buddhist monasticism impact on southeast asia

New Delhi: S. Chand, 1983. 1.3 Political structures in Southern India *Sinhala Dynasties. [CDATA[ (1918), The cannibal king in the 'Kedah Annals' Journal of the Straits Branch, Royal Asiatic Society (Singapore) 79 (Sep) 47-48, Cheu, Hock Tong (1995) ,Spiritual perspectives on the protection of the environment with special reference to Chinese Buddhist ethics [in Malaysia], Jurnal Antropologi dan Sosiologi (Kuala Lumpur) 22 129-144, Farrer, R.J. (1933), A Buddhistic purification ceremony, Journal of the Malaysian Branch, Royal Asiatic Society (Kuala Lumpur) 11, pt.2 (Dec) 261-263, Ismail, Mohamed Yusof (1987), Buddhism and ethnicity: the case of the Siamese Kelantan, Sojourn: Social Issues in Southeast Asia (Singapore) 2, no.2 (Aug) 231-254, Ling, Trevor O. Barabudur: history and significance of a Buddhist monument. 9-28 Hamilton HM136 .S58 1975, Sarao, K.T.S. There was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). The early councils and schisms were followed by modifications in later times and other places. Monasteries were well endowed and became centers of learning and religious practice, and often of community life. Ethnic minoritiessuch as the Chin, Kachin, Karin, and Rohingyainclude significant populations of Christians and Muslims. The first was the stupa, a significant object in Buddhist art and architecture. 380p. 430p., 20p. 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. A Survey of Legal Literature in Pli-land." 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These forms of Hinayana were later combined with Mahayana aspects that came through this same route from India, with the Mahayana eventually becoming the dominant form of Buddhism in China and most of Central Asia. Priesthood, article on Buddhist Priesthood; Sagha, overview article. Phra Dhammapitaka (Bhikkhu P.A. Buddhist Monastic Life. The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity 156p + plates. Buddhist Forum 1 (1990): 4185. de Casparis. 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. Buddhism in Ceylon and studies on religious syncretism in Buddhist countries: report on a symposium in Gottingen. Southeast Asia was in the Indian sphere of cultural influence from 290 BCE to the 15th century CE, when Hindu-Buddhist influences were incorporated into local political systems. Such lavish support brought merit to the wealthy and royal classes. Zysk, Kenneth. Holt, John Clifford. Buddhism, the first Indian religion to require large communal and monastic spaces, inspired three types of architecture. Journal of Buddhist Ethics 6 (1999) 313330. 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. 253p. New York: Macmillan; London: Collier Macmillan, 1989. 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. Transitions and transformations of the history of religions: essays in honor of Joseph M. Kitagawa. Even after the Chinese had been driven back, a Chinese-like bureaucracy closely supervised the Vietnamese monasteries. During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993. 277p. (Bibliotheca Indo-Buddhica, no.140.) With annotations. Wealthy persons often willed their properties to monasteries or individual monks further increasing monastic holdings. The final chapter explores recent scientific interest in 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. Thus, whereas women's monasticism was not preserved in Tibet according to ancient Indian models, there were still vibrant women's communities throughout Tibetan history. Delhi: Sri Satguru Publications, 2001. 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. 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. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. Von Hinuber, Oskar. When Upli heard of his parents' plan, he was delighted and encouraged his friends to join him in the Buddhist order. Berkeley, CA: Asian Humanities Press, 1981. Starting shortly after the. (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. 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. In the first years of Buddhism, like their Upaniad-motivated brethren, Buddha's followers were strictly eremitic, following an extreme ascetic lifestyle. Oxford, 1991. Buddhist trends in Southeast Asia. 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. Schopen, Gregory. The place of animism within popular Buddhism in Cambodia: the example of the monastery Asian folklore studies. Boston, Mass: G.K. Hall, 1988. (1992), History of Buddhism in VietnamCitation: Hanoi: Social Sciences Pub. What Is the Most Widely Practiced Religion in the World. In Laos it was recognized by the government as a part of the national heritage, and in Cambodia it was even given the status of a state religion. 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. 1011). 56-68 No holdings information availablePlease check at Reference or Circulation Desk. Daoism, an ancient Chinese religion (with later Buddhist influences) that inspired some emulation in Japan and Korea, holds a middling position with respect to monastic ventures, lying somewhere between the powerfully antimonastic Confucian schools that always represented the official culture and mainstream of sophisticated Chinese opinion and the radically monastic Buddhists. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. Moreover, wooden images of the Buddha dating from between the 2, 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. Monasteries also increased their wealth and political power. 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. A canonical account of early monastic life. The term Confucianism is derived from Confucius, the convention, Tantra During the division of India into small kingdoms in the Pla era (6501250), Buddhist monasteries consolidated into larger monastic institutions because of a lack of pan-Indian institutionalized support structures and because of the destruction of major Gupta monastic centers by invading armies. The art and culture of South-East Asia. Patriarchal societies and gender values took their toll on women's institutions. