Cite this article Pick a style below, and copy the text for your bibliography. 1-22 Hamilton Asia DS528.5 .M93 1999, Pranke, Patrick (1995), On becoming a Buddhist wizard, In: Lopez, Donald S., ed. The term Confucianism is derived from Confucius, the convention, Tantra Buddhist trends in Southeast Asia. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. (Contributions to Southeast Asian ethnography, no. Monasteries and monks had other sources of income, depending on the wealth and circumstances of their support communities. "Buddhist Law as Religious System?" These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. The northern part of what is now Vietnam had been conquered by the Chinese empire in 111 bce and remained under Chinese rule until 939 ce. Toward an environmental ethic in Southeast Asia. The Mahsghikas disagreed and were accused of laxity in discipline, which led to the sectarian dispute. 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. (1982), The dual nature of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Yangon: s.n., 1999. various pagings. In Tibet and elsewhere, for example, monasteries received regular payments from profits and percentages of commodities produced or sold. . Berkeley, CA: Asian Humanities Press, 1981. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. Moreover, since the late 19th century, monks in many Japanese traditions have been permitted to marry, and major Japanese temples now house married monastics. 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. 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. Groningen, Netherlands: Egbert Forsten, 2001. 363p. The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. In the first years of Buddhism, like their Upaniad-motivated brethren, Buddha's followers were strictly eremitic, following an extreme ascetic lifestyle. Lamotte, tienne. Monasteries were given land, buildings, novice sponsorship, and donations by political authorities and wealthy businesspersons as a matter of routine. Political turmoil and the revival of Buddhism in Cambodia [Japanese] Southeast Asian studies. This work includes much data on the context of monasticism in Pla India. New York: Macmillan; London: Collier Macmillan, 1989. (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. 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. Chinese monasteries interacted closely with government and influenced legal guidelines in politics, business, and lay life. 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. 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. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. Refer to each styles convention regarding the best way to format page numbers and retrieval dates. The generic term for the Buddhist monastic order is the sangha; the terms denoting the order in all Buddhist countries are literal translations of the Indian word. Although Chan or Zen remains by far the best-known branch of Mahayana Buddhism, China evolved other major schools, many of which spread to Japan. New York: Thames and Hudson, 1995. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. The transformative power of cloth in Southeast Asia. Encyclopedia.com. 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. 32(1):139-41. 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. Wijayaratna, Mohan. On a very basic level it is a burial mound for the Buddha. 536p. Phnom Penh: The Buddhist Institute, 1998. Buddhist Monastic Life. https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, "Monasticism: Buddhist Monasticism The myth of the historical Buddha's life provides the basic model for Buddhist monasticism. Phra Dhammapitaka (Bhikkhu P.A. 173-194 Hamilton Asia BQ6343.B67 B37, Ishii, Kazuko (1991), Borobudur, the Tattvasamgraha, and the Sang Hyang Kamahayanikan, In: Lokesh Chandra, ed. Kuala Lumpur: Oxford University Press, 1997. Priesthood, article on Buddhist Priesthood, https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, Politics and Religion: Politics and Buddhism. Yifa. "How Buddhist Is Theravda Buddhist Law? When the Chinese traveler Yijing visited this kingdom in the 7th century, he noted that Hinayana was dominant in the area but that there were also a few Mahayanists. 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. The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. Mendelson, Sangha and State in Burma: A Study of Monastic Sectarianism and Leadership, ed. 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. (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. ." (Sata-pitaka series, 364.) 149-152 Hamilton BQ4055 .C64 1983, Keyes, Charles F. (1977), The golden peninsula : culture and adaptation in mainland Southeast Asia /; under the editorship of John Middleton New York : Macmillan, Hamilton GN635.A75 K48 1977, Keynes, Charles F. and E. Valentine Naniel (1983) Karma: an anthropological inquiry, University of California at Berkeley, Hamilton & Hamilton Asia BL2015.K3 K36 1983King, Winston L. (1993), Theravada in Southeast Asia In: Takeuchi Yoshinori. Buddhist Forum 1 (1990): 4185. Transitions and transformations of the history of religions: essays in honor of Joseph M. Kitagawa. 1993 79-92 Hamilton Asia BQ266 .B834 1993, Johnson, W.J. 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. Groningen, Netherlands: Egbert Forsten, 2001. In some areas Buddhism was assimilated to Hinduism, forming a Hindu-oriented amalgam that in some places (for example in Bali) has persisted to the present. Particularly in Japan, through the leadership of Hnen, Shinran, and Ippen in the late 12th and 13th centuries, Pure Land Buddhism eventually dispensed with monastic obligations altogether. 222223). 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. 374p. All of the specifics of the First, Second, and later Councilsthe dates, the places, the topics, the resolutions, the participantsare subject to questions. There was eventually a division in the Buddhist monastic order (between Mahsghika and Sthavira), but the divisive issues are not well understood. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. The arrival of the Western powers in the 19th century brought important changes. 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? Honolulu: University of Hawaii Press, 1997. 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. 268p. Some monasteries lent money and land rights, receiving interest income and payment in kind. 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. 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