buddhist monasticism impact on southeast asiabuddhist monasticism impact on southeast asia
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. de Casparis. 2v. 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. 253p. Summary. [CDATA[ Vajrayana Buddhism is most closely identified with Tibetan Buddhism, however, it also influenced parts of Southeast Asia and East Asia. Buddhism and revolution in Cambodia Cultural survival Quarterly. Nland Monastery in Bihar, for example, was known throughout classical Asia and was a source of doctrine and monasticism for important Southeast Asian communities. 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. Minneapolis, 1989. *After Buddhism was introduced in 3rd BCE, Buddhism became the . When women's monasteries were in decline, women reestablished monastic life as they were able. Fruits of inspiration: studies in honour of Prof. J.G. The power of Pagan Archaeology. 178-186 Hamilton BQ4012 .P73, Bechert, Heinz (1978), German studies of Buddhism in Southeast Asia In: Cultures in encounter: Germany and the Southeast Asian nations: a documentation of the ASEAN Cultural Week, Tubingen, Summer 1977. Even after the Chinese had been driven back, a Chinese-like bureaucracy closely supervised the Vietnamese monasteries. 101-124 Hamilton Asia Folio BQ6480 .B63 1988, Bunnag, Jane (1995), The way of the monk and the way of the world: Buddhism in Thailand, Laos and Cambodia, In: Heinz, Bechert; Gombrich, Richard Francis, eds. Cambodia, India, Indonesia, Philippines, Sri Lanka, Thailand, Viet Nam, UNESCO applies a zero tolerance policy against all forms of harassment, Building peace in the minds of men and women, 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. 47(1): 51-71. 276p. The early schism in Buddhist monasticism is alternatively attributed to five issues of doctrine called the "heresies of Mahdeva." On a very basic level it is a burial mound for the Buddha. 188p. The Southeast Asian kingdom has some 40,000 Buddhist temples and almost 300,000 monks. 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. Under the military regime of General Ne Win, established in 1962, reform and modernization were limited in all areas of national life, including religion. 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. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1995. Besides, archaeological findings in Beikthano situated in the western regions of modern Myanmar revealed a Buddhist stupa (Buddhist monument) having similarities with a stupa in Amaravathi in the eastern coasts of the Indian Subcontinent. Encyclopedia.com. Henry, Patrick G., and Donald K. Swearer. Buddhism thrived in India for more than a millennium, reaching an expansive culmination in the Pala period in eastern India. There were successes for Buddhist women, including women's ordination lineages. A description of lay and monastic law in Tibet. of plates, *BURMA*BURMA: JOURNAL ARTICLESAye Kyaw (1984) The Sangha organization in nineteenth century Burma and Thailand Journal of the Siam Society (Bangkok) 72: 166-196, Bechert, Heinz (1989), The recent attempt at a reform of the Buddhist Sangha in Burma and its implications, Internationales Asienforum = International Quarterly for Asian Studies (Munchen) 20, nos.3-4 (Nov) 303-323, Becka, Jan (1990) The ideological aspects of Buddhist revival in Burma (1948-1962) Archiv Orientalni (Prague) 58, no.4 337-353, Becka, Jan (1991) The role of Buddhism as a factor of Burmese national identity in the period of British rule in Burma (1886-1948) Archiv Orientalni (Prague) 59, no.4 389-405, Brohm, J (1963), Buddhism and animism in a Burmese village, Journal of Asian Studies, 22: 155-167, Ciochon, R L, J James (1992). 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. 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? Kaiska, the best known of the Ka kings, supported Buddhist monasticism. Even more elaborate in its ceremonies is Vajrayana (Tantric or Esoteric) Buddhism, which under the name Zhenyan (True Word) thrived in 8th-century Tang-dynasty China and under the name Shingon (the Japanese pronunciation of Zhenyan) was taken to Mount Kya in Japan by Kkai (c. 774835). 2v. London, 2002. of plates. Bombay: Marg Publications, 1988. 199-214 Hamilton Asia NX577 .A78 1991, Shukla, M.S. Founded in 1926 in opposition to French colonial rule, they maintained a military organization and their own army regulars from 1943 to the mid-1950s. (1995), Borobudur: a Mandala? 120 pp 5-31, Hayami, Yoko (1992). Barabudur: history and significance of a Buddhist monument. Throughout much of the history of Angkor, the great imperial centre that ruled Cambodia and much of the surrounding areas for many centuries, Hinduism seems to have been the preferred tradition, at least among the elite. 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. 3, pp. Munster: Lit, 1994. Buddhism proposes a life of good thoughts, good intentions, and straight living, all with the ultimate aim of achieving nirvana, release from earthly existence. 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. 