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. 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. Delhi: Sundeep Prakashan, 1990. 188p. (Bibliotheca Indo-Buddhica, no.140.) These controversies and resolutions were sometimes recorded in detail and sometimes not, with the result that there is a huge body of often fragmented information about early Buddhist monasticism recorded and transmitted out of its original contexts. As long as monks and nuns preserved the basic teachings and social behavior patterns, Buddhism could be translated into any language or culture. Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list. Monasticism, and its special relationship with political authority, was present in all of its support cultures. A contextual approach to the function and meaning of Borobudur, IIAS [International Institute for Asian Studies] Yearbook (Leiden): 191-219, Legendre, Francoise (1981), Some decorative motifs at Tjandi Sewu, Central Java, Arts of Asia (Hong Kong) 11, no.5 (Sep-Oct 1981) 103-109, Lopez y Royo-Iyer, Alessandra (1991), Dance images of ancient Indonesian temples (Hindu-Buddhist period): the dance reliefs of Borobudur, Indonesia Circle (London) no.56 (Nov) 3-23, Mulder, Niels (1974), Saminism and Buddhism: a note on a field visit to a Samin community, Asia Quarterly (Brussels) no.3 : 253-258, Nihom, Max (1998), The Mandala of Candi Gumpung (Sumatra) and the Indo-Tibetan Vajrasekharatantra [Maura Jambi], Indo-Iranian Journal (The Hague) 41, no.3 (Jul) 245-254, Nilaknata Sastri, A.K. 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. Nevertheless, in the second decade of the 21st century, both government restrictions on opposition leader Aung San Suu Kyi and rules regarding political participation were eased, and the future of Buddhism seemed destined for change. 127148. 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. Tiantai Buddhism, originating with Zhiyi (538597) at Mount Tiantai in China, aspired to incorporate other schools within a comprehensive vision. Monasteries were often civic institutions and served the needs of local communities, generating considerable political influence. Priesthood, article on Buddhist Priesthood, https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, Politics and Religion: Politics and Buddhism. (1988), Theravada Buddhism in South-East Asia, In: Sutherland, Stewart, ed. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. of plates Hamilton Asia DS338 .F78 2001, Tannenbaum, Nicola (1995), Who can compete against the world? King Kertanagara of Java (reigned 126892) was especially devoted to Tantric practice. 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. The history of women in Buddhist monasticism is varied. 414p. 330p. Drawing heavily on the Theravada heritage that had been preserved among the Mon in southern Myanmar, as well as on the new reform tradition of Sri Lanka, this revival soon established the Theravada tradition as the most dynamic in Myanmar, where the Burmans had conquered the Mon. (1975), A metal mould for the manufacture of clay Buddhist Votive stupas, Journal of the Malaysian Branch, Royal Asiatic Society (Singapore) 48, pt.2 ( 1975) 60-63 + 3 plates, Royo-Iyer, Alessandra Lopez y (1991), Dance images of ancient Indonesian temples (Hindu-Buddhist period): the dance reliefs of Borobudur, Indonesia Circle (London) no.56 (Nov 1991) 3-23, Sarkar, Himansu Bhusan (1977-78) The philosophical matrix and content of the Vajrayana system as practised by the Sailendra-rulers of Central Java (c. 775-856 A.D.): a search for its origin (a literary and inscriptional approach), Annals of the Bhandarkar Oriental Research Institute (Pune, India) 58-59 : 921-938, Snellgrove, David L. (1996) Borobudar: stupa or mandala?, East and West (Rome) 46, nos.3-4 (Dec 1996) 477-483, Sundberg, Jeffrey Roger (2003), A Buddhist mantra recovered from the Ratu Baka plateau: a preliminary study of its implications for Sailendra-era Java, Bijdragen Tot de Taal-, Land- en Volkenkunde (Leiden) 159, no.1 : 163-188, Woodward, Hiram W., Jr. (1981), Borobudur and the mirrorlike mind, Archaeology (New York) 34, no.6 (Nov-Dec 1981) 40-47, INDONESIA: BOOKS OR BOOK CHAPTERSBernet Kempers, A.J. London, 19381966. 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. Taung Goe (2000), The dagun-pole, mark of a peaceful sanctuary, Myanmar Perspectives (Yangon) , 5, no.2, 31-32, Tekkatho Tin Kha (2000), A novitiation ceremony that involves 1,000 local youths, Guardian (Rangoon) , 47, no.1 (Jan), 9-11, Thabye Khin (1999), The Jivitadana Sangha Hospital, Myanmar Perspectives (Yangon) , 4, no.2, 24-28, Than Tun (1978), History of Buddhism in Burma A.D. 1000-1300 , Journal of the Burma Research Society (Rangoon) , 61 (Dec), 1-264, Thanlyin Myint Aye (1993), A pilgrimmage to Thamanya, Guardian (Rangoon) , 40, no.7 (Jul), 32-33, Thaw Kaung (1999), Offering of Thin-bok Swoon, a Rakhine Buddhist festival, Myanmar Perspectives (Yangon) , 4, no.2, 36-39, Tin Maung; Muang Than (1988), The sangha and sasana in socialist Burma, Sojourn: Social Issues in Southeast Asia (Singapore) , 3, no.1 (Feb) , 26-61, Than. A study of the functions of monastic life in society. 