buddhist monasticism impact on southeast asia
374p. New York, 2002. Honolulu, 2002. Buddhism and revolution in Cambodia Cultural survival Quarterly. : power-protection and Buddhism in Shan worldview Ann Arbor, Mich. : Association for Asian Studies, Hamilton Asia BL2077 .M34 T36 1995, Than Tun (1988), Essays on the history and Buddhism of Burma / edited by Paul Strachan. New York: Thames and Hudson, 1995. Buddhist Monastic Life. As long as monks and nuns preserved the basic teachings and social behavior patterns, Buddhism could be translated into any language or culture. Although celibacy is postulated for the Buddhist clergy everywhere, there have always been notable exceptions. Yangon: s.n., 1999. various pagings. 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. Starting shortly after the. Buddhism, and specifically the interests of Buddhist monasteries, became factors in national policymaking. 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). The severe legal constraints placed on aspiring bhikkhunis . In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. (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. The peoples of Southeast Asia have not been mere satellites of the more powerful Indian and Chinese civilizations. Zysk, Kenneth. The Buddhist community's moderate asceticism and Middle Way doctrines were transmitted intact into an enormous variety of cultures, preserving monasticism as the constant, the vehicle and foundation necessary to reestablish itself in a foreign environment. Some of the most renowned Buddhist monasteries in history were built in the Gupta period. It was nonetheless one of the significant steps in the development of collective Buddhist monastic practice and a demonstration of the order's adaptability to local conditions. Therefore, its best to use Encyclopedia.com citations as a starting point before checking the style against your school or publications requirements and the most-recent information available at these sites: http://www.chicagomanualofstyle.org/tools_citationguide.html. 178p. Wijayaratna, Mohan. Delhi: Sundeep Prakashan, 1990. John P. Ferguson (Ithaca: Cornell University Press, 1975); Emanuel Sarkisyanz, Buddhist Backgrounds of the . Preface by Paul Mus The Hague, M. Nijhoff, Hamilton Asia DS485.B86 S34, Sao Htun Hmat Win (1986), Initiation of novicehood and the ordination of monkhood in the Burmese Buddhist culture / Rangoon, Burma : Dept. 135-155 Hamilton Asia DS338 .F78 2001, Hazra, Kanai Lal (1982), History of Theravada Buddhism in South-east Asia: with special reference to India and Ceylon New DelhI: Munshiram Manoharlal, 226p Hamilton Asia BQ7170 .H38 1982, Hazra, Kanai Lal (1986), The Buddhist annals and chronicles of South-East Asia, New Delhi: Munshiram Manoharlal Publishers, 123p Hamilton Asia BQ280 .H39 1986, Holt, John Clifford, Jacob N. Kinnard, Jonathan S. Walters (eds) (2003), 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, Kammerer, Cornelia Ann; Tannenbaum, Nicola, eds. Within these growing trade route networks, Buddhism started its development from the Indian Subcontinent, and reached other regions along the Silk Roads. 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. 2v. Tring, U.K.: Institute of Buddhist Studies,. The transformative power of cloth in Southeast Asia. 1-43 Hamilton Asia DS528.5 .M93 1999, Than Tun (1988), Essays on the history and Buddhism of Burma / edited by Paul Strachan Whiting Bay, Isle of Arran, Scotland : Kiscadale Publications, Hamilton Asia DS529.2 .T473 1988, Stargardt, Janice (2001), The great silver reliquary from Sri Ksetra: the oldest Buddhist art in Burma and one of the world's oldest Pali inscriptions, In: Klokke, Marijke J.; Kooij, Karel R. van, eds. Chinese monasteries interacted closely with government and influenced legal guidelines in politics, business, and lay life. The Buddha Dharma isn't earth-centric, and the humility that arises from that feels wholesome. 9-28 Hamilton HM136 .S58 1975, Sarao, K.T.S. 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 point is that there were general meetings at which the doctrinal and disciplinary teachings were reviewed, codified, and sometimes modified to meet the exigencies of changing conditions. While there were obviously developments of major significance resulting in schisms in the community and the development of historical sects, little of the data in the accounts of the early Buddhist conventions and institutions can be confirmed. 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. One of the important factors in the spread and growth of Buddhist monasticism was its adaptability. Rather, the ultimate aim of the Daoist practitioner is longevity or ultimate physical immortality. Buddhists believe that the best way to follow the path to enlightenment is to live a disciplined lifestyle, one conducive to generating awareness of one's mental states and the causally produced nature of all elements of existence. (1988), Theravada Buddhism in South-East Asia, In: Sutherland, Stewart, ed. 199-214 Hamilton Asia NX577 .A78 1991, Shukla, M.S. Benn, James, Lori Meeks, and James Robson, eds. Even though monks and monasteries were outside of temporal society and did not recognize conventional social and political authority structures, relationships between monasteries and governments were often symbiotic. 