Other pasts: women, gender and history in early modern Southeast Asia. Buddhist monastic life is considered a liberation from mental and physical bondage and conducive to religious development. window.__mirage2 = {petok:"n0vrUsBciEQYLYPsPe62bNWEQIwXjzV.aAZyNTZpcwg-86400-0"}; Buddhism, and specifically the interests of Buddhist monasteries, became factors in national policymaking. Routledge Critical Studies in Buddhism 53. 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.) The area that is Pakistan and Afghanistan once had a large Buddhist presence. 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 kingdom included all of northern India and was influential in Khotan, Yarkand, Kashgar, and further east. In modern Indonesia and Malaysia, Buddhism exists as a living religion primarily among the Chinese minority, who in the early 21st century constituted about one-quarter of the population and were recognized by the constitution as Buddhist. 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. 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. Nland Monastery in Bihar, for example, was known throughout classical Asia and was a source of doctrine and monasticism for important Southeast Asian communities. The monastic law codes divide offenses according to severity and include detailed definitions and case examples for what constitutes each kind of transgression. 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. 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. The religious traditions of Asia. Southeast Asian Buddhist communities shaped and were shaped by religious and other cultural practices beyond the region. Translated from the French by Sara Webb-Boin. The Spread of Buddhism in South and Southeast Asia through the Trade Routes Stupas and Statue of Buddha at Borobudur Temple, Yogjakarta Indonesia Amnat Phutthamrong / Shutterstock.com Religious movements and religions have had an important role on the history of the Silk Roads. Tiantai Buddhism, originating with Zhiyi (538597) at Mount Tiantai in China, aspired to incorporate other schools within a comprehensive vision. Yangon: s.n., 1999. various pagings. The married monks of pre-20th-century Ceylon (Sri Lanka) and those of some of the Japanese Buddhist orders are conspicuous examples. Monasticism, and its special relationship with political authority, was present in all of its support cultures. New York: Thames and Hudson, 1995. Phra Dhammapitaka (Bhikkhu P.A. 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. (2001) Buddhism in South-East Asia: a cultural survey, Delhi: Sri Satguru Publications252p Hamilton Asia BQ408 .B83 2001, Amore, Roy C (1981), Have stories will travel: how Buddhism won the SoutheastIn: Hainsworth, Geoffrey B., et al., ed. 56-68 No holdings information availablePlease check at Reference or Circulation Desk. Kaiska, the best known of the Ka kings, supported Buddhist monasticism. In Tibet and elsewhere, for example, monasteries received regular payments from profits and percentages of commodities produced or sold. The first of the major transmissions of Buddhist monasticism to China began during the Ka dynasty. Their kings sponsored Buddhist monasteries that stretched from Afghanistan into Samarkand and through modern Pakistan. (1988), The Saya San rebellion (1930-1932): Buddhism, anti-colonialism and nationalism in Burma, Indo-British Review (Madras) , 15, no.1, (1988), 67-76, Rutledge, Paul James and Sue Stivers, (1991), Keepers of the precepts: Thilashins and Burman Buddhist women's religious participation and status, Asian Culture Quarterly (Taipei) , 19, no.3 19-29, Sadler, A.W (1970), Pagoda and monastery: reflections on the social morphology of Burmese Buddhism, Journal of Asian and African Studies (Leiden) , 5, no.4 (Oct,), 282-292, Sao Saimong (1980), The Phaungtaw-u Festival, Journal of the Siam Society (Bangkok) , 68, pt.2 (Jul), 70-81, San Lwin (1996), Kahson: the month for pouring water on the Bo tree, Myanmar Perspectives (Yangon) , 3, no.6, 46-48, San Shwe Bu (1919), The story of Mahamuni, Journal of the Siam Society (Bangkok) , 13, pt.1, I-VI, Saw Tun (2002), A preliminary study of Burmese prophetic sayings, Journal of Burma Studies (DeKalb, IL) , 7, 70-83, Schober, Juliane (1997), Buddhist just rule and Burmese national culture: state patronage of the Chinese tooth relic in Myanmar, History of Religions (Chicago), 36, no.3 (Feb), 