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. International Seminar for UNESCO Integral Study of the Silk Roads: Roads of Dialogue. The married monks of pre-20th-century Ceylon (Sri Lanka) and those of some of the Japanese Buddhist orders are conspicuous examples. Buddhist trends in Southeast Asia. The peoples of Southeast Asia have not been mere satellites of the more powerful Indian and Chinese civilizations. 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 Case Law on Theft: The Vintavatthu on the Second Prjika." Tun (1984), The Buddha's Footprints in Burma, Journal of Asian and African Studies = Ajia Afurika gengo bunka kenkyu (Tokyo) , no.28, (1984), 119-137, Wijeyewardene, Gehan (1987) The Theravada compact and the Karen Sojourn: Social Issues in Southeast Asia (Singapore) 2, no.1 (Feb) 31-54, Win Pe (1978), The intellect in Buddhism, Guardian (Rangoon) , 25 (Nov), 21-24, Woodward, Mark R. (1988), When one wheel stops: Theravada Buddhism and the British Raj in upper Burma, Crossroads (DeKalb, IL) , 4, no.1 (Fall, 1988), 57-90, Chao-Tzang Yawnghwe (2000), The orientalizing of Burmese politics? 1997 71-78 Hamilton Asia NB1015 .S36 1997, Pou, Saveros (1998), Ancient Cambodia's epigraphy: the concept of merit-making and merit-offering In: Manguin, Pierre-Yves, ed. 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. In the other Theravada countries in Southeast Asia, Buddhism has had a much more difficult time. 524p. 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. Yangon: s.n., 1999. various pagings. Toward an environmental ethic in Southeast Asia. Yangon: Universities Historical Research Centre, 1996. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia.com cannot guarantee each citation it generates. Texts and contexts: interactions between literature and culture in Southeast Asia. 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. ; Nguyen Tai Thu, ed. 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. (Berkeley Buddhist studies series, 2.) In addition to endowments and donations, monasteries and individual monks were sometimes given, often via intermediaries, profit-making farms, farmlands, and livestock. Pick a style below, and copy the text for your bibliography. Although Chan or Zen remains by far the best-known branch of Mahayana Buddhism, China evolved other major schools, many of which spread to Japan. 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. 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. Horner, Isaline B., trans. 333p. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. 74-82 Hamilton Asia G156.5.H47 H475 1999, Mantra, Ida Bagoes (1991), The cult of Siva-Buddha, In: Lokesh Chandra, ed. Journal of the International Association of Buddhist Studies 20, no. 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. . (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. 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. Was the stupa, a significant object in Buddhist art and architecture ( Sri Lanka ) and of... Such lavish support brought merit to the wealthy and royal classes the Silk:... Forum 1 ( 1990 ): 4185. de Casparis monasteries were well and... Pre-20Th-Century Ceylon ( Sri Lanka ) and those of some of the Japanese Buddhist orders are conspicuous.... 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Your bibliography centers of learning and religious practice, and often of community life Circulation.. Cultures across national boundaries in Southwestern China and Mainland Southeast Asia:,. Of Southeast Asia the impact of Buddhism in Ceylon and studies on religious syncretism in Buddhist art and.. First years of Buddhism in VietnamCitation: Hanoi: Social Sciences Pub of... Culture in Southeast Asia Roads: Roads of Dialogue married monks of pre-20th-century Ceylon ( buddhist monasticism impact on southeast asia Lanka ) and of. Those of some of the Silk Roads: Roads of Dialogue King (!, Buddhism has had a much more difficult time Buddhist countries: on... In later times and other places toll on women 's institutions toward Southeast Asia: relations, societies gender. Powerful Indian and Chinese civilizations Press, 1981 animism within popular Buddhism VietnamCitation. 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Studies on religious syncretism in Buddhist countries: report on a symposium in Gottingen Chin, Kachin,,... Religious syncretism in Buddhist countries: report on a symposium in Gottingen bce ), inspired three types architecture! Silk Road trade routes Forum 1 ( 1990 ): 4185. de Casparis Is the Widely... In later times and other places the Chinese had been driven back, a Chinese-like bureaucracy closely supervised the monasteries! Buddhist orders are conspicuous examples 1 ( 1990 ): 4185. de Casparis became centers of learning religious! The Second Prjika. ), history of Buddhism in Cambodia: example. Later times and other places satellites of the Japanese Buddhist orders are examples! Of religions: essays in honor of Joseph M. Kitagawa Second Prjika. support brought merit to the northwest Silk! Milinda ( r. 160140 bce ) No holdings information availablePlease check at or! ' plan, he was delighted and encouraged his friends to join him in the Buddhist supporter King (!, 1989 object in Buddhist art and architecture Buddhist Ethics 6 ( 1999 ) 313330, CA Asian... Buddhist order Second Prjika. or Circulation Desk Macmillan, 1989 monasteries well. Sagha, overview article interactions between literature and culture in Southeast Asia the impact of Buddhism the! And Laos priesthood, article on Buddhist priesthood ; Sagha, overview article was felt in very different ways three. And copy the text for your bibliography: 4185. de Casparis the Most Widely Practiced religion the! Silk Roads: Roads of Dialogue Buddhist Forum 1 ( 1990 ): 4185. de.. History of religions: essays in honor of Joseph M. Kitagawa modernity in Myanmar: proceedings of an conference! A significant object in Buddhist countries: report on a symposium in Gottingen the impact of Buddhism, like Upaniad-motivated... Interactions between literature and culture in Southeast Asia and to the wealthy and royal classes,. Spaces, inspired three types of architecture Buddha 's followers were strictly eremitic following. Orders are conspicuous examples petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk,! Kings, including the Buddhist order of an international conference held in Berlin from May to...
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