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 Buddhist monastic lifestyle grew out of the lifestyle of earlier sects . Bangkok: Sathirakoses-Nagapradipa Foundation; Foundation for Children, 1999. The path of meditation leads positively toward the intuitive understanding of momentariness, the condition of existenceor, to state it negatively, toward the total rejection of all notions of permanence. So far we have discussed the contiributino of Brahmin to the early transmission of Indian culture to southeast Asia. Buddhist trends in Southeast Asia. The chief object of Daoism, however, is not redemption or salvation, at least as those goals are interpreted in other scripturally based religions. 393p. International Seminar for UNESCO Integral Study of the Silk Roads: Roads of Dialogue. 347p. In this respect, Buddhism practices changed on some aspects. *After Buddhism was introduced in 3rd BCE, Buddhism became the . There are many examples of religious authorities adjudicating lay disputes over civil and criminal law in addition to laws for monastic behavior. de Casparis. Religious movements and religions have had an important role on the history of the Silk Roads. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. Its disciplinary, sartorial, and cenobitic settings are identical with those of the Hindu sannyasi. 45(5): 34-41, 90, Guillaume Rozeberg (2002). Buddhism in Ceylon and studies on religious syncretism in Buddhist countries: report on a symposium in Gottingen. Delhi: Sri Satguru Publications, 2001. 2v. 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. Delhi: Sri Satguru Publications, 1995. Buddhist monks, however, were at least as important in this respect. Longmans, Green & co., ltd Hamilton BL1445.B95 A6, Aye Kyaw, U (1994), Religion and family law in Burma, In: Gartner, Uta; Lorenz, Jens, eds. Bones, Stones, and Buddhist Monks: Collected Papers on the Archeology, Epigraphy, and Texts of Monastic Buddhism in India. 127148. Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. Nearly 90% of the country is Buddhist, and most are members of the majority ethnic community known as Burmans. Buddhism proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. Pick a style below, and copy the text for your bibliography. Cambridge, Eng. 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. 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. A third major Zen school was established in the 11th century by the Chinese monk Thao Durong. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. 297-306 Hamilton Asia BQ4570 .S6 S65 1999, Brown, Robert L. (1988), Bodhgaya and South-East Asia, In: Leoshko, Janice, ed. The number of these councils is, however, uncertain, and it is probable that there were many more such meetings than are recorded in the standard histories. 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. "Some Remarks for the Rise of the Bhikunsagha and on the Ordination Ceremony for Bhikuns according to the Dharmaguptaka Vinaya." Chinese populations in contemporary Southeast Asian societies. window.__mirage2 = {petok:"n0vrUsBciEQYLYPsPe62bNWEQIwXjzV.aAZyNTZpcwg-86400-0"}; 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. Washington, D.C.: National Gallery of Art, 1997. On a very basic level it is a burial mound for the Buddha. In mainland Southeast Asia, which entertained intense contact with Sri Lanka, Theravada Buddhism was predominant and survived even after the arrival of Islam and Christianity in the region led to the conversion of the biggest part of maritime Southeast Asia. Tantrism, Daoism, and Confucianism also filtered into Vietnam at this time. Monasteries were often civic institutions and served the needs of local communities, generating considerable political influence. 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. 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. 1-22 Hamilton Asia DS528.5 .M93 1999, Pranke, Patrick (1995), On becoming a Buddhist wizard, In: Lopez, Donald S., ed. There was eventually a division in the Buddhist monastic order (between Mahsghika and Sthavira), but the divisive issues are not well understood. From 1414 to 1428 Buddhism in Vietnam was persecuted by the Chinese, who had again conquered the country. "Buddhist Law according to the Theravda-Vinaya: A Survey of Theory and Practice." History of Indian Buddhism: From the Origins to the aka Era. 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.) Singapore: Institute of Southeast Asian Studies, 1993. Royal and wealthy lay political support is evident throughout Buddhist history. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. When Daoist settlements were cenobitic or celibate, these features were indeed incidental to Daoism, which defies and rejects rules of any corporate kind. Hull, England: Centre for Southeast Asian Studies, University of Hull, 1998. In Tibet there were traditions of women pilgrims, ascetics, and even community leaders and teachers who were recognized by the community at large. Reports since the late 1980s indicated signs of vitality despite serious government limitations on Buddhist activities. Buddhist monastic rituals, vernacular religious forms (Shugend mountain cults, Shinto lineages), rituals of bodily transformation involving sexual. 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. of Anthropology, 1990. Stuttgart: Institut f&r Auslandsbeziehungen, 1978. 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