buddhist monasticism impact on southeast asia
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. 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. 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. Crossroad, N.Y.: Crossroad Publishing Company,. 1993 79-92 Hamilton Asia BQ266 .B834 1993, Johnson, W.J. In the Malay Peninsula and Indonesia, as in India, Buddhism gradually lost its hold during the first half of the 2nd millennium ce. 56-88 Hamilton Asia BL50 .T72, Saibaba, V.V.S. 170-177 Hamilton BQ4012 .P73, Anacker, Stefan (1995), Medieval Buddhism in Southeast AsiaIn: Prebish, Charles S., ed. In the monastic literary corpus there are many examples of the advantages of monastic life. "How Buddhist Is Theravda Buddhist Law? 566p. (Berkeley Buddhist studies series, 2.) impact of competing social, political, and religious institutions and values has weakened . The power of Pagan Archaeology. The monastic discipline of the Buddhist clergy varies widely in the different parts of the Buddhist world. 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. If Upli should learn money-changing his eyes will become painful. Now if Upli should go forth among the recluses, the sons of the kyans, so would Upli, after our demise, live at ease and not be in want." 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. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. . Encyclopedia of Religion. (1990) Agama Buddha Maitreya: a modern Buddhist sect in Indonesia, In: Tan, Chee Beng, ed. Summary. of Anthropology, 1990. Women most often did not have access to monastic education. 47: 35-41. 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. 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. Retrieved February 23, 2023 from Encyclopedia.com: https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism. Berkeley, CA: Asian Humanities Press, 1981. 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. Monasteries and monks had other sources of income, depending on the wealth and circumstances of their support communities. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. Starting shortly after the. 2v. 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 . Though according to mainstream doctrine women can be enlightened, in the canonical versions of Buddhist monastic literature women are often cast in unflattering roles. Inroads into Burma: a travellers' anthology. Then it occurred to Upli's parents: "If Upli should learn writing his fingers will become painful. (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. PARSIS (Prsis, also rendered as Parsees), "Persians," or Zoroastrians, from Iran who settled in the Indian subcontinent during the tenth cent, FOUNDED: c. 1050256 b.c.e. 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. Ottawa: University of Ottawa Press, 1981. When women's monasteries were in decline, women reestablished monastic life as they were able. ; Sumi, Tokan, eds. During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. Tantra in Western nomenclature has achieved forms of signification independent from its Sanskritic use and has become a somewhat promiscuous c, Monatsschrift Fuer Geschichte und Wissenschaft des Judentums, Monbart, Marie-Josphine de Lescun (17581800). Discipline: The Canonical Buddhism of the Vinayapitaka. A Japanese pilgrim, Saich (767822), brought Tendai monasticism to Mount Hiei near Kyto, Japan, where it has flourished ever since. Delhi: Sundeep Prakashan, 1990. The Buddhist order was founded and based on metaphysical principles, but its functions were based on the truth of conventional operations in the world. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. 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. The dynamics of change in an exiled pagoda: Vietnamese Buddhism in Montreal Canberra anthropology. Institutional centres for religious leadership, Other organizational or institutional types, Varieties of monasticism in the religions of the world. 2001, McHale, Shawn Frederick (2004), Print and power : Confucianism, communism, and Buddhism in the making of modern Vietnam /. Kuala Lumpur: Oxford University Press, 1997. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. Local laypeople offered food and materials appropriate to their means. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. This apparent duality of active behavior and renunciative behavior, even in the context of settled monastic life, is one of the characteristics of Buddhist monastic behavior that continues throughout the history of the institution in many if not all its manifestations. Southeast Asian archaeology 1966: proceedings of the 6th International Conference of the European Association of Southeast Asian Archaeologists, Leiden, 2-6 September 1996. *Sri Lanka was not ruled as a unified island. Takatani, M (1982). In these times there was extensive growth of Buddhist ritual, Mahyna philosophy, stra literature, and institutional expansion. (1992), History of Buddhism in VietnamCitation: Hanoi: Social Sciences Pub. Prince Siddhrtha Gautama went, in Buddhist language, on the "Middle Way," a life of moderate asceticism, between lay life and extreme asceticism. Berkeley, CA: Asian Humanities Press, 1981. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. Chinese populations in contemporary Southeast Asian societies. 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.) 1999 104-112 Hamilton Asia PL493 .I58 1997, Quinn, Charles Underhill (Translated) (1970) The cross and the Bo-tree; Catholics and Buddhists in Vietnam. Mendelson, Sangha and State in Burma: A Study of Monastic Sectarianism and Leadership, ed. 308p. 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. 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. There is also a small non-Chinese community of Buddhists that is concentrated in the vicinity of Borobudur. Berkeley, CA: Asian Humanities Press, 1981. For example, modern scholarship gives evidence of well-established and well-endowed nunneries in India in the Gupta dynasty, though these went into decline in the following centuries. The recitation of the threefold refuge formula that makes a person a Buddhist, either lay or monastic, enacts a pledge of taking refuge in the Buddha, the dharma (teaching), and the sangha; most commentaries imply that the three elements are equally important. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. The vast majority of the citizens of Myanmar, a nation in southeast Asia, are Theravada Buddhists. ; New York: Cambridge UP, 1988. