Buddhist Forum 1 (1990): 4185. Huxley, Andrew. 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. (1992), History of Buddhism in VietnamCitation: Hanoi: Social Sciences Pub. (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. What Is the Most Widely Practiced Religion in the World. 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. 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. London ; New York : Routledge Hamilton Asia BL1215.N34 G67 2001, Gunawardana, R.A.L.H. 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. In mainland Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in the 11th century. They usually lack a body of rules and conventions that would be recognized or accepted by a wider Hindu-Buddhist-Jain consensus. Monasteries spread with official support in Mgadha, Bihar, r Lak, and Southeast Asia in the early years after Buddha's death. Patriarchal societies and gender values took their toll on women's institutions. Yangon: s.n., 1999. various pagings. An equal opportunity/affirmative action institution. 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. A translation of the Pali Vinaya. Maitreya, the future Buddha. Mendelson, Sangha and State in Burma: A Study of Monastic Sectarianism and Leadership, ed. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1995. 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. In the late 12th and early 13th centuries, however, the Buddhist King Jayavarman VII built a new capital called Angkor Thom that was dominated by both Mahayana and Vajrayana monuments, which represent one of the high points of Buddhist architecture. 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. 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. John P. Ferguson (Ithaca: Cornell University Press, 1975); Emanuel Sarkisyanz, Buddhist Backgrounds of the . 47: 35-41. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. 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. Hamilton Asia DU1 .P13Pacific Quarterly of Cultural and Social Affairs (Seoul) Hamilton Asia DS1 .A47345Prabuddha Bharata (Calcutta) Hamilton Asia BL1100 .P7Policy Sciences (Amsterdam) Hamilton Main H1 .P7Religion (Newcastle, England) , Hamilton Main BL1 .R37Visakha Puja Hamilton Asia BL1400 .V5Sarawak Museum Journal (Kuching) Hamilton Asia DS646.36 .A35Sawaddi. 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. 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. 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. Berkeley, CA: Asian Humanities Press, 1981. According to the tradition, after the death of the great teacher the disciples gathered to collect and preserve his teachings. Sydney, Sydney University Press for the Australian Academy of the Humanities, 1975. (1994), Authority and freedom of action in the (Burmese) Buddhist tradition, In: Gartner, Uta; Lorenz, Jens, eds. 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. 808-956-7203 (Circulation), Library Digital Collections Disclaimer and Copyright information, https://guides.library.manoa.hawaii.edu/sea, The House and the World: Architecture of Asia, equal opportunity/affirmative action institution. Stuttgart: Institut f&r Auslandsbeziehungen, 1978. 21-30 September 1995. Buddhism in early 21st-century Southeast Asia is often described as Theravada Buddhism, in contrast to Mahayana Buddhism found farther to the north and east. 1999 1-10 Hamilton Asia DS528.5 .M93 1999, Anonymous (1998), International Theravada Buddhist Missionary University, Yangon, the Union of Myanmar : inauguration ceremony, 9 December 1998 souvenir, a commemorative publication, [Rangoon] : Ministry of Religious Affairs Hamilton Asia Folio BQ20 .I584 1998, Appleton, George (1943), Buddhism in Burma [London, Calcutta, etc.] (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. 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. ; Nguyen Tai Thu, ed. Columbus, Ohio: Ohio State University, Dept. Encyclopedia of Religion. New York: St. Martin's Press, 1982. 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. A key factor in the historical success of the Buddhist monastic institution was its ability to function together with political authorities. London, 2002. 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. 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. 253p. During the modern period Mahayana traditions in northern and central Vietnam have coexisted with Theravada traditions from Cambodia in the south. *Sinhala monarchies refers to the kings of Sri Lanka. About the beginning of the Common Era, Indian merchants may have settled there, bringing Brahmans and Buddhist monks with them. Penang: Aliran Kesdaran Negara, Aliran, 1991. Lamotte, tienne. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. 2v. The chapter also explores that the pre-fifth century networks continued to have significant impact on the . 