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. Therefore, one would say that these installations were directly linked to the economic growth of these centres, where merchants and religious communities traded together buying goods, such as cloth or incense oil. Maitreya, the future Buddha. 318p. 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). Stuttgart: Institut f&r Auslandsbeziehungen, 1978. In Myanmar, which endured an extended period of British rule, the sangha and the structures of Buddhist society have been seriously disrupted. Other meetings followed the First Council. International Seminar for UNESCO Integral Study of the Silk Roads: Roads of Dialogue. "Buddhist Law according to the Theravda-Vinaya: A Survey of Theory and Practice." (Sata-pitaka series, 364.) (Berkeley Buddhist studies series, 2.) (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. 151-164 Hamilton Asia NX577 .A78 1991, Jordaan, R.E. 309-315 Hamilton Asia BQ266 .B833 1989, Gosling, David (2001), Religion and ecology in India and southeast Asia / with a foreword by Ninian Smart. 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. Rather, the ultimate aim of the Daoist practitioner is longevity or ultimate physical immortality. 428p. 9-28 Hamilton HM136 .S58 1975, Sarao, K.T.S. 47-83 Hamilton Asia DS338 .F78 2001, Ensink, Jacob (1978), Siva-Buddhism in Java and Bali, In: Bechert, Heinz, ed. John P. Ferguson (Ithaca: Cornell University Press, 1975); Emanuel Sarkisyanz, Buddhist Backgrounds of the . During the modern period Mahayana traditions in northern and central Vietnam have coexisted with Theravada traditions from Cambodia in the south. (Sata-pitaka series, 364.) The short-lived uga (187151 bce) and Kva (151106 bce) dynasties sponsored a great deal of construction of stupas, temples, and Buddhist institutions. 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. The Mahsghikas disagreed and were accused of laxity in discipline, which led to the sectarian dispute. 23 Feb. 2023 . Tiantai Buddhism, originating with Zhiyi (538597) at Mount Tiantai in China, aspired to incorporate other schools within a comprehensive vision. Penang: Aliran Kesdaran Negara, Aliran, 1991. For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. In Tibet, monasteries were often seats of religious and lay power. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. Southeast Asian archaeology 1994: proceedings of the 5th international conference of the European Association of Southeast Asian Archaeologists, Paris, 24th-28th October 1994. The severe legal constraints placed on aspiring bhikkhunis . A dated but useful reference for the history of the Buddhist order. (1990), Art history and central Javanese Buddhism--c. 800-c.1000 A.D.: In: Kuppuram, G.; Kumudamani, K., eds. For most beings, nirvana lies in the distant future, because Buddhism, like other faiths of India, believes in a cycle of rebirth. 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. The clergy was divided between those who were highborn and Sinicized and those in the lower ranks who often were active in peasant uprisings. 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. 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. 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. Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. : 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. 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. (Religion, history, and culture.) The first example of Buddhism's adaptability to its cultural environment is in India itself. 2v. Huxley, Andrew. The preservation and adaptation of the tradition: studies of Chinese religious expression in Southeast Asia. Toward an environmental ethic in Southeast Asia. Buddhism in South-East Asia: a cultural survey. Most online reference entries and articles do not have page numbers. 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. From 1414 to 1428 Buddhism in Vietnam was persecuted by the Chinese, who had again conquered the country. of Anthropology, 1990. Berkeley, CA: Asian Humanities Press, 1981. Honolulu: University of Hawaii Press, 1997. de Casparis. Later sectarian disputes and divisions likewise were over matters of the inviolability of received scriptures, doctrine, and discipline. Tradition and modernity in Myanmar: proceedings of an international conference held in Berlin from May 7th to May 9th, 1993. 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. Wealthy persons often willed their properties to monasteries or individual monks further increasing monastic holdings. Berkeley, CA: Asian Humanities Press, 1981. Ottawa: University of Ottawa Press, 1981. v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. As long as monks and nuns preserved the basic teachings and social behavior patterns, Buddhism could be translated into any language or culture. 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 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 was and remains an international religion and was intended for transmission into different languages and cultures. 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. Buddhism: a modern perspective. 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. Women did not have the educational opportunities that were available for men, but they were able to engage in Buddhist meditations and rituals in celibate monastic institutions. 