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. 322p. Phnom Penh: The Buddhist Institute, 1998. Henry, Patrick G., and Donald K. Swearer. The sequence, chronology, specific philosophical positions, and importance of the specific points are uncertain, but nonetheless the matters involved monastic life. This accounts for the fact that the Udasi is now respected as equal to the most prestigious and ancient Hindu orders. ." 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. Penang: Aliran Kesdaran Negara, Aliran, 1991. Groningen, Netherlands: Egbert Forsten, 2001. 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. Political turmoil and the revival of Buddhism in Cambodia [Japanese] Southeast Asian studies. Hamilton BL1445.B95 R3, Ray, Niharranjan, (1936), Sanskrit Buddhism in Burma Amsterdam, H.J. The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. The Tibetan practice of combining religious and lay authority put political and legal power in the hands of monastic leaders. Honolulu: University of Hawaii Press, 1997. 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. 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. 536p. (Contributions to Southeast Asian ethnography, no. Bombay: Marg Publications, 1988. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. New York: St. Martin's Press; Singapore: Institute of Southeast Asian Studies, 2000. viii, 346p. His practices were based on the belief in the existence and attainability of a transcendent reality, enlightenment more profoundly real, powerful, and blissful than the world as experienced in a nonenlightened state. With the success of Buddha's system, however, problems developed because of the sheer numbers of converts. The first example of Buddhism's adaptability to its cultural environment is in India itself. 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. 120 pp 5-31, Hayami, Yoko (1992). 252p. Fully developed Buddhist monasticism likely did not originate during the historical Buddha's lifetime. Tring, U.K.: Institute of Buddhist Studies,. This chapter focuses on the two turning points in the history of the spread of Buddhism. Royal support also brought the kings legitimacy and provided lay and monastic communities education, medical and hospice care, and religious services. The art and culture of South-East Asia. 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. The early Buddhist Vinaya collections record the growth and evolution in an Indian cultural context. While Buddhism had a political role in China in giving legitimacy to rulers, this was much more. 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. In addition to internal monastic law codes, Buddhist canonical law was often a validating instrument for lay law. The kingdom included all of northern India and was influential in Khotan, Yarkand, Kashgar, and further east. In this respect, Buddhism practices changed on some aspects. The monastic literature includes accounts of imperial support for Indian Buddhist monasteries even during the Buddha's lifetime. Berkeley, CA: Asian Humanities Press, 1981. The final chapter explores recent scientific interest in Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. With the suppression of the pro-democracy movement in the late 1980s, the countrys military rulers used their support of a very traditional form of Buddhism to legitimize their highly repressive regime. 430p., 20p. ." The history of women in Buddhist monasticism is varied. 557p. 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. 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. 183p. BUDDHISM The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity 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). Monasteries spread with official support in Mgadha, Bihar, r Lak, and Southeast Asia in the early years after Buddha's death. Tantrism, Daoism, and Confucianism also filtered into Vietnam at this time. Toward an environmental ethic in Southeast Asia. 199-214 Hamilton Asia NX577 .A78 1991, Shukla, M.S. The early schism in Buddhist monasticism is alternatively attributed to five issues of doctrine called the "heresies of Mahdeva." (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. Buddhism in South-East Asia: a cultural survey. 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. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. Moreover, since the late 19th century, monks in many Japanese traditions have been permitted to marry, and major Japanese temples now house married monastics. Some of the most renowned Buddhist monasteries in history were built in the Gupta period. The Sthaviras evidently saw a need to expand the Vinaya to meet changing conditions. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. Buddhist behavioral codes and the modern world: an international symposium. Rather, the ultimate aim of the Daoist practitioner is longevity or ultimate physical immortality. That is, as long as monks obeyed the monastic laws and engaged in the ritual and meditative practices, Buddhism could and did appear in manifold forms through history. The place of animism within popular Buddhism in Cambodia: the example of the monastery Asian folklore studies. 2v. (2001) Buddhism in . 1990 v.2, 539-542, Hamilton Asia DS423 .R47 1990, Suryadinata, Leo (1998) State and minority religions in contemporary Indonesia: recent government policy towards Confucianism, Tridharma and Buddhism / In Tsuneo Ayabe (ed) Nation-state, identity, and religion in Southeast Asia / Singapore : Singapore Society of Asian Studies Hamilton Asia BL65 .S8 N368 1998, 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.) 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. 252p. Delhi: Sri Satguru Publications, 1995. Though restricted at various times by adverse sociological, economic, and political conditions, Buddhist monasteries were centers for teaching and learning, for medical study and practice, and for elaboration of Buddhist doctrines and associated rituals. Sydney, Sydney University Press for the Australian Academy of the Humanities, 1975. 309-315 Hamilton Asia BQ266 .B833 1989, Gosling, David (2001), Religion and ecology in India and southeast Asia / with a foreword by Ninian Smart. (1995), Borobudur: a Mandala? History of Indian Buddhism: From the Origins to the aka Era. Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. Two late 20th-century Buddhist groups, Santi Asoke (founded 1975) and Dhammakaya, are especially interesting. //
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