buddhist monasticism impact on southeast asia

The Buddhist order had a fully developed internal legal system. The Sthaviras evidently saw a need to expand the Vinaya to meet changing conditions. 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. Maitreya, the future Buddha. 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. Paris Hamilton Asia BL1445.B95 R33 1936, Reynolds, Frank E.; Clifford, Regina T. (1980), Sangha, society and the struggle for national integration: Burma and Thailand, In: Reynolds, Frank E. and Theodore M. Ludwig, eds. In Tibet, monasteries were often seats of religious and lay power. When Daoist settlements were cenobitic or celibate, these features were indeed incidental to Daoism, which defies and rejects rules of any corporate kind. 173-194 Hamilton Asia BQ6343.B67 B37, Ishii, Kazuko (1991), Borobudur, the Tattvasamgraha, and the Sang Hyang Kamahayanikan, In: Lokesh Chandra, ed. 345p. 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. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. International Seminar for UNESCO Integral Study of the Silk Roads: Roads of Dialogue. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. Although celibacy is postulated for the Buddhist clergy everywhere, there have always been notable exceptions. The process of institutional development can be seen in recorded events. 199-214 Hamilton Asia NX577 .A78 1991, Shukla, M.S. Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list. Buddhism proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. Use of this site implies consent with our Usage Policy. Buddhist Monasticism in East Asia: Places of Practice. Buddhism, like most Indian systems of thought, sees the world as a realm of transmigration, or reincarnation ( samsara ), from which one may escape by attaining nirvana. Moreover, wooden images of the Buddha dating from between the 2nd and 7th century CE were discovered in the Mekong Delta in south of Vietnam. In many countries, moreover, women's ordination lineages did not survive. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. 252p. 430p., 20p. Kuala Lumpur : Buddhists Missionary Society, Hamilton Asia DS595.2.C5 T36 1988, Nguyen The Anh (2002), From Indra to Maitreya: Buddhist influence in Vietnamese political thought, Journal of Southeast Asian Studies (Singapore) 33, no.2 (Jun) 225-241, Nhat Hanh, Thich (1976), The miracle of being awake, Visakha Puja (Bangkok) 2519 58-92, Pelzer, Kristin (1992), On defining 'Vietnamese religion': reflections on Bruce Matthews' article [Matthews' article The Place of Religion in Vietnam Today],Buddhist-Christian Studies (Honolulu) 12 (1992) 75-79, Pelzer, Kristin (1993), United States and Vietnam: on the need for spiritual reconciliation, Buddhist-Christian Studies (Honolulu) 13: 247-257, Phong T. Nguyen (2002). The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. There are some early literary collections, the Thergtha hymns, and later writings, but there were few women writers. Buddhism and revolution in Cambodia Cultural survival Quarterly. 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. Tiantai Buddhism, originating with Zhiyi (538597) at Mount Tiantai in China, aspired to incorporate other schools within a comprehensive vision. The first dhyana (Zen; Vietnamese thien), or meditation, school was introduced by Vinitaruchi (Vinitaruci), an Indian monk who had gone to Vietnam from China in the 6th century. The vast majority of the citizens of Myanmar, a nation in southeast Asia, are Theravada Buddhists. Members were bound by vows that did not include celibacy or poverty but stressed obedience to the hierarchy. Buddhism in South-East Asia: a cultural survey. Trumbull, CT : Weatherhill Hamilton Asia ND2832.6.Z9 P343 2003, Bechert, Heinz (1995), 'To be a Burmese is to be a Buddhist': Buddhism in Burma, In: Heinz, Bechert; Gombrich, Richard Francis, eds. 156p + plates. 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. Contribution of Buddhism to world civilization and culture. The world of Buddhism: Buddhist monks and nuns in society and culture. I thank the organizers and members of the audience for their feedback. The ways to neibban, and Notice on the phongyies, or Burmese monks Rangoon, American Mission Press Hamilton BL1445.B95 B5, Bisch, Jorgen (1997), A Dane becomes a novice monk, In: Abbott, Gerry, ed. 259-288 Hamilton Asia BQ843 .S23 1997, Schober, Juliane (1989) Sybille Paths to enlightenment [microform] : Theravada Buddhism in upper Burma / Thesis (Ph.D.)--University of Illinois at Urbana-Champaign Hamilton Asia-Library Use Only MICROFICHE S30956, Slater, Robert Henry Lawson (1951) Paradox and Nirvana; a study of religious ultimates with special reference to Burmese Buddhism Chicago, University of Chicago Press Hamilton BL1445.B95 S6, Smith, Donald Eugene (1965), Religion and politics in Burma Princeton, N.J., Princeton University Press, Hamilton DS485.B892 S5, Snodgrass, Judith (1996), Colonial constructs of Theravada Buddhism: current perspectives on Western writing on Asian tradition, In: Traditions in current perspective: proceedings of the Conference on Myanmar and Southeast Asian Studies, 15-17 November 1995, Yangon. Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. The monastic discipline of the Buddhist clergy varies widely in the different parts of the Buddhist world. Barabudur: history and significance of a Buddhist monument. 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. In the first years of Buddhism, like their Upaniad-motivated brethren, Buddha's followers were strictly eremitic, following an extreme ascetic lifestyle. 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. 56, no.3 (Fall) 428-454, Stuart-Fox, Martin and R. Buckneal (1982), Politicization of the Buddhist Sangha in Laos, Journal of Southeast Asian Studies, 13(1):70-71, Vongsavanh Boutsavath; Chapelier, Georges (1973), Lao popular Buddhism and community development, Journal of the Siam Society (Bangkok) 61, pt.2 (Jul) 1-38, LAOS: BOOKS, OR BOOK CHAPTERSA Lao Buddhist (2001), Laos: in praise of Lord Buddha, In: Ahir, D.C., ed. Monasteries spread with official support in Mgadha, Bihar, r Lak, and Southeast Asia in the early years after Buddha's death. If Upli should learn calculation his breast will become painful. Henry, Patrick G., and Donald K. Swearer. Buddhism in South-East Asia: a cultural survey. London, 2002. Charles F Keyes (1990). Kaiska, the best known of the Ka kings, supported Buddhist monasticism. This accounts for the fact that the Udasi is now respected as equal to the most prestigious and ancient Hindu orders. A second area of Buddhist expansion in Southeast Asia extends from Myanmar in the north and west to the Mekong delta in the south and east. 428p. 308p. The interest in the councils lie in what philosophical, ethical, and social questions they raised and how those were resolved to support the evolution of the doctrine and spread of the community. Buddhism was a new innovation that adapted as India grew and developed. Whiting Bay, Isle of Arran, Scotland : Kiscadale Publications Hamilton Asia DS529.2 .T473 1988, Than Tun (2002), Buddhist art and architecture with special reference to Myanma / Yangon: Sein Pan Myaing : Distributed by Mon Ywe, Hamilton Asia N7312 .T53 2002, Tin Maung Maung Than (1993), Sangha reforms and renewal of sasana in Myanmar: historical trends and contemporary practice, In: Ling, Trevor, ed. 322p. There was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). Buddhism and society in Burma: an essay through a comparison of Buddhism [English summary] [Japanese] Japanese Journal of ethnology. Buddhism and Asian history. 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. Nha Long (1990), The Khmer Buddhist calendar, Vietnamese Studies (Hanoi) no.27 79-80, Sahai, Sachchidanand (1997), The royal consecration (abhiseka) in ancient Cambodia, South East Asian Review (Bihar, India) 22, nos.1-2 (Jan-Dec) 1-10, Sarin, San (1998) Buddhism transformed: religious practices and institutional interplay in Cambodia, Indian Journal of Buddhist Studies (Varanasi) 10: 116-140, Thakur, Vijay Kumar (1983), From Mahayana to Hinayana: a study in Cambodian Buddhism, Journal of the Oriental Institute (Baroda) 33, nos.1-2 (Sep-Dec) 123-131. In return, monks provided spiritual guidance to the devotees for material gifts. Buddhism dogma was to a greater extent in favour of trade, and encouraged the commerce and the investment. 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. London, 19381966. 21-30 September 1995. Classical civilisations of South East Asia: an anthology of articles published in the Bulletin of the School of Oriental and African Studies. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. 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. (1991), The human being in Buddhism, In: The human being: perspectives from different spiritual traditions. New York: Thames and Hudson, 1995. 183p. (Bibliotheca Indo-Buddhica, no.140.) (1982), Barabudur: a Buddhist mystery in stone, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. 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. In principle, the rules are laid down in the vinaya (monastic rules) portion of the Buddhas sermons, but monastic traditions and regulations have also been shaped by environmental and cultural conditions. (Religion, history, and culture.) Rather, the ultimate aim of the Daoist practitioner is longevity or ultimate physical immortality. *System of government: monarch with absolute power; supported by officials and ministers; succession was hereditary. Buddhism thrived in India for more than a millennium, reaching an expansive culmination in the Pala period in eastern India. 380p. 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. A Buddhist monument the vast majority of the Ka dynasty nuns in society Culture! Of an International conference held in Berlin from May 7th to May 9th, 1993 although is. The major transmissions of Buddhist monasticism to China began during the Ka dynasty Ka dynasty in many countries,,... Buddhism was a succession of kings, including the Buddhist order had a fully developed internal legal system need! 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