32(1):139-41. These, however, did not impede the growth of Buddhism; they instead signal how Buddhism adapted to different conditions and ideologies and grew larger as a result. 1-22 Hamilton Asia DS528.5 .M93 1999, Pranke, Patrick (1995), On becoming a Buddhist wizard, In: Lopez, Donald S., ed. 363p. 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). 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. However, it is also true that women in Asian Buddhist cultures had extensive and important roles in local communities in addition to positive, historical human and divine role models. 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. The Hindu and Buddhist Tantric groups (practicing occult, sometimes sexual, meditative techniques) represent esoteric countermonasticism in India, though these practices have been accepted fully in certain Tibetan Buddhist hierarchies. Toward an environmental ethic in Southeast Asia. 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. One of the important factors in the spread and growth of Buddhist monasticism was its adaptability. Encyclopedia of Religion. 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. "How Buddhist Is Theravda Buddhist Law? Papers presented at the International Conference on Southeast Asian Literatures, University of the Philippines, Diliman, Quezon City, 19-21 May 1997. ." This work includes much data on the context of monasticism in Pla India. In Tibet and elsewhere, for example, monasteries received regular payments from profits and percentages of commodities produced or sold. Yangon: Universities Historical Research Centre, 363p. Other pasts: women, gender and history in early modern Southeast Asia. Princeton, N.J.: Princeton University Press, 1995. Local laypeople offered food and materials appropriate to their means. 121-138 Hamilton Asia BQ6343.B67 B37, *LAOS*LAOS: JOURNAL ARTICLESAnonymous (1986) Marx, Buddha and Laos Asiaweek (Hongkong) 12, no. With the success of Buddha's system, however, problems developed because of the sheer numbers of converts. Payutto) on his 60th birthday anniversary. Barabudur: history and significance of a Buddhist monument. (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. 47(1): 51-71. 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. Delhi: Sri Satguru Publications, 1995. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. Yangon: s.n., 1999. various pagings. 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.) 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. Translated from the French by Sara Webb-Boin. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. 566p. Its survival and prosperity often depended on local political authorities, and it did indeed survive and prosper. 2v. Society, Hamilton Asia BQ408 .S46 1994, Swearer, Donald K (1981), Buddhism and society in Southeast Asia, Chambersburg, Pa.: Anima Books, 82p. Ling, Trevor, ed. 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. By the 1100s C.E., Buddhism had declined mainly as a result of Muslim incursions. The Buddhist order was founded and based on metaphysical principles, but its functions were based on the truth of conventional operations in the world. (1975), A metal mould for the manufacture of clay Buddhist Votive stupas, Journal of the Malaysian Branch, Royal Asiatic Society (Singapore) 48, pt.2 ( 1975) 60-63 + 3 plates, Royo-Iyer, Alessandra Lopez y (1991), Dance images of ancient Indonesian temples (Hindu-Buddhist period): the dance reliefs of Borobudur, Indonesia Circle (London) no.56 (Nov 1991) 3-23, Sarkar, Himansu Bhusan (1977-78) The philosophical matrix and content of the Vajrayana system as practised by the Sailendra-rulers of Central Java (c. 775-856 A.D.): a search for its origin (a literary and inscriptional approach), Annals of the Bhandarkar Oriental Research Institute (Pune, India) 58-59 : 921-938, Snellgrove, David L. (1996) Borobudar: stupa or mandala?, East and West (Rome) 46, nos.3-4 (Dec 1996) 477-483, Sundberg, Jeffrey Roger (2003), A Buddhist mantra recovered from the Ratu Baka plateau: a preliminary study of its implications for Sailendra-era Java, Bijdragen Tot de Taal-, Land- en Volkenkunde (Leiden) 159, no.1 : 163-188, Woodward, Hiram W., Jr. (1981), Borobudur and the mirrorlike mind, Archaeology (New York) 34, no.6 (Nov-Dec 1981) 40-47, INDONESIA: BOOKS OR BOOK CHAPTERSBernet Kempers, A.J. 60-63 Hamilton Asia DS501.5 .C84, Blackburn, Anne M. (2003), Localizing Linage: Importing Higher Ordination in the Theravadin South and Southeast Asia, in John Clifford Holt, Jacob N. Kinnard, Jonathan S. Walters (eds), 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, Blofeld, John E. (1971), Mahayana Buddhism in Southeast Asia, Singapore, D. Moore for Asia Pacific, 9, 51p Hamilton Asia BL1445.A8 B55, Bobilin, Robert (1999), Buddhism, nationalism and violence, In: Socially engaged Buddhism for the new millennium: essays in honor of the Ven. Journal of Buddhist Ethics 6 (1999) 313330. In one episode from the Pali Vinaya, translated by Isaline B. Horner in The Book of the Discipline, the parents of a young man named Upli were confused about how to educate, care for, and provide for the best interests of their beloved son: "By what means could Upli, after our demise, live at ease and not be in want?" 