Its disciplinary, sartorial, and cenobitic settings are identical with those of the Hindu sannyasi. During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. The Mahsghikas disagreed and were accused of laxity in discipline, which led to the sectarian dispute. v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. 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. Honolulu: Center for Southeast Asian Studies, University of Hawaii at Manoa, 2000. 330p. //]]>. 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. The severe legal constraints placed on aspiring bhikkhunis . Gottingen: Vandenhoeck & Ruprecht, 1978. 156p + plates. In some areas Buddhism was assimilated to Hinduism, forming a Hindu-oriented amalgam that in some places (for example in Bali) has persisted to the present. 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 . 1989 119-141; also In (89-437) 107-129 Windward CC BL1032 .R47 1989, Swearer, Donald K. (1995), The Buddhist world of Southeast Asia / Albany : State University of New York Press, Hamilton Asia BQ410 .S93 1995, Wurlitzer, Rudolph (1994), Hard travel to sacred places, Boston : Shambhala, Hamilton Asia DS554.382 .W87 1994, Adolescence Hamilton, Hamilton Asia HQ35.A1 A3Akademika (Kuala Lumpur) Hamilton Asia AS486.U54 A13Aliran Monthly (Pulau Pinang) Hamilton Asia Folio DS591 .A45American Anthropologist (Arlington, VA) , Hamilton Main GN1 .A5American Ethnologist (Washington, DC) Hamilton Main GN1 .A53Annals of the Bhandarkar Oriental Research Institute (Pune, India) Hamilton Asia PK101 .B6Anthropological forum Hamilton Main- GN4 .A5Anthropos (Fribourg, Switzerland) Hamilton Main GN1 .A7Archaeology (New York) Hamilton Main GN700 .A725Archiv Orientalni (Prague) Hamilton Main DS1 .A47Archives de sciences sociales des religions. Tring, U.K.: Institute of Buddhist Studies,. 557p. Hull, England: Centre for South-East Asian Studies, University of Hull, 1998. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. Yangon: Universities Historical Research Centre, 1996. Scholarship has shown that the monastery and individual monks were involved in a broad range of economic activities and that some monasteries and monks became wealthy. Nonetheless, monasticism became the vehicle for the transmission of Buddhism to Tibet, China, and Japan, and to new monastic sites in Cambodia, Pagan, Burma, Java, and elsewhere. (Bibliotheca Indo-Buddhica, no.140.) Buddhism was and remains an international religion and was intended for transmission into different languages and cultures. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. When the conditions arise, the truth awakens. 56-88 Hamilton Asia BL50 .T72, Saibaba, V.V.S. The world of Buddhism: Buddhist monks and nuns in society and culture. The Origins of Buddhist Monastic Codes in China: An Annoted Translation and Study of the Chanyuan qinggui. In mainland Southeast Asia, as in Sri Lanka, a Theravada reform movement emerged in the 11th century. Hamilton Asia BQ410. Cambridge, Eng. 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. With regional developments in India and gradually elsewhere, first in tropical r Lak and Southeast Asia and later in high-altitude Northwest India, disputes over points of doctrine and monastic discipline arose. Rather loosely joined together, Vietnamese Buddhists managed to preserve their traditions through the period of French colonial rule in the 19th and 20th centuries. ." Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. The laity in Buddhism makes up two of the four constituent parts of the sagha (monks, nuns, laymen, and laywomen) and the great majority of Bu, The term monasticism is derived from the Greek word monos, which means "single" or "alone." Summary. The married monks of pre-20th-century Ceylon (Sri Lanka) and those of some of the Japanese Buddhist orders are conspicuous examples. (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. 2001 151-187 Hamilton Asia DS523.4.C45 C45 2001, Pracha Hutanuwatra; Sulak Sivaraksa (1991), Aids and impediments to the realization of humanity according to Buddhism, In: The human being: perspectives from different spiritual traditions. (1990), Candi Jago: a Javanese interpretation of the wheel of existence?, Review of Indonesian and Malaysian Affairs (Sydney) 24 (Win 1990) 23-85, O'Connor, Stanley J. . The corpus of Indian Buddhist ritual practices and philosophies grew as the order spread and encountered different environments, languages, and social structures. S93, Swearer, Donald K.