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. By the late 13th century, the movement had spread to Thailand, where the Thai were gradually displacing the Mon as the dominant population. The development of trade amongst merchants of the region along the Silk Roads resulted in a further expansion of Buddhism towards eastern Asian lands, especially in Thailand and Indonesia regions; where excavations displayed the interactions of these lands with Buddhist institutions linked to trading groups. 186p. 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. As time went on, Buddhist monasticism was fully integrated into societies in Southeast Asia and in Tang and, especially, Song China. ." 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. 1.3 Political structures in Southern India *Sinhala Dynasties. | Find, read . Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. (Berkeley Buddhist studies series, 2.) 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. 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. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. (Religion, history, and culture.) Bangkok: Sathirakoses-Nagapradipa Foundation; Foundation for Children, 1999. Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. Toward an environmental ethic in Southeast Asia. Honolulu: University of Hawaii Press, 1997. 363p. 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. Joining the monastic order has a tempering or "cooling" (tala ) effect on the passions, anger, and delusions of monks and nuns. Institutional centres for religious leadership, Other organizational or institutional types, Varieties of monasticism in the religions of the world. Inroads into Burma: a travellers' anthology. Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. The final chapter explores recent scientific interest in 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. Even after the Chinese had been driven back, a Chinese-like bureaucracy closely supervised the Vietnamese monasteries. 428p. Southeast Asia: women, changing social structure and cultural continuity. London: RoutledgeCurzon, 2002. A key factor in the historical success of the Buddhist monastic institution was its ability to function together with political authorities. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. 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. In the Mahayana tradition, the emphasis is less on nirvana and more on knowledge or wisdom, the mastery of which constitutes awakening. 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 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. 47-83 Hamilton Asia DS338 .F78 2001, Ensink, Jacob (1978), Siva-Buddhism in Java and Bali, In: Bechert, Heinz, ed. 72-79 Hamilton Asia BZ 911210.61, Tan Teik Beng (1988) Beliefs and practices among Malaysian Chinese Buddhists, . 536p. 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. London ; New York : Routledge Hamilton Asia BL1215.N34 G67 2001, Gunawardana, R.A.L.H. 173-194 Hamilton Asia BQ6343.B67 B37, Ishii, Kazuko (1991), Borobudur, the Tattvasamgraha, and the Sang Hyang Kamahayanikan, In: Lokesh Chandra, ed. 309-315 Hamilton Asia BQ266 .B833 1989, Gosling, David (2001), Religion and ecology in India and southeast Asia / with a foreword by Ninian Smart. 1994 43-73 Hamilton Asia BL1055 .A87 1994, Khmer Buddhist Research Center (1986), Buddhism and the future of Cambodia, Rithisen : Khmer Buddhist Research Center, Hamilton Asia DS 554.8 .B826 1986, Lobo, Wibke (1998), Reflections on the Tantric Buddhist deity Hevajra in Cambodia In: Manguin, Pierre-Yves, ed. Washington, D.C.: National Gallery of Art, 1997. 195-205 Hamilton Asia BQ6343.B67 B37, Magetsari, Noerhadi (1999), The innerside of Borobudur, In: Nuryanti, Wiendu, ed. The peoples of Southeast Asia have not been mere satellites of the more powerful Indian and Chinese civilizations. Buddhist Forum 1 (1990): 4185. 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. Because Buddhist monasteries enjoyed popular support and often wielded political power, Buddhism was sometimes criticized and even persecuted or regulated by lay authorities. Honolulu, Hawaii 96822 USA Munster: Lit, 1994. Holt, John Clifford. *System of government: monarch with absolute power; supported by officials and ministers; succession was hereditary. If Upli should learn calculation his breast will become painful. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. 170-177 Hamilton BQ4012 .P73, Anacker, Stefan (1995), Medieval Buddhism in Southeast AsiaIn: Prebish, Charles S., ed. The world of Buddhism: Buddhist monks and nuns in society and culture. 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). 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. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. 1994 v.2, 237-250 Hamilton Asia DS528.5 .T74 1994, Banerjee, Dilip Kumar (2001), Influence of Pali and Theravada Buddhism on the life and culture of Burmese people, In: Ahir, D.C., ed. 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. 253p. Yangon: s.n., 1999. various pagings. 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). Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. Members were bound by vows that did not include celibacy or poverty but stressed obedience to the hierarchy. 21-30 September 1995. An earlier version of this article was presented at the 2019 Annual Meeting of the American Academy of Religion in the Religions of Southeast Asia Unit and the Bodies of Buddhism: Somaesthetic Explorations Conference held at Florida Atlantic University in 2020. of Buddhist Studies, University of Delhi, Hamilton Asia BQ7160 .T49 1995, Schecter, Jerrold L. (1967), The new face of Buddha; Buddhism and political power in southeast Asia New York, Coward-McCann Hamilton & Hamilton Asia BL1459.S7 S3, Somboon Suksamran (1993) Buddhism, political authority, and legitimacy in Thailand and Cambodia, In: Ling, Trevor, ed. Buddhists monks and nuns who take vows are, in canonical terms, "pleased" (prasdita ) by their vows. Rules concerning distance from lay settlements, for example, had to be interpreted and implemented differently depending on whether tropical, moderate, or (as in the case of Tibet and Mongolia) subarctic climatic conditions prevailed. Those interested in comparisons between Buddhist and Christian monasticism should begin with Henry and Swearer 1989. (1990) Agama Buddha Maitreya: a modern Buddhist sect in Indonesia, In: Tan, Chee Beng, ed. The Golden Yoke: The Legal Cosmology of Buddhist Tibet. . "Buddhist Law as Religious System?" After Buddha's death in the fourth century bce, his disciples held a meeting at Rjagha, which is historically regarded as the First Council. Buddhism in Southeast Asia Card 3 of 11 Early Buddhist History: The Councils According to Buddhist tradition, when the Buddha died (about 480 BCE), Mahakasyapa, one of his senior disciples, convened a council of 500 enlightened monks to determine how to go forward without their teacher. 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. 32(1):139-41. 2001 83-91 Hamilton Asia DS338 .F78 2001, Fontein, Jan (1982), Notes on the jatakas and avadanas of Barabudur, In: Gomez, Luis; Woodward, Hiram W. Jr., eds. Dowling, Nancy (2000), New light on early Cambodian Buddhism, Journal of the Siam Society (Bangkok) 88, pts.1-2 : 122-155, Hansen, Anne (2003), The image of an orphan: Cambodian narrative sites for Buddhist ethical reflection, Journal of Asian Studies (Ann Arbor, MI) 62, no.3 (Aug 2003) 811-834. 308p. Honolulu: University of Hawaii Press, 1994. (2002), The lotus unleashed : the Buddhist peace movement in South Vietnam, 1964-1966, Lexington, Ky. : University Press of Kentucky Hamilton Asia DS557.62 .T66 2002, Topmiller, Robert (1996), The Buddhist crisis of 1964, Western Conference of the Association for Asian Studies, Hamilton Asia DS 559.62 .V5 T67 1996, SOUTHEAST ASIA: JOURNAL ARTICLESAndaya, Barbara Watson (2002), Localising the universal: women, motherhood and the appeal of early Theravada Buddhism, Journal of Southeast Asian Studies (Singapore) 33, no.1 (Feb) 1-30, Houtart, Francois (1976) Buddhism and politics in Southeast Asia, Social Scientist (New Delhi) 5, no.3 (Oct) 3-23 and 5, no.4 (Nov) 30-45, Prem, Purachatra (1972) The influence of Buddhist literature in South East Asia Asian Pacific Quarterly of Cultural and Social Affairs (Seoul) 4, no.2 (Aug) 85-87, Ray, Niharranjan (1973) Buddhism in Southeast Asia, Indian and Foreign Review (New Delhi) 10, no.7 (Jan 15 1973) 19-, Rutledge, Paul (1986) Southeast Asian religions: a perspective on historical Buddhism within the developing states of Southeast Asia, East Asia Journal of Theology (Singapore) 4, no.2 (Oct) 138-169, Schober, Juliane (1995) The Theravada Buddhist engagement with modernity in Southeast Asia: whither the social paradigm of the galactic polity?, Journal of Southeast Asian Studies (Singapore) 26, no.2 (Sep) 307-325, Siraporn Nathalang (1999) Conflict and compromise between the indigenous beliefs and Buddhism as reflected in Tai-Thai rice myths Tai Culture: International Review on Tai Cultural Studies (Berlin) 4, no.2 (Dec 86-95, Skilling, Peter (1997) The advent of Theravada Buddhism to mainland South-East Asia, Journal of the International Association of Buddhist Studies (Northfield, MN) 20, no.1 (Sum 93-107, SOUTHEAST ASIA: BOOKS OR BOOK CHAPTERSAhir, D.C., ed. (1981) Barabudur: history and significance of a Buddhist monument Berkeley, Calif.: Asian Humanities Press, Hamilton Asia BQ6343.B67 B37, Gomez, Luis O. The two are eremitic asceticism, likely taken from the earliest years of the order, and cenobitic community life, in which monks and nuns are engaged with monastic brethren and lay society. (1991), The human being in Buddhism, In: The human being: perspectives from different spiritual traditions. As long as monks and nuns preserved the basic teachings and social behavior patterns, Buddhism could be translated into any language or culture. de Casparis. The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity 253p. Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. (Berkeley Buddhist studies series, 2.) 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. // Brent Faiyaz Daughter Name, Where Is Rob Schmitt Now, How Many Mobile Homes Per Acre In Texas, Articles B