of plates. Buddhist monastic life is considered a liberation from mental and physical bondage and conducive to religious development. Under the military regime of General Ne Win, established in 1962, reform and modernization were limited in all areas of national life, including religion. (1960), Buddhism and socialism in Japan and Burma, The Hague : Mouton Hamilton HX395.B8 T58, Tun, K.T. Delhi: Sri Satguru Publications, 1995. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. Crossroad, N.Y.: Crossroad Publishing Company,. Refer to each styles convention regarding the best way to format page numbers and retrieval dates. The first was the stupa, a significant object in Buddhist art and architecture. Horner, Isaline B., trans. A study of Buddhist doctrines and monastic codes. (Bibliotheca Indo-Buddhica, no.140.) In the monastic literature, whenever the Buddha prohibited an action and instituted a rule, he did so to please his disciples. 253p. (Sata-pitaka series, 364.) 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. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. 308p. 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. Discipline: The Canonical Buddhism of the Vinayapitaka. Hamilton Main BL60 .A7Arts of Asia (Hong Kong) Hamilton Main N 8 .A772Asia (New York) ,Hamilton Asia DS1 .A4712Asia Journal of Theology (Singapore) Hamilton Asia BR1 .E27Asia Quarterly (Brussels) Hamilton Asia DS1 .A464Asian culture quarterly. 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. 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. 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.) 6-63 Hamilton Asia BQ410 .B8 1993, Totten, George O. Such lavish support brought merit to the wealthy and royal classes. Henry, Patrick G., and Donald K. Swearer. //]]>. Because Buddhist monasteries enjoyed popular support and often wielded political power, Buddhism was sometimes criticized and even persecuted or regulated by lay authorities. The Hindu and Buddhist Tantric groups (practicing occult, sometimes sexual, meditative techniques) represent esoteric countermonasticism in India, though these practices have been accepted fully in certain Tibetan Buddhist hierarchies. Buddhist trends in Southeast Asia. Therefore, one would say that these installations were directly linked to the economic growth of these centres, where merchants and religious communities traded together buying goods, such as cloth or incense oil. Monasteries spread with official support in Mgadha, Bihar, r Lak, and Southeast Asia in the early years after Buddha's death. The severe legal constraints placed on aspiring bhikkhunis . The exercise of meditation, learning, ethical conduct, and progress on the path to liberation were thought to be best managed in solitude, or at least in single-gender communities that did not engage society in traditionally accepted, lay-oriented ways. 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. 2001 151-187 Hamilton Asia DS523.4.C45 C45 2001, Pracha Hutanuwatra; Sulak Sivaraksa (1991), Aids and impediments to the realization of humanity according to Buddhism, In: The human being: perspectives from different spiritual traditions. There are, nonetheless, some documented illustrations of doctrinal and disciplinary evolution of the order. The dynamics of change in an exiled pagoda: Vietnamese Buddhism in Montreal Canberra anthropology. (Bibliotheca Indo-Buddhica Series no.207) 87-90 Hamilton Asia BQ408 .B83 2001, Cohen, Paul T.(2000), Lue across borders: pilgrimage and the Muang Sing reliquary in northern Laos, In: Evans, Grant; Hutton, Chris; Kuah, Khun Eng, eds. So far we have discussed the contiributino of Brahmin to the early transmission of Indian culture to southeast Asia. Therefore, that information is unavailable for most Encyclopedia.com content. Kaiska, the best known of the Ka kings, supported Buddhist monasticism. When women's monasteries were in decline, women reestablished monastic life as they were able. A third major Zen school was established in the 11th century by the Chinese monk Thao Durong. Ethnic minoritiessuch as the Chin, Kachin, Karin, and Rohingyainclude significant populations of Christians and Muslims. The transformative power of cloth in Southeast Asia. The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity 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. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. The clergy was divided between those who were highborn and Sinicized and those in the lower ranks who often were active in peasant uprisings. 21-30 September 1995. 1v. Papers presented at the International Conference on Southeast Asian Literatures, University of the Philippines, Diliman, Quezon City, 19-21 May 1997. Benn, James, Lori Meeks, and James Robson, eds. Kingdoms in the southeast coast of the Indian Subcontinent had established trade, cultural and political relations with Southeast Asian kingdoms in Burma, Bhutan, Sri Lanka,Thailand, Indonesia, Malay Peninsula . 252p. In addition to internal monastic law codes, Buddhist canonical law was often a validating instrument for lay law. The myth of the historical Buddha's life provides the basic model for Buddhist monasticism. 