218-243, Schober, Juliane (1988), The path to buddhahood: the spiritual mission and social organization of mysticism in contemporary Burma, Crossroads (DeKalb, IL) , 4, no.1 (Fall), 13-30, Schober, Juliane (2001), Venerating the Buddha's remains in Burma: from solitary practice to the cultural hegemony of communities, Journal of Burma Studies (DeKalb, IL) , 6, 111-139, Sein Tu (1998), Traditional Myanmar attitudes towards learning, Myanmar Perspectives (Yangon) , 3, no.3, 40-43, Siemers, Gunter (1990), Buddhism and politics--the case of Burma, Asien (Hamburg), no.35 (Apr), 66-74, Silber, Ilana Friedrich (1981), Dissent through holiness: the case of the radical renouncer in Theravada Buddhist countries [Burma, Thailand, Ceylon], Numen: International Review for the History of Religions (Leiden) , 28, no.2, 164-193, Soe Naung (1999),Branch of Pa-auk Tawya (Forest) Meditation Center in Thanlyin Guardian (Rangoon) , 46, no.6 (Jun), 22-26, Soe Naung (2000), Traditional offering of soon (alms), Guardian (Rangoon) , 47, no.5 (May,), 22-23, Stadtner, Donald M. (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. Barabudur: history and significance of a Buddhist monument. There appears to be a high degree of monastic involvement with lay society, and the provision of special amenities for monks who prefer a strictly contemplative life, as in Sri Lanka and Thailand, has been well defined in practice. Dimensions of tradition and development in Malaysia. On a very basic level it is a burial mound for the Buddha. 30-42 Hamilton Asia DS 527.9 .C66 1995, Okudaira Ryuji (1989), Note on the Burmese Dhammathats or law texts and Buddhist polity in Burma / 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, 'On` So` (1972), Historical sites in Burma [Rangoon] Ministry of Union Culture, Govt. . An earlier version of this article was presented at the 2019 Annual Meeting of the American Academy of Religion in the Religions of Southeast Asia Unit and the Bodies of Buddhism: Somaesthetic Explorations Conference held at Florida Atlantic University in 2020. In most of Malaysia and Indonesia, however, both Hinduism and Buddhism were replaced by Islam, which remains the dominant religion in the area. Since the vows of the Buddhist monk in principle are not permanent, the theoretical emphasis on celibacy became academic in many parts of Asia. 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. Buddhist authorities were soon faced with the problems of retreat conduct, and they needed an effective method to propagate the teachings during the retreat time, when monks and nuns did not wander. Its disciplinary, sartorial, and cenobitic settings are identical with those of the Hindu sannyasi. Use of this site implies consent with our Usage Policy. 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. 14: 60-3. Encyclopedia.com. (1990), Buddhist devotionalism in Burma, In: Kuppuram, G.; Kumudamani, K., eds. 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. Yangon: s.n.,. In China, women's ordination lineages were preserved intact. Pub., 33-42 Hamilton Asia BQ266 .I57 1976, Bigandet Paul Ambroise (1866), The life, or legend, of Guadama, the Buddha of the Burmese. A Japanese pilgrim, Saich (767822), brought Tendai monasticism to Mount Hiei near Kyto, Japan, where it has flourished ever since. 74-82 Hamilton Asia G156.5.H47 H475 1999, Mantra, Ida Bagoes (1991), The cult of Siva-Buddha, In: Lokesh Chandra, ed. Starting shortly after the beginning of the Common Era, in the Later Han Dynasty, monasteries developed to become an essential part of Chinese society. 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. 268p. The myth of the historical Buddha's life provides the basic model for Buddhist monasticism. In Tibet, monasteries were often seats of religious and lay power. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1995. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1991. 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. The complex of religious beliefs and philosophical ideas that has developed out of the teachings of the Buddha (Sanskrit, "the Enli, Laity That is, as long as monks obeyed the monastic laws and engaged in the ritual and meditative practices, Buddhism could and did appear in manifold forms through history. Commitment to, or at least proximity to, religious mysteries brought social and political status, and for this reason monks and nuns gained prestige and power in their support communities. (1991), Text, temple and tirtha, In: Lokesh Chandra, ed. Delhi: B.R. (Bibliotheca Indo-Buddhica Series no.207) 87-90 Hamilton Asia BQ408 .B83 2001, Cohen, Paul T.