430p., 20p. Differences in living style between the northern (Mahayana, or Greater Vehicle) and the southern (Theravada, called Hinayana, or Lesser Vehicle, in derogation) monastic institutions are quite radical. Buddhism proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. 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. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. 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. ." 60-63 Hamilton Asia DS501.5 .C84, Blackburn, Anne M. (2003), Localizing Linage: Importing Higher Ordination in the Theravadin South and Southeast Asia, in John Clifford Holt, Jacob N. Kinnard, Jonathan S. Walters (eds), 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, Blofeld, John E. (1971), Mahayana Buddhism in Southeast Asia, Singapore, D. Moore for Asia Pacific, 9, 51p Hamilton Asia BL1445.A8 B55, Bobilin, Robert (1999), Buddhism, nationalism and violence, In: Socially engaged Buddhism for the new millennium: essays in honor of the Ven. 151-164 Hamilton Asia NX577 .A78 1991, Jordaan, R.E. Delhi: Sri Satguru Publications, 1995. 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. Buddhism and revolution in Cambodia Cultural survival Quarterly. In the Mahayana tradition, the emphasis is less on nirvana and more on knowledge or wisdom, the mastery of which constitutes awakening. This chapter focuses on the two turning points in the history of the spread of Buddhism. Buddhism, far more than in other monastic traditions of the worldwith the possible exception of Jainismattaches central importance to the order, in part because the Buddha began every one of his sermons with the address bhikkhave (O ye begging monks). (1993), Buddhist trends in Southeast Asia, Singapore: Institute of Southeast Asian Studies, 188 p. (Social issues in Southeast Asia) Hamilton Asia BQ410 .B8 1993, Loofs, H.H.E. It is plausible that the faithful would hold a meeting after the death of Buddha to formalize the doctrines and the ethical rules and to eulogize the late Buddha. Hinayana and Mahayana traditions spread into the two Indianized states, Funan (founded during the 1st century ce) and Champa (founded 192 ce). 363p. 2 . 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. Payutto) on his 60th birthday anniversary. 178p. The Chinese form of Mahayana later spread to Korea, Japan and Vietnam. Sexual relations, marriage, procreation, family life, career, and personal concerns are distractions from religious concerns and thus rejected as preconditions for admission to the Buddhist monastic communities. 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.) v.2, 299-303 Hamilton Asia DS528.5 .T74 1994, Pecenko, Primoz (1999), The Tikas on the four Nikayas and their Myanmar and Sinhala sources, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. Notably thanks to the Buddhist concept of Dna (generosity), which encouraged receiving contributions from the merchants and other actors of trade along the Silk Roads. They refer to the Adi Granth, the sacred book of the Sikhs, as their basic text, in spite of the fact that their intramonastic and intermonastic discourse proceeds along lines similar to those of the orthodox Hindu orders. 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. Kuala Lumpur: Oxford University Press, 1997. 2019Encyclopedia.com | All rights reserved. 304p. *After Buddhism was introduced in 3rd BCE, Buddhism became the . The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. A study of the functions of monastic life in society. 1.3 Political structures in Southern India *Sinhala Dynasties. Monasteries and monks had other sources of income, depending on the wealth and circumstances of their support communities. New York: St. Martin's Press; Singapore: Institute of Southeast Asian Studies, 2000. viii, 346p. 566p. (eds) Seoul : Seoul National University Press. 2v. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. (Contributions to the study of religion, no.38.) Buddhist monks, however, were at least as important in this respect. Buddhism dogma was to a greater extent in favour of trade, and encouraged the commerce and the investment. Under the military regime of General Ne Win, established in 1962, reform and modernization were limited in all areas of national life, including religion. This flexibility served the Buddhist "conquest" of Asia well and stimulated the growth of a massive religious institution with broad sociological diversity, extensive literature, philosophy, ritual, and considerable political power. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. Religious movements and religions have had an important role on the history of the Silk Roads. 120 pp 5-31, Hayami, Yoko (1992). //
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