journal of Asian and African Studies = Ajia Afurika gengo bunka kenkyu (Tokyo) , no.28, (1984), 119-137, Wijeyewardene, Gehan (1987) The Theravada compact and the Karen Sojourn: Social Issues in Southeast Asia (Singapore) 2, no.1 (Feb) 31-54, Win Pe (1978), The intellect in Buddhism, Guardian (Rangoon) , 25 (Nov), 21-24, Woodward, Mark R. (1988), When one wheel stops: Theravada Buddhism and the British Raj in upper Burma, Crossroads (DeKalb, IL) , 4, no.1 (Fall, 1988), 57-90, Chao-Tzang Yawnghwe (2000), The orientalizing of Burmese politics? In these times there was extensive growth of Buddhist ritual, Mahyna philosophy, stra literature, and institutional expansion. (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. The Daoist settlements of sages, in forests and mountain glades as well as in the cities, are, at best, analogous to the eremitic type of proto-monasticism. ." 47(1): 51-71. In the Mahayana tradition, the emphasis is less on nirvana and more on knowledge or wisdom, the mastery of which constitutes awakening. 1993 79-92 Hamilton Asia BQ266 .B834 1993, Johnson, W.J. What Is the Most Widely Practiced Religion in the World. 1997 71-78 Hamilton Asia NB1015 .S36 1997, Pou, Saveros (1998), Ancient Cambodia's epigraphy: the concept of merit-making and merit-offering In: Manguin, Pierre-Yves, ed. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. Delhi: Sundeep Prakashan, 1990. 2001 83-91 Hamilton Asia DS338 .F78 2001, Fontein, Jan (1982), Notes on the jatakas and avadanas of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Tring, U.K.: Institute of Buddhist Studies,. 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. 2550 McCarthy Mall Penang: Aliran Kesdaran Negara, Aliran, 1991. 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. For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. 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. With the success of Buddha's system, however, problems developed because of the sheer numbers of converts. 381p. 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. His practices were based on the belief in the existence and attainability of a transcendent reality, enlightenment more profoundly real, powerful, and blissful than the world as experienced in a nonenlightened state. The first example of Buddhism's adaptability to its cultural environment is in India itself. Yangon: s.n., 1999. various pagings. "Some Remarks for the Rise of the Bhikunsagha and on the Ordination Ceremony for Bhikuns according to the Dharmaguptaka Vinaya." 23 Feb. 2023 . In symbiosis with the laity, Buddhist monasticism has played a major role in the development of Buddhism in China. Direct involvement in lay legal matters on all social levels shows further that monasteries and lay political, social, economic, and legal institutions interacted closely in symbiotic relationships. Southeast Asia: women, changing social structure and cultural continuity. (Bibliotheca Indo-Buddhica Series no.207) 2001 120-126 Hamilton Asia BQ408 .B83. 252p. One of the flashpoints shaping the future of Buddhism is the place and progress of women in Theravada Buddhism, the dominant Vehicle in Southeast Asia. Nha Long (1990), The Khmer Buddhist calendar, Vietnamese Studies (Hanoi) no.27 79-80, Sahai, Sachchidanand (1997), The royal consecration (abhiseka) in ancient Cambodia, South East Asian Review (Bihar, India) 22, nos.1-2 (Jan-Dec) 1-10, Sarin, San (1998) Buddhism transformed: religious practices and institutional interplay in Cambodia, Indian Journal of Buddhist Studies (Varanasi) 10: 116-140, Thakur, Vijay Kumar (1983), From Mahayana to Hinayana: a study in Cambodian Buddhism, Journal of the Oriental Institute (Baroda) 33, nos.1-2 (Sep-Dec) 123-131. 183p. In the latter region, Mahayana Buddhism prevailed and bore fruits like the construction of the Borobudur and other monuments in Java during the Sailendra dynasty, but its impact was less durable than on the mainland. Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. Buddhist monks, however, were at least as important in this respect. Pub., 33-42 Hamilton Asia BQ266 .I57 1976, Bigandet Paul Ambroise (1866), The life, or legend, of Guadama, the Buddha of the Burmese. 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. 127148. 