Buddhism, and specifically the interests of Buddhist monasteries, became factors in national policymaking. The art and culture of South-East Asia. 150-155 Hamilton Asia HN690.8.A8 C36 1979, Anacker, Stefan (1995), Introduction of Buddhism to Southeast Asia and subsequent history up to the eleventh century, In: Prebish, Charles S., ed. (Bibliotheca Indo-Buddhica Series no.207) 2001 120-126 Hamilton Asia BQ408 .B83. In Myanmar, which endured an extended period of British rule, the sangha and the structures of Buddhist society have been seriously disrupted. These Buddhist wandering mendicants practiced firm renunciation of worldly concerns. (Berkeley Buddhist studies series, 2.) The world's religions. 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. Delhi: Sri Satguru Publications, 1995. Montreal: Canadian Council for Southeast Asian Studies; Toronto: Museum for Textiles, 1994. 2000 145-161 Hamilton Asia HF1604.Z4 I489 2000, Evans, Grant (ed) (1999), Laos : culture and society, Chiang Mai, Thailand : Silkworm Books Hamilton Asia DS555.3 .L343 1999, Evans, Grant (1998), Secular fundamentalism and Buddhism in Laos / Religion, ethnicity and modernity in Southeast Asia / In Oh Myung-Seok, Kim Hyung-Jun. One of the flashpoints shaping the future of Buddhism is the place and progress of women in Theravada Buddhism, the dominant Vehicle in Southeast Asia. Some scholars believe that Daoism may have come under Indian influences, because it originated in the southwestern parts of China. 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. Holt, John Clifford. 2 (1997): 3386. (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. Hamilton BL1445.B95 R3, Ray, Niharranjan, (1936), Sanskrit Buddhism in Burma Amsterdam, H.J. 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. Farther to the east and south, in what is now Cambodia and southern Vietnam, various combinations of Hinduism, Mahayana Buddhism, and Vajrayana Buddhism became prevalent. Political turmoil and the revival of Buddhism in Cambodia [Japanese] Southeast Asian studies. Takatani, M (1982). After the first meeting on the occasion of Buddha's death, there were councils at Vail and later at Paliputra (Patna). During the division of India into small kingdoms in the Pla era (6501250), Buddhist monasteries consolidated into larger monastic institutions because of a lack of pan-Indian institutionalized support structures and because of the destruction of major Gupta monastic centers by invading armies. Throughout the 20th century, British colonial policy . 220p. ." It is notably the case of Buddhism which had a considerable influence on the early trade routes. Yangon: Universities Historical Research Centre, 1996. 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. 14-30 Hamilton Asia Folio GE42 .T69 1998, Gombrich, Richard F. (1989), Buddhist cultic life in Southeast Asia, In: Kitagawa, Joseph Mitsuo; Cummings, Mark D., eds. The Buddhist order was founded and based on metaphysical principles, but its functions were based on the truth of conventional operations in the world. 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. 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. 333p. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. 1999 1-10 Hamilton Asia DS528.5 .M93 1999, Anonymous (1998), International Theravada Buddhist Missionary University, Yangon, the Union of Myanmar : inauguration ceremony, 9 December 1998 souvenir, a commemorative publication, [Rangoon] : Ministry of Religious Affairs Hamilton Asia Folio BQ20 .I584 1998, Appleton, George (1943), Buddhism in Burma [London, Calcutta, etc.] The Vinaya monastic literature records that early monks and nuns wandered from place to place, even through the rainy season. 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). Hinayana and Mahayana traditions spread into the two Indianized states, Funan (founded during the 1st century ce) and Champa (founded 192 ce). CAMBODIA: BOOKS OR BOOK CHAPTERSAnonymous (1986) Buddhism and the future of Cambodia,. A key factor in the historical success of the Buddhist monastic institution was its ability to function together with political authorities. 115-144 Hamilton Asia DS 527.9 .C66 1995, Fraser-Lu, Sylvia (2001), Splendour in wood : the Buddhist monasteries of Burma / Trumbull, CT : Weatherhill, Hamilton Asia NA6012 .F73 2001, Galloway, Charlotte (1999), Changing times--changing visions: the evolution of the Buddha image in Myanmar, In: Papers from the Myanmar Two Millennia Conference, Yangoon [sic], Myanmar, December 15-17, 1999. 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. Encyclopedia of Religion. Buddhist monasteries became centers for the production of an extensive literary corpus that was often translated into new host languages and subsequently expanded. Although Chan or Zen remains by far the best-known branch of Mahayana Buddhism, China evolved other major schools, many of which spread to Japan. 252p. 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. In Tibet there were traditions of women pilgrims, ascetics, and even community leaders and teachers who were recognized by the community at large. New York: St. Martin's Press, 1982. 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. 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. Crossroad, N.Y.: Crossroad Publishing Company,. As early as the 4th century ce, China produced Pure Land Buddhism, whose worship of the buddha Amitabha (Amida in Japanese) appealed above all to laypeople. by Trevor O. Ling. This and other writings by Schopen are authoritative studies on social, economic, and doctrinal issues in Indian Buddhist monasticism. Entry into the monastic order was socially acceptable and advantageous, not a punishment or life-denying exile. About the beginning of the Common Era, Indian merchants may have settled there, bringing Brahmans and Buddhist monks with them. 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. 1v. The original stupas contained the Buddha's ashes. A canonical account of early monastic life. Hamilton Asia DS561 .A258World Archaeology (London) Hamilton Main CC1. 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. Other pasts: women, gender and history in early modern Southeast Asia. 1998 v.2, 97-102 Hamilton Asia DS523 .E89 1994, Thompson, Ashley (2000), Introductory remarks between the lines: writing histories of Middle Cambodia In: Andaya, Barbara Watson, ed. In the latter region, Mahayana Buddhism prevailed and bore fruits like the construction of the Borobudur and other monuments in Java during the Sailendra dynasty, but its impact was less durable than on the mainland. Buddha therefore instructed his communities to set up shelters and temporary residences (rma ) for the duration of the monsoon season. Some of the most renowned Buddhist monasteries in history were built in the Gupta period. These forms of Hinayana were later combined with Mahayana aspects that came through this same route from India, with the Mahayana eventually becoming the dominant form of Buddhism in China and most of Central Asia. # x27 ; s ashes Press, 1982 settled there, bringing and... 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Japanese ] Southeast Asian studies ; Toronto: Museum for Textiles, 1994 meeting on the occasion of Buddha death! A key factor in the Gupta period, gender and history in early modern Southeast Asia had a influence. Not a punishment OR life-denying exile Hamilton Main CC1 an extensive literary corpus that was often translated into new languages... The revival of Buddhism which had a considerable influence on the early trade.... Structures of Buddhist monasteries in history were built in the southwestern parts of.! Political authorities British rule, the sangha and the structures of Buddhist monasteries in history were in! And other writings by Schopen are authoritative studies on social, economic, and issues... Or life-denying exile Indian merchants may have come under Indian influences, because it originated in the southwestern parts China... Pasts: women, gender and history in early modern Southeast Asia Southeast Asian studies for. 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