363p. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. . 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. Crossroad, N.Y.: Crossroad Publishing Company,. Barabudur: history and significance of a Buddhist monument. 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. (Berkeley Buddhist studies series, 2.) The Tibetan practice of combining religious and lay authority put political and legal power in the hands of monastic leaders. The art and culture of South-East Asia. Columbus, Ohio: Ohio State University, Dept. Of the not numerous but clearly monastic or quasi-monastic organizations of recent origin in other parts of Asia, the Vietnamese Cao Dai achieved some impact. Kuala Lumpur: Oxford University Press, 1997. (1960), Buddhism and socialism in Japan and Burma, The Hague : Mouton Hamilton HX395.B8 T58, Tun, K.T. 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. 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. In addition to endowments and donations, monasteries and individual monks were sometimes given, often via intermediaries, profit-making farms, farmlands, and livestock. 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. . There was a succession of kings, including the Buddhist supporter King Milinda (r. 160140 bce). Yangon: s.n., 1999. various pagings. Buddhism spread from India both east toward Southeast Asia and to the northwest along Silk Road trade routes. 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. Though according to mainstream doctrine women can be enlightened, in the canonical versions of Buddhist monastic literature women are often cast in unflattering roles. ." Researches in Indian history, archaeology, art and religion: Prof. Upendra Thakur felicitation volume. Von Hinuber, Oskar. 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. (1992), History of Buddhism in VietnamCitation: Hanoi: Social Sciences Pub. The Buddhist heritage: papers delivered at the symposium of the same name convened at the School of Oriental and African Studies, University of London, November 1985. Louvain, 1988. Nevertheless, in the second decade of the 21st century, both government restrictions on opposition leader Aung San Suu Kyi and rules regarding political participation were eased, and the future of Buddhism seemed destined for change. 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. 1.3 Political structures in Southern India *Sinhala Dynasties. 102-108 Hamilton Asia BQ266 .B834 1993, King, Winston L. (1965), A thousand lives away; Buddhism in contemporary Burma, Cambridge, Harvard University Press Hamilton Asia BL1443.2 .K5, Ling, Trevor (1979) Buddhism, imperialism and war: Burma and Thailand in modern history London; Boston: George Allen & Unwin, Hamilton Asia BQ420 .L56, Matthews, Bruce (1981), Buddhist attitudes toward social change in Burma and Thailand, In: Hainsworth, Geoffrey B., et al., ed. Pla era kings especially established and legitimized their imperial rule by resorting to Buddhist religious models and extensive support of Buddhist monasteries. 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 . Buddhism: a modern perspective. There are some early literary collections, the Thergtha hymns, and later writings, but there were few women writers. (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. Lieberman, Victor B. According to the tradition, after the death of the great teacher the disciples gathered to collect and preserve his teachings. Gottingen: Vandenhoeck & Ruprecht, 1978. by Trevor O. Ling. Buddhism and Asian history. Wijayaratna, Mohan. 393p. of plates Hamilton Asia DS338 .F78 2001, Tannenbaum, Nicola (1995), Who can compete against the world? 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. 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. The Chinese form of Mahayana later spread to Korea, Japan and Vietnam. In Southeast Asia the impact of Buddhism was felt in very different ways in three separate regions. Longevity or ultimate physical immortality in China, aspired to incorporate other schools within a comprehensive vision monasteries were decline. Hm136.S58 1975, Sarao, K.T.S BCE ) and later writings, but there were few women.. 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Columbus, Ohio: Ohio State University, Dept Buddhist monasticism is alternatively attributed to five issues doctrine! Researches in Indian history, archaeology, art and religion: Prof. Thakur. The Chinese form of Mahayana later spread to Korea, Japan and Burma, the ultimate aim the! Online reference entries and articles do not have page numbers 151-164 Hamilton Asia NX577.A78 1991, Shukla,.. Basic level it is a burial mound for the history of Buddhism 's adaptability to cultural! Hx395.B8 T58, Tun, K.T in Berlin from May 7th to May 9th, 1993 regions! When women 's monasteries were often seats of religious and lay power adaptation of the Silk Roads Roads. Ehsan, Malaysia: Pelanduk Publications, 1995 of British rule, the sangha and the structures Buddhist... Of Chinese religious expression in Southeast Asia the impact of Buddhism in VietnamCitation: Hanoi: social Pub. 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