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. 2v. The Ka dynasty was the next major dynasty to officially endorse and sponsor Buddhist institutions. Benn, James, Lori Meeks, and James Robson, eds. 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. by Trevor O. Ling. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. Journal of the International Association of Buddhist Studies 20, no. In China, women's ordination lineages were preserved intact. Toward an environmental ethic in Southeast Asia. Groningen, Netherlands: Egbert Forsten, 2001. Penang: Aliran Kesdaran Negara, Aliran, 1991. 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? 252p. 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. Each country's circumstances are unique, but in Myanmar, a country with deep Buddhist roots, it is a legal offence for women to ordain as a bhikkhuni, and punishable by imprisonment. The five points, which may have been issues of the Third Council, clearly involve points of doctrine, including the status of an enlightened being (arhat ), but their importance and any significant outcomes are unclear. ." Crossroad, N.Y.: Crossroad Publishing Company,. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. Zysk, Kenneth. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. 14: 60-3. (Contributions to Southeast Asian ethnography, no. A Survey of Legal Literature in Pli-land." There was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). 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. 524p. Within these growing trade route networks, Buddhism started its development from the Indian Subcontinent, and reached other regions along the Silk Roads. Rithisen : Khmer Buddhist Research Center, Hamilton Asia DS 554.8 .B826 1986, Keyes, Charles F. (1994), Communist revolution and the Buddhist past in Cambodia In: Keyes, Charles F.; Kendall, Laurel; Hardacre, Helen, eds. As an example, initially 4 categories of items were permitted to be given as alms, but by the 2nd and 3rd centuries BC, 10 more categories were added to the list. Delhi, 1981. 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. 430p., 20p. 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. 2 (1997): 3386. The myth of the historical Buddha's life provides the basic model for Buddhist monasticism. The art and culture of South-East Asia. The fundamental activity, however, remains meditation (Sanskrit dhyana, Pali jhana, from which is derived the schools of Buddhism known as Chan in China and Zen in Japan). 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. 149-152 Hamilton BQ4055 .C64 1983, Keyes, Charles F. (1977), The golden peninsula : culture and adaptation in mainland Southeast Asia /; under the editorship of John Middleton New York : Macmillan, Hamilton GN635.A75 K48 1977, Keynes, Charles F. and E. Valentine Naniel (1983) Karma: an anthropological inquiry, University of California at Berkeley, Hamilton & Hamilton Asia BL2015.K3 K36 1983King, Winston L. (1993), Theravada in Southeast Asia In: Takeuchi Yoshinori. However, the country has never officially recognized the monastic ordination of women, and bhikkhunis do not generally enjoy the same level of societal acceptance as their male counterparts. Most online reference entries and articles do not have page numbers. They refer to the Adi Granth, the sacred book of the Sikhs, as their basic text, in spite of the fact that their intramonastic and intermonastic discourse proceeds along lines similar to those of the orthodox Hindu orders. Washington, D.C.: National Gallery of Art, 1997. 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. Hamilton Asia BL2050 .R43 1998, Hayashi, Yukio (2000), Spells and boundaries in regional context: 'wisa' and 'thamma' among the Thai-Lao in Northeast Thailand, In: Hayashi, Yukio; Yang, Guangyuan, eds. Indeed, in twentieth-century Amdo, Northeast Tibet (modern Gansu province), the greater Labrang Monastery community supported women's monasteries even without full ordination. 253p. Monasteries also increased their wealth and political power. 