(1989), Buddhism in Southeast Asia, In: Kitagawa, Joseph M., ed. The interest in the councils lie in what philosophical, ethical, and social questions they raised and how those were resolved to support the evolution of the doctrine and spread of the community. Groningen, Netherlands: Egbert Forsten, 2001. Choulean Ang (1988). Institutional centres for religious leadership, Other organizational or institutional types, Varieties of monasticism in the religions of the world. Encyclopedia of Religion. Other pasts: women, gender and history in early modern Southeast Asia. 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. These meetings were either concerned with ten points of monastic discipline or with five points of doctrine attributed to one Mahdeva. Von Hinuber, Oskar. Delhi: Sundeep Prakashan, 1990. 2019Encyclopedia.com | All rights reserved. 2001, McHale, Shawn Frederick (2004), Print and power : Confucianism, communism, and Buddhism in the making of modern Vietnam /. A study of Buddhist doctrines and monastic codes. The Book of the Discipline (Vinaya-pitaka). The term Confucianism is derived from Confucius, the convention, Tantra Southeast Asia: women, changing social structure and cultural continuity. Moreover, since the late 19th century, monks in many Japanese traditions have been permitted to marry, and major Japanese temples now house married monastics. 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). 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. window.__mirage2 = {petok:"n0vrUsBciEQYLYPsPe62bNWEQIwXjzV.aAZyNTZpcwg-86400-0"}; 252p. The Southeast Asian kingdom has some 40,000 Buddhist temples and almost 300,000 monks. Encyclopedia.com. During the struggle between North and South Vietnam in the 1960s and early 70s, many Buddhists worked to achieve peace and reconciliation, though they met with little success; to protest the South Vietnamese regime of Ngo Dinh Diem, some Buddhist monks turned to self-immolation. Buddhism in South-East Asia: a cultural survey. r/Buddhism I love that in the vastness of the cosmos, with the likelihood it is teeming with countless varieties of life forms, that Buddhism is not any less believable. (February 23, 2023). 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). (Princeton readings in religions.) 363p. If Upli should learn calculation his breast will become painful. 428p. The religious traditions of Asia. ; Sumi, Tokan, eds. (Contributions to the study of religion, no.38.) A third major Zen school was established in the 11th century by the Chinese monk Thao Durong. The Buddhist order had a fully developed internal legal system. Translated from the French by Sara Webb-Boin. 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. (1981) Barabudur: history and significance of a Buddhist monument Berkeley, Calif.: Asian Humanities Press, Hamilton Asia BQ6343.B67 B37, Gomez, Luis O. One of the important factors in the spread and growth of Buddhist monasticism was its adaptability. Through all of its manifestations it adapted to local cultures and environments and at the same time preserved its basic doctrinal message and its moderate ascetic lifestyle. 253p. 253p. In addition to endowments and donations, monasteries and individual monks were sometimes given, often via intermediaries, profit-making farms, farmlands, and livestock. Entry into the monastic order was socially acceptable and advantageous, not a punishment or life-denying exile. Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998 . of the Union of Burma, Hamilton Asia DS527.8 .A9, Osipov, Yuri M. (1994), Buddhistic hagiography in classic literature of Burma (Myanmar) In: Gartner, Uta; Lorenz, Jens, eds. 253p. Leiden: Brill, 1980. Honolulu : University of Hawai`i Press, Hamilton Asia DS556.8 .M387 2004, Minh Chi, et al. 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.) 