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. 252p. (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. 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. Monastic life. New York, 2002. 2v. The sequence, chronology, specific philosophical positions, and importance of the specific points are uncertain, but nonetheless the matters involved monastic life. Indeed, in twentieth-century Amdo, Northeast Tibet (modern Gansu province), the greater Labrang Monastery community supported women's monasteries even without full ordination. CAMBODIA: BOOKS OR BOOK CHAPTERSAnonymous (1986) Buddhism and the future of Cambodia,. Lamotte, tienne. 268p. French, Rebecca Redwood. Both modes of behavior were validated by the life story of the Buddha: the renunciative mode by Siddhrtha leaving his home, family, and birthright; and the active mode of behavior by his activities after his enlightenment, when he returned to public life as a teacher and monastic community developer. 156p + plates. Nonetheless, monasticism became the vehicle for the transmission of Buddhism to Tibet, China, and Japan, and to new monastic sites in Cambodia, Pagan, Burma, Java, and elsewhere. Farmers began to complain about crops destroyed by Buddhists wandering in the monsoon, poorly nourished and weak monks and nuns began to develop illnesses, and the large numbers were difficult to manage. Sculpture of Angkor and ancient Cambodia: millenium of glory. In Tibet there were traditions of women pilgrims, ascetics, and even community leaders and teachers who were recognized by the community at large. 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. Two characteristic features of Buddhism enabled it to make a specific impact on southeast Asia, First Buddhist were imbued with a atrong missionary zeal, and . 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. Bombay: Marg Publications, 1988. Rithisen : Khmer Buddhist Research Center, Hamilton Asia DS 554.8 .B826 1986, Keyes, Charles F. (1994), Communist revolution and the Buddhist past in Cambodia In: Keyes, Charles F.; Kendall, Laurel; Hardacre, Helen, eds. 3, pp. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. 381p. Buddhism proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. (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. (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. 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. 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. 2v. of Buddhist Studies, University of Delhi, Hamilton Asia BQ7160 .T49 1995, Schecter, Jerrold L. (1967), The new face of Buddha; Buddhism and political power in southeast Asia New York, Coward-McCann Hamilton & Hamilton Asia BL1459.S7 S3, Somboon Suksamran (1993) Buddhism, political authority, and legitimacy in Thailand and Cambodia, In: Ling, Trevor, ed. Kathmandu, Nepal. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. (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. Use of this site implies consent with our Usage Policy. of Anthropology, 1990. Stuttgart: Institut f&r Auslandsbeziehungen, 1978. 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. An earlier version of this article was presented at the 2019 Annual Meeting of the American Academy of Religion in the Religions of Southeast Asia Unit and the Bodies of Buddhism: Somaesthetic Explorations Conference held at Florida Atlantic University in 2020. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. Encyclopedia of Religion. Buddhism: a modern perspective. Commitment to, or at least proximity to, religious mysteries brought social and political status, and for this reason monks and nuns gained prestige and power in their support communities. When Upli heard of his parents' plan, he was delighted and encouraged his friends to join him in the Buddhist order. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. 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. Buddhism and revolution in Cambodia Cultural survival Quarterly. Westport, Conn.; London: Greenwood, 1994. Prince Siddhrtha Gautama went, in Buddhist language, on the "Middle Way," a life of moderate asceticism, between lay life and extreme asceticism. The Book of the Discipline (Vinaya-pitaka). Since Buddhist monks used to travel with merchants, maritime trade relations between South and Southeast Asia played a major role for the expansion of Buddhism into the latter region. Buddhist Route Expedition. 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. In addition to endowments and donations, monasteries and individual monks were sometimes given, often via intermediaries, profit-making farms, farmlands, and livestock. In the first years of Buddhism, like their Upaniad-motivated brethren, Buddha's followers were strictly eremitic, following an extreme ascetic lifestyle. Though according to mainstream doctrine women can be enlightened, in the canonical versions of Buddhist monastic literature women are often cast in unflattering roles. 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). When the conditions arise, the truth awakens. 44(2): 57-71, Quang Do (1974), A summary of the history of Vietnamese Buddhism, Van Hanh Bulletin (Saigon) 6, no.2 (Jun) 3-28, Soucy, Alexander (1996). 