The vast majority of the citizens of Myanmar, a nation in southeast Asia, are Theravada Buddhists. Some monks continued the practice of strictly renunciative solitary retreats in sometimes remote areas, affirming the ancient eremitic roots of Buddhism, while others, often from the same monastery, were concerned with active monastery affairs, community academic studies, and ritual practicesa cenobitic lifestyle. 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.) Buddhism was also introduced at about this time in Sumatra, and by the 7th century the king of Srivijaya on the island of Sumatra was a Buddhist. A canonical account of early monastic life. Berkeley, CA: Asian Humanities Press, 1981. 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. Some monasteries lent money and land rights, receiving interest income and payment in kind. 430p., 20p. Penang: Aliran Kesdaran Negara, Aliran, 1991. S93, Swearer, Donald K.(1989), Buddhism in Southeast Asia, In: Kitagawa, Joseph M., ed. 188p. 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. Tiantai Buddhism, originating with Zhiyi (538597) at Mount Tiantai in China, aspired to incorporate other schools within a comprehensive vision. Buddhist spirituality: Indian, Southeast Asian, Tibetan, and early Chinese. 19-38 Hamilton Asia NK8877 .T72 1994, Lester, Robert C. (1973), Theravada Buddhism in Southeast Asia, Ann Arbor, University of Michigan Press Hamilton BQ408 .L47 1973. (1995), Borobudur: a Mandala? Holt, John Clifford. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. 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. Differences in living style between the northern (Mahayana, or Greater Vehicle) and the southern (Theravada, called Hinayana, or Lesser Vehicle, in derogation) monastic institutions are quite radical. (Contributions to Southeast Asian ethnography, no. With the suppression of the pro-democracy movement in the late 1980s, the countrys military rulers used their support of a very traditional form of Buddhism to legitimize their highly repressive regime. Monastic law codes were a source of law and legal authority in Southeast Asian cultures and elsewhere, affirming the Buddhist monastic commitment to engagement in worldly matters. Ottawa: University of Ottawa Press, 1981. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. of Religious Affairs, Hamilton Asia BQ4990.B93 S3 1985, Schmidt, Amy (2003), Knee deep in grace : the extraordinary life and teachings of Dipa Ma, Lake Junaluska, NC : Present Perfect Books Kauai CC: General Collection BQ950.I63 S36 2003, Schober, Juliane (1997), In the presence of the Buddha: ritual veneration of the Burmese Mahamuni image, In: Schober, Juliane, ed. Fruits of inspiration: studies in honour of Prof. J.G. "Monasticism: Buddhist Monasticism During this period major Buddhist monuments were erected in Java, including the marvelous Borobudur, which is perhaps the most magnificent of all Buddhist stupas. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. The monastic discipline of the Buddhist clergy varies widely in the different parts of the Buddhist world. "How Buddhist Is Theravda Buddhist Law? Translated from the French by Sara Webb-Boin. Fruits of inspiration: studies in honour of Prof. J.G. Leiden: Brill, 1980. 165-183 Hamilton Asia BL1950.A785 C445 1993, Mohamed Yusoff Ismail (1993) Buddhism and ethnicity : social organization of a Buddhist temple in Kelantan / Singapore : ISEAS, Hamilton Asia BQ549.K35 M69 1993, Nagata, Judith (1995), Limits to the indigenisation of Buddhism in Malaysia, with a focus on the religious community in Penang, In: Rokiah Talib; Tan, Chee-Beng, eds. New York, 2002. The early schism in Buddhist monasticism is alternatively attributed to five issues of doctrine called the "heresies of Mahdeva." 363p. Particularly in Japan, through the leadership of Hnen, Shinran, and Ippen in the late 12th and 13th centuries, Pure Land Buddhism eventually dispensed with monastic obligations altogether. A key factor in the historical success of the Buddhist monastic institution was its ability to function together with political authorities. New York: Thames and Hudson, 1995. All of the specifics of the First, Second, and later Councilsthe dates, the places, the topics, the resolutions, the participantsare subject to questions. 