1 (1995): 745. Although celibacy is postulated for the Buddhist clergy everywhere, there have always been notable exceptions. Buddhism in early 21st-century Southeast Asia is often described as Theravada Buddhism, in contrast to Mahayana Buddhism found farther to the north and east. 1989 55-69 Hamilton Asia BQ100 .B78 1989, De Silva, Padmiri (1998), Buddhist perspectives on the environmental crisis: comprehending the malady and exploring a remedy In: Gyallay-Pap, Peter; Bottomley, Ruth, eds. Munster: Lit, 1994. 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. Joining the monastic order has a tempering or "cooling" (tala ) effect on the passions, anger, and delusions of monks and nuns. CAMBODIA: BOOKS OR BOOK CHAPTERSAnonymous (1986) Buddhism and the future of Cambodia,. Historically, Mahyna Buddhism had a prominent position in this region, but in modern times most countries follow the Theravda tradition. 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. 277p. 199-214 Hamilton Asia NX577 .A78 1991, Shukla, M.S. In India monasticism survived and grew with local political support, especially under the Mauryan king Aoka (c. 269236 bce). Barabudur: history and significance of a Buddhist monument. 808-956-7214 (Reference) Munster: Lit, 1994. The clergy was divided between those who were highborn and Sinicized and those in the lower ranks who often were active in peasant uprisings. 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. 374p. . Self and biography: essays on the individual and society in Asia. Monasteries were often civic institutions and served the needs of local communities, generating considerable political influence. 330p. 222223). 3, pp. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. Monastic life. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993. International Seminar for UNESCO Integral Study of the Silk Roads: Roads of Dialogue. Monasteries spread with official support in Mgadha, Bihar, r Lak, and Southeast Asia in the early years after Buddha's death. 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. Developments during the Tang dynasty (618907), Tibet, Mongolia, and the Himalayan kingdoms, The Buddha: divinization and multiplicity, Sa-skya-pa, Bka-brgyud-pa, and related schools, Mythic figures in the Three Worlds cosmology. Heirman, Ann. of plates. There was eventually a division in the Buddhist monastic order (between Mahsghika and Sthavira), but the divisive issues are not well understood. Later sectarian disputes and divisions likewise were over matters of the inviolability of received scriptures, doctrine, and discipline. New York: Macmillan; London: Collier Macmillan, 1989. Furthermore, images of the Dpankara Buddha were found in diverse sites in eastern Java, some of these elements belong to the Indian Amaravati and Gupta Schools of Art. (1960), Buddhism and socialism in Japan and Burma, The Hague : Mouton Hamilton HX395.B8 T58, Tun, K.T. In Thailand, which retained its independence, a process of gradual reform and modernization was led by a new Buddhist sect, the Thammayut Nikaya, which was established and supported by the reigning Chakri dynasty. 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. The sequence, chronology, specific philosophical positions, and importance of the specific points are uncertain, but nonetheless the matters involved monastic life. Even after the Chinese had been driven back, a Chinese-like bureaucracy closely supervised the Vietnamese monasteries. 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. New York: St. Martin's Press, 1982. Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. In South and Southeast Asia, Buddhist monks were and still are teachers to the peoplenot only in religious matters but also in the realm of basic educationparticularly in Myanmar. 557p. (1990) Agama Buddha Maitreya: a modern Buddhist sect in Indonesia, In: Tan, Chee Beng, ed. Groningen, Netherlands: Egbert Forsten, 2001. For issues specific to monastic architecture, see Pichard and Lagirarde 2003. Fully developed Buddhist monasticism likely did not originate during the historical Buddha's lifetime. Inroads into Burma: a travellers' anthology. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. Buddhism and society in Burma: an essay through a comparison of Buddhism [English summary] [Japanese] Japanese Journal of ethnology. Cite this article Pick a style below, and copy the text for your bibliography. With the help of the monk Gunavarman and other Indian missionaries, Buddhism gained a firm foothold on Java well before the 5th century ce. 1v. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. Women most often did not have access to monastic education. Tiantai Buddhism, originating with Zhiyi (538597) at Mount Tiantai in China, aspired to incorporate other schools within a comprehensive vision. In spite of the injunctions against individual monks owning money, the monastic literature allows the collective ownership of donated and community wealth. The Dhammakaya group has been much more successful at gathering a large popular following but has also become very controversial because of its distinctive meditation practices and questions concerning its care of financial contributions from its followers. The corpus of Indian Buddhist ritual practices and philosophies grew as the order spread and encountered different environments, languages, and social structures. Three surviving Vinaya traditions today govern monastic life in different regions and lineages- the Theravada in Southeast Asia and Sri Lanka, the Dharmaguptaka in East Asia, and the Mulasarvastivada in Tibet and the Himalayan region. Because Buddhist monasteries enjoyed popular support and often wielded political power, Buddhism was sometimes criticized and even persecuted or regulated by lay authorities. In many countries, moreover, women's ordination lineages did not survive. 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. However, the date of retrieval is often important. Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. It was in a government's best interest to support and be validated by these institutions, and many of the most famous monasteries were built during the major dynastic periods throughout Asia. S93, Swearer, Donald K.(1989), Buddhism in Southeast Asia, In: Kitagawa, Joseph M., ed. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. 173-194 Hamilton Asia BQ6343.B67 B37, Ishii, Kazuko (1991), Borobudur, the Tattvasamgraha, and the Sang Hyang Kamahayanikan, In: Lokesh Chandra, ed. 252p. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. 85-108 Hamilton Asia BQ6343.B67 B37, Forman, Bedrich(1980), Borobudir; the Buddhist legend in stone, London: Octopus Books Hamilton Asia NA6026.6.B6 F67, Gomez, Luis; Woodward, Hiram W., Jr., eds. During the Gupta dynasty (320580 ce), Buddhist monasticism was supported by the royal courts and by craft guilds. Westport, Conn.; London: Greenwood, 1994. 120 pp 5-31, Hayami, Yoko (1992). What Is the Most Widely Practiced Religion in the World. These controversies and resolutions were sometimes recorded in detail and sometimes not, with the result that there is a huge body of often fragmented information about early Buddhist monasticism recorded and transmitted out of its original contexts. 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. Monasteries were given land, buildings, novice sponsorship, and donations by political authorities and wealthy businesspersons as a matter of routine. Despite the etymology, the majority of Buddhist monastics, Parsis 161-169 Hamilton Asia BQ5400 .B84 1994, Chatsumarn Kabilsingh (1998), Buddhism and nature conservation, Bangkok, Thailand : Thammasat University Press, Hamilton Asia BQ4570 .N3 C43 1998, Christie, Anthony H. (1989), Buddhism in Southeast Asia: an anecdotal survey, In: Skorupski, Tadeusz, ed. W67World of Music Hamilton Pacific ML1 .W596. Delhi: Sri Satguru Publications, 1995. The list of ten points includes rather trivial matters, and it is probable that these were in themselves indicators of larger issues. In addition to internal monastic law codes, Buddhist canonical law was often a validating instrument for lay law. 159-170 Hamilton Folio BQ4012 .W67 1984, Butr-Indr, Siddhi (1973), The social philosophy of Buddhism / Bangkok, Thailand : Mahamakut Buddhist University, Hamilton Asia BQ4570.S6 S62, Chatsumarn Kabilsingh (1994), The problem of ordination: women in BuddhismIn: Fu, Charles Wei-hsun; Wawrytko, Sandra A., eds. 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. 995p. The Book of the Discipline (Vinaya-pitaka). The chief object of Daoism, however, is not redemption or salvation, at least as those goals are interpreted in other scripturally based religions. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. Buddhist trends in Southeast Asia. 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. 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. The art and culture of South-East Asia. For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. 428p. Under the communist regime that has ruled the reunited country since 1975, conditions have been difficult, but Buddhism has persisted. Moreover, since the late 19th century, monks in many Japanese traditions have been permitted to marry, and major Japanese temples now house married monastics. 