566p. Delhi: Sri Satguru Publications, 2001. Buddhism in South-east Asia : mainly based on epigraphic sources / Calcutta : Atisha Memorial Pub. 333p. Buddhist monasteries enjoyed the extensive support and protection of political authorities, and in turn monasteries offered religious services, education, and public legitimization. Most online reference entries and articles do not have page numbers. 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. After Buddha's death in the fourth century bce, his disciples held a meeting at Rjagha, which is historically regarded as the First Council. 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. Barabudur: history and significance of a Buddhist monument. 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. 2001, McHale, Shawn Frederick (2004), Print and power : Confucianism, communism, and Buddhism in the making of modern Vietnam /. According to the local Mon and Burman traditions, this is Suvarnabhumi, the area visited by missionaries from the Ashokan court. window.__mirage2 = {petok:"n0vrUsBciEQYLYPsPe62bNWEQIwXjzV.aAZyNTZpcwg-86400-0"}; (Berkeley Buddhist studies series, 2.) Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. In the monastic literature, whenever the Buddha prohibited an action and instituted a rule, he did so to please his disciples. According to the legend, this king was particularly aggressive in his conquest of the Indian subcontinent and subsequently converted to Buddhism. 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. (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. Yukio Hayashi (1994). 101-153 Hamilton Asia BQ410 .B8 1993, Somboon Suksamran (1977), Political Buddhism in Southeast Asia : the role of the Sangha in the modernization of Thailand / by; edited, with an introd. Although varying in scope and intensity across the region's defective democracies and military or one-party dominated regimes, significant and worrying developments related to surveillance, data collection, censorship, misinformation, and harassment can be Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. 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. Ethnic minoritiessuch as the Chin, Kachin, Karin, and Rohingyainclude significant populations of Christians and Muslims. Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. 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. Dimensions of tradition and development in Malaysia. Southeast Asian archaeology 1966: proceedings of the 6th International Conference of the European Association of Southeast Asian Archaeologists, Leiden, 2-6 September 1996. 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. 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. Berkeley, CA: Asian Humanities Press, 1981. 253p. Longmans, Green & co., ltd Hamilton BL1445.B95 A6, Aye Kyaw, U (1994), Religion and family law in Burma, In: Gartner, Uta; Lorenz, Jens, eds. 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. A study of Buddhist doctrines and monastic codes. ; Sumi, Tokan, eds. It is notably the case of Buddhism which had a considerable influence on the early trade routes. Buddhist monastic rituals, vernacular religious forms (Shugend mountain cults, Shinto lineages), rituals of bodily transformation involving sexual. (1992), Revival without revivalism: the case of the Buddhists of Malaysia, Sojourn: Social Issues in Southeast Asia (Singapore) 7, no.2 (Aug) 326-335, Liow, Woon Khin Benny (1989) Buddhist temples and association in Penang, 1845-1948Journal of the Malaysian Branch, Royal Asiatic Society (Kuala Lumpur) 62, no.1 57-87, Mohamed Yusoff Ismail (1990), Buddhism among the Siamese of Kelantan: minority religion in a Muslim state, Jurnal Antropologi dan Sosiologi (Kuala Lumpur) 18 55-69, Muhammad Kamal Hassan (1977) A brief survey of Buddhist ascetic practicesAkademika (Kuala Lumpur) no.10 (Jan) 67-76, Vijaya Samarawickrama (2001) Bar Council Malaysia seminar on freedom of religion: the Buddhist view, INSAF: The Journal of the Malaysian Bar (Kuala Lumpur) Special issue 43-54, MALAYSIA : BOOKS, OR BOOK CHAPTERSMohamed Yusoff Ismail (1993), Two faces of Buddhism: Chinese participation in Thai Theravada temples in Kelantan, In: Cheu, Hock Tong, ed. Routledge Critical Studies in Buddhism 53. 