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. Buddhism in South-East Asia: a cultural survey. (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. Cite this article Pick a style below, and copy the text for your bibliography. In many countries, moreover, women's ordination lineages did not survive. Westport, Conn.; London: Greenwood, 1994. 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? Hamilton Main BL60 .A7Arts of Asia (Hong Kong) Hamilton Main N 8 .A772Asia (New York) ,Hamilton Asia DS1 .A4712Asia Journal of Theology (Singapore) Hamilton Asia BR1 .E27Asia Quarterly (Brussels) Hamilton Asia DS1 .A464Asian culture quarterly. Southeast Asian archaeology 1966: proceedings of the 6th International Conference of the European Association of Southeast Asian Archaeologists, Leiden, 2-6 September 1996. Buddhist monastic life is considered a liberation from mental and physical bondage and conducive to religious development. Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. 808-956-7203 (Circulation), Library Digital Collections Disclaimer and Copyright information, https://guides.library.manoa.hawaii.edu/sea, The House and the World: Architecture of Asia, equal opportunity/affirmative action institution. Aforementioned examples could help to see how the active trade networks and the increase of the monastic system in the Indian Subcontinent permitted both the expansion of Buddhism towards the east, and also reinforced the cultural interactions between the people living along the Silk Roads. 330p. Chinese beliefs and practices in Southeast Asia: studies on the Chinese religion in Malaysia, Singapore and Indonesia. Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998, Tsuchiya, Kenji (1989), Batavia in a time of transition / 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, Vijaya Samarawickrama. There is also a small non-Chinese community of Buddhists that is concentrated in the vicinity of Borobudur. Munster: Lit, 1994. Southeast Asia: women, changing social structure and cultural continuity. 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. *After Buddhism was introduced in 3rd BCE, Buddhism became the . The clergy was divided between those who were highborn and Sinicized and those in the lower ranks who often were active in peasant uprisings. Bodhgaya: the site of enlightenment. Ling, Trevor, ed. The area that is Pakistan and Afghanistan once had a large Buddhist presence. There are many examples of religious authorities adjudicating lay disputes over civil and criminal law in addition to laws for monastic behavior. Religion, ethnicity and modernity in Southeast Asia / Seoul : Seoul National University Press Hamilton Asia BL2050 .R43 1998 . Berkeley, CA: Asian Humanities Press, 1981. 106-120 Hamilton Asia DS523.3 .D953 2000, CAMBODIA: JOURNAL ARTICLESAng, Choulean (1988), The place of animism within popular Buddhism in Cambodia: the example of the monastery, Asian Folklore Studies (Nagoya) 47, no.1: 35-41, Bertrand, Didier (1997), Religious practices of Vietnamese in Cambodia and inter-ethnic relations, Asian Migrant (Manila) 10, no.3 (Jul-Sep) 90-93. 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. 56-88 Hamilton Asia BL50 .T72, Saibaba, V.V.S. Buddhist Monasticism in East Asia: Places of Practice. 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. Buddhism and Asian history. 6 vols. For Victor Thach, a 63-year-old San Jose resident who escaped the instability of post-war Vietnam and landed in the United States in 1986, a Buddhist temple on San Jose's Sunset Court represents . 178p. Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. Other pasts: women, gender and history in early modern Southeast Asia. During the next two centuries, Theravada reforms penetrated as far as Cambodia and Laos. 183p. 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. Two sections of the Vinaya deal with the realities of feeding, housing, and occupying itinerant Buddhist monks and nuns during the four-month Indian monsoon season. Charles F Keyes (1990). Chiang Mai, Thailand: Lanna Cultural Center, Rajabhat Institute Chiang Mai; Kyoto: Center for Southeast Asian Studies, Kyoto University, 2000. Munster: Lit, 1994. It was also in the 7th century that the great scholar from Nalanda, Dharmapala, visited Indonesia. Inroads into Burma: a travellers' anthology. 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