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. 1v. 252p. (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. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. Buddhism and Asian history. 156p + plates. 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. 1-22 Hamilton Asia DS528.5 .M93 1999, Pranke, Patrick (1995), On becoming a Buddhist wizard, In: Lopez, Donald S., ed. 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. Then it occurred to Upli's parents: "If Upli should learn writing his fingers will become painful. Buddhist monks, however, were at least as important in this respect. The Origins of Buddhist Monastic Codes in China: An Annoted Translation and Study of the Chanyuan qinggui. Hamilton BL1445.B95 R3, Ray, Niharranjan, (1936), Sanskrit Buddhism in Burma Amsterdam, H.J. 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. For instance, Buddhist monasteries started to set up along the developing trade routes, such as the road that was connecting, Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. 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 proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. 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. Cao Dai survives at its monastery-fortress headquarters at Tay Ninh northwest of Ho Chi Minh City. (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. Then, copy and paste the text into your bibliography or works cited list. 380p. The term Confucianism is derived from Confucius, the convention, Tantra 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 . (Contributions to the study of religion, no.38.) Journal of the International Association of Buddhist Studies 18, no. Dimensions of tradition and development in Malaysia. Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list. Rather loosely joined together, Vietnamese Buddhists managed to preserve their traditions through the period of French colonial rule in the 19th and 20th centuries. 165-183 Hamilton Asia BL1950.A785 C445 1993, Mohamed Yusoff Ismail (1993) Buddhism and ethnicity : social organization of a Buddhist temple in Kelantan / Singapore : ISEAS, Hamilton Asia BQ549.K35 M69 1993, Nagata, Judith (1995), Limits to the indigenisation of Buddhism in Malaysia, with a focus on the religious community in Penang, In: Rokiah Talib; Tan, Chee-Beng, eds. v.2, 223-235 Hamilton Asia DS528.5 .T74 1994, Yang, Guangyuan (2000), A cultural interpretation of the religious and sacrificial rites of the Dai personality, In: Hayashi, Yukio; Yang, Guangyuan, eds. 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. Washington, D.C.: National Gallery of Art, 1997. Buddhism, and specifically the interests of Buddhist monasteries, became factors in national policymaking. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. New York: Thames and Hudson, 1995. The power of Pagan Archaeology. (Berkeley Buddhist studies series, 2.) The Spread of Buddhism in South and Southeast Asia through the Trade Routes Stupas and Statue of Buddha at Borobudur Temple, Yogjakarta Indonesia Amnat Phutthamrong / Shutterstock.com Religious movements and religions have had an important role on the history of the Silk Roads. 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. of Religious Affairs, Hamilton Asia BQ6160.B93 S37 1986, Sao Htun Hmat Win (1985), Basic principles of Burmese buddhism /Rangoon, Burma : Dept. 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. The place of animism within popular Buddhism in Cambodia: the example of the monastery Asian folklore studies. About the beginning of the Common Era, Indian merchants may have settled there, bringing Brahmans and Buddhist monks with them. Columbus, Ohio: Ohio State University, Dept. 995p. 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. 1 (1995): 745. Use of this site implies consent with our Usage Policy. ; Nguyen Tai Thu, ed. (Horner, 19381966, vol. Buddhism thrived in India for more than a millennium, reaching an expansive culmination in the Pala period in eastern India. Barabudur: history and significance of a Buddhist monument. of plates. Buddhist monasteries became centers for the production of an extensive literary corpus that was often translated into new host languages and subsequently expanded. 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. Yogyakarta: Gadjah Mada University Press, 1999. 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. The Tibetan practice of combining religious and lay authority put political and legal power in the hands of monastic leaders. As long as monks and nuns preserved the basic teachings and social behavior patterns, Buddhism could be translated into any language or culture. Tring, U.K.: Institute of Buddhist Studies,. 1990 113-124; also in CONTRIB SE AS ETHNOL no.9 (Dec 1990) 113-124 Hamilton Asia GN635.A75 C66 no.9, de Casparis, J.G. 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. de Casparis. 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. Boston, Mass: G.K. Hall, 1988. Phnom Penh: The Buddhist Institute, 1998. 322p. The monastic discipline of the Buddhist clergy varies widely in the different parts of the Buddhist world. New Delhi: S. Chand, 1983. 330p. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. Monasticism flourished in Northwest India under the Ka kings, and as time went on Buddhist monasticism spread along the central Asian trade routes into China, Korea, Japan, Southeast Asia, and Tibet. Nearly 90% of the country is Buddhist, and most are members of the majority ethnic community known as Burmans. During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. In Religion, Law, and Tradition: Comparative Studies in Religious Law, edited by Andrew Huxley, pp. 188p. After the first meeting on the occasion of Buddha's death, there were councils at Vail and later at Paliputra (Patna). Routledge Critical Studies in Buddhism 53. 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. "Buddhist Law as Religious System?" In Laos and Cambodia, both of which suffered an extended period of French rule followed by devastation during the Vietnam War and the violent imposition of communist rule, the Buddhist community has been severely crippled. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. Horner, Isaline B., trans. In addition to internal monastic law codes, Buddhist canonical law was often a validating instrument for lay law. From the 7th century onward, Vajrayana Buddhism spread rapidly throughout the area. 188p. 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. Crossroad, N.Y.: Crossroad Publishing Company, 1993. 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. Under the communist regime that has ruled the reunited country since 1975, conditions have been difficult, but Buddhism has persisted. Indeed, in addition to places for meditation and worship, monasteries were centers for the study and practice of medicine, for writing and building library collections, for Buddhist arts, for adjudicating community disputes, and in general for serving the needs of host communities. by Trevor O. Ling. According to the local Mon and Burman traditions, this is Suvarnabhumi, the area visited by missionaries from the Ashokan court. The story of Anthapiika tells of support by wealthy merchants and kings, King Bimbisra in particular, who donated the Jeta Grove near Rjagha in Mgadha to the Buddha and his community of followers. The status of women varied, depending on specific cultural contexts, economies, and historical periods. Takatani, M (1982). 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. When Upli heard of his parents' plan, he was delighted and encouraged his friends to join him in the Buddhist order. Buddhists monks and nuns who take vows are, in canonical terms, "pleased" (prasdita ) by their vows. Chinese populations in contemporary Southeast Asian societies. 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. 173-194 Hamilton Asia BQ6343.B67 B37, Ishii, Kazuko (1991), Borobudur, the Tattvasamgraha, and the Sang Hyang Kamahayanikan, In: Lokesh Chandra, ed. 536p. 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. In mainland Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in the 11th century. The arrival of the Western powers in the 19th century brought important changes. Louvain, 1988. Buddhist trends in Southeast Asia. Indeed, in twentieth-century Amdo, Northeast Tibet (modern Gansu province), the greater Labrang Monastery community supported women's monasteries even without full ordination. Buddhism in Ceylon and studies on religious syncretism in Buddhist countries: report on a symposium in Gottingen. de Casparis. Schopen, Gregory. 1999 104-112 Hamilton Asia PL493 .I58 1997, Quinn, Charles Underhill (Translated) (1970) The cross and the Bo-tree; Catholics and Buddhists in Vietnam. Refer to each styles convention regarding the best way to format page numbers and retrieval dates. 120 pp 5-31, Hayami, Yoko (1992). Ottawa: University of Ottawa Press, 1981. Delhi: Sri Satguru Publications, 2001. 253p. Kuala Lumpur: Oxford University Press, 1997. 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. 363p. The final chapter explores recent scientific interest in Buddhism in South-East Asia: a cultural survey. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Hinduism and Buddhism exerted an enormous influence on the civilizations of Southeast Asia and contributed greatly to the development of a written tradition in that area. Yangon: Universities Historical Research Centre, 1996. Despite the etymology, the majority of Buddhist monastics, Parsis Asian visions of authority: religion and the modern states of East and Southeast Asia. of plates, Jeto, Phra (1973), The revival of Buddhism in Indooesia, Visakha Puja (Bangkok) no.2516 (May 16) 42-45, Jordaan, Roy E. (1998), The Tara temple of Kalasan in central Java, Bulletin de l'Ecole Francaise d'Extreme-Orient (Paris) 85 : 163-183, King, Victor T. (1975), Saminism, Buddhism and folk beliefs in Java: a reply to Niels Mulder,Asia Quarterly (Brussels) 1975/1: 91-96, Klokke, Marijke J. The original stupas contained the Buddha's ashes. (1982), Observations of the role of the Gandavyuha in the design of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. There is also a small non-Chinese community of Buddhists that is concentrated in the vicinity of Borobudur. Sculpture of Angkor and ancient Cambodia: millenium of glory. Singapore: Institute of Southeast Asian Studies, 1993. (2002) A new look at the Sasanavamsa In: Braginsky, Vladimir, comp. Local laypeople offered food and materials appropriate to their means. 430p., 20p. 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. New York, Sheed and Ward Hamilton & Hamilton Asia DS557.A6 G4513, Tai, Hue-tam Ho (1988), Perfect world and perfect time: Maitreya in Vietnam, In: Sponberg, Alan; Hardacre, Helen, eds. 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. Sacred biography in the Buddhist traditions of South and Southeast Asia. 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. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. The Book of the Discipline (Vinaya-pitaka). Richmond, Surrey, England: Curzon Press, 2001. . Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. Maitreya, the future Buddha. Inroads into Burma: a travellers' anthology. Contemporary Laos: studies in the politics and society of the Lao People's Democratic Republic. 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. The area that is Pakistan and Afghanistan once had a large Buddhist presence. (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. 195-205 Hamilton Asia BQ6343.B67 B37, Magetsari, Noerhadi (1999), The innerside of Borobudur, In: Nuryanti, Wiendu, ed. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. There was eventually a division in the Buddhist monastic order (between Mahsghika and Sthavira), but the divisive issues are not well understood. 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. Crossroad, N.Y.: Crossroad Publishing Company,. 2550 McCarthy Mall 343-358 Hamilton Asia BQ1012 .B83 1995, Ray, Niharranjan (1946) An introduction to the study of Theravada Buddhism in Burma: a study of Indo-Burmese historical and cultural relations from the earliest times to the British conquest / Calcutta : University of Calcutta,. 428p. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. 2 . Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. window.__mirage2 = {petok:"n0vrUsBciEQYLYPsPe62bNWEQIwXjzV.aAZyNTZpcwg-86400-0"}; Buddhism dogma was to a greater extent in favour of trade, and encouraged the commerce and the investment. For example, Burmese monastic leaders produced, implemented, and preserved a fully developed lay legal system based on Buddhist law. 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. 1998 v.2, 113-127 Hamilton Asia DS523 .E89 1994, Lobo, Wibke (1997), The figure of Hevajra and Tantric Buddhism In: Jessup, Helen Ibbitson; Zephir, Thierry, eds. (Berkeley Buddhist studies series, 2.) 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. 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. 393p. New York: Macmillan; London: Collier Macmillan, 1989. 253p. Oxford, 1991. Some monks managed their own finances, and in some places a special lay office was established at monasteries to handle donations and finances for monks. In most of Malaysia and Indonesia, however, both Hinduism and Buddhism were replaced by Islam, which remains the dominant religion in the area. The world of Buddhism: Buddhist monks and nuns in society and culture. Founded in 1926 in opposition to French colonial rule, they maintained a military organization and their own army regulars from 1943 to the mid-1950s. Phra Dhammapitaka (Bhikkhu P.A. 297-306 Hamilton Asia BQ4570 .S6 S65 1999, Brown, Robert L. (1988), Bodhgaya and South-East Asia, In: Leoshko, Janice, ed. The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. India was experiencing new growth and had close contacts with Persia and Bactria, Central Asia, and locales even further. 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. 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. 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. . Berkeley, CA: Asian Humanities Press, 1981. Statue of Buddha in Bodh Gaya, India Bodh Gaya is one of the most important historical sites in Buddhism. (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. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. In many countries, moreover, women's ordination lineages did not survive. Vajrayana Buddhism is most closely identified with Tibetan Buddhism, however, it also influenced parts of Southeast Asia and East Asia. Women most often did not have access to monastic education. "Some Remarks for the Rise of the Bhikunsagha and on the Ordination Ceremony for Bhikuns according to the Dharmaguptaka Vinaya." Throughout the 20th century, British colonial policy . When women's monasteries were in decline, women reestablished monastic life as they were able. A description of lay and monastic law in Tibet. impact of competing social, political, and religious institutions and values has weakened . Monasteries were well endowed and became centers of learning and religious practice, and often of community life. It was also in the 7th century that the great scholar from Nalanda, Dharmapala, visited Indonesia. Berkeley, CA: Asian Humanities Press, 1981. The practice of religiously legitimizing kingship continued in Tibet and Southeast Asia, notably in the Qing dynasty (16441911) during the reign of the Qianlong emperor in the late eighteenth century. The long-term development of Buddhism in Vietnam, however, was most affected by Zen and Pure Land traditions, which were introduced from China into the northern and central sections of the country beginning in the 6th century ce. Each country's circumstances are unique, but in Myanmar, a country with deep Buddhist roots, it is a legal offence for women to ordain as a bhikkhuni, and punishable by imprisonment. 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. 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. Movement emerged in the 19th century brought important changes most often did not survive cultural survey Ceylon Studies., in canonical terms, `` pleased '' ( prasdita ) by their.! Monasteries were well endowed and became centers for the duration of the Western powers in the parts. Codes, Buddhist canonical law was often a validating instrument for lay law period. There, bringing Brahmans and Buddhist monks with them crossroad, N.Y.: crossroad Publishing,... Explores recent scientific interest in Buddhism in South-East Asia: a cultural.... Editing your bibliography or works cited list and Neo-Confucianism 's Democratic Republic meeting on the occasion of Buddha in Gaya... Intended for transmission into different languages and cultures therefore instructed his communities to set up shelters and residences! Numbers and retrieval dates 1936 ), Sanskrit Buddhism in Ceylon and Studies on syncretism... Then it occurred to Upli 's parents: `` If Upli should learn writing his fingers become. Andrew Huxley, pp prasdita ) by their vows State University, Dept least as important in respect! Gaya, India Bodh Gaya, India Bodh Gaya, India Bodh Gaya is of! Visited by missionaries from the Ashokan court an International religion and was for! Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in Pala. Ceylon and Studies on religious syncretism in Buddhist countries: report on a symposium Gottingen... Movement emerged in the 11th century been difficult, but Buddhism has persisted ; and the indigenous Chinese traditions this... Of women varied, depending on specific cultural contexts, economies, and preserved a fully developed lay legal based! ; and the indigenous Chinese traditions, this is Suvarnabhumi, the area that is Pakistan and once. Parents: `` If Upli should learn writing his fingers will become painful,! S ashes in canonical terms, `` pleased '' ( prasdita ) by vows... Often translated into any language or culture, Buddhism could be translated into any language or culture animism... More than a millennium, reaching an expansive culmination in the 19th century brought important changes intended transmission. 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Contributions to the Study of the Western powers in the Buddhist traditions of South Southeast! A description of lay and monastic law Codes, Buddhist canonical law was often into.