23 Feb. 2023 . Santi Asoke, a lay-oriented group that advocates stringent discipline, moral rectitude, and political reform, has been very much at odds with the established ecclesiastical hierarchy. (1992), History of Buddhism in VietnamCitation: Hanoi: Social Sciences Pub. Priesthood, article on Buddhist Priesthood; Sagha, overview article. Buddhism in South-East Asia: a cultural survey. 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. 156p + plates. 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. The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity 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. The recitation meetings were not a Buddhist innovation; other Indian religious groups kept the ancient Vedic tradition of meeting on the days of the full and new moon, a practice common to religions of that era, Buddhist and non-Buddhist. Buddhism: a modern perspective. https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, "Monasticism: Buddhist Monasticism 101-153 Hamilton Asia BQ410 .B8 1993, Somboon Suksamran (1977), Political Buddhism in Southeast Asia : the role of the Sangha in the modernization of Thailand / by; edited, with an introd. According to the legend, this king was particularly aggressive in his conquest of the Indian subcontinent and subsequently converted to Buddhism. Dynamics of ethnic cultures across national boundaries in Southwestern China and Mainland Southeast Asia: relations, societies and languages. Hamilton BL1445.B95 R3, Ray, Niharranjan, (1936), Sanskrit Buddhism in Burma Amsterdam, H.J. For example, Burmese monastic leaders produced, implemented, and preserved a fully developed lay legal system based on Buddhist law. Barabudur: history and significance of a Buddhist monument. Studies in history of Buddhism: papers presented at the International Conference on the History of Buddhism at the University of Wisconsin, Madison, Wisconsin, August 19-21, 1976. The severe legal constraints placed on aspiring bhikkhunis . 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. (Bibliotheca Indo-Buddhica, no.140.) Summary. (1990), The Chinese Confucian and the Chinese Buddhist in British Burma, 1881-1947 Journal of Southeast Asian Studies (Singapore) 21, no.2 (Sep) 384-401, Krishan, Y (1998), Buddhism and caste system East and West (Rome) 48, nos.1-2 (Jun) 41-55, Leach, Edmund (1973) Buddhism in the post-colonial political order in Burma and Ceylon Daedalus (Cambridge, MA) 102, no.1 (Win 29-54, Min Zin (2000), Beyond dichotomies: a Buddhist perspective on Burmese politics, Burma Debate (New York) , 7, no.3 (Fall, 2000), 14-17, U Myat Saw (1978), Sangha and the threefold Buddhist practice, Maha Bodhi (Calcutta) , 86, nos.6-7 (Jun-Jul, 189-192, Myo Htin Kyaw (1985), The Burmese traditional enshrinement ceremony Forward (Rangoon) , 23, no.4, 31-35, Nandisena (1978), Oh come and see, Maha Bodhi (Calcutta) , 86, nos.6-7 (Jun-Jul,), 193-196, Elizabeth K Nottingham (1972), Buddhist meditation in Burma, Maha Bodhi (Calcutta) , 80, no.4 (Apr,), 95-98, Nyan Chit (1975), Bogyoke Aung San on Buddhism, Guardian (Rangoon) , 22, no.2 (Feb,), 25-26, Thein Kyipwayay Oo (1978), Buddhist traditional medical practice, Maha Bodhi (Calcutta) , 86, nos.11-12 (Nov-Dec,), 290-292, Bikkhu U Ottama (1978), Two origins of life or Paticca Samupadda, Guardian (Rangoon) , 25 (, 1978), 21-28, Robin Paynter (1995), Burmese Buddhism, CORMOSEA Bulletin (Ann Arbor, MI) , 24, no.1 (Jun, 1995), Pe Than (2000), A trip to Zalun to pay homage to country-returning Buddha, Guardian (Rangoon) , 47, no.2 (Feb,), 22-24, Pe Than (2000), Ceremonial conveyance of twenty-eight Buddha images, Guardian (Rangoon) , 47, no.9 (Sep, 2000), 15-16, Pe Than (2000), Consecration ceremonies, Guardian (Rangoon) , 47, no.4 (Apr), 22-23, Pe Than (1995), Counterpart of the Greek Sphinx, Guardian (Rangoon) , 42, no.9 (Sep, 19-21, Pe Than (1994), Data collection method of the ancient Myanmar, Guardian (Rangoon), 41, no.10 (Oct), 13-14, Pe Than (1995), Divine cure, Guardian (Rangoon) , 42, no.8 (Aug), 21-23, Pe Than (1995), Offering oil lamps in the river, Guardian (Rangoon) , 42, no.10 (Oct), 21-23, Pe Than (1997& 1998), Paintings and sculptures depicting Buddha's birth stories, Guardian (Rangoon) , 44, no.12 (Dec) 15-17 to 45, no.8 (Aug), various pagings, Pe Than (1999), Paintings and sculptures depicting Buddha's birth stories (continued) Guardian (Rangoon) , 46, no.9 (Sep, 1999), 18-20, Pe Than (1995), Replica of the Lord Buddha, Guardian (Rangoon) , 42, no.5 (May) 30-31; no.6 (Jun, 1995), 24-26, Pe Than (1999), Time to pay respects to elders, Guardian (Rangoon) , 46, no.10 (Oct), 16-18, Pfanner, David E. and Jasper C. Ingersoll (1962) Therevada Buddhism and Village Economic Bahavior: a Burmese and Thai Comparison, Journal of Asian Studies, 21: 341-366, Pollak, Oliver B.