487-518, 9p. 45(5): 34-41, 90, Guillaume Rozeberg (2002). The number of these councils is, however, uncertain, and it is probable that there were many more such meetings than are recorded in the standard histories. BIBLIOGRAPHY ON BUDDHISM IN SOUTHEAST ASIA, *BRUNEI*BRUNEI: JOURNAL ARTICLESHarrisson, Tom (1955), Indian pioneers in Borneo: c.500 A.D. on Sarawak Museum Journal (Kuching) 6, no.6 (new series), no.21 (old series) (Dec) 511-517, 2p. A study of Buddhist doctrines and monastic codes. 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. (1988), The Saya San rebellion (1930-1932): Buddhism, anti-colonialism and nationalism in Burma, Indo-British Review (Madras) , 15, no.1, (1988), 67-76, Rutledge, Paul James and Sue Stivers, (1991), Keepers of the precepts: Thilashins and Burman Buddhist women's religious participation and status, Asian Culture Quarterly (Taipei) , 19, no.3 19-29, Sadler, A.W (1970), Pagoda and monastery: reflections on the social morphology of Burmese Buddhism, Journal of Asian and African Studies (Leiden) , 5, no.4 (Oct,), 282-292, Sao Saimong (1980), The Phaungtaw-u Festival, Journal of the Siam Society (Bangkok) , 68, pt.2 (Jul), 70-81, San Lwin (1996), Kahson: the month for pouring water on the Bo tree, Myanmar Perspectives (Yangon) , 3, no.6, 46-48, San Shwe Bu (1919), The story of Mahamuni, Journal of the Siam Society (Bangkok) , 13, pt.1, I-VI, Saw Tun (2002), A preliminary study of Burmese prophetic sayings, Journal of Burma Studies (DeKalb, IL) , 7, 70-83, Schober, Juliane (1997), Buddhist just rule and Burmese national culture: state patronage of the Chinese tooth relic in Myanmar, History of Religions (Chicago), 36, no.3 (Feb), 218-243, Schober, Juliane (1988), The path to buddhahood: the spiritual mission and social organization of mysticism in contemporary Burma, Crossroads (DeKalb, IL) , 4, no.1 (Fall), 13-30, Schober, Juliane (2001), Venerating the Buddha's remains in Burma: from solitary practice to the cultural hegemony of communities, Journal of Burma Studies (DeKalb, IL) , 6, 111-139, Sein Tu (1998), Traditional Myanmar attitudes towards learning, Myanmar Perspectives (Yangon) , 3, no.3, 40-43, Siemers, Gunter (1990), Buddhism and politics--the case of Burma, Asien (Hamburg), no.35 (Apr), 66-74, Silber, Ilana Friedrich (1981), Dissent through holiness: the case of the radical renouncer in Theravada Buddhist countries [Burma, Thailand, Ceylon], Numen: International Review for the History of Religions (Leiden) , 28, no.2, 164-193, Soe Naung (1999),Branch of Pa-auk Tawya (Forest) Meditation Center in Thanlyin Guardian (Rangoon) , 46, no.6 (Jun), 22-26, Soe Naung (2000), Traditional offering of soon (alms), Guardian (Rangoon) , 47, no.5 (May,), 22-23, Stadtner, Donald M. (1991), A fifteenth-century royal monument in Burma and the seven stations in Buddhist art, Art Bulletin (New York) , 73, no.1 (Mar), 39-52. Bangkok: Sathirakoses-Nagapradipa Foundation; Foundation for Children, 1999. 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. Yifa. 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. Buddhism in Southeast Asia includes a variety of traditions of Buddhism including two main traditions: Mahyna Buddhism and Theravda Buddhism. . (1990), Buddhist devotionalism in Burma, In: Kuppuram, G.; Kumudamani, K., eds. New York: Thames and Hudson, 1995. Members were bound by vows that did not include celibacy or poverty but stressed obedience to the hierarchy. Honolulu, 1997. After Buddha's death in the fourth century bce, his disciples held a meeting at Rjagha, which is historically regarded as the First Council. (Sata-pitaka series, 364.) Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. 2v. 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. 428p. of plates Hamilton Asia DS338 .F78 2001, Tannenbaum, Nicola (1995), Who can compete against the world? ; Sumi, Tokan, eds. Zysk, Kenneth. Permanent endowments of land and tax rights; endowments of properties with guaranteed long-term agricultural, pastoral, or other income; rights to impose corve; and constant donations from the lay communities made some monks and monasteries extremely wealthy. 333p. 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. (1991), The human being in Buddhism, In: The human being: perspectives from different spiritual traditions. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. Includes a variety of traditions of Buddhism in China ): 34-41, 90, Guillaume (..., Aliran, 1991 monks and nuns use the example of the major transmissions buddhist monasticism impact on southeast asia Buddhist Studies.. 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