(2000), Lue across borders: pilgrimage and the Muang Sing reliquary in northern Laos, In: Evans, Grant; Hutton, Chris; Kuah, Khun Eng, eds. Buddhist monasteries became centers for the production of an extensive literary corpus that was often translated into new host languages and subsequently expanded. Leiden: Brill, 1980. Berkeley, CA: Asian Humanities Press, 1981. Buddhists monks and nuns who take vows are, in canonical terms, "pleased" (prasdita ) by their vows. In these times there was extensive growth of Buddhist ritual, Mahyna philosophy, stra literature, and institutional expansion. I thank the organizers and members of the audience for their feedback. Von Hinuber, Oskar. New York: Thames and Hudson, 1995. According to the local Mon and Burman traditions, this is Suvarnabhumi, the area visited by missionaries from the Ashokan court. Benn, James, Lori Meeks, and James Robson, eds. v.2, 543-549 Hamilton Asia DS423 .R47 1990, Sarkisyanz, Manuel (1965), Buddhist backgrounds of the Burmese revolution. (Berkeley Buddhist studies series, 2.) Buddhist monasteries enjoyed the extensive support and protection of political authorities, and in turn monasteries offered religious services, education, and public legitimization. Hinduism and Buddhism exerted an enormous influence on the civilizations of Southeast Asia and contributed greatly to the development of a written tradition in that area. There are, nonetheless, some documented illustrations of doctrinal and disciplinary evolution of the order. 188p. 343-358 Hamilton Asia BQ1012 .B83 1995, Ray, Niharranjan (1946) An introduction to the study of Theravada Buddhism in Burma: a study of Indo-Burmese historical and cultural relations from the earliest times to the British conquest / Calcutta : University of Calcutta,. Since the 19th century the monastic Udasi order (founded by Nanaks elder son Siri Chand) has achieved a most successful rapprochement with Hindu elements. Buddhism in Southeast Asia Card 3 of 11 Early Buddhist History: The Councils According to Buddhist tradition, when the Buddha died (about 480 BCE), Mahakasyapa, one of his senior disciples, convened a council of 500 enlightened monks to determine how to go forward without their teacher. Buddhist Forum 1 (1990): 4185. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993. 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. 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. The arrival of the Western powers in the 19th century brought important changes. 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. 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. 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. The preservation and adaptation of the tradition: studies of Chinese religious expression in Southeast Asia. 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. The dynamics of change in an exiled pagoda: Vietnamese Buddhism in Montreal Canberra anthropology. Buddhist Monastic Life. 47: 35-41. A third major Zen school was established in the 11th century by the Chinese monk Thao Durong. Delhi: Sri Satguru Publications, 2001. The attraction of Hinduism and Buddhism in Southeast Asia was as much political as spiritual. Bombay: Marg Publications, 1988. For instance, Buddhist monasteries started to set up along the developing trade routes, such as the road that was connecting, Moreover, these commercials exchanges contributed also to the improvement of the Buddhist monks situation. of Religious Affairs, Hamilton Asia BQ6160.B93 S37 1986, Sao Htun Hmat Win (1985), Basic principles of Burmese buddhism /Rangoon, Burma : Dept. 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. 1982 148-162 Hamilton Asia DS555.84 .C66 1982, MALAYSIA: JOURNAL ARTICLESBlagden, C.O. https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/monasticism-buddhist-monasticism, "Monasticism: Buddhist Monasticism A canonical account of early monastic life. Discipline: The Canonical Buddhism of the Vinayapitaka. Rather, the ultimate aim of the Daoist practitioner is longevity or ultimate physical immortality. Tantrism, Daoism, and Confucianism also filtered into Vietnam at this time. //

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