220p18-26 Hamilton Asia BZ 911210.61, Wayman, Alex (1982), Reflections on the theory of Barabudur as a mandala,In: Gomez, Luis; Woodward, Hiram W. Jr., eds. The kingdom included all of northern India and was influential in Khotan, Yarkand, Kashgar, and further east. (Sata-pitaka series, 364.) The history of women in Buddhist monasticism is varied. Hamilton Asia DS561 .S29Senri ethnological studies Kauai CC GN303 .S47Sinlapakon (Bangkok) Sinclair Main N8 .S55Social Scientist (New Delhi) Hamilton Asia HN681 .S597Solidarity (Manila) Hamilton Asia DS651 .S6Sojourn: Social Issues in Southeast Asia (Singapore) Hamilton Asia HN690.8 .A55South East Asian Review (Bihar, India) Hamilton Asia DS501 .S756SPAFA Digest: Journal of SEAMO Project in Archaeology and Fine Arts (Bangkok) Hamilton Asia CC1 .S732South East Asia Research (London) Hamilton Asia DS520 .S63Tai Culture: International Review on Tai Cultural Studies (Berlin)Thai Journal of Development Administration Hamilton Asia JA26 .W37Taoist Resources (Bloomington, IN) Hamilton Asia BL1899 .T36Transactions of the Asiatic Society of Japan (Tokyo) Hamilton Asia AS552 .Y8Warasan Samnakngan Khana Kammakan Wichai hng Chat = Journal of the National Research Council of Thailand. Monasteries and monks had other sources of income, depending on the wealth and circumstances of their support communities. Those interested in comparisons between Buddhist and Christian monasticism should begin with Henry and Swearer 1989. 345p. The monastic discipline of the Buddhist clergy varies widely in the different parts of the Buddhist world. Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. 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. 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. . As long as monks and nuns preserved the basic teachings and social behavior patterns, Buddhism could be translated into any language or culture. 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. 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(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. 2550 McCarthy Mall 253p. Honolulu: University of Hawaii Press, 1994. Columbus, Ohio: Ohio State University, Dept. On a very basic level it is a burial mound for the Buddha. 1999 1-13 Hamilton Asia DS528.5 .M93 1999, Hasson, Haskia (1993), Ancient Buddhist art from Burma / Bangkok : White Lotus, Hamilton Asia N8193.B93 H37 1993, Hla Pe (1985), Burma: literature, historiography, scholarship, language, life, and Buddhism Singapore: Institute of Southeast Asian Studies (ISEAS), Hamilton Asia DS527.9 .H57 1985, Karow, Otto (1991), Burmese Buddhist sculpture: the Johan Moger collection Bangkok: White Lotus, Hamilton Asia NB1012 .K37 1991, King, Winston L. (1993), Burma, In: Takeuchi Yoshinori. 1996 79-98 Hamilton Asia DS 527.9 .C66 1995, Spiro, Melford E. (1982) Buddhism and society: a great tradition and its Burmese vicissitudes Berkeley: University of California Press, Hamilton Asia BQ418 .S65 1982, Stadtner, Donald M. (1999), The enigma of the Mingun pagoda: is the pagoda really unfinished?, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. 2v. 2 (1997): 3386. According to Buddhist doctrine, to be rid of the bonds of habitual thought and behavior is a happy and pleasing thing; monastic life is not supposed to be oppressive or restrictive. I thank the organizers and members of the audience for their feedback. Richmond, Surrey, England: Curzon Press, 2001. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. A description of lay and monastic law in Tibet. 2000 47-68 Hamilton Asia HQ1745.8 .O83 2000, Thompson, Ashley (1998), The ancestral cult in transition: reflections on spatial organization in Cambodia's early Theravada complex In: Klokke, Marijke J.; Bruijn, Thomas de, eds. 109-119 Hamilton Asia BQ6343.B67 B37, Brown, I.E.M. Buddhism and society in Burma: an essay through a comparison of Buddhism [English summary] [Japanese] Japanese Journal of ethnology. 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. 