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. Monasteries were well endowed and became centers of learning and religious practice, and often of community life. Royal support also brought the kings legitimacy and provided lay and monastic communities education, medical and hospice care, and religious services. A translation of the Pali Vinaya. 5, pp. For example, Burmese monastic leaders produced, implemented, and preserved a fully developed lay legal system based on Buddhist law. Holt, John Clifford. Tiantai Buddhism, originating with Zhiyi (538597) at Mount Tiantai in China, aspired to incorporate other schools within a comprehensive vision. A canonical account of early monastic life. As time went on, Buddhist monasticism was fully integrated into societies in Southeast Asia and in Tang and, especially, Song China. 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. Of the not numerous but clearly monastic or quasi-monastic organizations of recent origin in other parts of Asia, the Vietnamese Cao Dai achieved some impact. Monasteries often accumulated so much influence that they threatened the integrity and credibility of lay governments and were thus a threat to established lay political authority. 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 vast majority of the citizens of Myanmar, a nation in southeast Asia, are Theravada Buddhists. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. Hamilton Asia BQ410. Women did not have the educational opportunities that were available for men, but they were able to engage in Buddhist meditations and rituals in celibate monastic institutions. Asian visions of authority: religion and the modern states of East and Southeast Asia. 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. 2550 McCarthy Mall 1011). A Survey of Legal Literature in Pli-land." The area that is Pakistan and Afghanistan once had a large Buddhist presence. 276p. 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. 253p. . (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. . Buddhist monks, however, were at least as important in this respect. 147-158 Hamilton Folio BQ4012 .W67 1984, Bechert, Heinz (1980), The structure of the Sangha in Burma: a comparative view, In: Narain, A.K., ed. As a result, monastic institutions increased, for example, in Tibet and Mongolia, where thousands of new Buddhist monasteries were built in the seventeenth to nineteenth centuries. 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. 151-164 Hamilton Asia NX577 .A78 1991, Jordaan, R.E. The religious traditions of Asia. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. Buddhism, the first Indian religion to require large communal and monastic spaces, inspired three types of architecture. Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. S93, Swearer, Donald K.(1989), Buddhism in Southeast Asia, In: Kitagawa, Joseph M., ed. Bangkok: Sathirakoses-Nagapradipa Foundation; Foundation for Children, 1999. Vajrayana Buddhism is most closely identified with Tibetan Buddhism, however, it also influenced parts of Southeast Asia and East Asia. 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. 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. Contemporary Laos: studies in the politics and society of the Lao People's Democratic Republic. The Buddhist order was founded and based on metaphysical principles, but its functions were based on the truth of conventional operations in the world. The world of Buddhism: Buddhist monks and nuns in society and culture. While Buddhism had a political role in China in giving legitimacy to rulers, this was much more. (Contributions to Southeast Asian ethnography, no. 1999 1-13 Hamilton Asia DS528.5 .M93 1999, Hasson, Haskia (1993), Ancient Buddhist art from Burma / Bangkok : White Lotus, Hamilton Asia N8193.B93 H37 1993, Hla Pe (1985), Burma: literature, historiography, scholarship, language, life, and Buddhism Singapore: Institute of Southeast Asian Studies (ISEAS), Hamilton Asia DS527.9 .H57 1985, Karow, Otto (1991), Burmese Buddhist sculpture: the Johan Moger collection Bangkok: White Lotus, Hamilton Asia NB1012 .K37 1991, King, Winston L. (1993), Burma, In: Takeuchi Yoshinori. Pla era kings especially established and legitimized their imperial rule by resorting to Buddhist religious models and extensive support of Buddhist monasteries. Ling, Trevor, ed. Delhi: Sri Satguru Publications, 2001. In Vietnam, the third region, the main connections have been with China. Aforementioned examples could help to see how the active trade networks and the increase of the monastic system in the Indian Subcontinent permitted both the expansion of Buddhism towards the east, and also reinforced the cultural interactions between the people living along the Silk Roads. Region, the Hague: Mouton Hamilton HX395.B8 T58, Tun, K.T Asia BQ410.B8 1993 Totten. To please his disciples as the Chin, Kachin, Karin, and Rohingyainclude significant populations Christians! Those in the southwestern parts of Southeast Asia, in: Kitagawa, Joseph M., ed wandering mendicants firm. Those who were highborn and Sinicized and those in the politics and society of the order nuns in and... 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