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. (Religion, history, and culture.) In mainland Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in the 11th century. Crossroad, N.Y.: Crossroad Publishing Company, 1993. Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998 . The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. The Sikh monastic Nirmal-akhada and the quasi-monastic Nihang Sahibs came to terms with the overall Indian tendency to establish monastic traditions that express full-time involvement in redemptive practice. For issues specific to monastic architecture, see Pichard and Lagirarde 2003. Still, Buddhist monks and nuns use the example of the Buddha's life story as a behavioral model. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. 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. Two late 20th-century Buddhist groups, Santi Asoke (founded 1975) and Dhammakaya, are especially interesting. 115-144 Hamilton Asia DS 527.9 .C66 1995, Fraser-Lu, Sylvia (2001), Splendour in wood : the Buddhist monasteries of Burma / Trumbull, CT : Weatherhill, Hamilton Asia NA6012 .F73 2001, Galloway, Charlotte (1999), Changing times--changing visions: the evolution of the Buddha image in Myanmar, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. Of the slightly less than 100 monastic and quasi-monastic orders in South Asia, well over half developed locally or regionally. After the fall of the Mauryas, Buddhism continued to develop with government support from central Asian kingdoms. In these times there was extensive growth of Buddhist ritual, Mahyna philosophy, stra literature, and institutional expansion. Patriarchal societies and gender values took their toll on women's institutions. The Golden Yoke: The Legal Cosmology of Buddhist Tibet. . ; New York: Cambridge UP, 1988. (1975), Biographies in stone: the significance of changing perceptions of the Buddha image in Mainland Southeast Asia for the understanding of the individual's place in some Buddhist societies, In: Wang, Gungwu. 183p. 1998 v.2, 97-102 Hamilton Asia DS523 .E89 1994, Thompson, Ashley (2000), Introductory remarks between the lines: writing histories of Middle Cambodia In: Andaya, Barbara Watson, ed. Barabudur: history and significance of a Buddhist monument. Delhi: Sri Satguru Publications, 2001. 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. 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. A Japanese pilgrim, Saich (767822), brought Tendai monasticism to Mount Hiei near Kyto, Japan, where it has flourished ever since. They usually lack a body of rules and conventions that would be recognized or accepted by a wider Hindu-Buddhist-Jain consensus. Encyclopedias almanacs transcripts and maps. Vegetarianism et saintete dans le bouddhisme du Threavada: pour une lecture des sources anciennes a la lumiere de la realite contemporaine [English and Spanish summaries] [French] Archives de sciences sociales des religions. . 253p. 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. . History of Indian Buddhism: From the Origins to the aka Era. Notably thanks to the Buddhist concept of, Diverse items of Indian origin with Buddhist features were also found in mainland and peninsular Southeast Asian regions such as precious stones and glass beads, inscribed carnelian and terracotta seals, ivory objects and pottery. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. New York : St. Martin's Press Hamilton Asia BQ554 .S65 1977b, Smith, Bardwell L. (1978) Religion and legitimation of power in Thailand, Laos, and Burma /, editor Chambersburg, PA : ANIMA Books, Hamilton Asia BQ554 .R44, Sukumar Sengupta (1994). Toward an environmental ethic in Southeast Asia. New York: Thames and Hudson, 1995. 2 (1997): 3386. Ottawa: University of Ottawa Press, 1981. 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. v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. of plates. The main point is that, as Buddhist monasticism developed, there were disruptive forces in the community. Buddhism dogma was to a greater extent in favour of trade, and encouraged the commerce and the investment. de Casparis. Oxford, 1991. Lieberman, Victor B. Reports since the late 1980s indicated signs of vitality despite serious government limitations on Buddhist activities. ; Nguyen Tai Thu, ed. 2v. 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. If Upli should learn calculation his breast will become painful. Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. 1994 v.2, 237-250 Hamilton Asia DS528.5 .T74 1994, Banerjee, Dilip Kumar (2001), Influence of Pali and Theravada Buddhism on the life and culture of Burmese people, In: Ahir, D.C., ed. 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. 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