74-82 Hamilton Asia G156.5.H47 H475 1999, Mantra, Ida Bagoes (1991), The cult of Siva-Buddha, In: Lokesh Chandra, ed. As a result, monasteries grew in number and in strength in India, in the far northwest as far as the Greek colonies, to the north in the Himalayas, and in Southeast Asia. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. 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. 430p., 20p. 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. This chapter focuses on the two turning points in the history of the spread of Buddhism. 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. Yukio Hayashi (1994). 188p. Munster: Lit, 1994. Trumbull, CT : Weatherhill Hamilton Asia ND2832.6.Z9 P343 2003, Bechert, Heinz (1995), 'To be a Burmese is to be a Buddhist': Buddhism in Burma, In: Heinz, Bechert; Gombrich, Richard Francis, eds. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. Southeast Asia: women, changing social structure and cultural continuity. 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. *After Buddhism was introduced in 3rd BCE, Buddhism became the . There was eventually a division in the Buddhist monastic order (between Mahsghika and Sthavira), but the divisive issues are not well understood. In modern Tibet and in parts of Southeast Asia, for example, there are no unbroken lineages of full ordination from nun to nun, and nuns are able to take only a brief list of vows. London, 2002. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. Sculpture of Angkor and ancient Cambodia: millenium of glory. 1 (1995): 745. The original stupas contained the Buddha's ashes. Then it occurred to Upli's parents: "If Upli should learn writing his fingers will become painful. Although celibacy is postulated for the Buddhist clergy everywhere, there have always been notable exceptions. Fruits of inspiration: studies in honour of Prof. J.G. 2 . By the 1100s C.E., Buddhism had declined mainly as a result of Muslim incursions. These, however, did not impede the growth of Buddhism; they instead signal how Buddhism adapted to different conditions and ideologies and grew larger as a result. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. For Victor Thach, a 63-year-old San Jose resident who escaped the instability of post-war Vietnam and landed in the United States in 1986, a Buddhist temple on San Jose's Sunset Court represents . Some monks continued the practice of strictly renunciative solitary retreats in sometimes remote areas, affirming the ancient eremitic roots of Buddhism, while others, often from the same monastery, were concerned with active monastery affairs, community academic studies, and ritual practicesa cenobitic lifestyle. Entry into the monastic order was socially acceptable and advantageous, not a punishment or life-denying exile. New York: Macmillan; London: Collier Macmillan, 1989. In modern Indonesia and Malaysia, Buddhism exists as a living religion primarily among the Chinese minority, who in the early 21st century constituted about one-quarter of the population and were recognized by the constitution as Buddhist. 566p. Chinese populations in contemporary Southeast Asian societies. 188p. "Buddhist Law according to the Theravda-Vinaya: A Survey of Theory and Practice." New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Within the Cite this article tool, pick a style to see how all available information looks when formatted according to that style. (1990), Art history and central Javanese Buddhism--c. 800-c.1000 A.D.: In: Kuppuram, G.; Kumudamani, K., eds. With the suppression of the pro-democracy movement in the late 1980s, the countrys military rulers used their support of a very traditional form of Buddhism to legitimize their highly repressive regime. 276p. 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 . 23 Feb. 2023 . The Ka dynasty was the next major dynasty to officially endorse and sponsor Buddhist institutions. In addition to endowments and donations, monasteries and individual monks were sometimes given, often via intermediaries, profit-making farms, farmlands, and livestock. Most online reference entries and articles do not have page numbers. Three surviving Vinaya traditions today govern monastic life in different regions and lineages- the Theravada in Southeast Asia and Sri Lanka, the Dharmaguptaka in East Asia, and the Mulasarvastivada in Tibet and the Himalayan region. 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. Crossroad, N.Y.: Crossroad Publishing Company, 1993. 56-88 Hamilton Asia BL50 .T72, Saibaba, V.V.S. 150-155 Hamilton Asia HN690.8.A8 C36 1979, Anacker, Stefan (1995), Introduction of Buddhism to Southeast Asia and subsequent history up to the eleventh century, In: Prebish, Charles S., ed. 2v. A study of Buddhist doctrines and monastic codes. Buddhist monasteries enjoyed the extensive support and protection of political authorities, and in turn monasteries offered religious services, education, and public legitimization. Buddhism: a modern perspective. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. The peoples of Southeast Asia have not been mere satellites of the more powerful Indian and Chinese civilizations. There were successes for Buddhist women, including women's ordination lineages. Of the slightly less than 100 monastic and quasi-monastic orders in South Asia, well over half developed locally or regionally. When women's monasteries were in decline, women reestablished monastic life as they were able. Buddhist monasteries maintained the fundamental teachings and moderate ascetic lifestyle, but Buddhists soon elaborated on the basic doctrines and accommodated new ritual practices current in its own and in new host cultures. Henry, Patrick G., and Donald K. Swearer. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. There was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). (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. Lieberman, Victor B. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. W67World of Music Hamilton Pacific ML1 .W596. 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. 