304p. 276p. de Casparis. Monck, Sir Charles Miles Lambert, 6th Bt. Historically, Mahyna Buddhism had a prominent position in this region, but in modern times most countries follow the Theravda tradition. In symbiosis with the laity, Buddhist monasticism has played a major role in the development of Buddhism in China. Hamilton BL1445.B95 R3, Ray, Niharranjan, (1936), Sanskrit Buddhism in Burma Amsterdam, H.J. Encyclopedias almanacs transcripts and maps. Ottawa: University of Ottawa Press, 1981. Under the military regime of General Ne Win, established in 1962, reform and modernization were limited in all areas of national life, including religion. Kingdoms in the southeast coast of the Indian Subcontinent had established trade, cultural and political relations with Southeast Asian kingdoms in Burma, Bhutan, Sri Lanka,Thailand, Indonesia, Malay Peninsula . (Horner, 19381966, vol. Power in the periphery and socio-religious change among the Karen: from nineteenth century Burma to Thailand today [English summary] [Japanese] Japanese journal of ethnology. 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Ingersoll (1962) Therevada Buddhism and Village Economic Bahavior: a Burmese and Thai Comparison, Journal of Asian Studies, 21: 341-366, Pollak, Oliver B. Delhi: Sri Satguru Publications, 1995. Huxley, Andrew. For most beings, nirvana lies in the distant future, because Buddhism, like other faiths of India, believes in a cycle of rebirth. Westport, Conn.; London: Greenwood, 1994. Mendelson, Sangha and State in Burma: A Study of Monastic Sectarianism and Leadership, ed. A dated but useful reference for the history of the Buddhist order. Penang: Aliran Kesdaran Negara, Aliran, 1991. Priesthood, article on Buddhist Priesthood, https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, Politics and Religion: Politics and Buddhism. With the success of Buddha's system, however, problems developed because of the sheer numbers of converts. 1999 104-112 Hamilton Asia PL493 .I58 1997, Quinn, Charles Underhill (Translated) (1970) The cross and the Bo-tree; Catholics and Buddhists in Vietnam. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. For instance, Buddhist monasteries started to set up along the developing trade routes, such as the road that was connecting Bactria (in Modern Afghanistan) in the North to Taxila (in modern Pakistan) in the Northeast, Mathura in the Northwest, and further along the Gangues Valley, until the Bengal Coast. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. Buddhist monastic life is considered a liberation from mental and physical bondage and conducive to religious development. The earliest solutions for the communities were the Poadha (the twice-monthly rules [prtimoka] recitation ceremony) and, eventually, regular collective meetings for group rituals, practice, and instruction. 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. Buddhist monasteries maintained the fundamental teachings and moderate ascetic lifestyle, but Buddhists soon elaborated on the basic doctrines and accommodated new ritual practices current in its own and in new host cultures. 2v. 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. Notably thanks to the Buddhist concept of Dna (generosity), which encouraged receiving contributions from the merchants and other actors of trade along the Silk Roads. A Japanese pilgrim, Saich (767822), brought Tendai monasticism to Mount Hiei near Kyto, Japan, where it has flourished ever since. 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(1991), A fifteenth-century royal monument in Burma and the seven stations in Buddhist art, Art Bulletin (New York) , 73, no.1 (Mar), 39-52. Life is considered a liberation from mental and physical bondage and conducive to religious development languages and.! A Theravada reform movement emerged in the 11th century by the Chinese monk Thao.... Burial mound for the history of women in Buddhist monasticism is varied, Aliran, 1991 fully... Saibaba, V.V.S State University, Dept in modern times most countries follow the Theravda tradition backgrounds the. Sir Charles Miles Lambert, 6th Bt Sanskrit Buddhism in China Buddhist approaches found in Asia!, ethnicity and modernity in Southeast Asia / Seoul: Seoul National University Press Hamilton Asia BQ6343.B67 B37 Brown..., Varieties of monasticism in the development of Buddhism: Buddhist monks and nuns preserved the basic teachings social! 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