1998 77-86 Hamilton Asia Folio GE42 .T69 1998, Yos Hut Khemacaro (1998), Causes and effects of the environmental crisis In: Gyallay-Pap, Peter; Bottomley, Ruth, eds. The fundamental activity, however, remains meditation (Sanskrit dhyana, Pali jhana, from which is derived the schools of Buddhism known as Chan in China and Zen in Japan). Southeast Asian Buddhist communities shaped and were shaped by religious and other cultural practices beyond the region. 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. [CDATA[ 102-108 Hamilton Asia BQ266 .B834 1993, King, Winston L. (1965), A thousand lives away; Buddhism in contemporary Burma, Cambridge, Harvard University Press Hamilton Asia BL1443.2 .K5, Ling, Trevor (1979) Buddhism, imperialism and war: Burma and Thailand in modern history London; Boston: George Allen & Unwin, Hamilton Asia BQ420 .L56, Matthews, Bruce (1981), Buddhist attitudes toward social change in Burma and Thailand, In: Hainsworth, Geoffrey B., et al., ed. (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. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. 253p. 2v. 366p. Honolulu: Center for Southeast Asian Studies, University of Hawaii at Manoa, 2000. From the 7th century onward, Vajrayana Buddhism spread rapidly throughout the area. Buddhism in Southeast Asia Card 3 of 11 Early Buddhist History: The Councils According to Buddhist tradition, when the Buddha died (about 480 BCE), Mahakasyapa, one of his senior disciples, convened a council of 500 enlightened monks to determine how to go forward without their teacher. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993. 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. Maitreya, the future Buddha. 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. Yogyakarta: Gadjah Mada University Press, 1999. 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. 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. 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. I thank the organizers and members of the audience for their feedback. 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. 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. The list of ten points includes rather trivial matters, and it is probable that these were in themselves indicators of larger issues. Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. 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. Oxford, 1991. Monasticism, and its special relationship with political authority, was present in all of its support cultures. The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity Although some scholars locate the Suvarnabhumi (Land of Gold), to which Ashokan missionaries were supposedly sent, somewhere on the Malay Peninsula or in Indonesia, this is probably not accurate. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. Therefore, that information is unavailable for most Encyclopedia.com content. (1981) Barabudur: history and significance of a Buddhist monument Berkeley, Calif.: Asian Humanities Press, Hamilton Asia BQ6343.B67 B37, Gomez, Luis O. 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. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. It demonstrates the reasons and methods of the initial spread of the doctrine within South Asia and from South Asia to Han and post-Han China. 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. 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. (2001), Cosmopolitan Buddhism on the move: South India and Sri Lanka in the early expansion of Theravada in Southeast Asia, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. 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. Barabudur: history and significance of a Buddhist monument. The Buddha Dharma isn't earth-centric, and the humility that arises from that feels wholesome. When the conditions arise, the truth awakens. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. Educational standards and facilities were not as developed as in men's monasteries, but women built and maintained strong traditions of meditation, ritual, and community solidarity. The number of vows nuns must keep is larger than that for men, and there are specific rules that establish the subordinate status of nuns. Cite this article Pick a style below, and copy the text for your bibliography. The status of women varied, depending on specific cultural contexts, economies, and historical periods. Ethnic minoritiessuch as the Chin, Kachin, Karin, and Rohingyainclude significant populations of Christians and Muslims. A description of lay and monastic law in Tibet. Buddhist behavioral codes and the modern world: an international symposium. In Myanmar, which endured an extended period of British rule, the sangha and the structures of Buddhist society have been seriously disrupted. 195-205 Hamilton Asia BQ6343.B67 B37, Magetsari, Noerhadi (1999), The innerside of Borobudur, In: Nuryanti, Wiendu, ed. A Japanese pilgrim, Saich (767822), brought Tendai monasticism to Mount Hiei near Kyto, Japan, where it has flourished ever since. (February 23, 2023). In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. 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. Hinayana and Mahayana traditions spread into the two Indianized states, Funan (founded during the 1st century ce) and Champa (founded 192 ce). For instance, Buddhist monasteries started to set up along the developing trade routes, such as the road that was connecting Bactria (in Modern Afghanistan) in the North to Taxila (in modern Pakistan) in the Northeast, Mathura in the Northwest, and further along the Gangues Valley, until the Bengal Coast. 47: 35-41. (1996), *Merit and blessing in mainland Southeast Asia in comparative perspective, New Haven, Conn.: Yale University Southeast Asia Studies, 263p Hamilton Asia GN635 .S58 M47 1996, Kausalyayan, Bhadant Anand (1983), Influence of Buddhism in South East Asia In: Chopra, P.N. # x27 ; t earth-centric, and it is probable that these were in decline, reestablished. Myanmar, which endured an extended period of British rule, the sangha and the world!, Vajrayana Buddhism spread from India both east toward Southeast Asia and to the Theravda-Vinaya: a Social history the... Article tool, pick a style below, and it is probable that these were in decline women. 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